Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation

    अङ्गुत्तर निकाय ७।६१

    Aṅguttara Nikāya 7.61

    Numbered Discourses 7.61

    ६। अब्याकतवग्ग

    6. Abyākatavagga

    6. The Undeclared Points

    पचलायमानसुत्त

    Pacalāyamānasutta

    Nodding Off

    एवं मे सुतं—एकं समयं भगवा भग्गेसु विहरति सुसुमारगिरे भेसकळावने मिगदाये।

    Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.

    So I have heard. At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.

    तेन खो पन समयेन आयस्मा महामोग्गल्लानो मगधेसु कल्लवाळपुत्तगामे पचलायमानो निसिन्नो होति। अद्दसा खो भगवा दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन आयस्मन्तं महामोग्गल्लानं मगधेसु कल्लवाळपुत्तगामे पचलायमानं निसिन्नं। दिस्वा—सेय्यथापि नाम बलवा पुरिसो समिञ्जितं वा बाहं पसारेय्य, पसारितं वा बाहं समिञ्जेय्य; एवमेवं—भग्गेसु सुसुमारगिरे भेसकळावने मिगदाये अन्तरहितो मगधेसु कल्लवाळपुत्तगामे आयस्मतो महामोग्गल्लानस्स सम्मुखे पातुरहोसि।

    Tena kho pana samayena āyasmā mahāmoggallāno magadhesu kallavāḷaputtagāme1 pacalāyamāno nisinno hoti. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmantaṁ mahāmoggallānaṁ magadhesu kallavāḷaputtagāme pacalāyamānaṁ nisinnaṁ. Disvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito magadhesu kallavāḷaputtagāme āyasmato mahāmoggallānassa sammukhe pāturahosi.

    Now at that time, in the land of the Magadhans near Kallavāḷamutta Village, Venerable Mahāmoggallāna was nodding off while meditating. The Buddha saw him with his clairvoyance that is purified and superhuman. Then, as easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Mahāmoggallāna near Kallavāḷamutta Village in the land of the Magadhans.

    निसीदि भगवा पञ्ञत्ते आसने। निसज्ज खो भगवा आयस्मन्तं महामोग्गल्लानं एतदवोच: “पचलायसि नो त्वं, मोग्गल्लान, पचलायसि नो त्वं, मोग्गल्लाना”ति?

    Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṁ mahāmoggallānaṁ etadavoca: “Pacalāyasi no tvaṁ, moggallāna, pacalāyasi no tvaṁ, moggallānā”ti?

    He sat on the seat spread out and said to Mahāmoggallāna, “Are you nodding off, Moggallāna? Are you nodding off?”

    “एवं, भन्ते”।

    “Evaṁ, bhante”.

    “Yes, sir.”

    “तस्मातिह, मोग्गल्लान, यथासञ्ञिस्स ते विहरतो तं मिद्धं ओक्कमति, तं सञ्ञं मा मनसाकासि, तं सञ्ञं मा बहुलमकासि। ठानं खो पनेतं, मोग्गल्लान, विज्जति यं ते एवं विहरतो तं मिद्धं पहीयेथ।

    “Tasmātiha, moggallāna, yathāsaññissa te viharato taṁ middhaṁ okkamati, taṁ saññaṁ mā manasākāsi, taṁ saññaṁ mā bahulamakāsi. Ṭhānaṁ kho panetaṁ, moggallāna, vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha.

    “So, Moggallāna, don’t focus on or cultivate the perception that you were meditating on when you fell drowsy. It’s possible that you’ll give up drowsiness in this way.

    नो चे ते एवं विहरतो तं मिद्धं पहीयेथ, ततो त्वं, मोग्गल्लान, यथासुतं यथापरियत्तं धम्मं चेतसा अनुवितक्केय्यासि अनुविचारेय्यासि, मनसा अनुपेक्खेय्यासि। ठानं खो पनेतं विज्जति यं ते एवं विहरतो तं मिद्धं पहीयेथ।

    No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkeyyāsi anuvicāreyyāsi, manasā anupekkheyyāsi. Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha.

    But what if that doesn’t work? Then think about and consider the teaching as you’ve learned and memorized it, examining it with your mind. It’s possible that you’ll give up drowsiness in this way.

    नो चे ते एवं विहरतो तं मिद्धं पहीयेथ, ततो त्वं, मोग्गल्लान, यथासुतं यथापरियत्तं धम्मं वित्थारेन सज्झायं करेय्यासि। ठानं खो पनेतं विज्जति यं ते एवं विहरतो तं मिद्धं पहीयेथ।

    No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ kareyyāsi. Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha.

