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Majjhima Nikāya 107

Gaṇakamoggallānasutta

With Moggallāna the Accountant · Translation: Bhikkhu Sujato, SuttaCentral

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whenYato indeedkho, brahminbrāhmaṇa, a mendicantbhikkhu with mindfulness and situational awarenesssatisampajaññena endowedsamannāgato ishoti, themtamenaṁ the Realized Onetathāgato furtheruttariṁ guidesvineti:
come‘ehi youtvaṁ, mendicantbhikkhu, secludedvivittaṁ a lodgingsenāsanaṁ frequentbhajāhi a wildernessaraññaṁ the root of a treerukkhamūlaṁ a hillpabbataṁ a ravinekandaraṁ a mountain cavegiriguhaṁ a charnel groundsusānaṁ a forestvanapatthaṁ the open airabbhokāsaṁ a heap of strawpalālapuñjan’ti.

When they have mindfulness and situational awareness, the Realized One guides them further: ‘Come, mendicant, frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.’

heSo secludedvivittaṁ lodgingsenāsanaṁ frequentsbhajati wildernessaraññaṁ foot of a treerukkhamūlaṁ mountainpabbataṁ gorgekandaraṁ mountain cavegiriguhaṁ charnel groundsusānaṁ forest thicketvanapatthaṁ open airabbhokāsaṁ heap of straw.palālapuñjaṁ.
heSo after the mealpacchābhattaṁ returned from almsroundpiṇḍapātapaṭikkanto sits downnisīdati cross-leggedpallaṅkaṁ having foldedābhujitvā, straightujuṁ bodykāyaṁ having setpaṇidhāya, to the frontparimukhaṁ mindfulnesssatiṁ having establishedupaṭṭhapetvā.
heSo covetousnessabhijjhaṁ in the worldloke having given uppahāya with a heart rid of covetousnessvigatābhijjhena with mindcetasā meditatesviharati, of covetousnessabhijjhāya mindcittaṁ cleansesparisodheti;
ill will and malevolencebyāpādapadosaṁ having given uppahāya with a mind rid of ill willabyāpannacitto meditatesviharati full of sympathy for all living beingssabbapāṇabhūtahitānukampī, of ill will and malevolencebyāpādapadosā mindcittaṁ cleansesparisodheti;
dullness and drowsinessthinamiddhaṁ having given uppahāya rid of dullness and drowsinessvigatathinamiddho meditatesviharati perceiving lightālokasaññī mindfulsato awaresampajāno, of dullness and drowsinessthinamiddhā mindcittaṁ cleansesparisodheti;
restlessness and remorseuddhaccakukkuccaṁ having given uppahāya without restlessnessanuddhato meditatesviharati internallyajjhattaṁ with a settled mindvūpasantacitto, of restlessness and remorseuddhaccakukkuccā mindcittaṁ cleansesparisodheti;
doubtvicikicchaṁ having given uppahāya gone beyond doubttiṇṇavicikiccho meditatesviharati not undecidedakathaṅkathī about skillfulkusalesu qualitiesdhammesu, of doubtvicikicchāya mindcittaṁ cleanses.parisodheti.

And they do so. After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

heSo theseime fivepañca hindrancesnīvaraṇe having given uppahāya of the heartcetaso corruptionsupakkilese of wisdompaññāya weakeningdubbalīkaraṇe
quite secludedvivicceva from sensual pleasureskāmehi secludedvivicca from unskillful qualitiesakusalehi from qualitiesdhammehi with placing the mindsavitakkaṁ with keeping it connectedsavicāraṁ born of seclusionvivekajaṁ rapture and blisspītisukhaṁ firstpaṭhamaṁ absorptionjhānaṁ having enteredupasampajja they remainviharati.
of placing the mind and keeping it connectedVitakkavicārānaṁ from stillingvūpasamā internalajjhattaṁ claritysampasādanaṁ …pe……pe… seconddutiyaṁ absorptionjhānaṁ having enteredupasampajja they remainviharati.
of rapturePītiyā andca from fading awayvirāgā …… thirdtatiyaṁ absorptionjhānaṁ having enteredupasampajja they remainviharati.
of pleasureSukhassa andca from giving uppahānā …… fourthcatutthaṁ absorptionjhānaṁ having enteredupasampajja they remainviharati.

