| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय १०८
Majjhima Nikāya 108
The Middle-Length Suttas Collection 108
गोपकमोग्गल्लानसुत्त
Gopakamoggallānasutta
With Moggallāna the Guardian
एवं मे सुतं—एकं समयं आयस्मा आनन्दो राजगहे विहरति वेळुवने कलन्दकनिवापे अचिरपरिनिब्बुते भगवति।
Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe aciraparinibbute bhagavati.
So I have heard. 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 extinguished.
तेन खो पन समयेन राजा मागधो अजातसत्तु वेदेहिपुत्तो राजगहं पटिसङ्खारापेति रञ्ञो पज्जोतस्स आसङ्कमानो।
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.
अथ खो आयस्मा आनन्दो पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय राजगहं पिण्डाय पाविसि।
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.
अथ खो आयस्मतो आनन्दस्स एतदहोसि: “अतिप्पगो खो ताव राजगहे पिण्डाय चरितुं। यन्नूनाहं येन गोपकमोग्गल्लानस्स ब्राह्मणस्स कम्मन्तो, येन गोपकमोग्गल्लानो ब्राह्मणो तेनुपसङ्कमेय्यन्”ति।
Atha kho āyasmato ānandassa etadahosi: “atippago kho tāva rājagahe piṇḍāya carituṁ. Yannūnāhaṁ yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkameyyan”ti.
Then it occurred to him, “It’s too early to wander for alms in Rājagaha. Why don’t I go to see the brahmin Moggallāna the Guardian at his place of work?”
अथ खो आयस्मा आनन्दो येन गोपकमोग्गल्लानस्स ब्राह्मणस्स कम्मन्तो, येन गोपकमोग्गल्लानो ब्राह्मणो तेनुपसङ्कमि। अद्दसा खो गोपकमोग्गल्लानो ब्राह्मणो आयस्मन्तं आनन्दं दूरतोव आगच्छन्तं। दिस्वान आयस्मन्तं आनन्दं एतदवोच: “एतु खो भवं आनन्दो। स्वागतं भोतो आनन्दस्स। चिरस्सं खो भवं आनन्दो इमं परियायमकासि यदिदं इधागमनाय। निसीदतु भवं आनन्दो, इदमासनं पञ्ञत्तन्”ति।
Atha kho āyasmā ānando yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkami. Addasā kho gopakamoggallāno brāhmaṇo āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. Disvāna āyasmantaṁ ānandaṁ etadavoca: “etu kho bhavaṁ ānando. Svāgataṁ bhoto ānandassa. Cirassaṁ kho bhavaṁ ānando imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. Nisīdatu bhavaṁ ānando, idamāsanaṁ paññattan”ti.
So that’s what he did. Moggallāna the Guardian saw Ānanda coming off in the distance and said to him, “Come, Master Ānanda! Welcome, Master Ānanda! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, this seat is ready.”
निसीदि खो आयस्मा आनन्दो पञ्ञत्ते आसने। गोपकमोग्गल्लानोपि खो ब्राह्मणो अञ्ञतरं नीचं आसनं गहेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो गोपकमोग्गल्लानो ब्राह्मणो आयस्मन्तं आनन्दं एतदवोच: “अत्थि नु खो, भो आनन्द, एकभिक्खुपि तेहि धम्मेहि सब्बेनसब्बं सब्बथासब्बं समन्नागतो येहि धम्मेहि समन्नागतो सो भवं गोतमो अहोसि अरहं सम्मासम्बुद्धो”ति?
Nisīdi kho āyasmā ānando paññatte āsane. Gopakamoggallānopi kho brāhmaṇo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho gopakamoggallāno brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: “atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhavaṁ gotamo ahosi arahaṁ sammāsambuddho”ti?
Ānanda sat down on the seat spread out, while Moggallāna took a low seat and sat to one side. Then he said to Ānanda, “Master Ānanda, is there even a single bhikkhu who has all the same qualities in each and every way as possessed by Master Gotama, the perfected one, the fully awakened Buddha?”
“नत्थि खो, ब्राह्मण, एकभिक्खुपि तेहि धम्मेहि सब्बेनसब्बं सब्बथासब्बं समन्नागतो येहि धम्मेहि समन्नागतो सो भगवा अहोसि अरहं सम्मासम्बुद्धो। सो हि, ब्राह्मण, भगवा अनुप्पन्नस्स मग्गस्स उप्पादेता, असञ्जातस्स मग्गस्स सञ्जनेता, अनक्खातस्स मग्गस्स अक्खाता, मग्गञ्ञू, मग्गविदू, मग्गकोविदो; मग्गानुगा च पन एतरहि सावका विहरन्ति पच्छा समन्नागता”ति।
“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.
