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so arañña-gato vā |
“He, {Having gone to the}-forest, or |
Rukkha-mūla-gato vā |
{Having gone to the}-tree-root, or |
Suññ-āgāra-gato vā |
{Having gone to the}-empty-hut, |
nisīdati |
(he) sits down, |
pallaṅkaṃ ābhujitvā |
Cross-leg-seated-posture (he) bends (into), |
ujuṃ kāyaṃ paṇidhāya |
straightening (of his) body (he) aspires (to), |
Pari-mukhaṃ satiṃ upaṭṭhapetvā. |
(in) front (of him), rememberfulness (having been) established. |
♦ “so abhijjhaṃ loke pahāya |
he, longing (for the) world abandoned |
Vigat-ābhijjhena cetasā viharati, |
free-(from)-longing (his) mind dwells, |
abhijjhāya cittaṃ parisodheti. |
(from) longing (his) mind (is) purified. |
byāpāda-pa-dosaṃ pahāya |
ill-will-(and)-hatred (having been) abandoned, |
a-byāpanna-citto viharati |
without-ill-will-(his)-mind dwells, |
Sabba-pāṇa-bhūt-ahit-ānukampī, |
all-living-beings-(their)-welfare-(he has)-compassion (for), |
Byāpāda-pa-dosā cittaṃ parisodheti. |
(from) ill-will-and-hatred (his) mind (he) purifies. |
thina-middhaṃ pahāya |
dullness and drowsiness, (having been) abandoned |
vigata-thina-middho viharati |
free-(from)-dullness and drowsiness (he) dwells, |
āloka-saññī |
luminosity-(his is)-percipient (of), |
sato sampajāno, |
rememberful (and) clearly comprehending; |
thina-middhā cittaṃ parisodheti. |
dullness and drowsiness (his) mind (he) purifies. |
uddhacca-kukkuccaṃ pahāya |
restlessness and remorse (having been) abandoned, |
An-uddhato viharati |
Without-agitation (he) dwells. |
ajjhattaṃ vūpasanta-citto, |
inwardly calmed-mind; |
uddhacca-kukkuccā cittaṃ parisodheti. |
(from) restlessness and remorse (his) mind (he) purifies. |
vici-kicchaṃ pahāya |
doubt (having been) abandoned, |
tiṇṇa-vicikiccho viharati |
Gone-beyond-doubt (he) dwells, |
A-kathaṃkathī kusalesu dhammesu, |
un-perplexed (about) wholesome Dhamma [teachings]; |
vicikicchāya cittaṃ parisodheti. |
(from) doubt (his) mind (he) purifies. |
♦ “so ime pañca nīvaraṇe pahāya |
“He, (with) these five hindrances (having been) abandoned, |
cetaso upakkilese |
mental defilements, [which led to] |
paññāya dubbalī-karaṇe, |
wisdom {actively}-weakened |
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♦ “puna caparaṃ, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi ... pe ... ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. seyyathāpi, brāhmaṇa, udapatto agginā santatto ukkudhito VAR ussadakajāto VAR. tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. evamevaṃ kho, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi ... pe ... ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced. Suppose there was a bowl of water that was heated by fire, boiling and bubbling. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced. |
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♦ “puna caparaṃ, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi ... pe ... ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho. tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. evamevaṃ kho, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi ... pe ... ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced. Suppose there was a bowl of water overgrown with moss and aquatic plants. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced. |
Pacalāyamāna-suttaṃ (AN 7.61) |
AN 7.61 Nodding |
♦ 61. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. tena kho pana samayena āyasmā mahāmoggallāno magadhesu kallavāḷaputtagāme VAR pacalāyamāno nisinno hoti. addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmantaṃ mahāmoggallānaṃ magadhesu kallavāḷaputtagāme pacalāyamānaṃ nisinnaṃ. disvā — seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ — bhaggesu susumāragire bhesakaḷāvane migadāye antarahito magadhesu kallavāḷaputtagāme āyasmato mahāmoggallānassa sammukhe pāturahosi. nisīdi bhagavā paññatte āsane. nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca — |
Once the Blessed One was living among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt. At that time Ven. Maha Moggallana sat nodding near the village of Kallavalaputta, in Magadha. The Blessed One, with his purified divine eye, surpassing the human, saw Ven. Maha Moggallana as he sat nodding near the village of Kallavalaputta, in Magadha. As soon as he saw this—just as a strong man might extend his flexed arm or flex his extended arm—he disappeared from among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt, and re-appeared near the village of Kallavalaputta, in Magadha, right in front of Ven. Maha Moggallana. There he sat down on a prepared seat. As he was sitting there, the Blessed One said to Ven. Maha Moggallana, “Are you nodding, Moggallana? Are you nodding?” |
♦ “pacalāyasi no tvaṃ, moggallāna, pacalāyasi no tvaṃ, moggallānā”ti? “evaṃ, bhante”. “tasmātiha, moggallāna, yathāsaññissa te viharato taṃ middhaṃ okkamati, taṃ saññaṃ mā manasākāsi VAR, taṃ saññaṃ mā bahulamakāsi VAR. ṭhānaṃ kho panetaṃ, moggallāna, vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha”. |