    But what if that doesn’t work? Then recite in detail the teaching as you’ve learned and memorized it. It’s possible that you’ll give up drowsiness in this way.

    नो चे ते एवं विहरतो तं मिद्धं पहीयेथ, ततो त्वं, मोग्गल्लान, उभो कण्णसोतानि आविञ्छेय्यासि, पाणिना गत्तानि अनुमज्जेय्यासि। ठानं खो पनेतं विज्जति यं ते एवं विहरतो तं मिद्धं पहीयेथ।

    No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, ubho kaṇṇasotāni āviñcheyyāsi, pāṇinā gattāni anumajjeyyāsi. Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha.

    But what if that doesn’t work? Then pinch your ears and rub your limbs. It’s possible that you’ll give up drowsiness in this way.

    नो चे ते एवं विहरतो तं मिद्धं पहीयेथ, ततो त्वं, मोग्गल्लान, उट्ठायासना उदकेन अक्खीनि अनुमज्जित्वा दिसा अनुविलोकेय्यासि, नक्खत्तानि तारकरूपानि उल्लोकेय्यासि। ठानं खो पनेतं विज्जति यं ते एवं विहरतो तं मिद्धं पहीयेथ।

    No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, uṭṭhāyāsanā udakena akkhīni anumajjitvā2 disā anuvilokeyyāsi, nakkhattāni tārakarūpāni ullokeyyāsi. Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha.

    But what if that doesn’t work? Then get up from your seat, flush your eyes with water, look around in every direction, and look up at the stars and constellations. It’s possible that you’ll give up drowsiness in this way.

    नो चे ते एवं विहरतो तं मिद्धं पहीयेथ, ततो त्वं, मोग्गल्लान, आलोकसञ्ञं मनसि करेय्यासि, दिवासञ्ञं अधिट्ठहेय्यासि—यथा दिवा तथा रत्तिं यथा रत्तिं तथा दिवा। इति विवटेन चेतसा अपरियोनद्धेन सप्पभासं चित्तं भावेय्यासि। ठानं खो पनेतं विज्जति यं ते एवं विहरतो तं मिद्धं पहीयेथ।

    No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, ālokasaññaṁ manasi kareyyāsi, divāsaññaṁ adhiṭṭhaheyyāsi—yathā divā tathā rattiṁ yathā rattiṁ tathā divā. Iti vivaṭena3 cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveyyāsi. Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha.

    But what if that doesn’t work? Then focus on the perception of light, concentrating on the perception of day: as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, develop a mind that’s full of radiance. It’s possible that you’ll give up drowsiness in this way.

    नो चे ते एवं विहरतो तं मिद्धं पहीयेथ, ततो त्वं, मोग्गल्लान, पच्छापुरेसञ्ञी चङ्कमं अधिट्ठहेय्यासि अन्तोगतेहि इन्द्रियेहि अबहिगतेन मानसेन। ठानं खो पनेतं विज्जति यं ते एवं विहरतो तं मिद्धं पहीयेथ।

    No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, pacchāpuresaññī4 caṅkamaṁ adhiṭṭhaheyyāsi antogatehi indriyehi abahigatena mānasena. Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha.

    But what if that doesn’t work? Then walk mindfully, concentrating on the perception of continuity, your faculties directed inwards and your mind not scattered outside. It’s possible that you’ll give up drowsiness in this way.

    नो चे ते एवं विहरतो तं मिद्धं पहीयेथ, ततो त्वं, मोग्गल्लान, दक्खिणेन पस्सेन सीहसेय्यं कप्पेय्यासि पादे पादं अच्चाधाय सतो सम्पजानो उट्ठानसञ्ञं मनसि करित्वा। पटिबुद्धेन च ते, मोग्गल्लान, खिप्पञ्ञेव पच्चुट्ठातब्बं: ‘न सेय्यसुखं न पस्ससुखं न मिद्धसुखं अनुयुत्तो विहरिस्सामीऽति। एवञ्हि ते, मोग्गल्लान, सिक्खितब्बं।

    No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, dakkhiṇena passena sīhaseyyaṁ kappeyyāsi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā. Paṭibuddhena ca5 te, moggallāna, khippaññeva paccuṭṭhātabbaṁ: ‘na seyyasukhaṁ na passasukhaṁ na middhasukhaṁ anuyutto viharissāmī’ti. Evañhi te, moggallāna, sikkhitabbaṁ.