“No, brahmin, there is not. 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. And now the disciples live following the path; they acquire it later.”
अयञ्च हिदं आयस्मतो आनन्दस्स गोपकमोग्गल्लानेन ब्राह्मणेन सद्धिं अन्तराकथा विप्पकता अहोसि।
Ayañca hidaṁ āyasmato ānandassa gopakamoggallānena brāhmaṇena saddhiṁ antarākathā vippakatā ahosi.
But this conversation between Ānanda and Moggallāna the Guardian was left unfinished.
अथ खो वस्सकारो ब्राह्मणो मगधमहामत्तो राजगहे कम्मन्ते अनुसञ्ञायमानो येन गोपकमोग्गल्लानस्स ब्राह्मणस्स कम्मन्तो, येनायस्मा आनन्दो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मता आनन्देन सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो वस्सकारो ब्राह्मणो मगधमहामत्तो आयस्मन्तं आनन्दं एतदवोच: “काय नुत्थ, भो आनन्द, एतरहि कथाय सन्निसिन्ना, का च पन वो अन्तराकथा विप्पकता”ति?
Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena gopakamoggallānassa brāhmaṇassa kammanto, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṁ ānandaṁ etadavoca: “kāya nuttha, bho ānanda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
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. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda, “Master Ānanda, what were you sitting talking about just now? What conversation was left unfinished?”
“इध मं, ब्राह्मण, गोपकमोग्गल्लानो ब्राह्मणो एवमाह: ‘अत्थि नु खो, भो आनन्द, एकभिक्खुपि तेहि धम्मेहि सब्बेनसब्बं सब्बथासब्बं समन्नागतो येहि धम्मेहि समन्नागतो सो भवं गोतमो अहोसि अरहं सम्मासम्बुद्धोऽति। एवं वुत्ते, अहं, ब्राह्मण, गोपकमोग्गल्लानं ब्राह्मणं एतदवोचं: ‘नत्थि खो, ब्राह्मण, एकभिक्खुपि तेहि धम्मेहि सब्बेनसब्बं सब्बथासब्बं समन्नागतो येहि धम्मेहि समन्नागतो सो भगवा अहोसि अरहं सम्मासम्बुद्धो। सो हि, ब्राह्मण, भगवा अनुप्पन्नस्स मग्गस्स उप्पादेता, असञ्जातस्स मग्गस्स सञ्जनेता, अनक्खातस्स मग्गस्स अक्खाता, मग्गञ्ञू, मग्गविदू, मग्गकोविदो; मग्गानुगा च पन एतरहि सावका विहरन्ति पच्छा समन्नागताऽति। अयं खो नो, ब्राह्मण, गोपकमोग्गल्लानेन ब्राह्मणेन सद्धिं अन्तराकथा विप्पकता। अथ त्वं अनुप्पत्तो”ति।
“Idha maṁ, brāhmaṇa, gopakamoggallāno brāhmaṇo evamāha: ‘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.
So Ānanda told him of the conversation that they were having when Vassakāra arrived. Vassakāra said:
“अत्थि नु खो, भो आनन्द, एकभिक्खुपि तेन भोता गोतमेन ठपितो: ‘अयं वो ममच्चयेन पटिसरणं भविस्सतीऽति, यं तुम्हे एतरहि पटिपादेय्याथा”ति?
“Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito: ‘ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatī’ti, yaṁ tumhe etarahi paṭipādeyyāthā”ti?
“Master Ānanda, is there even a single bhikkhu who was appointed by Master Gotama, saying: ‘This one will be your refuge when I have passed away,’ to whom you now turn?”
“नत्थि खो, ब्राह्मण, एकभिक्खुपि तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन ठपितो: ‘अयं वो ममच्चयेन पटिसरणं भविस्सतीऽति, यं मयं एतरहि पटिपादेय्यामा”ति।
“Natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito: ‘ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatī’ti, yaṁ mayaṁ etarahi paṭipādeyyāmā”ti.
“No, there is not.”
“अत्थि पन, भो आनन्द, एकभिक्खुपि सङ्घेन सम्मतो, सम्बहुलेहि थेरेहि भिक्खूहि ठपितो: ‘अयं नो भगवतो अच्चयेन पटिसरणं भविस्सतीऽति, यं तुम्हे एतरहि पटिपादेय्याथा”ति?
“Atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito: ‘ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatī’ti, yaṁ tumhe etarahi paṭipādeyyāthā”ti?
