Tena kho pana samayena kakudho nāma koliyaputto āyasmato mahāmoggallānassa upaṭṭhāko adhunākālaṅkato aññataraṁ manomayaṁ kāyaṁ upapanno. At that time the Koliyan named Kakudha—Venerable Mahāmoggallāna’s supporter—had recently passed away and been reborn in a certain host of mind-made gods. koliyaputto → koḷiyaputto (bj, sya-all, mr) Atha kho kakudho devaputto yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho kakudho devaputto āyasmantaṁ mahāmoggallānaṁ etadavoca: Then the god Kakudha went up to Venerable Mahāmoggallāna, bowed, stood to one side, and said to him, Idaṁ vatvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. Then he bowed and respectfully circled Mahāmoggallāna, keeping him on his right side, before vanishing right there. “Kiṁ pana te, moggallāna, kakudho devaputto cetasā ceto paricca vidito: “But Moggallāna, did you comprehend the god Kakudha’s mind, and know that “Rakkhassetaṁ, moggallāna, vācaṁ. “Mark these words, Moggallāna! Rakkhassetaṁ, moggallāna, vācaṁ … → etthantare pāṭho si, sya-all, km, pts1ed potthakesu natthi; pli-tv-kd17:2.1.1 pana sabbatthapi Rakkhassetaṁ, moggallāna, vācaṁ. Mark these words! Pañcime, moggallāna, satthāro santo saṁvijjamānā lokasmiṁ. Moggallāna, there are these five teachers found in the world. Idha, moggallāna, ekacco satthā aparisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. Firstly, some teacher with impure conduct claims: ‘I am pure in ethics. My ethical conduct is pure, bright, uncorrupted.’ Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā sīlato rakkhanti; The disciples of such a teacher cover up their teacher’s conduct, Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti. Furthermore, some teacher with impure livelihood claims: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’ Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā ājīvato rakkhanti; The disciples of such a teacher cover up their teacher’s livelihood, Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti. Furthermore, some teacher with impure teaching claims: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’ Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā dhammadesanato rakkhanti; The disciples of such a teacher cover up their teacher’s teaching, Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. Furthermore, some teacher with impure answers claims: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’ Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā veyyākaraṇato rakkhanti; The disciples of such a teacher cover up their teacher’s answers, Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. Furthermore, some teacher with impure knowledge and vision claims: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’ Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā ñāṇadassanato rakkhanti; The disciples of such a teacher cover up their teacher’s knowledge and vision, Ime kho, moggallāna, pañca satthāro santo saṁvijjamānā lokasmiṁ. These are the five teachers found in the world. Ahaṁ kho pana, moggallāna, parisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāmi ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. But Moggallāna, I have pure ethical conduct, and I claim: ‘I am pure in ethical conduct. My ethical conduct is pure, bright, uncorrupted.’
