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Majjhima Nikāya 107 Middle Discourses 107
Gaṇakamoggallānasutta With Moggallāna the Accountant
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. On one occasion the Blessed One was living at Sāvatthī in the Eastern Park, in the palace of Migāra’s Mother.At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.
Atha kho gaṇakamoggallāno brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then the accountant Moggallāna the brahmin went to the Blessed One and exchanged greetings with him.Then the brahmin Moggallāna the Accountant went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho gaṇakamoggallāno brāhmaṇo bhagavantaṁ etadavoca: When the courteous and amiable talk was finished, he sat down at one side. When he had done so, the accountant Moggallāna the brahmin said to the Blessed One:When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Seyyathāpi, bho gotama, imassa migāramātupāsādassa dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ—‘Master Gotama, in this palace of Migāra’s Mother there can be seen progressive training, progressive work and progressive practice, that is to say,“Worthy Gotama, in this stilt longhouse we can see gradual training, gradual progress, and gradual practice
yāva pacchimasopānakaḷevarā; down to the last step of the stair.[^1]down to the last step of the staircase.
imesampi hi, bho gotama, brāhmaṇānaṁ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ—And also in the case of these brahmins there can be seen progressive training, progressive work and progressive practice, that is to say,Among the brahmins we can see gradual training, gradual progress, and gradual practice
ajjhene; in study.in recitation.
imesampi hi, bho gotama, issāsānaṁ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ—And also in the case of these archers there can be seen progressive training, progressive work and progressive practice, that is to say,Among archers we can see gradual training, gradual progress, and gradual practice
issatthe. in archery.in archery.
Amhākampi hi, bho gotama, gaṇakānaṁ gaṇanājīvānaṁ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ—And also in the case of us accountants, who get our living by accountancy, there can be seen progressive training, progressive work and progressive practice, that is to say,Among us accountants, who earn a living by accounting, we can see gradual training, gradual progress, and gradual practice
saṅkhāne. in reckoning.in mathematics.
Mayañhi, bho gotama, antevāsiṁ labhitvā paṭhamaṁ evaṁ gaṇāpema: For, Master Gotama, when we get an apprentice, we first make him count thus:For when we get an apprentice we first make them count:
‘ekaṁ ekakaṁ, dve dukā, tīṇi tikā, cattāri catukkā, pañca pañcakā, cha chakkā, satta sattakā, aṭṭha aṭṭhakā, nava navakā, dasa dasakā’ti; ‘One, ones; two, twos; three, threes; four, fours; five, fives; six, sixes; seven, sevens; eight, eights; nine, nines; ten, tens.’‘One one, two twos, three threes, four fours, five fives, six sixes, seven sevens, eight eights, nine nines, ten tens.’
satampi mayaṁ, bho gotama, gaṇāpema, bhiyyopi gaṇāpema. And we make him count a hundred too, and more than that too.We even make them count up to a hundred.
Sakkā nu kho, bho gotama, imasmimpi dhammavinaye evameva anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetun”ti? Now, Master Gotama, is it possible, in the case of this Dhamma and Discipline, to describe progressive training, progressive work and progressive practice in the same way?’Is it possible to similarly describe a gradual training, gradual progress, and gradual practice in this teaching and training?”
“Sakkā, brāhmaṇa, imasmimpi dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetuṁ. ‘It is possible, brahmin, in the case of this Dhamma and Discipline to describe progressive training, progressive work and progressive practice.“It is possible, brahmin.
Seyyathāpi, brāhmaṇa, dakkho assadammako bhaddaṁ assājānīyaṁ labhitvā paṭhameneva mukhādhāne kāraṇaṁ kāreti, atha uttariṁ kāraṇaṁ kāreti; Just as, brahmin, a skilled tamer of horses, on getting a fine thoroughbred, first makes him do exercises with the bit in his mouth, and afterwards makes him do further exercises;Suppose a deft horse trainer were to obtain a fine thoroughbred. First of all he’d make it get used to wearing the bit.