“But is there even a single bhikkhu who has been elected to such a position by the Saṅgha and appointed by several senior bhikkhus?”
“नत्थि खो, ब्राह्मण, एकभिक्खुपि सङ्घेन सम्मतो, सम्बहुलेहि थेरेहि भिक्खूहि ठपितो: ‘अयं नो भगवतो अच्चयेन पटिसरणं भविस्सतीऽति, यं मयं एतरहि पटिपादेय्यामा”ति।
“Natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito: ‘ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatī’ti, yaṁ mayaṁ etarahi paṭipādeyyāmā”ti.
“No, there is not.”
“एवं अप्पटिसरणे च पन, भो आनन्द, को हेतु सामग्गिया”ति?
“Evaṁ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā”ti?
“But since you lack a refuge, Master Ānanda, what’s the reason for your harmony?”
“न खो मयं, ब्राह्मण, अप्पटिसरणा; सप्पटिसरणा मयं, ब्राह्मण; धम्मप्पटिसरणा”ति।
“Na kho mayaṁ, brāhmaṇa, appaṭisaraṇā; sappaṭisaraṇā mayaṁ, brāhmaṇa; dhammappaṭisaraṇā”ti.
“We don’t lack a refuge, brahmin, we have a refuge. The teaching is our refuge.”
“‘अत्थि नु खो, भो आनन्द, एकभिक्खुपि तेन भोता गोतमेन ठपितो—अयं वो ममच्चयेन पटिसरणं भविस्सतीति, यं तुम्हे एतरहि पटिपादेय्याथाऽति—इति पुट्ठो समानो ‘नत्थि खो, ब्राह्मण, एकभिक्खुपि तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन ठपितो—अयं वो ममच्चयेन पटिसरणं भविस्सतीति, यं मयं एतरहि पटिपादेय्यामाऽति वदेसि; ‘अत्थि पन, भो आनन्द, एकभिक्खुपि सङ्घेन सम्मतो, सम्बहुलेहि थेरेहि भिक्खूहि ठपितो—अयं नो भगवतो अच्चयेन पटिसरणं भविस्सतीति, यं तुम्हे एतरहि पटिपादेय्याथाऽति—इति पुट्ठो समानो ‘नत्थि खो, ब्राह्मण, एकभिक्खुपि सङ्घेन सम्मतो, सम्बहुलेहि थेरेहि भिक्खूहि ठपितो—अयं नो भगवतो अच्चयेन पटिसरणं भविस्सतीति, यं मयं एतरहि पटिपादेय्यामाऽति—वदेसि; ‘एवं अप्पटिसरणे च पन, भो आनन्द, को हेतु सामग्गियाऽति इति पुट्ठो समानो ‘न खो मयं, ब्राह्मण, अप्पटिसरणा; सप्पटिसरणा मयं, ब्राह्मण; धम्मप्पटिसरणाऽति वदेसि। इमस्स पन, भो आनन्द, भासितस्स कथं अत्थो दट्ठब्बो”ति?
“‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito—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—ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti, yaṁ tumhe etarahi paṭipādeyyāthā’ti—iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—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; sappaṭisaraṇā mayaṁ, brāhmaṇa; dhammappaṭisaraṇā’ti vadesi. Imassa pana, bho ānanda, bhāsitassa kathaṁ attho daṭṭhabbo”ti?
“But Master Ānanda, when asked whether there was even a single bhikkhu—either appointed by the Buddha, or elected by the Saṅgha and appointed by several senior bhikkhus—who serves as your refuge after the Buddha passed away, to whom you now turn, you replied, ‘No, there is not.’ But you say that the reason for your harmony is that you have the teaching as a refuge. How should I see the meaning of this statement?”
“अत्थि खो, ब्राह्मण, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन भिक्खूनं सिक्खापदं पञ्ञत्तं, पातिमोक्खं उद्दिट्ठं। ते मयं तदहुपोसथे यावतिका एकं गामखेत्तं उपनिस्साय विहराम ते सब्बे एकज्झं सन्निपताम; सन्निपतित्वा यस्स तं पवत्तति तं अज्झेसाम। तस्मिञ्चे भञ्ञमाने होति भिक्खुस्स आपत्ति होति वीतिक्कमो तं मयं यथाधम्मं यथानुसिट्ठं कारेमाति। न किर नो भवन्तो कारेन्ति; धम्मो नो कारेति”।
“Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena bhikkhūnaṁ sikkhāpadaṁ paññattaṁ, pātimokkhaṁ uddiṭṭhaṁ. Te mayaṁ tadahuposathe yāvatikā ekaṁ gāmakhettaṁ upanissāya viharāma te sabbe ekajjhaṁ sannipatāma; sannipatitvā yassa taṁ pavattati taṁ ajjhesāma. Tasmiñce bhaññamāne hoti bhikkhussa āpatti hoti vītikkamo taṁ mayaṁ yathādhammaṁ yathānusiṭṭhaṁ kāremāti. Na kira no bhavanto kārenti; dhammo no kāreti”.