Mahāmoggallānasutta With Mahāmoggallāna Atha kho āyasmato mahāmoggallānassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: Then as Venerable Mahāmoggallāna was in private retreat this thought came to his mind, Addasā kho tisso brahmā āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ. Tissa saw Moggallāna coming off in the distance, Disvāna āyasmantaṁ mahāmoggallānaṁ etadavoca: and said to him, “ehi kho, mārisa moggallāna; svāgataṁ, mārisa moggallāna; “Come, my good Moggallāna! Welcome, my good Moggallāna! svāgataṁ → sāgataṁ (bj) " cirassaṁ kho, mārisa moggallāna; imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya. It’s been a long time since you took the opportunity to come here. Nisīda, mārisa moggallāna, idamāsanaṁ paññattan”ti. Sit, my good Moggallāna, this seat is for you.” Tissopi kho brahmā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ nisīdi. Then Tissa bowed to Moggallāna and sat to one side. “Cātumahārājikānaṁ kho, mārisa moggallāna, devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti. “The gods of the Four Great Kings know this.” “Na kho, mārisa moggallāna, sabbesaṁ cātumahārājikānaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. “No, my good Moggallāna, not all of them. Ye kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena asamannāgatā dhamme aveccappasādena asamannāgatā saṅghe aveccappasādena asamannāgatā ariyakantehi sīlehi asamannāgatā na tesaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers. Ye ca kho te, mārisa moggallāna, cātumahārājikā devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā ariyakantehi sīlehi samannāgatā, tesaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti. But those who have experiential confidence in the Buddha, the teaching, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.” “Paranimmitavasavattīnampi kho, mārisa moggallāna, devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti. “The gods of these various classes know this.” “Na kho, mārisa moggallāna, sabbesaṁ paranimmitavasavattīnaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. “No, my good Moggallāna, not all of them. Ye kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena asamannāgatā, dhamme aveccappasādena asamannāgatā, saṅghe aveccappasādena asamannāgatā, ariyakantehi sīlehi asamannāgatā, na tesaṁ devānaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti. Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers. Ye ca kho te, mārisa moggallāna, paranimmitavasavattī devā buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā tesaṁ evaṁ ñāṇaṁ hoti: ‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti. But those who have experiential confidence in the Buddha, the teaching, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.”
Atha kho āyasmato mahāmoggallānassa etadahosi: He thought, Addasā kho tisso brahmā āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ. Tissa saw Moggallāna coming off in the distance, Disvā āyasmantaṁ mahāmoggallānaṁ etadavoca: and said to him, “ehi kho, mārisa moggallāna; “Come, my good Moggallāna! svāgataṁ, mārisa moggallāna. Welcome, my good Moggallāna! Cirassaṁ kho, mārisa moggallāna, imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya. It’s been a long time since you took the opportunity to come here. Nisīda, mārisa moggallāna, idamāsanaṁ paññattan”ti. Sit, my good Moggallāna, this seat is for you.” Tissopi kho brahmā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ nisīdi. Then Tissa bowed to Moggallāna and sat to one side. “Brahmakāyikānaṁ kho, mārisa moggallāna, devānaṁ evaṁ ñāṇaṁ hoti: “The gods of Brahmā’s Host know this.” “Na kho, mārisa moggallāna, sabbesaṁ brahmakāyikānaṁ devānaṁ evaṁ ñāṇaṁ hoti: “No, my good Moggallāna, not all of them. Ye kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā santuṭṭhā brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena santuṭṭhā, te uttari nissaraṇaṁ yathābhūtaṁ nappajānanti. Those gods of Brahmā’s Host who are content with the lifespan of Brahmā, with the beauty, happiness, fame, and sovereignty of Brahmā, and who don’t truly understand any higher escape: Ye ca kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā asantuṭṭhā, brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena asantuṭṭhā, te ca uttari nissaraṇaṁ yathābhūtaṁ pajānanti. But those gods of Brahmā’s Host who are not content with the lifespan of Brahmā, with the beauty, happiness, fame, and sovereignty of Brahmā, and who do truly understand a higher escape: Idha, mārisa moggallāna, bhikkhu ubhatobhāgavimutto hoti. Take a mendicant who is freed both ways. Evampi kho, mārisa moggallāna, tesaṁ devānaṁ ñāṇaṁ hoti: This too is how those gods know whether a person has anything left over or not. Idha pana, mārisa moggallāna, bhikkhu paññāvimutto hoti. Take a mendicant who is freed by wisdom. Evampi kho, mārisa moggallāna, tesaṁ devānaṁ ñāṇaṁ hoti: This too is how those gods know whether a person has anything left over or not. Idha pana, mārisa moggallāna, bhikkhu kāyasakkhī hoti. Take a mendicant who is a personal witness. Evampi kho, mārisa moggallāna, tesaṁ devānaṁ ñāṇaṁ hoti: This too is how those gods know whether a person has anything left over or not. Idha pana, mārisa moggallāna, bhikkhu diṭṭhippatto hoti …pe… Take a mendicant who is attained to view. … Evampi kho, mārisa moggallāna, tesaṁ devānaṁ ñāṇaṁ hoti: This too is how those gods know whether a person has anything left over or not.” “Na hi pana te, moggallāna, tisso brahmā sattamaṁ animittavihāriṁ puggalaṁ deseti”. “But Moggallāna, Tissa the Brahmā didn’t teach the seventh person, the signless meditator.” “Tena hi, moggallāna, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Well then, Moggallāna, listen and apply your mind well, I will speak.” “Idha, moggallāna, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. “Moggallāna, take the case of a mendicant who, not focusing on any signs, enters and remains in the signless immersion of the heart. Evaṁ kho, moggallāna, tesaṁ devānaṁ ñāṇaṁ hoti: This too is how those gods know whether a person has anything left over or not.”