“Yes, lord.” |
♦ “no ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkeyyāsi anuvicāreyyāsi, manasā anupekkheyyāsi. ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. |
“Well then, Moggallana, whatever perception you have in mind when drowsiness descends on you, don’t attend to that perception, don’t pursue it. It’s possible that by doing this you will shake off your drowsiness. |
♦ “no ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ kareyyāsi. ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. |
“But if by doing this you don’t shake off your drowsiness, then recall to your awareness the Dhamma as you have heard & memorized it, re-examine it & ponder it over in your mind. It’s possible that by doing this you will shake off your drowsiness. |
♦ “no ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ubho kaṇṇasotāni āviñcheyyāsi VAR, pāṇinā gattāni anumajjeyyāsi. ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. |
“But if by doing this you don’t shake off your drowsiness, then repeat aloud in detail the Dhamma as you have heard & memorized it. It’s possible that by doing this you will shake off your drowsiness. |
♦ “no ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, uṭṭhāyāsanā udakena akkhīni anumajjitvā VAR disā anuvilokeyyāsi, nakkhattāni tārakarūpāni ullokeyyāsi. ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. |
“But if by doing this you don’t shake off your drowsiness, then pull both your earlobes and rub your limbs with your hands. It’s possible that by doing this you will shake off your drowsiness. |
♦ “no ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ālokasaññaṃ manasi kareyyāsi, divāsaññaṃ adhiṭṭhaheyyāsi — yathā divā tathā rattiṃ yathā rattiṃ tathā divā. iti vivaṭena VAR cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveyyāsi. ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. |
“But if by doing this you don’t shake off your drowsiness, then get up from your seat and, after washing your eyes out with water, look around in all directions and upward to the major stars & constellations. It’s possible that by doing this you will shake off your drowsiness. |
♦ “no ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, pacchāpuresaññī VAR caṅkamaṃ adhiṭṭhaheyyāsi antogatehi indriyehi abahigatena mānasena. ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. |
“But if by doing this you don’t shake off your drowsiness, then attend to the perception of light, resolve on the perception of daytime, [dwelling] by night as by day, and by day as by night. By means of an awareness thus open & unhampered, develop a brightened mind. It’s possible that by doing this you will shake off your drowsiness. |
♦ “no ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, dakkhiṇena passena sīhaseyyaṃ kappeyyāsi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā. paṭibuddhena ca VAR te, moggallāna, khippaññeva paccuṭṭhātabbaṃ — ‘na seyyasukhaṃ na passasukhaṃ na middhasukhaṃ anuyutto viharissāmī’ti. evañhi te, moggallāna, sikkhitabbaṃ. |
“But if by doing this you don’t shake off your drowsiness, then—percipient of what lies in front & behind—set a distance to meditate walking back & forth, your senses inwardly immersed, your mind not straying outwards. It’s possible that by doing this you will shake off your drowsiness. |
♦ “tasmātiha, moggallāna, evaṃ sikkhitabbaṃ — ‘na uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamissāmī’ti. evañhi te, moggallāna, sikkhitabbaṃ. sace, moggallāna, bhikkhu uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamati, santi hi, moggallāna, kulesu kiccakaraṇīyāni. yehi manussā āgataṃ bhikkhuṃ na manasi karonti, tatra bhikkhussa evaṃ hoti — ‘kosu nāma idāni maṃ imasmiṃ kule paribhindi, virattarūpā dānime mayi manussā’ti. itissa alābhena maṅkubhāvo, maṅkubhūtassa uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā. |
“But if by doing this you don’t shake off your drowsiness, then—reclining on your right side—take up the lion’s posture, one foot placed on top of the other, mindful, alert, with your mind set on getting up. As soon as you wake up, get up quickly, with the thought, ‘I won’t stay indulging in the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness.’ That is how you should train yourself. |
♦ “tasmātiha, moggallāna, evaṃ sikkhitabbaṃ — ‘na viggāhikakathaṃ kathessāmī’ti. evañhi te, moggallāna, sikkhitabbaṃ. viggāhikāya, moggallāna, kathāya sati kathābāhullaṃ pāṭikaṅkhaṃ, kathābāhulle sati uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā VAR. nāhaṃ, moggallāna, sabbeheva saṃsaggaṃ vaṇṇayāmi. na panāhaṃ, moggallāna, sabbeheva saṃsaggaṃ na vaṇṇayāmi. sagahaṭṭhapabbajitehi kho ahaṃ, moggallāna, saṃsaggaṃ na vaṇṇayāmi VAR. yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni VAR paṭisallānasāruppāni tathārūpehi senāsanehi saṃsaggaṃ VAR vaṇṇayāmī”ti. |