“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 bhikkhus. On the day of the Uposatha all of us who live in dependence on one village district gather together as one. We invite one who has freshly rehearsed the code to recite it. 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. It’s not the venerables that make us act, it’s the teaching that makes us act.”
“अत्थि नु खो, भो आनन्द, एकभिक्खुपि यं तुम्हे एतरहि सक्करोथ गरुं करोथ मानेथ पूजेथ; सक्कत्वा गरुं कत्वा उपनिस्साय विहरथा”ति?
“Atthi nu kho, bho ānanda, ekabhikkhupi yaṁ tumhe etarahi sakkarotha garuṁ karotha1 mānetha pūjetha; sakkatvā garuṁ katvā upanissāya viharathā”ti?
“Master Ānanda, is there even a single bhikkhu who you honor, respect, revere, venerate, and rely on?”
“नत्थि खो, ब्राह्मण, एकभिक्खुपि यं मयं एतरहि सक्करोम गरुं करोम मानेम पूजेम; सक्कत्वा गरुं कत्वा उपनिस्साय विहरामा”ति।
“Natthi kho, brāhmaṇa, ekabhikkhupi yaṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā”ti.
“There is, brahmin.”
“‘अत्थि नु खो, भो आनन्द, एकभिक्खुपि तेन भोता गोतमेन ठपितो—अयं वो ममच्चयेन पटिसरणं भविस्सतीति यं तुम्हे एतरहि पटिपादेय्याथाऽति—इति पुट्ठो समानो ‘नत्थि खो, ब्राह्मण, एकभिक्खुपि तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन ठपितो—अयं वो ममच्चयेन पटिसरणं भविस्सतीति यं मयं एतरहि पटिपादेय्यामाऽति वदेसि; ‘अत्थि पन, भो आनन्द, एकभिक्खुपि सङ्घेन सम्मतो, सम्बहुलेहि थेरेहि भिक्खूहि ठपितो—अयं नो भगवतो अच्चयेन पटिसरणं भविस्सतीति यं तुम्हे एतरहि पटिपादेय्याथाऽति—इति पुट्ठो समानो ‘नत्थि खो, ब्राह्मण, एकभिक्खुपि सङ्घेन सम्मतो, सम्बहुलेहि थेरेहि भिक्खूहि ठपितो—अयं नो भगवतो अच्चयेन पटिसरणं भविस्सतीति यं मयं एतरहि पटिपादेय्यामाऽति वदेसि; ‘अत्थि नु खो, भो आनन्द, एकभिक्खुपि यं तुम्हे एतरहि सक्करोथ गरुं करोथ मानेथ पूजेथ; सक्कत्वा गरुं कत्वा उपनिस्साय विहरथाऽति—इति पुट्ठो समानो ‘नत्थि खो, ब्राह्मण, एकभिक्खुपि यं मयं एतरहि सक्करोम गरुं करोम मानेम पूजेम; सक्कत्वा गरुं कत्वा उपनिस्साय विहरामाऽति वदेसि। इमस्स पन, भो आनन्द, भासितस्स कथं अत्थो दट्ठब्बो”ति?
“‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito—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—ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti yaṁ tumhe etarahi paṭipādeyyāthā’ti—iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—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—iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi yaṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā’ti vadesi. Imassa pana, bho ānanda, bhāsitassa kathaṁ attho daṭṭhabbo”ti?
“But Master Ānanda, when asked whether there was even a single bhikkhu—either appointed by the Buddha, or elected by the Saṅgha and appointed by several senior bhikkhus—who serves as your refuge after the Buddha passed away, to whom you now turn, you replied, ‘No, there is not.’ But when asked whether there is even a single bhikkhu who you honor, respect, revere, venerate, and rely on, you replied, ‘There is.’ How should I see the meaning of this statement?”
“अत्थि खो, ब्राह्मण, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन दस पसादनीया धम्मा अक्खाता। यस्मिं नो इमे धम्मा संविज्जन्ति तं मयं एतरहि सक्करोम गरुं करोम मानेम पूजेम; सक्कत्वा गरुं कत्वा उपनिस्साय विहराम। कतमे दस?
“Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā. Yasmiṁ no ime dhammā saṁvijjanti taṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāma. Katame dasa?
“There are ten inspiring things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. We honor anyone in whom these things are found. What ten?
इध, ब्राह्मण, भिक्खु सीलवा होति, पातिमोक्खसंवरसंवुतो विहरति आचारगोचरसम्पन्नो, अणुमत्तेसु वज्जेसु भयदस्सावी, समादाय सिक्खति सिक्खापदेसु।
Idha, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
It’s when a bhikkhu 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.
बहुस्सुतो होति सुतधरो सुतसन्निचयो। ये ते धम्मा आदिकल्याणा, मज्झेकल्याणा, परियोसानकल्याणा, सात्थं, सब्यञ्जनं, केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं अभिवदन्ति तथारूपास्स धम्मा बहुस्सुता होन्ति धाता वचसा परिचिता मनसानुपेक्खिता दिट्ठिया सुप्पटिविद्धा।
Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā, majjhekalyāṇā, pariyosānakalyāṇā, sātthaṁ, sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā2 vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
They’re very learned, remembering and keeping what they’ve learned. 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, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
सन्तुट्ठो होति चीवरपिण्डपातसेनासनगिलानप्पच्चयभेसज्जपरिक्खारेहि।
Santuṭṭho hoti3 cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.
They’re content with robes, almsfood, lodgings, and medicines and supplies for the sick.
चतुन्नं झानानं आभिचेतसिकानं दिट्ठधम्मसुखविहारानं निकामलाभी होति अकिच्छलाभी अकसिरलाभी।
Catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.
They get the four jhānas—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
अनेकविहितं इद्धिविधं पच्चनुभोति—एकोपि हुत्वा बहुधा होति, बहुधापि हुत्वा एको होति; आविभावं तिरोभावं; तिरोकुट्टं तिरोपाकारं तिरोपब्बतं असज्जमानो गच्छति, सेय्यथापि आकासे; पथवियापि उम्मुज्जनिमुज्जं करोति, सेय्यथापि उदके; उदकेपि अभिज्जमाने गच्छति, सेय्यथापि पथवियं; आकासेपि पल्लङ्केन कमति, सेय्यथापि पक्खी सकुणो; इमेपि चन्दिमसूरिये एवंमहिद्धिके एवंमहानुभावे पाणिना परिमसति परिमज्जति, याव ब्रह्मलोकापि कायेन वसं वत्तेति।
Anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ4 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 unimpeded 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 Brahmā realm.
दिब्बाय सोतधातुया विसुद्धाय अतिक्कन्तमानुसिकाय उभो सद्दे सुणाति—दिब्बे च मानुसे च, ये दूरे सन्तिके च।
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 divine, whether near or far.
परसत्तानं परपुग्गलानं चेतसा चेतो परिच्च पजानाति। सरागं वा चित्तं ‘सरागं चित्तन्ऽति पजानाति, वीतरागं वा चित्तं ‘वीतरागं चित्तन्ऽति पजानाति, सदोसं वा चित्तं ‘सदोसं चित्तन्ऽति पजानाति, वीतदोसं वा चित्तं ‘वीतदोसं चित्तन्ऽति पजानाति, समोहं वा चित्तं ‘समोहं चित्तन्ऽति पजानाति, वीतमोहं वा चित्तं ‘वीतमोहं चित्तन्ऽति पजानाति, सङ्खित्तं वा चित्तं ‘सङ्खित्तं चित्तन्ऽति पजानाति, विक्खित्तं वा चित्तं ‘विक्खित्तं चित्तन्ऽति पजानाति, महग्गतं वा चित्तं ‘महग्गतं चित्तन्ऽति पजानाति, अमहग्गतं वा चित्तं ‘अमहग्गतं चित्तन्ऽति पजानाति, सौत्तरं वा चित्तं ‘सौत्तरं चित्तन्ऽति पजानाति, अनुत्तरं वा चित्तं ‘अनुत्तरं चित्तन्ऽति पजानाति, समाहितं वा चित्तं ‘समाहितं चित्तन्ऽति पजानाति, असमाहितं वा चित्तं ‘असमाहितं चित्तन्ऽति पजानाति, विमुत्तं वा चित्तं ‘विमुत्तं चित्तन्ऽति पजानाति, अविमुत्तं वा चित्तं ‘अविमुत्तं चित्तन्ऽति पजानाति।
Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti. Sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.
They understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’.