    But what if that doesn’t work? Then lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. When you wake, you should get up quickly, thinking: ‘I will not live indulging in the pleasures of sleeping, lying down, and drowsing.’ That’s how you should train.

    तस्मातिह, मोग्गल्लान, एवं सिक्खितब्बं: ‘न उच्चासोण्डं पग्गहेत्वा कुलानि उपसङ्कमिस्सामीऽति। एवञ्हि ते, मोग्गल्लान, सिक्खितब्बं। सचे, मोग्गल्लान, भिक्खु उच्चासोण्डं पग्गहेत्वा कुलानि उपसङ्कमति, सन्ति हि, मोग्गल्लान, कुलेसु किच्चकरणीयानि। येहि मनुस्सा आगतं भिक्खुं न मनसि करोन्ति, तत्र भिक्खुस्स एवं होति: ‘कोसु नाम इदानि मं इमस्मिं कुले परिभिन्दि, विरत्तरूपा दानिमे मयि मनुस्साऽति। इतिस्स अलाभेन मङ्कुभावो, मङ्कुभूतस्स उद्धच्चं, उद्धतस्स असंवरो, असंवुतस्स आरा चित्तं समाधिम्हा।

    Tasmātiha, moggallāna, evaṁ sikkhitabbaṁ: ‘na uccāsoṇḍaṁ paggahetvā kulāni upasaṅkamissāmī’ti. Evañhi te, moggallāna, sikkhitabbaṁ. Sace, moggallāna, bhikkhu uccāsoṇḍaṁ paggahetvā kulāni upasaṅkamati, santi hi, moggallāna, kulesu kiccakaraṇīyāni. Yehi manussā āgataṁ bhikkhuṁ na manasi karonti, tatra bhikkhussa evaṁ hoti: ‘kosu nāma idāni maṁ imasmiṁ kule paribhindi, virattarūpā dānime mayi manussā’ti. Itissa alābhena maṅkubhāvo, maṅkubhūtassa uddhaccaṁ, uddhatassa asaṁvaro, asaṁvutassa ārā cittaṁ samādhimhā.

    So you should train like this: ‘I will not approach families with my head swollen with vanity.’ That’s how you should train. What happens if a bhikkhu approaches families with a head swollen with vanity? Well, families have business to attend to, so people might not notice when a bhikkhu arrives. In that case the bhikkhu thinks: ‘Who on earth has turned this family against me? It seems they don’t like me any more.’ And so, because they don’t get anything they feel dismayed. Being dismayed, they become restless. Being restless, they lose restraint. And without restraint the mind is far from immersion.

    तस्मातिह, मोग्गल्लान, एवं सिक्खितब्बं: ‘न विग्गाहिककथं कथेस्सामीऽति। एवञ्हि ते, मोग्गल्लान, सिक्खितब्बं। विग्गाहिकाय, मोग्गल्लान, कथाय सति कथाबाहुल्लं पाटिकङ्खं, कथाबाहुल्ले सति उद्धच्चं, उद्धतस्स असंवरो, असंवुतस्स आरा चित्तं समाधिम्हा। नाहं, मोग्गल्लान, सब्बेहेव संसग्गं वण्णयामि। न पनाहं, मोग्गल्लान, सब्बेहेव संसग्गं न वण्णयामि। सगहट्ठपब्बजितेहि खो अहं, मोग्गल्लान, संसग्गं न वण्णयामि। यानि च खो तानि सेनासनानि अप्पसद्दानि अप्पनिग्घोसानि विजनवातानि मनुस्सराहस्सेय्यकानि पटिसल्लानसारुप्पानि तथारूपेहि सेनासनेहि संसग्गं वण्णयामी”ति।

    Tasmātiha, moggallāna, evaṁ sikkhitabbaṁ: ‘na viggāhikakathaṁ kathessāmī’ti. Evañhi te, moggallāna, sikkhitabbaṁ. Viggāhikāya, moggallāna, kathāya sati kathābāhullaṁ pāṭikaṅkhaṁ, kathābāhulle sati uddhaccaṁ, uddhatassa asaṁvaro, asaṁvutassa ārā cittaṁ samādhimhā. Nāhaṁ, moggallāna, sabbeheva saṁsaggaṁ vaṇṇayāmi. Na panāhaṁ, moggallāna, sabbeheva saṁsaggaṁ na vaṇṇayāmi. Sagahaṭṭhapabbajitehi kho ahaṁ, moggallāna, saṁsaggaṁ na vaṇṇayāmi. Yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni6 paṭisallānasāruppāni tathārūpehi senāsanehi saṁsaggaṁ7 vaṇṇayāmī”ti.

    So you should train like this: ‘I won’t get into arguments.’ That’s how you should train. When there’s an argument, you can expect there’ll be lots of talking. When there’s lots of talking, people become restless. Being restless, they lose restraint. And without restraint the mind is far from immersion. Moggallāna, I don’t praise all kinds of closeness. Nor do I criticize all kinds of closeness. I don’t praise closeness with laypeople and renunciates. I do praise closeness with those lodgings that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat.”

    एवं वुत्ते, आयस्मा महामोग्गल्लानो भगवन्तं एतदवोच: “कित्तावता नु खो, भन्ते, भिक्खु सङ्खित्तेन तण्हासङ्खयविमुत्तो होति अच्चन्तनिट्ठो अच्चन्तयोगक्खेमी अच्चन्तब्रह्मचारी अच्चन्तपरियोसानो सेट्ठो देवमनुस्सानन्”ति?

    Evaṁ vutte, āyasmā mahāmoggallāno bhagavantaṁ etadavoca: “kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti?

    When he said this, Venerable Moggallāna asked the Buddha, “Sir, how do you briefly define a bhikkhu who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?”

    “इध, मोग्गल्लान, भिक्खुनो सुतं होति: ‘सब्बे धम्मा नालं अभिनिवेसायाऽति; एवञ्चेतं, मोग्गल्लान, भिक्खुनो सुतं होति: ‘सब्बे धम्मा नालं अभिनिवेसायाऽति। सो सब्बं धम्मं अभिजानाति, सब्बं धम्मं अभिञ्ञाय सब्बं धम्मं परिजानाति। सब्बं धम्मं परिञ्ञाय यं किञ्चि वेदनं वेदियति सुखं वा दुक्खं वा अदुक्खमसुखं वा। सो तासु वेदनासु अनिच्चानुपस्सी विहरति, विरागानुपस्सी विहरति, निरोधानुपस्सी विहरति, पटिनिस्सग्गानुपस्सी विहरति। सो तासु वेदनासु अनिच्चानुपस्सी विहरन्तो विरागानुपस्सी विहरन्तो निरोधानुपस्सी विहरन्तो पटिनिस्सग्गानुपस्सी विहरन्तो न किञ्चि लोके उपादियति, अनुपादियं न परितस्सति, अपरितस्सं पच्चत्तंयेव परिनिब्बायति।

    “Idha, moggallāna, bhikkhuno sutaṁ hoti: ‘sabbe dhammā nālaṁ abhinivesāyā’ti; evañcetaṁ, moggallāna, bhikkhuno sutaṁ hoti: ‘sabbe dhammā nālaṁ abhinivesāyā’ti. So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti. Sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vediyati sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto virāgānupassī viharanto nirodhānupassī viharanto paṭinissaggānupassī viharanto na kiñci8 loke upādiyati, anupādiyaṁ na paritassati, aparitassaṁ paccattaṁyeva parinibbāyati.

    “It’s when a bhikkhu has heard: ‘Nothing is worth insisting on.’ When a bhikkhu has heard that nothing is worth insisting on, they directly know all things. Directly knowing all things, they completely understand all things. Having completely understood all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they meditate observing impermanence, dispassion, cessation, and letting go in those feelings. Meditating in this way, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.

    ‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानाति। एत्तावता खो, मोग्गल्लान, भिक्खु सङ्खित्तेन तण्हासङ्खयविमुत्तो होति अच्चन्तनिट्ठो अच्चन्तयोगक्खेमी अच्चन्तब्रह्मचारी अच्चन्तपरियोसानो सेट्ठो देवमनुस्सानन्”ति।

    ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Ettāvatā kho, moggallāna, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.

    They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ That’s how I briefly define a bhikkhu who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.”

    अट्ठमं।

    Aṭṭhamaṁ.





    The authoritative text of the Aṅguttara Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]




    Footnotes:
    1. kallavāḷaputtagāme → kallavālamuttagāme (bj, sya-all); kallavāḷamuttagāme (pts1ed)
    2. anumajjitvā → paniñjitvā (mr)
    3. vivaṭena → vivaṭṭena (cck, sya1ed); middhavigatena (mr)
    4. pacchāpuresaññī → pacchāpure tathāsaññī (katthaci)
    5. Paṭibuddhena ca → paṭibuddheneva (bj, sya-all)
    6. manussarāhasseyyakāni → manussarāhaseyyakāni (bj, sya-all, pts1ed)
    7. saṁsaggaṁ → samaggaṁ (mr)
    8. na kiñci → na ca kiñci (bj, sya-all, mr)

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