Majjhima Nikaya - Ganakamoggallana Sutta

MN 107
Ganakamoggallana Sutta
The Discourse to Ganaka-Moggallana
Translated from the Pali by
I.B. HornerPTS: M iii 1



Source: From Taming the Mind: Discourses of the Buddha (WH 51), edited by
the Buddhist Publication Society (Kandy: Buddhist Publication Society,
1983). Copyright © 1983 Buddhist Publication Society. Used with
permission.



Copyright © 1983 Buddhist Publication Society.
Access to Insight edition © 1994
For free distribution. This work may be republished, reformatted,
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Thus I have heard: At one time the Lord was staying near Savatthi in the palace
of Migara's mother in the Eastern Monastery. Then the brahman Ganaka-Moggallana
approached the Lord; having approached he exchanged greetings with the Lord;
having conversed in a friendly and courteous way, he sat down at a respectful
distance. As he was sitting down at a respectful distance, Ganaka-Moggallana the
brahman spoke thus to the Lord: "Just as, good Gotama, in this palace of
Migara's mother there can be seen a gradual training, a gradual doing, a gradual
practice, that is to say as far as the last flight of stairs,1 so, too, good
Gotama, for these brahmans there can be seen a gradual training, a gradual
doing, a gradual practice, that is to say in the study [of the Vedas];2 so too,
good Gotama, for these archers there can be seen a gradual... practice, that is
to say in archery; so too, good Gotama, for us whose livelihood is calculation3
there can be seen a gradual training, a gradual practice, that is to say in
accountancy. For when we get a pupil, good Gotama, we first of all make him
calculate: 'One one, two twos, three threes, four fours, five fives, six sixes,
seven sevens, eight eights, nine nines, ten tens,' and we, good Gotama, also
make him calculate a hundred. Is it not possible, good Gotama, to lay down a
similar gradual training, gradual doing, gradual practice in respect of this
dhamma and discipline?"
"It is possible, brahman, to lay down a gradual training, a gradual doing, a
gradual practice in respect of this dhamma and discipline, Brahman, even a
skilled trainer of horses, having taken on a beautiful thoroughbred first of all
gets it used to the training in respect of wearing the bit. Then he gets it used
to further training — even so brahman, the Tathagata, having taken on a man to
be tamed, first of all disciplines him thus:
Morality
"'Come you, monk, be of moral habit, live controlled by the control of the
Obligations, endowed with [right] behavior and posture, seeing peril in the
slightest fault and, undertaking them, train yourself in the rules of training.'
As soon, brahman, as the monk is of moral habit, controlled by the control of
the Obligations, endowed with [right] behavior and posture; seeing peril in the
slightest fault and, undertaking them, trains himself in the rules of training,
the Tathagata disciplines him further saying:
Sense-control
"'Come you monk, be guarded as to the doors of the sense-organs; having seen a
material shape with the eye, do not be entranced with the general appearance, do
not be entranced with the detail; for if one dwells with the organ of sight
uncontrolled, covetousness and dejection, evil, unskillful states of mind, may
flow in. So fare along controlling it, guard the organ of sight, achieve control
over the organ of sight. Having heard a sound with the ear... Having smelt a
smell with the nose... Having savored a taste with the tongue... Having felt a
touch with the body... Having cognized a mental state with the mind, do not be
entranced with the detail. For if one dwells with the organ of mind
uncontrolled, covetousness and dejection, evil, unskillful states of mind, may
flow in. So fare along controlling it; guard the organ of mind, achieve control
over the organ of mind.'
Moderation in eating
"As soon, brahman, as a monk is guarded as to the doors of the sense-organs, the
Tathagata disciplines him further, saying: 'Come you, monk, be moderate in
eating; you should take food reflecting carefully, not for fun or indulgence or
personal charm or beautification, but taking just enough for maintaining this
body and keeping it going, for keeping it unharmed, for furthering the
Brahma-faring,4 with the thought: Thus will I crush out an old feeling, and I
will not allow a new feeling to arise, and then there will be for me subsistence
and blamelessness and abiding in comfort.'
