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Anguttara Nikaya

# AN 7.61 Pacalāyamāna Sutta (Dozing Off) AN 7.61

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## Text

    [page 1]
    AN 7.61
    Pacalāyamāna Sutta
    “Dozing Off”

    Translated by Candana Bhikkhu

    Copyright © Candana Bhikkhu 2021
    This is what I personally heard.
    At one time, while the Blessed One was staying at the Deer Park, on the Sunsumāra Hills within
    the Bhesakala Forest, among the Bhaggas, the Venerable Mahāmoggallāna, who was living in
    Magadha, in the Kallavalaputta village, was seated in meditation, but had been dozing off.
    Now, the Blessed One, with his Divine Eye that is pure and far surpassing that of the human, saw
    the Ven. Mahāmoggallāna dozing off during his sit, in the Kallavalaputta, in the kingdom of
    Magadha.
    And, just like a strong and agile person would quickly extend or flex his arm, so too the Blessed
    One disappeared from the Bhesakala Forest and instantaneously appeared in front of the
    Venerable Mahāmoggallāna, and sat on the prepared seat for him, and said to him.
    “Moggallāna, were you dozing just now?"

    “Yes, Bhante."

    “Moggallāna, when you are drowsy like that in your sitting, you should not continue using nor
    applying the same object of your meditation. When you make this shift of focus, it becomes
    possible for you to shrug off the drowsiness and no longer doze off.

    “But Moggallāna, if after having done this, you still notice that the drowsiness did not disappear,
    then you should carefully think about and ponder on the Dhamma, mentally dissecting various
    aspects of the Teaching that you have learned and studied, as you observe and experience them
    in the mind during the sitting. When you make this shift of focus, it becomes possible for you to
    shrug off the drowsiness and no longer doze off.

    “But Moggallāna, if after having done this, you still notice that the drowsiness did not disappear,
    then you should recite the Dhamma that you have listened to and memorized. When you make
    this shift of focus, it becomes possible for you to shrug off the drowsiness and no longer doze
    off.

    “But Moggallāna, if after having done this, you still notice that the drowsiness did not disappear,
    then you should pull on both ears and rub the body with both hands to create and activate more
    blood circulation. When you make this shift of focus, it becomes possible for you to shrug off the
    drowsiness and no longer doze off.

    [page 2]
    “But Moggallāna, if after having done this, you still notice that the drowsiness did not disappear,
    then you should get up from your sitting by moving the body, rubbing the eyes with water,
    looking in different directions by rolling the eyes, and going outside under the stars to look at the
    stars above you. When you make this shift of focus, it becomes possible for you to shrug off the
    drowsiness and no longer doze off.

    “But Moggallāna, if after having done this, you still notice that the drowsiness did not disappear,
    then you should concentrate on the perception of light, seeing the brightness of the day in the
    mind in this manner: “the brightness of the day shines equally at night – the brightness of the
    night shines equally during the day.” Thus, keeping your mind fresh and open, the mind should
    be developed with luminous alertness. When you make this shift of focus, it becomes possible
    for you to shrug off the drowsiness and no longer doze off.

    “But Moggallāna, if after having done this, you still notice that the drowsiness did not disappear,
    then you should start walking forward and backward, thus being vigilant and alert of what is in
    front of you, as well as whatever is behind you, while keeping your faculties sharp and the mind
    collected. When you make this shift of focus, it becomes possible for you to shrug off the
    drowsiness and no longer doze off.

    “But Moggallāna, if after having done this, you still notice that the drowsiness did not disappear,
    then you should lie down on your right side in the lion’s posture, one leg resting overlapped over
    the other, mindful and clearly knowing what is taking place, as you determine to yourself the
    time for rising up. And when it is time to wake up, you do not remain lying down indulging in a
    relaxed posture, as you remind yourself: “I shall get up immediately, and not enjoy nor lounge in
    the pleasure of sloth or drowsiness by going back to sleep.” When you make this shift of focus, it
    becomes possible for you to shrug off the drowsiness and no longer doze off.

    “Further, Moggallāna, you should train in this manner: “I will not approach families nor their
    homes conceited with the arrogance or pride of being somehow superior to them. That is the way
    to train yourself. After all, families have many tasks and responsibilities to attend to daily, so,
    when a Bhikkhu arrives at their door, at first the householders might not notice him standing
    there nor attend to him immediately. That, however, should not lead the Bhikkhu to think: “Well,
    this family seems to ignore me completely! Someone must have turned them against me! They
    must have now found themselves another recluse to support than me! They do not like me
    anymore!” And because of such thinking, the Bhikkhu feels humiliated, and this leads him to get
    restless, resentful, and agitated; and because of his agitation and restlessness, the Bhikkhu loses
    his sense of restraint; and by losing his restraint, he becomes far removed from experiencing the
    peace that is the collectedness of mind.

    “Further, Moggallāna, you should train in this manner: “I will not engage in debates nor involve
    myself with contentious discussion. That is the way to train yourself. After all, when people
    engage in debates or are involved in contentious discussion, many words are exchanged. When
    that takes place, the minds become restless and agitated; and because of agitation and
    restlessness, people lose their sense of restraint, and therefore become far removed from
    experiencing the peace that is the collectedness of mind.

    [page 3]
    “Further, Moggallāna, I neither promote associating with others, nor do I stand against
    associating with others completely. I do not, however, encourage association between Bhikkhus
    and householders, but I do appreciate and encourage resorting to secluded places that are quiet
    and far from the noise of the crowds, far removed from social activities, where the Bhikkhu can
    peacefully practice and gain from the benefits of seclusion.”

    When this was said, the Venerable Mahāmoggallāna spoke thus to The Blessed One:

    “Bhante, is there a concise and succinct teaching that can be defined, with the help of which a
    Bhikkhu, by following it closely, gets liberated through the destruction of craving, thereby
    becoming supreme among both devas and humans? A brief and encapsulating instruction that
    could allow one to reach the highest goal of the Holy Life, thus winning freedom from bondage,
    once and for all?"

    “Indeed Moggallāna! Now, listen and attend closely.”

    “Yes, Lord!”

    “Here, Moggallāna, the Bhikkhu ponders how ‘nothing is suitable to be held onto.’ When the
    Bhikkhu ponders how ‘nothing is suitable to be held onto,’ then he comes to directly know and
    understand everything, and one’s relationship to everything.’ Now, Moggallāna, once the
    Bhikkhu directly knows and understands everything thus, observes each of his feelings that arise,
    whether pleasant, painful, or neutral, he sees that each of these are in fact, impermanent and
    never lasting. When he sees this, he also understands how each of these feelings fade away and
    vanish, which leads him to become disenchanted with them. Then, in seeing and understanding
    how each of these feelings cease in their intensity, the Bhikkhu becomes dispassionate towards
    them. And this leads him to relinquish his grip from holding onto anything. By not grasping
    anything thus, he no longer becomes anxious, restless, or agitated. And by not becoming agitated
    anymore, he experiences the ultimate relief that is Nibbāna. At that instant, the Bhikkhu knows
    with direct understanding: “Birth is now finally destroyed. The Holy Life has now been fully
    lived, with its Goal achieved. There is no more coming back to any state of becoming.”

    “This, Moggallāna, is the brief and concise way by following which, the Bhikkhu becomes
    supreme among both devas and humans; having liberated oneself through the destruction of
    craving, by reaching the highest goal of the Holy Life, thus winning freedom from bondage, once
    and for all.”

    Sadhu
    Sadhu
    Sadhu

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