अनेकविहितं पुब्बेनिवासं अनुस्सरति, सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो तिस्सोपि जातियो चतस्सोपि जातियो पञ्चपि जातियो दसपि जातियो वीसम्पि जातियो तिंसम्पि जातियो चत्तारीसम्पि जातियो पञ्ञासम्पि जातियो जातिसतम्पि जातिसहस्सम्पि जातिसतसहस्सम्पि अनेकेपि संवट्टकप्पे अनेकेपि विवट्टकप्पे अनेकेपि संवट्टविवट्टकप्पे: ‘अमुत्रासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो अमुत्र उदपादिं; तत्रापासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो इधूपपन्नोऽति। इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरति।
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.
दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे, सुगते दुग्गते यथाकम्मूपगे सत्ते पजानाति।
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.
आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरति।
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.
इमे खो, ब्राह्मण, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन दस पसादनीया धम्मा अक्खाता। यस्मिं नो इमे धम्मा संविज्जन्ति तं मयं एतरहि सक्करोम गरुं करोम मानेम पूजेम; सक्कत्वा गरुं कत्वा उपनिस्साय विहरामा”ति।
Ime kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā. Yasmiṁ no ime dhammā saṁvijjanti taṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā”ti.
These are the ten inspiring things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. We honor anyone in whom these things are found, and rely on them.”
एवं वुत्ते, वस्सकारो ब्राह्मणो मगधमहामत्तो उपनन्दं सेनापतिं आमन्तेसि: “तं किं मञ्ञति भवं सेनापति यदिमे भोन्तो सक्कातब्बं सक्करोन्ति, गरुं कातब्बं गरुं करोन्ति, मानेतब्बं मानेन्ति, पूजेतब्बं पूजेन्ति”?
Evaṁ vutte, vassakāro brāhmaṇo magadhamahāmatto upanandaṁ senāpatiṁ āmantesi: “Taṁ kiṁ maññati bhavaṁ senāpati5 yadime bhonto sakkātabbaṁ sakkaronti, garuṁ kātabbaṁ garuṁ karonti, mānetabbaṁ mānenti, pūjetabbaṁ pūjenti”?
When he had spoken, Vassakāra addressed General Upananda, “What do you think, general? Do these venerables honor, respect, revere, and venerate those who are worthy?”
“तग्घिमे भोन्तो सक्कातब्बं सक्करोन्ति, गरुं कातब्बं गरुं करोन्ति, मानेतब्बं मानेन्ति, पूजेतब्बं पूजेन्ति। इमञ्च हि ते भोन्तो न सक्करेय्युं न गरुं करेय्युं न मानेय्युं न पूजेय्युं; अथ किञ्चरहि ते भोन्तो सक्करेय्युं गरुं करेय्युं मानेय्युं पूजेय्युं, सक्कत्वा गरुं कत्वा मानेत्वा पूजेत्वा उपनिस्साय विहरेय्युन्”ति?
“Tagghime6 bhonto sakkātabbaṁ sakkaronti, garuṁ kātabbaṁ garuṁ karonti, mānetabbaṁ mānenti, pūjetabbaṁ pūjenti. Imañca hi te bhonto na sakkareyyuṁ na garuṁ kareyyuṁ na māneyyuṁ na pūjeyyuṁ; atha kiñcarahi te bhonto sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā mānetvā pūjetvā upanissāya vihareyyun”ti?
“Indeed they do. For if these venerables were not to honor, respect, revere, and venerate such a person, then who exactly would they honor?”
अथ खो वस्सकारो ब्राह्मणो मगधमहामत्तो आयस्मन्तं आनन्दं एतदवोच: “कहं पन भवं आनन्दो एतरहि विहरती”ति?
Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṁ ānandaṁ etadavoca: “kahaṁ pana bhavaṁ ānando etarahi viharatī”ti?
Then Vassakāra said to Ānanda, “Where are you staying at present?”
“वेळुवने खोहं, ब्राह्मण, एतरहि विहरामी”ति।
“Veḷuvane khohaṁ, brāhmaṇa, etarahi viharāmī”ti.
“In the Bamboo Grove, brahmin.”
“कच्चि पन, भो आनन्द, वेळुवनं रमणीयञ्चेव अप्पसद्दञ्च अप्पनिग्घोसञ्च विजनवातं मनुस्सराहस्सेय्यकं पटिसल्लानसारुप्पन्”ति?
“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?”
“तग्घ, ब्राह्मण, वेळुवनं रमणीयञ्चेव अप्पसद्दञ्च अप्पनिग्घोसञ्च विजनवातं मनुस्सराहस्सेय्यकं पटिसल्लानसारुप्पं, यथा तं तुम्हादिसेहि रक्खकेहि गोपकेही”ति।
“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.”