Vigilance
"As soon, brahman, as a monk is moderate in eating, the Tathagata disciplines
him further, saying: 'Come you, monk, dwell intent on vigilance; during the day
while pacing up and down, while sitting down, cleanse the mind of obstructive
mental states; during the middle watch of the night, lie down on the right side
in the lion posture, foot resting on foot, mindful, clearly conscious,
reflecting on the thought of getting up again; during the last watch of the
night, when you have arisen, while pacing up and down, while sitting down,
cleanse the mind of obstructive mental states.'
Mindfulness and clear consciousness
"As soon, brahman, as a monk is intent on vigilance, the Tathagata disciplines
him further, saying: 'Come you, monk, be possessed of mindfulness and clear
consciousness, acting with clear consciousness whether you are approaching or
departing, acting with clear consciousness whether you are looking ahead or
looking round, acting with clear consciousness whether you are bending in or
stretching out [the arms], acting with clear consciousness whether you are
carrying the outer cloak, the bowl or robe, acting with clear consciousness
whether you are eating, drinking, munching, savoring, acting with clear
consciousness whether you are obeying the calls of nature, acting with clear
consciousness whether you are walking, standing, sitting, asleep, awake, talking
or being silent.'
Overcoming of the five hindrances
"As soon, brahman, as he is possessed of mindfulness and clear consciousness,
the Tathagata disciplines him further, saying: 'Come you, monk, choose a remote
lodging in a forest, at the root of a tree, on a mountain slope, in a glen, a
hill cave, a cemetery, a woodland grove, in the open, or on a heap of straw.' On
returning from alms-gathering after the meal, the monk sits down crosslegged,
holding the back erect, having made mindfulness rise up in front of him. He,
getting rid of covetousness for the world, dwells with a mind devoid of
covetousness, he cleanses the mind of covetousness. Getting rid of the taint of
ill-will, he dwells benevolent in mind; compassionate and merciful towards all
creatures and beings, he cleanses the mind of ill-will. Getting rid of sloth and
torpor, he dwells without sloth or torpor; perceiving the light, mindful and
clearly conscious he cleanses the mind of sloth and torpor. Getting rid of
restlessness and worry, he dwells calmly; the mind inward tranquil, he cleanses
the mind of restlessness and worry. Getting rid of doubt, he dwells
doubt-crossed; unperplexed as to the states that are skilled,5 he cleanses his
mind of doubt.
Jhana
"He, by getting rid of these five hindrances,6 which are defilements of the mind
and deleterious to intuitive wisdom, aloof from pleasures of the senses, aloof
from unskilled states of mind, enters and abides in the first meditation which
is accompanied by initial thought and discursive thought, is born of aloofness
and is rapturous and joyful. By allaying initial thought and discursive thought,
his mind subjectively tranquilized and fixed on one point, he enters and abides
in the second meditation which is devoid of initial thought and discursive
thought, is born of concentration and is rapturous and joyful. By the fading out
of rapture, he dwells with equanimity, attentive and clearly conscious, and
experiences in his person that joy of which the ariyans7 say: 'Joyful lives he
who has equanimity and is mindful,' and he enters and abides in the third
meditation. By getting rid of anguish, by the going down of his former pleasures
and sorrows, he enters and abides in the fourth meditation which has neither
anguish nor joy, and which is entirely purified by equanimity and mindfulness.
"Brahman, such is my instruction for those monks who are learners who,
perfection being not yet attained, dwell longing for the incomparable security
from the bonds. But as for those monks who are perfected ones, the cankers
destroyed, who have lived the life, done what was to be done, shed the burden,
attained to their own goal, the fetters of becoming utterly destroyed, and who
are freed by perfect profound knowledge — these things conduce both to their
abiding in ease here and now as well as to their mindfulness and clear
consciousness."
When this had been said, the brahman Ganaka-Moggallana spoke thus to the Lord:
"Now, on being exhorted thus and instructed thus by the good Gotama, do all the
good Gotama's disciples attain the unchanging goal8 — nibbana or do some not
attain it?"
"Some of my disciples, brahman, on being exhorted and instructed thus by me,
attain the unchanging goal — nibbana; some do not attain it."
"What is the cause, good Gotama, what the reason that; since nibbana does exist,
since the way leading to nibbana exists, since the good Gotama exists as
adviser, some of the good Gotama's disciples on being exhorted thus and
instructed thus by the good Gotama, attain the unchanging goal — nibbana, but
some do not attain it?"
"Well then, brahman, I will question you on this point in reply. As it is
pleasing to you, so you may answer me. What do you think about this, brahman?