evameva kho, brāhmaṇa, tathāgato purisadammaṁ labhitvā paṭhamaṁ evaṁ vineti: so too, brahmin, when the Tathāgata gets a person to be tamed, he first disciplines him thus:In the same way, when the Realized One gets a person fit for training they first guide them like this:
‘ehi tvaṁ, bhikkhu, sīlavā hohi, pātimokkhasaṁvarasaṁvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’ti. ‘Come, bhikkhu, be virtuous, restrained with the restraint of the Pātimokkha,[^2] perfect in conduct and resort, and, seeing danger in the slightest fault, train by undertaking the training precepts.’‘Come, mendicant, be ethical and restrained in the monastic code, conducting yourself well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’
Yato kho, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṁ tathāgato uttariṁ vineti: When, brahmin, the bhikkhu is virtuous, restrained with the restraint of the Pātimokkha, perfect in conduct and resort, and, seeing danger in the slightest fault, trains by undertaking the training precepts, the Tathāgata disciplines him further:When they have ethical conduct, the Realized One guides them further:
‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī hohi mānubyañjanaggāhī. ‘Come, bhikkhu, guard the doors of the faculties. On seeing a form with the eye, do not grasp at its signs and features.‘Come, mendicant, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details.
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjāhi; rakkhāhi cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjāhi. Since, if you left the eye faculty unguarded, evil unprofitable dhammas of covetousness and grief might invade you, practise the way of its restraint, guard the eye faculty, undertake the restraint of the eye faculty.If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of sight, and achieve its restraint.
Sotena saddaṁ sutvā …pe… On hearing a sound with the ear …When you hear a sound with your ears …
ghānena gandhaṁ ghāyitvā …pe… on smelling an odour with the nose …When you smell an odor with your nose …
jivhāya rasaṁ sāyitvā …pe… on tasting a flavour with the tongue …When you taste a flavor with your tongue …
kāyena phoṭṭhabbaṁ phusitvā …pe… on touching a tangible with the body …When you feel a touch with your body …
manasā dhammaṁ viññāya mā nimittaggāhī hohi mānubyañjanaggāhī. on cognizing a dhamma with the mind, do not grasp at its signs and features.When you know an idea with your mind, don’t get caught up in the features and details.
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjāhi; rakkhāhi manindriyaṁ, manindriye saṁvaraṁ āpajjāhī’ti. Since, if you left the mind faculty unguarded, evil unprofitable dhammas of covetousness and grief might invade you, practise the way of its restraint, guard the mind faculty, undertake the restraint of the mind faculty.’If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of mind, and achieve its restraint.’
Yato kho, brāhmaṇa, bhikkhu indriyesu guttadvāro hoti, tamenaṁ tathāgato uttariṁ vineti: When, brahmin, the bhikkhu guards the doors of the faculties, the Tathāgata disciplines him further:When they guard their sense doors, the Realized One guides them further:
‘ehi tvaṁ, bhikkhu, bhojane mattaññū hohi. ‘Come, bhikkhu, be one who knows the right amount in eating.‘Come, mendicant, eat in moderation.
Paṭisaṅkhā yoniso āhāraṁ āhāreyyāsi—Reflecting wisely, you should take foodReflect rationally on the food that you eat:
neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya—iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. neither for amusement nor for intoxication nor for smartening nor for embellishment, but only for the endurance and continuance of this body, for ending discomfort, and for assisting the life divine, thinking: “Thus I shall terminate old feelings without arousing new feelings, and I shall be healthy and blameless and live in comfort.”’[^3]“Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.”’