“Furthermore, Moggallana, should you train yourself: ‘I will not visit families with my pride lifted high.’ That is how you should train yourself. Among families there are many jobs that have to be done, so that people don’t pay attention to a visiting monk. If a monk visits them with his trunk lifted high, the thought will occur to him, ‘Now who, I wonder, has caused a split between me and this family? The people seem to have no liking for me.’ Getting nothing, he becomes abashed. Abashed, he becomes restless. Restless, he becomes unrestrained. Unrestrained, his mind is far from concentration. |
♦ evaṃ vutte āyasmā mahāmoggallāno bhagavantaṃ etadavoca — “kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti? |
“Furthermore, Moggallana, should you train yourself: ‘I will speak no confrontational speech.’ That is how you should train yourself. When there is confrontational speech, a lot of discussion can be expected. When there is a lot of discussion, there is restlessness. One who is restless becomes unrestrained. Unrestrained, his mind is far from concentration. |
♦ “idha, moggallāna, bhikkhuno sutaṃ hoti — ‘sabbe dhammā nālaṃ abhinivesāyā’ti; evañcetaṃ, moggallāna, bhikkhuno sutaṃ hoti — ‘sabbe dhammā nālaṃ abhinivesāyā’ti. so sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti. sabbaṃ dhammaṃ pariññāya yaṃkiñci vedanaṃ vediyati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. so tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. so tāsu vedanāsu aniccānupassī viharanto virāgānupassī viharanto nirodhānupassī viharanto paṭinissaggānupassī viharanto na kiñci VAR loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaṃyeva parinibbāyati. ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. ettāvatā kho, moggallāna, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti. aṭṭhamaṃ. |
“It’s not the case, Moggallana, that I praise association of every sort. But it’s not the case that I dispraise association of every sort. I don’t praise association with householders and renunciates. But as for dwelling places that are free from noise, free from sound, their atmosphere devoid of people, appropriately secluded for resting undisturbed by human beings: I praise association with dwelling places of this sort.” |
| When this was said, Ven. Moggallana said to the Blessed One: “Briefly, lord, in what respect is a monk released through the ending of craving, utterly complete, utterly free from bonds, a follower of the utterly holy life, utterly consummate: foremost among human & heavenly beings?” | |
| “There is the case, Moggallana, where a monk has heard, ‘All phenomena are unworthy of attachment.’ Having heard that all phenomena are unworthy of attachment, he fully knows all things. Fully knowing all things, he fully comprehends all things. Fully comprehending all things, then whatever feeling he experiences—pleasure, pain, neither pleasure nor pain—he remains focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing with regard to that feeling. As he remains focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing with regard to that feeling, he is unsustained by anything in the world. Unsustained, he is not agitated. Unagitated, he is unbound right within. He discerns: ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’ | |
| “It is in this respect, Moggallana, that a monk, in brief, is released through the ending of craving, utterly complete, utterly free from bonds, a follower of the utterly holy life, utterly consummate: foremost among human & heavenly beings.” | |
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♦ “puna caparaṃ, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi ... pe ... ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto VAR. tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. evamevaṃ kho, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi ... pe ... ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced. Suppose there was a bowl of water stirred by the wind, churning, swirling, and rippling. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced. |
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♦ “puna caparaṃ, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena 3.0260, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi ... pe ... ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. evamevaṃ kho, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi ... pe ... ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced. Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it. In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see your own good, the good of another, or the good of both. Even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced. |
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