“तग्घ, भो आनन्द, वेळुवनं रमणीयञ्चेव अप्पसद्दञ्च अप्पनिग्घोसञ्च विजनवातं मनुस्सराहस्सेय्यकं पटिसल्लानसारुप्पं, यथा तं भवन्तेहि झायीहि झानसीलीहि। झायिनो चेव भवन्तो झानसीलिनो च।
“Taggha, bho ānanda, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ, yathā taṁ bhavantehi jhāyīhi jhānasīlīhi. Jhāyino ceva bhavanto jhānasīlino ca.
“Surely, Master Ānanda, it is owing to the venerables who meditate, making a habit of meditating. For the venerables do in fact meditate and make a habit of meditating.
एकमिदाहं, भो आनन्द, समयं सो भवं गोतमो वेसालियं विहरति महावने कूटागारसालायं। अथ ख्वाहं, भो आनन्द, येन महावनं कूटागारसाला येन सो भवं गोतमो तेनुपसङ्कमिं। तत्र च पन सो भवं गोतमो अनेकपरियायेन झानकथं कथेसि। झायी चेव सो भवं गोतमो अहोसि झानसीली च। सब्बञ्च पन सो भवं गोतमो झानं वण्णेसी”ति।
Ekamidāhaṁ, bho ānanda, samayaṁ so bhavaṁ gotamo vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha khvāhaṁ, bho ānanda, yena mahāvanaṁ kūṭāgārasālā yena so bhavaṁ gotamo tenupasaṅkamiṁ. Tatra ca pana so bhavaṁ gotamo anekapariyāyena jhānakathaṁ kathesi. Jhāyī ceva so bhavaṁ gotamo ahosi jhānasīlī ca. Sabbañca pana so bhavaṁ gotamo jhānaṁ vaṇṇesī”ti.
This one time, Master Ānanda, Master Gotama was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. So I went there to see him. And there he spoke about meditation in many ways. He meditated, and made a habit of meditating. And he praised all kinds of meditation.”
“न च खो, ब्राह्मण, सो भगवा सब्बं झानं वण्णेसि, नपि सो भगवा सब्बं झानं न वण्णेसीति। कथं रूपञ्च, ब्राह्मण, सो भगवा झानं न वण्णेसि? इध, ब्राह्मण, एकच्चो कामरागपरियुट्ठितेन चेतसा विहरति कामरागपरेतेन, उप्पन्नस्स च कामरागस्स निस्सरणं यथाभूतं नप्पजानाति; सो कामरागंयेव अन्तरं करित्वा झायति पज्झायति निज्झायति अपज्झायति। ब्यापादपरियुट्ठितेन चेतसा विहरति ब्यापादपरेतेन, उप्पन्नस्स च ब्यापादस्स निस्सरणं यथाभूतं नप्पजानाति; सो ब्यापादंयेव अन्तरं करित्वा झायति पज्झायति निज्झायति अपज्झायति। थिनमिद्धपरियुट्ठितेन चेतसा विहरति थिनमिद्धपरेतेन, उप्पन्नस्स च थिनमिद्धस्स निस्सरणं यथाभूतं नप्पजानाति; सो थिनमिद्धंयेव अन्तरं करित्वा झायति पज्झायति निज्झायति अपज्झायति। उद्धच्चकुक्कुच्चपरियुट्ठितेन चेतसा विहरति उद्धच्चकुक्कुच्चपरेतेन, उप्पन्नस्स च उद्धच्चकुक्कुच्चस्स निस्सरणं यथाभूतं नप्पजानाति; सो उद्धच्चकुक्कुच्चंयेव अन्तरं करित्वा झायति पज्झायति निज्झायति अपज्झायति। विचिकिच्छापरियुट्ठितेन चेतसा विहरति विचिकिच्छापरेतेन, उप्पन्नाय च विचिकिच्छाय निस्सरणं यथाभूतं नप्पजानाति; सो विचिकिच्छंयेव अन्तरं करित्वा झायति पज्झायति निज्झायति अपज्झायति। एवरूपं खो, ब्राह्मण, सो भगवा झानं न वण्णेसि।
“Na ca kho, brāhmaṇa, so bhagavā sabbaṁ jhānaṁ vaṇṇesi, napi so bhagavā sabbaṁ jhānaṁ na vaṇṇesīti. Kathaṁ rūpañca, brāhmaṇa, so bhagavā jhānaṁ na vaṇṇesi? Idha, brāhmaṇa, ekacco kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti; so kāmarāgaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti; so byāpādaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti; so thinamiddhaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti; so uddhaccakukkuccaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti; so vicikicchaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Evarūpaṁ kho, brāhmaṇa, so bhagavā jhānaṁ na vaṇṇesi.
