| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय २१।१
Saṁyutta Nikāya 21.1
The Related Suttas Collection 21.1
१। भिक्खुवग्ग
1. Bhikkhuvagga
1. Monks
कोलितसुत्त
Kolitasutta
With Kolita
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तत्र खो आयस्मा महामोग्गल्लानो भिक्खू आमन्तेसि: “आवुसो भिक्खवे”ति।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi: “āvuso bhikkhave”ti.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There Venerable Mahāmoggallāna addressed the bhikkhus: “Friends, bhikkhus!”
“आवुसो”ति खो ते भिक्खू आयस्मतो महामोग्गल्लानस्स पच्चस्सोसुं।
“Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ.
“Friend,” they replied.
आयस्मा महामोग्गल्लानो एतदवोच:
Āyasmā mahāmoggallāno etadavoca:
Venerable Mahāmoggallāna said this:
“इध मय्हं, आवुसो, रहोगतस्स पटिसल्लीनस्स एवं चेतसो परिवितक्को उदपादि: ‘अरियो तुण्हीभावो, अरियो तुण्हीभावोति वुच्चति। कतमो नु खो अरियो तुण्हीभावोऽति?
“idha mayhaṁ, āvuso, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘ariyo tuṇhībhāvo, ariyo tuṇhībhāvoti vuccati. Katamo nu kho ariyo tuṇhībhāvo’ti?
“Just now, friends, as I was in private retreat this thought came to mind: ‘They speak of this thing called “noble silence”. What then is this noble silence?’
तस्स मय्हं आवुसो, एतदहोसि: ‘इध भिक्खु वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरति। अयं वुच्चति अरियो तुण्हीभावोऽति।
Tassa mayhaṁ āvuso, etadahosi: ‘idha bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati ariyo tuṇhībhāvo’ti.
It occurred to me: ‘As the thougths being born and the sustained analysis going on are stilled, a bhikkhu enters and remains in the second jhāna, which has the (mental) joy and (bodily) pleasure born of samādhi, with internal clarity and mind at one, without thougths being born and without sustained analysis going on. This is called noble silence.’
सो ख्वाहं, आवुसो, वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरिं।
So khvāhaṁ, āvuso, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihariṁ.
And so, as the thougths being born and the sustained analysis going on were stilled, I was entering and remaining in the second jhāna, which has the (mental) joy and (bodily) pleasure born of samādhi, with internal clarity and mind at one, without thougths being born and without sustained analysis going on.
तस्स मय्हं, आवुसो, इमिना विहारेन विहरतो वितक्कसहगता सञ्ञा मनसिकारा समुदाचरन्ति।
Tassa mayhaṁ, āvuso, iminā vihārena viharato vitakkasahagatā saññā manasikārā samudācaranti.
While I was in that meditation, perceptions accompanied by thougths being born beset me due to loss of focus.
अथ खो मं, आवुसो, भगवा इद्धिया उपसङ्कमित्वा एतदवोच: ‘मोग्गल्लान मोग्गल्लान, मा, ब्राह्मण, अरियं तुण्हीभावं पमादो, अरिये तुण्हीभावे चित्तं सण्ठपेहि, अरिये तुण्हीभावे चित्तं एकोदिभावं करोहि, अरिये तुण्हीभावे चित्तं समादहाऽति।
Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: ‘moggallāna moggallāna, mā, brāhmaṇa, ariyaṁ tuṇhībhāvaṁ pamādo, ariye tuṇhībhāve cittaṁ saṇṭhapehi, ariye tuṇhībhāve cittaṁ ekodibhāvaṁ karohi, ariye tuṇhībhāve cittaṁ samādahā’ti.
Then the Buddha came up to me with his psychic power and said, ‘Moggallāna, Moggallāna! Don’t neglect noble silence, brahmin! Settle your mind in noble silence; unify your mind and bring it to samādhi in noble silence.’
सो ख्वाहं, आवुसो, अपरेन समयेन वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरामि।
So khvāhaṁ, āvuso, aparena samayena vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi.
And so, after some time, as the thougths being born and the sustained analysis going on were stilled, I entered and remained in the second jhāna …
यञ्हि तं, आवुसो, सम्मा वदमानो वदेय्य: ‘सत्थारा अनुग्गहितो सावको महाभिञ्ञतं पत्तोऽति, ममं तं सम्मा वदमानो वदेय्य: ‘सत्थारा अनुग्गहितो सावको महाभिञ्ञतं पत्तोऽ”ति।
Yañhi taṁ, āvuso, sammā vadamāno vadeyya: ‘satthārā anuggahito sāvako mahābhiññataṁ patto’ti, mamaṁ taṁ sammā vadamāno vadeyya: ‘satthārā anuggahito sāvako mahābhiññataṁ patto’”ti.
So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”
पठमं।
Paṭhamaṁ.
The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
