sutta » mn » Majjhima Nikāya 108

Gopakamoggallānasutta

With Moggallāna the Guardian

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe aciraparinibbute bhagavati.
At one time Venerable Ānanda was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. It was not long after the Buddha had become fully quenched.

Tena kho pana samayena rājā māgadho ajātasattu vedehiputto rājagahaṁ paṭisaṅkhārāpeti rañño pajjotassa āsaṅkamāno.
Now at that time King Ajātasattu of Magadha, son of the princess of Videha, being suspicious of King Pajjota, was having Rājagaha fortified.

Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.

Atha kho āyasmato ānandassa etadahosi:
Then it occurred to him,

“atippago kho tāva rājagahe piṇḍāya carituṁ.
“It’s too early to wander for alms in Rājagaha.

Yannūnāhaṁ yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkameyyan”ti.
Why don’t I go to see the brahmin Moggallāna the Guardian at his place of work?”

Atha kho āyasmā ānando yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkami.
So that’s what he did.

Addasā kho gopakamoggallāno brāhmaṇo āyasmantaṁ ānandaṁ dūratova āgacchantaṁ.
Moggallāna the Guardian saw Ānanda coming off in the distance

Disvāna āyasmantaṁ ānandaṁ etadavoca:
and said to him,

“etu kho bhavaṁ ānando.
“Come, Mister Ānanda!

Svāgataṁ bhoto ānandassa.
Welcome, Mister Ānanda!

Cirassaṁ kho bhavaṁ ānando imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.
It’s been a long time since you took the opportunity to come here.

Nisīdatu bhavaṁ ānando, idamāsanaṁ paññattan”ti.
Please, sir, sit down, this seat is ready.”

Nisīdi kho āyasmā ānando paññatte āsane.
Ānanda sat down on the seat spread out,

Gopakamoggallānopi kho brāhmaṇo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
while Moggallāna took a low seat and sat to one side.

Ekamantaṁ nisinno kho gopakamoggallāno brāhmaṇo āyasmantaṁ ānandaṁ etadavoca:
Then he said to Ānanda,

“atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhavaṁ gotamo ahosi arahaṁ sammāsambuddho”ti?
“Mister Ānanda, is there even a single mendicant who has all the same qualities in each and every way as possessed by Mister Gotama, the perfected one, the fully awakened Buddha?”

“Natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṁ sammāsambuddho.
“No, brahmin, there is not.

So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido;
For the Blessed One gave rise to the unarisen path, gave birth to the unborn path, and explained the unexplained path. He is the knower of the path, the discoverer of the path, the expert on the path.

maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā”ti.
And now the disciples live following the path; they acquire it later.”

Ayañca hidaṁ āyasmato ānandassa gopakamoggallānena brāhmaṇena saddhiṁ antarākathā vippakatā ahosi.
But this conversation between Ānanda and Moggallāna the Guardian was left unfinished.

Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena gopakamoggallānassa brāhmaṇassa kammanto, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi.
For just then the brahmin Vassakāra, a minister of Magadha, while supervising the work at Rājagaha, approached Ānanda at Moggallāna’s place of work and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṁ ānandaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Ānanda,

“kāya nuttha, bho ānanda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
“Mister Ānanda, what were you sitting talking about just now? What conversation was left unfinished?”

“Idha maṁ, brāhmaṇa, gopakamoggallāno brāhmaṇo evamāha:
So Ānanda told him of the conversation that they were having when Vassakāra arrived. Vassakāra said:

‘atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhavaṁ gotamo ahosi arahaṁ sammāsambuddho’ti.

Evaṁ vutte, ahaṁ, brāhmaṇa, gopakamoggallānaṁ brāhmaṇaṁ etadavocaṁ:

‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṁ sammāsambuddho.

So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido;

maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’ti.

Ayaṁ kho no, brāhmaṇa, gopakamoggallānena brāhmaṇena saddhiṁ antarākathā vippakatā.

Atha tvaṁ anuppatto”ti.

“Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito:
“Mister Ānanda, is there even a single mendicant who was appointed by Mister Gotama, saying:

‘ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatī’ti, yaṁ tumhe etarahi paṭipādeyyāthā”ti?
‘This one will be your refuge when I have passed away,’ to whom you would now turn?”

“Natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito:
“No, there is not.”

‘ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatī’ti, yaṁ mayaṁ etarahi paṭipādeyyāmā”ti.

“Atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito:
“But is there even a single mendicant who has been elected to such a position by the Saṅgha and appointed by several senior mendicants?”

‘ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatī’ti, yaṁ tumhe etarahi paṭipādeyyāthā”ti?

“Natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito:
“No, there is not.”

‘ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatī’ti, yaṁ mayaṁ etarahi paṭipādeyyāmā”ti.

“Evaṁ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā”ti?
“But since you lack a refuge, Mister Ānanda, what’s the reason for your harmony?”

“Na kho mayaṁ, brāhmaṇa, appaṭisaraṇā;
“We don’t lack a refuge, brahmin,

sappaṭisaraṇā mayaṁ, brāhmaṇa;
we have a refuge.

dhammappaṭisaraṇā”ti.
The teaching is our refuge.”

“‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito—
“But Mister Ānanda, when asked whether there was even a single mendicant—either appointed by the Buddha,

ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti, yaṁ tumhe etarahi paṭipādeyyāthā’ti—

iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito—

ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti, yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi;

‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—
or elected by the Saṅgha and appointed by several senior mendicants—

ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti, yaṁ tumhe etarahi paṭipādeyyāthā’ti—
who serves as your refuge after the Buddha passed away, to whom you now turn,

iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—
you replied, ‘No, there is not.’

ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti, yaṁ mayaṁ etarahi paṭipādeyyāmā’ti—

vadesi;

‘evaṁ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā’ti iti puṭṭho samāno ‘na kho mayaṁ, brāhmaṇa, appaṭisaraṇā;
But you say that the reason for your harmony is that you have

sappaṭisaraṇā mayaṁ, brāhmaṇa;

dhammappaṭisaraṇā’ti vadesi.
the teaching as a refuge.

Imassa pana, bho ānanda, bhāsitassa kathaṁ attho daṭṭhabbo”ti?
How should I see the meaning of this statement?”

“Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena bhikkhūnaṁ sikkhāpadaṁ paññattaṁ, pātimokkhaṁ uddiṭṭhaṁ.
“The Blessed One, who knows and sees, the perfected one, the fully awakened Buddha laid down training rules and recited the monastic code for the mendicants.

Te mayaṁ tadahuposathe yāvatikā ekaṁ gāmakhettaṁ upanissāya viharāma te sabbe ekajjhaṁ sannipatāma;
On the day of the sabbath all of us who live in dependence on one village district gather together as one.

sannipatitvā yassa taṁ pavattati taṁ ajjhesāma.
We invite one who transmits the code to recite it.

Tasmiñce bhaññamāne hoti bhikkhussa āpatti hoti vītikkamo taṁ mayaṁ yathādhammaṁ yathānusiṭṭhaṁ kāremāti.
If anyone remembers an offense or transgression while they’re reciting, we make them act in line with the teachings and in line with the instructions.

Na kira no bhavanto kārenti;
It’s not the good sirs who make us act,

dhammo no kāreti”.
it’s the teaching that makes us act.”

“Atthi nu kho, bho ānanda, ekabhikkhupi yaṁ tumhe etarahi sakkarotha garuṁ karotha mānetha pūjetha; sakkatvā garuṁ katvā upanissāya viharathā”ti?
“Mister Ānanda, is there even a single mendicant who you honor, respect, revere, venerate, and rely on?”

“Natthi kho, brāhmaṇa, ekabhikkhupi yaṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā”ti.
“There is not, brahmin.”

“‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito—
“Mister Ānanda, when asked whether there was even a single mendicant—either appointed by the Buddha,

ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti yaṁ tumhe etarahi paṭipādeyyāthā’ti—

iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito—

ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi;

‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—
or elected by the Saṅgha and appointed by several senior mendicants—

ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti yaṁ tumhe etarahi paṭipādeyyāthā’ti—
who serves as your refuge after the Buddha passed away, to whom you now turn,

iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—
you replied, ‘No, there is not.’

ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi;

‘atthi nu kho, bho ānanda, ekabhikkhupi yaṁ tumhe etarahi sakkarotha garuṁ karotha mānetha pūjetha; sakkatvā garuṁ katvā upanissāya viharathā’ti—
And when asked whether there is even a single mendicant who you honor, respect, revere, venerate, and rely on,

iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi yaṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā’ti vadesi.
you replied, ‘There is not.’

Imassa pana, bho ānanda, bhāsitassa kathaṁ attho daṭṭhabbo”ti?
How should I see the meaning of this statement?”

“Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā.
“There are ten inspiring things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.

Yasmiṁ no ime dhammā saṁvijjanti taṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāma.
We honor anyone in whom these things are found.

Katame dasa?
What ten?

Idha, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

Bahussuto hoti sutadharo sutasannicayo.
They’re very learned, remembering and keeping what they’ve learned.

Ye te dhammā ādikalyāṇā, majjhekalyāṇā, pariyosānakalyāṇā, sātthaṁ, sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.

Santuṭṭho hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.
They’re content with robes, almsfood, lodgings, and medicines and supplies for the sick.

Catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.
They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.

Anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti.
They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity.

Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, ye dūre santike ca.
With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.

Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti.
They understand the minds of other beings and individuals, having comprehended them with their own mind.

Sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti,
They understand mind with greed as ‘mind with greed’,

vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti,
and mind without greed as ‘mind without greed’.

sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti,
They understand mind with hate …

vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti,
mind without hate …

samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti,
mind with delusion …

vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti,
mind without delusion …

saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti,
constricted mind …

vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti,
scattered mind …

mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti,
expansive mind …

amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti,
unexpansive mind …

sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti,
mind that is not supreme …

anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti,
mind that is supreme …

samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti,
mind immersed in samādhi …

asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti,
mind not immersed in samādhi …

vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti,
freed mind …

avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.
They understand unfreed mind as ‘unfreed mind’.

Anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.

Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

Ime kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā.
These are the ten inspiring things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.

Yasmiṁ no ime dhammā saṁvijjanti taṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā”ti.
We honor anyone in whom these things are found, and rely on them.”

Evaṁ vutte, vassakāro brāhmaṇo magadhamahāmatto upanandaṁ senāpatiṁ āmantesi:
When he had spoken, Vassakāra addressed General Upananda,

“Taṁ kiṁ maññati bhavaṁ senāpati yadime bhonto sakkātabbaṁ sakkaronti, garuṁ kātabbaṁ garuṁ karonti,
“What do you think, general?

mānetabbaṁ mānenti, pūjetabbaṁ pūjenti”?
Do these venerables honor, respect, revere, and venerate those who are worthy?”

“Tagghime bhonto sakkātabbaṁ sakkaronti, garuṁ kātabbaṁ garuṁ karonti, mānetabbaṁ mānenti, pūjetabbaṁ pūjenti.
“Indeed they do.

Imañca hi te bhonto na sakkareyyuṁ na garuṁ kareyyuṁ na māneyyuṁ na pūjeyyuṁ;
For if these venerables were not to honor, respect, revere, and venerate them,

atha kiñcarahi te bhonto sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā mānetvā pūjetvā upanissāya vihareyyun”ti?
then who exactly would they honor?”

Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṁ ānandaṁ etadavoca:
Then Vassakāra said to Ānanda,

“kahaṁ pana bhavaṁ ānando etarahi viharatī”ti?
“Where are you staying at present?”

“Veḷuvane khohaṁ, brāhmaṇa, etarahi viharāmī”ti.
“In the Bamboo Grove, brahmin.”

“Kacci pana, bho ānanda, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppan”ti?
“I hope the Bamboo Grove is delightful, quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat?”

“Taggha, brāhmaṇa, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ, yathā taṁ tumhādisehi rakkhakehi gopakehī”ti.
“Indeed it is, brahmin. And it is like that owing to such protectors and guardians as yourself.”

“Taggha, bho ānanda, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ, yathā taṁ bhavantehi jhāyīhi jhānasīlīhi.
“Surely, Mister Ānanda, it is owing to the good sirs who meditate, making a habit of meditating.

Jhāyino ceva bhavanto jhānasīlino ca.
For the good sirs do in fact meditate and make a habit of meditating.

Ekamidāhaṁ, bho ānanda, samayaṁ so bhavaṁ gotamo vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
This one time, Mister Ānanda, Mister Gotama was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Atha khvāhaṁ, bho ānanda, yena mahāvanaṁ kūṭāgārasālā yena so bhavaṁ gotamo tenupasaṅkamiṁ.
So I went there to see him.

Tatra ca pana so bhavaṁ gotamo anekapariyāyena jhānakathaṁ kathesi.
And there he spoke about meditation in many ways.

Jhāyī ceva so bhavaṁ gotamo ahosi jhānasīlī ca.
He meditated, and made a habit of meditating.

Sabbañca pana so bhavaṁ gotamo jhānaṁ vaṇṇesī”ti.
And he praised all kinds of meditation.”

“Na ca kho, brāhmaṇa, so bhagavā sabbaṁ jhānaṁ vaṇṇesi, napi so bhagavā sabbaṁ jhānaṁ na vaṇṇesīti.
“No, brahmin, the Buddha did not praise all kinds of meditation, nor did he dispraise all kinds of meditation.

Kathaṁ rūpañca, brāhmaṇa, so bhagavā jhānaṁ na vaṇṇesi?
And what kind of meditation did he not praise?

Idha, brāhmaṇa, ekacco kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti;
It’s when someone’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen.

so kāmarāgaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.
Hiding sensual desire within, they meditate and concentrate and contemplate and ruminate.

Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti;
Their heart is overcome and mired in ill will …

so byāpādaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.

Thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti;
dullness and drowsiness …

so thinamiddhaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.

Uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti;
restlessness and remorse …

so uddhaccakukkuccaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.

Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti;
doubt, and they don’t truly know and see the escape from doubt that has arisen.

so vicikicchaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.
Hiding doubt within, they meditate and concentrate and contemplate and ruminate.

Evarūpaṁ kho, brāhmaṇa, so bhagavā jhānaṁ na vaṇṇesi.
The Buddha didn’t praise this kind of meditation.

Kathaṁ rūpañca, brāhmaṇa, so bhagavā jhānaṁ vaṇṇesi?
And what kind of meditation did he praise?

Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

tatiyaṁ jhānaṁ …
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

catutthaṁ jhānaṁ upasampajja viharati.
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Evarūpaṁ kho, brāhmaṇa, so bhagavā jhānaṁ vaṇṇesī”ti.
The Buddha praised this kind of meditation.”

“Gārayhaṁ kira, bho ānanda, so bhavaṁ gotamo jhānaṁ garahi, pāsaṁsaṁ pasaṁsi.
“Well, Mister Ānanda, it seems that Mister Gotama criticized the kind of meditation that deserves criticism and praised that deserving of praise.

Handa ca dāni mayaṁ, bho ānanda, gacchāma;
Well, now, Mister Ānanda, I must go.

bahukiccā mayaṁ bahukaraṇīyā”ti.
I have many duties, and much to do.”

“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti.
“Please, brahmin, go at your convenience.”

Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmato ānandassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.
Then Vassakāra the brahmin, having approved and agreed with what Venerable Ānanda said, got up from his seat and left.

Atha kho gopakamoggallāno brāhmaṇo acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṁ ānandaṁ etadavoca:
Soon after he had left, Moggallāna the Guardian said to Ānanda,

“yaṁ no mayaṁ bhavantaṁ ānandaṁ apucchimhā taṁ no bhavaṁ ānando na byākāsī”ti.
“Mister Ānanda, you still haven’t answered my question.”

“Nanu te, brāhmaṇa, avocumhā:
“But brahmin, didn’t I say:

‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṁ sammāsambuddho.
‘There is no single mendicant who has all the same qualities in each and every way as possessed by Mister Gotama, the perfected one, the fully awakened Buddha.

So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido.
For the Blessed One gave rise to the unarisen path, gave birth to the unborn path, and explained the unexplained path. He is the knower of the path, the discoverer of the path, the expert on the path.

Maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’”ti.
And now the disciples live following the path; they acquire it later.’”

Gopakamoggallānasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.