“No, brahmin, the Buddha did not praise all kinds of meditation, nor did he dispraise all kinds of meditation. And what kind of meditation did he not praise? 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. Harboring sensual desire within they meditate and concentrate and contemplate and ruminate. Their heart is overcome and mired in ill will … dullness and drowsiness … restlessness and remorse … doubt, and they don’t truly know and see the escape from doubt that has arisen. Harboring doubt within they meditate and concentrate and contemplate and ruminate. The Buddha didn’t praise this kind of meditation.
कथं रूपञ्च, ब्राह्मण, सो भगवा झानं वण्णेसि? इध, ब्राह्मण, भिक्खु विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं … ततियं झानं … चतुत्थं झानं उपसम्पज्ज विहरति। एवरूपं खो, ब्राह्मण, सो भगवा झानं वण्णेसी”ति।
Kathaṁ rūpañca, brāhmaṇa, so bhagavā jhānaṁ vaṇṇesi? Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Evarūpaṁ kho, brāhmaṇa, so bhagavā jhānaṁ vaṇṇesī”ti.
And what kind of meditation did he praise? It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third jhāna, 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.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness. The Buddha praised this kind of meditation.”
“गारय्हं किर, भो आनन्द, सो भवं गोतमो झानं गरहि, पासंसं पसंसि। हन्द च दानि मयं, भो आनन्द, गच्छाम; बहुकिच्चा मयं बहुकरणीया”ति।
“Gārayhaṁ kira, bho ānanda, so bhavaṁ gotamo jhānaṁ garahi, pāsaṁsaṁ pasaṁsi. Handa ca dāni mayaṁ, bho ānanda, gacchāma; bahukiccā mayaṁ bahukaraṇīyā”ti.
“Well, Master Ānanda, it seems that Master Gotama criticized the kind of meditation that deserves criticism and praised that deserving of praise. Well, now, Master Ānanda, I must go. I have many duties, and much to do.”
“यस्सदानि त्वं, ब्राह्मण, कालं मञ्ञसी”ति।
“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti.
“Please, brahmin, go at your convenience.”
अथ खो वस्सकारो ब्राह्मणो मगधमहामत्तो आयस्मतो आनन्दस्स भासितं अभिनन्दित्वा अनुमोदित्वा उट्ठायासना पक्कामि।
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.
अथ खो गोपकमोग्गल्लानो ब्राह्मणो अचिरपक्कन्ते वस्सकारे ब्राह्मणे मगधमहामत्ते आयस्मन्तं आनन्दं एतदवोच: “यं नो मयं भवन्तं आनन्दं अपुच्छिम्हा तं नो भवं आनन्दो न ब्याकासी”ति।
Atha kho gopakamoggallāno brāhmaṇo acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṁ ānandaṁ etadavoca: “yaṁ no mayaṁ bhavantaṁ ānandaṁ apucchimhā taṁ no bhavaṁ ānando na byākāsī”ti.
Soon after he had left, Moggallāna the Guardian said to Ānanda, “Master Ānanda, you still haven’t answered my question.”
“ननु ते, ब्राह्मण, अवोचुम्हा: ‘नत्थि खो, ब्राह्मण, एकभिक्खुपि तेहि धम्मेहि सब्बेनसब्बं सब्बथासब्बं समन्नागतो येहि धम्मेहि समन्नागतो सो भगवा अहोसि अरहं सम्मासम्बुद्धो। सो हि, ब्राह्मण, भगवा अनुप्पन्नस्स मग्गस्स उप्पादेता, असञ्जातस्स मग्गस्स सञ्जनेता, अनक्खातस्स मग्गस्स अक्खाता, मग्गञ्ञू, मग्गविदू, मग्गकोविदो। मग्गानुगा च पन एतरहि सावका विहरन्ति पच्छा समन्नागताऽ”ति।
“Nanu te, brāhmaṇa, avocumhā: ‘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.
“But brahmin, didn’t I say: ‘There is no single bhikkhu who has all the same qualities in each and every way as possessed by Master Gotama, the perfected one, the fully awakened Buddha. 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. And now the disciples live following the path; they acquire it later.’”
गोपकमोग्गल्लानसुत्तं निट्ठितं अट्ठमं।
Gopakamoggallānasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
Footnotes:
