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Saṁyutta Nikāya 21.1 Linked Discourses 21.1
1. Bhikkhuvagga 1. Monks
Kolitasutta With Kolita
Evaṁ me sutaṁ—So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi: There Venerable Mahāmoggallāna addressed the mendicants: Kolita was his personal name, Moggallāna his clan name.
“āvuso bhikkhave”ti. “Reverends, mendicants!”
“Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. “Reverend,” they replied.
Āyasmā mahāmoggallāno etadavoca: Venerable Mahāmoggallāna said this:
“idha mayhaṁ, āvuso, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “Just now, reverends, as I was in private retreat this thought came to mind:
‘ariyo tuṇhībhāvo, ariyo tuṇhībhāvoti vuccati. ‘They speak of this thing called “noble silence”.
Katamo nu kho ariyo tuṇhībhāvo’ti? What then is this noble silence?’
Tassa mayhaṁ āvuso, etadahosi: It occurred to me:
‘idha bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. ‘As the placing of the mind and keeping it connected are stilled, a mendicant enters and remains 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.
Ayaṁ vuccati ariyo tuṇhībhāvo’ti. This is called noble silence.’ So-called because of the absence of vitakka and vicāra, which are the precursors of speech (SN 41.6:2.4, MN 44:15.3).
So khvāhaṁ, āvuso, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihariṁ. And so, as the placing of the mind and keeping it connected were stilled, I was entering and remaining 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. The verb viharati here and below, and in the parallel passages at SN 40.1ff., uses the aorist and present tenses inconsistently. I take the first passage as historical present, the second as aorist in simple past tense.
Tassa mayhaṁ, āvuso, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti. While I was in that meditation, perception and focus accompanied by placing the mind beset me. In the Suttas, saññāmanasikārā is only used in negative contexts, but later texts use it in a positive way as well (Ps 1.1:171.5, Pe 8:3.3).
Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: Then the Buddha came up to me with his psychic power and said,
‘moggallāna moggallāna, mā, brāhmaṇa, ariyaṁ tuṇhībhāvaṁ pamādo, ariye tuṇhībhāve cittaṁ saṇṭhapehi, ariye tuṇhībhāve cittaṁ ekodibhāvaṁ karohi, ariye tuṇhībhāve cittaṁ samādahā’ti. ‘Moggallāna, Moggallāna! Don’t neglect noble silence, brahmin! Settle your mind in noble silence; unify your mind and bring it to immersion in noble silence.’
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 placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption …
Yañhi taṁ, āvuso, sammā vadamāno vadeyya: So if anyone should be rightly called
‘satthārā anuggahito sāvako mahābhiññataṁ patto’ti, mamaṁ taṁ sammā vadamāno vadeyya: a disciple who attained to great direct knowledge with help from the Teacher, it’s me.” A series of similar conversations on different states of meditation is found in the Moggallānasaṁyutta (SN 40).
‘satthārā anuggahito sāvako mahābhiññataṁ patto’”ti.
Paṭhamaṁ.