Are you skilled in the way leading to Rajagaha?"
"Yes, sir, skilled am I in the way leading to Rajagaha."
"What do you think about this? A man might come along here wanting to go to
Rajagaha. Having approached you, he might speak thus: 'I want to go to Rajagaha,
sir; show me the way to this Rajagaha.' You might speak thus to him: "Yes, my
good man, this road goes to Rajagaha; go along it for a while. When you have
gone along it for a while you will see a village; go along for a while; when you
have gone along for a while you will see a market town; go for a while. When you
have gone along for a while you will see Rajagaha with its delightful parks,
delightful forests, delightful fields, delightful ponds. But although he has
been exhorted and instructed thus by you, he might take the wrong road and go
westwards. Then a second man might come along wanting to go to Rajagaha...(as
above)... you will see Rajagaha with its delightful... ponds.' Exhorted and
instructed thus by you he might get to Rajagaha safely. What is the cause,
brahman, what the reason that, since Rajagaha does exist, since the way leading
to Rajagaha exists, since you exist as adviser, the one man, although being
exhorted and instructed thus by you, may take the wrong road and go westwards
while the other may get to Rajagaha safely?"
"What can I, good Gotama, do in this matter? A shower of the way, good Gotama,
am I."
"Even so, brahman, nibbana does exist, the way leading to nibbana exists and I
exist as adviser. But some of my disciples, on being exhorted and instructed
thus by me attain the unchanging goal — nibbana, some do not attain it. What can
I, brahman, do in this matter? A shower of the way, brahman, is a Tathagata."
When this had been said, the brahman Ganaka-Moggallana spoke thus to the Lord:
"Good Gotama, as for those persons who, in want of a way of living, having gone
forth from home into homelessness without faith, who are crafty, fraudulent,
deceitful, who are unbalanced and puffed up, who are shifty, scurrilous and of
loose talk, the doors of whose sense-organs are not guarded, who do not know
moderation in eating, who are not intent on vigilance, indifferent to
recluseship, not of keen respect for the training, who are ones for abundance,
lax, taking the lead in backsliding, shirking the burden of seclusion, who are
indolent, of feeble energy, of confused mindfulness, not clearly conscious, not
concentrated but of wandering minds, who are weak in wisdom, drivelers — the
good Gotama is not in communion with them. But as for those young men of
respectable families who have gone forth from home into homelessness from faith,
who are not crafty, fraudulent or deceitful, who are not unbalanced or puffed
up, who are not shifty, scurrilous or of loose talk, the doors of whose
sense-organs are guarded, who know moderation in eating, who are intent on
vigilance, longing for recluseship, of keen respect for the training, who are
not ones for abundance, not lax, shirking, backsliding, taking the lead in
seclusion, who are of stirred up energy, self-resolute, with mindfulness
aroused, clearly conscious, concentrated, their minds one-pointed, who have
wisdom, are not drivelers — the good Gotama is in communion with them. As, good
Gotama, black gum is pointed to as chief of root-scents, as red sandalwood is
pointed to as chief of the pith-scents, as jasmine is pointed to as chief of the
flower scents — even so is the exhortation of the good Gotama highest among the
teachings of today. Excellent, good Gotama, excellent, good Gotama. As, good
Gotama, one might set upright what had been upset, or disclose what had been
covered, or show the way to one who had gone astray, or bring an oil-lamp into
the darkness so that those with vision might see material shapes — even so in
many a figure is dhamma made clear by the good Gotama. I am going to the revered
Gotama for refuge and to dhamma and to the Order of monks May the good Gotama
accept me as a lay-follower going for refuge from today forth for as long as
life lasts."



Notes
1. A seven-storied palace is not to be built in one day [Commentary].
2. It is not possible to learn the three Vedas by heart in one day [Commentary].
3. Ganana. From this profession of his, the distinguishing addition to the
brahman's name is derived [Ed., The Wheel].
4. Brahmacariyam. This refers to the pure life of a celibate recluse [Ed., The
Wheel].
5. Kusala. Sometimes translated by "salutary, profitable, karmically wholesome."
[Ed., The Wheel].
6. On these, see The Wheel No. 26.
7. Ariya refers here, according to the Visuddhimagga, to the Enlightened Ones.
8. Accantanittha. Accanta can also mean "utmost, culminating, supreme."