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmantaṁ mahāmoggallānaṁ magadhesu kallavāḷaputtagāme pacalāyamānaṁ nisinnaṁ. The Buddha saw him with his clairvoyance that is purified and superhuman. seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito magadhesu kallavāḷaputtagāme āyasmato mahāmoggallānassa sammukhe pāturahosi. 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. Nisajja kho bhagavā āyasmantaṁ mahāmoggallānaṁ etadavoca: and said to Mahāmoggallāna, “Pacalāyasi no tvaṁ, moggallāna, pacalāyasi no tvaṁ, moggallānā”ti? “Are you nodding off, Moggallāna? Are you nodding off?” “Tasmātiha, moggallāna, yathāsaññissa te viharato taṁ middhaṁ okkamati, taṁ saññaṁ mā manasākāsi, taṁ saññaṁ mā bahulamakāsi. “So, Moggallāna, don’t focus on or cultivate the perception that you were meditating on when you fell drowsy. saññaṁ mā manasākāsi → saññaṁ manasikareyyāsi (sya-all); saññaṁ manasākāsi (mr) | taṁ saññaṁ mā bahulamakāsi → taṁ saññaṁ bahulaṁ kareyyāsi (sya-all); taṁ saññaṁ bahulamakāsi (pts1ed, mr) Ṭhānaṁ kho panetaṁ, moggallāna, vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha. It’s possible that you’ll give up drowsiness in this way. No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkeyyāsi anuvicāreyyāsi, manasā anupekkheyyāsi. 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. No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ kareyyāsi. But what if that doesn’t work? Then recite in detail the teaching as you’ve learned and memorized it. No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, ubho kaṇṇasotāni āviñcheyyāsi, pāṇinā gattāni anumajjeyyāsi. But what if that doesn’t work? Then pinch your ears and rub your limbs. āviñcheyyāsi → āviñjeyyāsi (bj); āvijeyyāsi (sya1ed, sya2ed, pts1ed) No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, uṭṭhāyāsanā udakena akkhīni anumajjitvā disā anuvilokeyyāsi, nakkhattāni tārakarūpāni ullokeyyāsi. 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. anumajjitvā → paniñjitvā (mr) No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, ālokasaññaṁ manasi kareyyāsi, divāsaññaṁ adhiṭṭhaheyyāsi— But what if that doesn’t work? Then focus on the perception of light, concentrating on the perception of day: No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, pacchāpuresaññī caṅkamaṁ adhiṭṭhaheyyāsi antogatehi indriyehi abahigatena mānasena. 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. pacchāpuresaññī → pacchāpure tathāsaññī (katthaci) No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, dakkhiṇena passena sīhaseyyaṁ kappeyyāsi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā. 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. Paṭibuddhena ca te, moggallāna, khippaññeva paccuṭṭhātabbaṁ: When you wake, you should get up quickly, thinking: Paṭibuddhena ca → paṭibuddheneva (bj, sya-all) Evañhi te, moggallāna, sikkhitabbaṁ. That’s how you should train. Tasmātiha, moggallāna, evaṁ sikkhitabbaṁ: So you should train like this: Evañhi te, moggallāna, sikkhitabbaṁ. That’s how you should train. Sace, moggallāna, bhikkhu uccāsoṇḍaṁ paggahetvā kulāni upasaṅkamati, santi hi, moggallāna, kulesu kiccakaraṇīyāni. What happens if a mendicant approaches families with a head swollen with vanity? Well, families have business to attend to, Tasmātiha, moggallāna, evaṁ sikkhitabbaṁ: So you should train like this: Evañhi te, moggallāna, sikkhitabbaṁ. That’s how you should train. Viggāhikāya, moggallāna, kathāya sati kathābāhullaṁ pāṭikaṅkhaṁ, kathābāhulle sati uddhaccaṁ, uddhatassa asaṁvaro, asaṁvutassa ārā cittaṁ samādhimhā. 