Linked Discourses
1. The Chapter on Monks

With Kolita

Saṁyutta Nikāya
1. Bhikkhuvagga
Kolitasutta
Linked Discourses
1. The Chapter on Monks
With Kolita
Saṁyutta Nikāya
1. Bhikkhuvagga
Kolitasutta

Moggallāna reflects that second absorption is the true noble silence, and the Buddha encourages him to develop it.

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So I have heard. At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There Venerable Mahāmoggallāna addressed the mendicants:*Kolita was his personal name, Moggallāna his clan name. “Reverends, mendicants!”

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi: “āvuso bhikkhave”ti.

So I have heard.
Evaṁ me sutaṁ—
At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
There Venerable Mahāmoggallāna addressed the mendicants:*Kolita was his personal name, Moggallāna his clan name.
Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi:
“Reverends, mendicants!”
“āvuso bhikkhave”ti.

So I have heard. Evaṁ me sutaṁ—At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. There Venerable Mahāmoggallāna addressed the mendicants:*Kolita was his personal name, Moggallāna his clan name.Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi: “Reverends, mendicants!” “āvuso bhikkhave”ti.

“Reverend,” they replied.

“Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ.

“Reverend,” they replied.
“Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ.

“Reverend,” they replied. “Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ.

Venerable Mahāmoggallāna said this:

Āyasmā mahāmoggallāno etadavoca:

Venerable Mahāmoggallāna said this:
Āyasmā mahāmoggallāno etadavoca:

Venerable Mahāmoggallāna said this: Āyasmā mahāmoggallāno etadavoca:

“Just now, reverends, 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?’

“idha mayhaṁ, āvuso, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘ariyo tuṇhībhāvo, ariyo tuṇhībhāvoti vuccati. Katamo nu kho ariyo tuṇhībhāvo’ti?

“Just now, reverends, as I was in private retreat this thought came to mind:
“idha mayhaṁ, āvuso, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
‘They speak of this thing called “noble silence”.
‘ariyo tuṇhībhāvo, ariyo tuṇhībhāvoti vuccati.
What then is this noble silence?’
Katamo nu kho ariyo tuṇhībhāvo’ti?

“Just now, reverends, as I was in private retreat this thought came to mind: “idha mayhaṁ, āvuso, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘They speak of this thing called “noble silence”. ‘ariyo tuṇhībhāvo, ariyo tuṇhībhāvoti vuccati. What then is this noble silence?’ Katamo nu kho ariyo tuṇhībhāvo’ti?

It occurred to me: ‘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. 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).

Tassa mayhaṁ āvuso, etadahosi: ‘idha bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati ariyo tuṇhībhāvo’ti.

It occurred to me:
Tassa mayhaṁ āvuso, etadahosi:
‘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.
‘idha bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
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).
Ayaṁ vuccati ariyo tuṇhībhāvo’ti.

It occurred to me: Tassa mayhaṁ āvuso, etadahosi: ‘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. ‘idha bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. 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).Ayaṁ vuccati ariyo tuṇhībhāvo’ti.

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.

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.
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.So khvāhaṁ, āvuso, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihariṁ.

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).

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).
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).Tassa mayhaṁ, āvuso, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti.

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 immersion in noble silence.’

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,
Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca:
‘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.’
‘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, Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: ‘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.’ ‘moggallāna moggallāna, mā, brāhmaṇa, ariyaṁ tuṇhībhāvaṁ pamādo, ariye tuṇhībhāve cittaṁ saṇṭhapehi, ariye tuṇhībhāve cittaṁ ekodibhāvaṁ karohi, ariye tuṇhībhāve cittaṁ samādahā’ti.

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 …

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 …
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 … So khvāhaṁ, āvuso, aparena samayena vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi.

So if anyone should be rightly called 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).

Yañhi taṁ, āvuso, sammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario 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
Yañhi taṁ, āvuso, sammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario 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, mamaṁ taṁ sammā vadamāno vadeyya:
‘satthārā anuggahito sāvako mahābhiññataṁ patto’”ti.

So if anyone should be rightly called Yañhi taṁ, āvuso, sammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario 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, mamaṁ taṁ sammā vadamāno vadeyya: ‘satthārā anuggahito sāvako mahābhiññataṁ patto’”ti.

Paṭhamaṁ.

Paṭhamaṁ.

Paṭhamaṁ.