They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, 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 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. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

those whoYe indeedkho thosete, brahminbrāhmaṇa, mendicantsbhikkhū traineessekkhā who have not attained their heart's desireapattamānasā unsurpassedanuttaraṁ sanctuary from the yokeyogakkhemaṁ aspiringpatthayamānā they liveviharanti among themtesu myme thisayaṁ suchevarūpī instructionanusāsanī ishoti.
those whoYe butpana thosete mendicantsbhikkhū perfectedarahanto who have ended the defilementskhīṇāsavā who have completed the spiritual journeyvusitavanto who have done what had to be donekatakaraṇīyā who have laid down the burdenohitabhārā who have achieved their heart's goalanuppattasadatthā who have utterly ended the fetter of continued existenceparikkhīṇabhavasaṁyojanā rightly freed through enlightenmentsammadaññāvimuttā for themtesaṁ theseime thingsdhammā to blissful meditation in this lifediṭṭhadhammasukhavihārāya andceva they leadsaṁvattanti, to mindfulness and awarenesssatisampajaññāya andcā”ti.

That’s how I instruct the mendicants who are trainees—who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke. But for those mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment—these things lead to blissful meditation in this life, and to mindfulness and awareness.”

thusEvaṁ when saidvutte, Moggallāna the Accountantgaṇakamoggallāno brahminbrāhmaṇo to the Blessed Onebhagavantaṁ said thisetadavoca:
what?“kiṁ indeednu trulykho of the worthy onebhoto Gotama'sgotamassa disciplessāvakā by the worthy onebhotā by Gotamagotamena thusevaṁ being instructedovadīyamānā thusevaṁ being advisedanusāsīyamānā allsabbe ultimateaccantaṁ goalniṭṭhaṁ extinguishmentnibbānaṁ achieveārādhenti orudāhu someekacce do not achieve?nārādhentī”ti?
some“Appekacce indeedkho, brahminbrāhmaṇa, mymama disciplessāvakā by memayā thusevaṁ being instructedovadīyamānā thusevaṁ being advisedanusāsīyamānā ultimateaccantaṁ goalniṭṭhaṁ extinguishmentnibbānaṁ achieveārādhenti, someekacce do not achieve.nārādhentī”ti.

When he had spoken, Moggallāna the Accountant said to the Buddha, “When his disciples are instructed and advised like this by the worthy Gotama, do all of them achieve the ultimate goal, extinguishment, or do some of them fail?” “Some succeed, while others fail.”

what“Ko indeednu thenkho, worthybho Gotamagotama, causehetu whatko reasonpaccayo whyyaṁ is presenttiṭṭhateva extinguishmentnibbānaṁ, is presenttiṭṭhati leading to extinguishmentnibbānagāmī pathmaggo, is presenttiṭṭhati worthybhavaṁ Gotamagotamo to encouragesamādapetā;
stillatha andca butpana of the worthybhoto of Gotamagotamassa disciplessāvakā by the worthy onebhotā by Gotamagotamena thusevaṁ being instructedovadīyamānā thusevaṁ being guidedanusāsīyamānā someappekacce ultimateaccantaṁ conclusionniṭṭhaṁ extinguishmentnibbānaṁ succeedārādhenti, someekacce do not succeednārādhentī”ti?

“What is the cause, worthy Gotama, what is the reason why, though extinguishment is present, the path leading to extinguishment is present, and the worthy Gotama is present to encourage them, still some succeed while others fail?”