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. Nāhaṁ, moggallāna, sabbeheva saṁsaggaṁ vaṇṇayāmi. Moggallāna, I don’t praise all kinds of closeness. Nāhaṁ, moggallāna, sabbeheva saṁsaggaṁ vaṇṇayāmi → nāhaṁ moggalāna sabbeheva samaggaṁ vaṇṇayāmi gahaṭṭhehi pabbajitehi kho ahaṁ moggallāna samaggaṁ vaṇṇayāmi (mr) Na panāhaṁ, moggallāna, sabbeheva saṁsaggaṁ na vaṇṇayāmi. Nor do I criticize all kinds of closeness. Sagahaṭṭhapabbajitehi kho ahaṁ, moggallāna, saṁsaggaṁ na vaṇṇayāmi. I don’t praise closeness with laypeople and renunciates. “Idha, moggallāna, bhikkhuno sutaṁ hoti: “Take a mendicant who has heard: evañcetaṁ, moggallāna, bhikkhuno sutaṁ hoti: When a mendicant has heard that Ettāvatā kho, moggallāna, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti. That’s how I briefly define a mendicant 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.” "
“Evamāvuso”ti kho āyasmā mahākassapo āyasmato mahāmoggallānassa paccassosi. “Yes, reverend,” Mahākassapa replied. Addasā kho āyasmā ānando āyasmantañca mahāmoggallānaṁ āyasmantañca mahākassapaṁ āyasmantañca anuruddhaṁ yenāyasmā sāriputto tenupasaṅkamante dhammassavanāya. Seeing them, Venerable Ānanda Evaṁ vutte, āyasmā sāriputto āyasmantaṁ mahāmoggallānaṁ etadavoca: When he had spoken, Sāriputta said to Mahāmoggallāna, “byākataṁ kho, āvuso moggallāna, āyasmatā mahākassapena yathāsakaṁ paṭibhānaṁ. “Reverend Moggallāna, Mahākassapa has answered by speaking from his heart. Tattha dāni mayaṁ āyasmantaṁ mahāmoggallānaṁ pucchāma: And now we ask you the same question.” ‘ramaṇīyaṁ, āvuso moggallāna, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; mn32 kathaṁrūpena, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti? mn32 “Idhāvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti, no ca bhikkhu cittassa vasena vattati. “Reverend Moggallāna, it’s when a mendicant masters their mind and is not mastered by it. Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro assa. Suppose that a ruler or their minister had a chest full of garments of different colors. Evameva kho, āvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti, no ca bhikkhu cittassa vasena vattati. In the same way, a mendicant masters their mind and is not mastered by it. Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. That’s the kind of mendicant who would beautify this park.” “Evaṁ vutte, ahaṁ bhante āyasmantaṁ mahāmoggallānaṁ etadavocaṁ: “Next I asked Mahāmoggallāna the same question. ‘byākataṁ kho, āvuso moggallāna, āyasmatā mahākassapena yathāsakaṁ paṭibhānaṁ. mn32 Tattha dāni mayaṁ āyasmantaṁ mahāmoggallānaṁ pucchāma …pe… mn32 kathaṁrūpena, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti? mn32 ‘idhāvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti no ca bhikkhu cittassa vasena vattati. ‘Reverend Moggallāna, it’s when a mendicant masters their mind and is not mastered by it … Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro assa. mn32 Evameva kho, āvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti, no ca bhikkhu cittassa vasena vattati. mn32 Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. That’s the kind of mendicant who would beautify this park.’” “Sādhu sādhu, moggallāna. “Good, good, Moggallāna! Sāriputto hi, moggallāna, cittaṁ vasaṁ vatteti no ca sāriputto cittassa vasena vattati. For Sāriputta masters his mind and is not mastered by it …”
Atha kho āyasmato mahāmoggallānassa etadahosi: He thought, Addasā kho sakko devānamindo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ. Seeing Mahāmoggallāna coming off in the distance, Disvāna tāni dibbāni pañca tūriyasatāni paṭippaṇāmetvā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ etadavoca: he dismissed the orchestra, approached Mahāmoggallāna, and said, “ehi kho, mārisa moggallāna, svāgataṁ, mārisa moggallāna. “Come, my good Moggallāna! Welcome, good sir! Cirassaṁ kho, mārisa moggallāna, imaṁ pariyāyaṁ akāsi yadidaṁ idhāgamanāya. It’s been a long time since you took the opportunity to come here. Nisīda, mārisa moggallāna, idamāsanaṁ paññattan”ti. Sit, my good Moggallāna, this seat is for you.” “Mayaṁ kho, mārisa moggallāna, bahukiccā bahukaraṇīyā— “My good Moggallāna, I have many duties, and much to do, Api ca, mārisa moggallāna, sussutaṁyeva hoti suggahitaṁ sumanasikataṁ sūpadhāritaṁ, yaṁ no khippameva antaradhāyati. Still, what is properly heard, learned, attended, and memorized does not vanish all of a sudden. Bhūtapubbaṁ, mārisa moggallāna, devāsurasaṅgāmo samupabyūḷho ahosi. Once upon a time, a battle was fought between the gods and the titans. samupabyūḷho → samupabbūḷho (bj, pts1ed); samūpabbūḷho (si); samūpabyuḷho (sya-all, km) Tasmiṁ kho pana, mārisa moggallāna, saṅgāme devā jiniṁsu, asurā parājiniṁsu. In that battle the gods won and the titans lost. So kho ahaṁ, mārisa moggallāna, taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tato paṭinivattitvā vejayantaṁ nāma pāsādaṁ māpesiṁ. When I returned from that battle as a conqueror, I created the Palace of Victory. Vejayantassa kho, mārisa moggallāna, pāsādassa ekasataṁ niyyūhaṁ. The Palace of Victory has a hundred towers. Iccheyyāsi no tvaṁ, mārisa moggallāna, vejayantassa pāsādassa rāmaṇeyyakaṁ daṭṭhun”ti? Would you like to see the lovely Palace of Victory?” Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṁ mahāmoggallānaṁ purakkhatvā yena vejayanto pāsādo tenupasaṅkamiṁsu. Then, putting Venerable Mahāmoggallāna in front, Sakka, lord of gods, and Vessavaṇa, the Great King, went to the Palace of Victory. Addasaṁsu kho sakkassa devānamindassa paricārikāyo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ; When they saw Moggallāna coming off in the distance, Sakka’s maids, evameva sakkassa devānamindassa paricārikāyo āyasmantaṁ mahāmoggallānaṁ disvā ottappamānā hirīyamānā sakaṁ sakaṁ ovarakaṁ pavisiṁsu. mn37 Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṁ mahāmoggallānaṁ vejayante pāsāde anucaṅkamāpenti anuvicarāpenti: Then Sakka and Vessavaṇa encouraged Moggallāna to wander and explore the palace, saying, “idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakaṁ; “See, in the palace, my good Moggallāna, this lovely thing! idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakan”ti. And that lovely thing!” Atha kho āyasmato mahāmoggallānassa etadahosi: Then Moggallāna thought, “Idhāhaṁ, mārisa moggallāna, yena bhagavā tenupasaṅkamiṁ; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsiṁ. Ekamantaṁ ṭhito kho ahaṁ, mārisa moggallāna, bhagavantaṁ etadavocaṁ: “My dear Moggallāna, I approached the Buddha, bowed, stood to one