then“Tena indeedhi, brahminbrāhmaṇa, that very thing heretaṁyevettha I will ask in returnpaṭipucchissāmi. asYathā to youte it would suitkhameyya sotathā itnaṁ you should answerbyākareyyāsi.
thatTaṁ whatkiṁ do you thinkmaññasi, brahminbrāhmaṇa,
skilledkusalo youtvaṁ of the road leading to Rājagaharājagahagāmissa of the roadmaggassā”ti?
yes“Evaṁ, sirbho, skilledkusalo Iahaṁ of the road leading to Rājagaharājagahagāmissa of the roadmaggassā”ti.
that“Taṁ whatkiṁ do you thinkmaññasi, brahminbrāhmaṇa,
hereidha a personpuriso might comeāgaccheyya to Rājagaharājagahaṁ wanting to gogantukāmo.
heSo youtaṁ having approachedupasaṅkamitvā thusevaṁ might sayvadeyya:
I wish‘icchāmahaṁ, sirbhante, to Rājagaharājagahaṁ to gogantuṁ;
of thattassa to meme of Rājagaharājagahassa the roadmaggaṁ please point outupadisā’ti.
himTamenaṁ youtvaṁ thusevaṁ you would sayvadeyyāsi:
come, my man‘ehambho manpurisa, thisayaṁ roadmaggo to Rājagaharājagahaṁ goesgacchati.
along itTena for an hourmuhuttaṁ gogaccha, along ittena for an hourmuhuttaṁ having gonegantvā you will seedakkhissasi a certainamukaṁ namednāma villagegāmaṁ, along ittena for an hourmuhuttaṁ gogaccha, along ittena for an hourmuhuttaṁ having gonegantvā you will seedakkhissasi a certainamukaṁ namednāma townnigamaṁ;
along ittena for an hourmuhuttaṁ gogaccha, along ittena for an hourmuhuttaṁ having gonegantvā you will seedakkhissasi of Rājagaharājagahassa delightful parksārāmarāmaṇeyyakaṁ delightful woodsvanarāmaṇeyyakaṁ delightful meadowsbhūmirāmaṇeyyakaṁ delightful lotus pondspokkharaṇīrāmaṇeyyakan’ti.
heSo by youtayā thusevaṁ being instructedovadīyamāno thusevaṁ being guidedanusāsīyamāno the wrong roadummaggaṁ having takengahetvā facing westpacchāmukho might gogaccheyya.

“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. What do you think, brahmin? Are you skilled in the road to Rājagaha?” “Yes, I am.” “What do you think, brahmin? Suppose a person was to come along who wanted to go to Rājagaha. He’d approach you and say: ‘Sir, I wish to go to Rājagaha. Please point out the road to Rājagaha.’ You’d say to them: ‘Here, my man, this road goes to Rājagaha. Go along it for an hour, and you’ll see a certain village. Go along an hour further, and you’ll see a certain town. Go along an hour further and you’ll see Rājagaha with its delightful parks, woods, meadows, and lotus ponds.’ Instructed like this by you, they might still take the wrong road, heading west.

thenAtha seconddutiyo personpuriso might comeāgaccheyya Rājagaharājagahaṁ wanting to go togantukāmo.
heSo himtaṁ having approachedupasaṅkamitvā thusevaṁ might sayvadeyya:
I wish, sir‘icchāmahaṁ, sirbhante, Rājagaharājagahaṁ to gogantuṁ;
histassa meme Rājagaha'srājagahassa pathmaggaṁ please showupadisā’ti.
himTamenaṁ youtvaṁ thusevaṁ you should sayvadeyyāsi:
come, good sir‘ehambho personpurisa, thisayaṁ pathmaggo Rājagaharājagahaṁ goesgacchati.
by itTena a whilemuhuttaṁ gogaccha, by ittena a whilemuhuttaṁ having gonegantvā you will seedakkhissasi such and suchamukaṁ namednāma villagegāmaṁ;
by ittena a whilemuhuttaṁ gogaccha, by ittena a whilemuhuttaṁ having gonegantvā you will seedakkhissasi such and suchamukaṁ namednāma townnigamaṁ;
by ittena a whilemuhuttaṁ gogaccha, by ittena a whilemuhuttaṁ having gonegantvā you will seedakkhissasi Rājagaha'srājagahassa delightful parkārāmarāmaṇeyyakaṁ delightful woodvanarāmaṇeyyakaṁ delightful groundbhūmirāmaṇeyyakaṁ delightful pondpokkharaṇīrāmaṇeyyakan’ti.
heSo by youtayā thusevaṁ being instructedovadīyamāno thusevaṁ being guidedanusāsīyamāno safelysotthinā Rājagaharājagahaṁ might gogaccheyya.
whatKo thennu indeedkho, brahminbrāhmaṇa, causehetu whatko reasonpaccayo thatyaṁ is present indeedtiṭṭhateva Rājagaharājagahaṁ, is presenttiṭṭhati leading to Rājagaharājagahagāmī pathmaggo, you standtiṭṭhasi youtvaṁ encouragersamādapetā;

But a second person might come with the same question and receive the same instructions. Instructed by you, they might safely arrive at Rājagaha. What is the cause, brahmin, what is the reason why, though Rājagaha is present, the path leading to Rājagaha is present, and you are there to encourage them,

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