side, and said to him, Evaṁ vutte, mārisa moggallāna, bhagavā maṁ etadavoca: When I had spoken the Buddha said to me: Evaṁ kho me, mārisa moggallāna, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsī”ti. That’s how the Buddha briefly explained freedom through the ending of craving to me.” “Abhijānāmahaṁ, moggallāna, idha sakko devānamindo yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, moggallāna, sakko devānamindo maṁ etadavoca: “I do, Moggallāna.” And the Buddha retold all that happened when Sakka came to visit him, adding: Evaṁ vutte, ahaṁ, moggallāna, sakkaṁ devānamindaṁ etadavocaṁ mn37 Evaṁ kho ahaṁ, moggallāna, abhijānāmi sakkassa devānamindassa saṅkhittena taṇhāsaṅkhayavimuttiṁ bhāsitā”ti. “That’s how I recall briefly explaining freedom through the ending of craving to Sakka, lord of gods.” bhāsitā”ti → abhāsitthāti (mr) "
Atha kho bhagavā acirapakkantesu kāpilavatthavesu sakyesu āyasmantaṁ mahāmoggallānaṁ āmantesi: And then, soon after the Sakyans had left, the Buddha addressed Venerable Mahāmoggallāna, “vigatathinamiddho kho, moggallāna, bhikkhusaṅgho. “Moggallāna, the Saṅgha of mendicants is rid of dullness and drowsiness. Paṭibhātu taṁ, moggallāna, bhikkhūnaṁ dhammī kathā. Give them some Dhamma talk as you feel inspired. “Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. “Reverend,” they replied. “Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. “Yes, reverend,” they replied. Atha kho bhagavā uṭṭhahitvā āyasmantaṁ mahāmoggallānaṁ āmantesi: Then the Buddha got up and said to Venerable Mahāmoggallāna: “sādhu sādhu, moggallāna. “Good, good, Moggallāna! Sādhu kho tvaṁ, moggallāna, bhikkhūnaṁ avassutapariyāyañca anavassutapariyāyañca abhāsī”ti. It’s good that you’ve taught this explanation of the corrupt and the uncorrupted.” Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṁ abhinandunti. Satisfied, the mendicants approved what Mahāmoggallāna said. "
1. Moggallānavagga 1. By Moggallāna Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṁ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca: Then Sakka, lord of gods, with five hundred deities came up to Mahāmoggallāna, bowed, and stood to one side. Mahāmoggallāna said to him: “Sādhu kho, mārisa moggallāna, buddhasaraṇagamanaṁ hoti. “My good Moggallāna, it’s good to go for refuge to the Buddha … Buddhasaraṇagamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṁ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca: Then Sakka, lord of gods, with five hundred deities came up to Mahāmoggallāna, bowed, and stood to one side. Mahāmoggallāna said to him: “Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṁ hoti: “My good Moggallāna, it’s good to have experiential confidence in the Buddha … Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
Sādhu kho, mārisa moggallāna, ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. and to have the ethical conduct that’s loved by the noble ones … Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” Atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṁ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca: Then Sakka, lord of gods, with eighty thousand deities … “Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṁ hoti:
“Sādhu kho, mārisa moggallāna, buddhasaraṇagamanaṁ hoti. “My good Moggallāna, it’s good to go for refuge to the Buddha …” Buddhasaraṇagamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṁ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca: Then Sakka, lord of gods, with five hundred deities came up to Mahāmoggallāna, bowed, and stood to one side. Mahāmoggallāna said to him: “Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṁ hoti: “My good Moggallāna, it’s good to have experiential confidence in the Buddha …” Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
Moggallānasutta With MoggallānaMoggallānasutta → āyatanasuttaṁ (bj); moggalāno (or āyatana) (pts1ed) Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako āyasmantaṁ mahāmoggallānaṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side, and said to Mahāmoggallāna: “Kiṁ nu kho, bho moggallāna, sassato loko”ti? “Master Moggallāna, is this right: ‘the cosmos is eternal’?” “Kiṁ pana, bho moggallāna, asassato loko”ti? “Then is this right: ‘the cosmos is not eternal’ … “Kiṁ nu kho, bho moggallāna, antavā loko”ti? ‘the world is finite’ … “Kiṁ pana, bho moggallāna, anantavā loko”ti? ‘the world is infinite’ … “Kiṁ nu kho, bho moggallāna, taṁ jīvaṁ taṁ sarīran”ti? ‘the soul and the body are identical’ … “Kiṁ pana, bho moggallāna, aññaṁ jīvaṁ aññaṁ sarīran”ti? ‘the soul and the body are different things’ … “Kiṁ nu kho, bho moggallāna, hoti tathāgato paraṁ maraṇā”ti? ‘a Realized One still exists after death’ … “Kiṁ pana, bho moggallāna, na hoti tathāgato paraṁ maraṇā”ti? ‘A Realized One no longer exists after death’ … “Kiṁ nu kho, bho moggallāna, hoti ca na ca hoti tathāgato paraṁ maraṇā”ti? ‘a Realized One both still exists and no longer exists after death’ … “Kiṁ pana, bho moggallāna, neva hoti na na hoti tathāgato paraṁ maraṇā”ti? ‘a Realized One neither still exists nor no longer exists after death’?” “Ko nu kho, bho moggallāna, hetu ko paccayo, yena aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti— “What’s the cause, Master Moggallāna, what’s the reason why, when the wanderers of other religions are asked these questions, they declare one of these to be true? Ko pana, bho moggallāna, hetu ko paccayo, yena samaṇassa gotamassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti— And what’s the reason why, when the ascetic Gotama is asked these questions, he does not declare one of these to be true?” Idānāhaṁ, bho gotama, samaṇaṁ mahāmoggallānaṁ upasaṅkamitvā etamatthaṁ apucchiṁ. Just now I went to the ascetic Mahāmoggallāna and asked him about this matter.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako āyasmantaṁ mahāmoggallānaṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side. He asked Mahāmoggallāna the same questions, and received the same answers. “kiṁ nu kho, bho moggallāna, sassato loko”ti? sn44.8 “Kiṁ pana, bho moggallāna, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti? sn44.8 “Ko nu kho, bho moggallāna, hetu, ko paccayo, yena aññatitthiyānaṁ paribbājakānaṁ evaṁ puṭṭhānaṁ evaṁ veyyākaraṇaṁ hoti: sn44.8 Ko pana, bho moggallāna, hetu, ko paccayo yena samaṇassa gotamassa evaṁ puṭṭhassa na evaṁ veyyākaraṇaṁ hoti: sn44.8 “Acchariyaṁ, bho moggallāna, abbhutaṁ, bho moggallāna. He said, “It’s incredible, Master Moggallāna, it’s amazing. Idānāhaṁ, bho moggallāna, samaṇaṁ gotamaṁ upasaṅkamitvā etamatthaṁ apucchiṁ. Just now I went to the ascetic Gotama and asked him about this matter. Acchariyaṁ, bho moggallāna, abbhutaṁ, bho moggallāna. It’s incredible, Master Moggallāna, it’s amazing!