Yato kho, brāhmaṇa, bhikkhu bhojane mattaññū hoti, tamenaṁ tathāgato uttariṁ vineti: When, brahmin, the bhikkhu knows the right amount in eating, the Tathāgata disciplines him further:When they eat in moderation, the Realized One guides them further:
‘ehi tvaṁ, bhikkhu, jāgariyaṁ anuyutto viharāhi, divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhehi, rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhehi, rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeyyāsi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasikaritvā, rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhehī’ti. ‘Come, bhikkhu, abide devoted to wakefulness. By day, while walking back and forth and sitting, purify your mind of obstructive dhammas. In the first watch of the night, while walking back and forth and sitting, purify your mind of obstructive dhammas. In the middle watch of the night, lie down on the right side in the lion’s pose, with one foot overlapping[^4] the other, mindful and fully aware, having noted in your mind the time for rising. After rising, in the third watch of the night, while walking back and forth and sitting, purify your mind of obstructive dhammas.’‘Come, mendicant, be committed to wakefulness. Practice walking and sitting meditation by day, purifying your mind from obstacles. In the first watch of the night, continue to practice walking and sitting meditation. In the middle watch, 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. In the last watch, get up and continue to practice walking and sitting meditation, purifying your mind from obstacles.’
Yato kho, brāhmaṇa, bhikkhu jāgariyaṁ anuyutto hoti, tamenaṁ tathāgato uttariṁ vineti: When, brahmin, the bhikkhu is devoted to wakefulness, the Tathāgata disciplines him further:When they are committed to wakefulness, the Realized One guides them further:
‘ehi tvaṁ, bhikkhu, satisampajaññena samannāgato hohi, abhikkante paṭikkante sampajānakārī, ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī, uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī’ti. ‘Come, bhikkhu, possess mindfulness and full awareness. Act in full awareness when going forward and returning; act in full awareness when looking ahead and looking away; act in full awareness when flexing and extending your limbs; act in full awareness when wearing your outer cloak, bowl and robes; act in full awareness when eating, drinking, chewing and tasting; act in full awareness when defecating and urinating; act in full awareness when walking, standing, sitting, falling asleep, waking up, talking and keeping silent.’‘Come, mendicant, have mindfulness and situational awareness. Act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.’
Yato kho, brāhmaṇa, bhikkhu satisampajaññena samannāgato hoti, tamenaṁ tathāgato uttariṁ vineti: When, brahmin, the bhikkhu possesses mindfulness and full awareness, the Tathāgata disciplines him further:When they have mindfulness and situational awareness, the Realized One guides them further:
‘ehi tvaṁ, bhikkhu, vivittaṁ senāsanaṁ bhajāhi araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjan’ti. ‘Come, bhikkhu, resort to a secluded resting place—the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.’‘Come, mendicant, frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.’
So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. He resorts to a secluded resting place—the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.And they do so.
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. On returning from his alms round, after his meal, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him.After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; Abandoning covetousness for the world, he abides with a mind free from covetousness; he purifies his mind of covetousness.Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.
byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; Abandoning ill-will and hatred, he abides with a mind free from ill-will, compassionate for the welfare of all living beings; he purifies his mind of ill-will and hatred.Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will.
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; Abandoning lethargy and drowsiness, he abides free from lethargy and drowsiness, percipient of light, mindful and fully aware; he purifies his mind of lethargy and drowsiness.Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.
uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; Abandoning agitation and worry, he abides unagitated with a mind stilled within; he purifies his mind of agitation and worry.Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.
vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. Abandoning uncertainty, he abides having crossed beyond uncertainty, unperplexed about profitable dhammas; he purifies his mind of uncertainty.Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe Having abandoned these five hindrances, imperfections of mind that weaken understanding,They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. quite secluded from sensual desires, secluded from unprofitable dhammas, he enters upon and abides in the first jhāna, which is accompanied by initial and sustained application, with happiness and pleasure born of seclusion.Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati. With the stilling of initial and sustained application, he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without initial application and without sustained application, with happiness and pleasure born of concentration.As the placing of the mind and keeping it connected are stilled, they enter and remain 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.
Pītiyā ca virāgā … tatiyaṁ jhānaṁ upasampajja viharati. With the fading as well of happiness, he abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which the Noble Ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Sukhassa ca pahānā … catutthaṁ jhānaṁ upasampajja viharati. With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity.With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Ye kho te, brāhmaṇa, bhikkhū sekkhā apattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti tesu me ayaṁ evarūpī anusāsanī hoti. This, brahmin, is the kind of instruction I give to those bhikkhus who are in higher training, whose minds have not yet attained the goal, who abide aspiring to the supreme surcease of bondage.That’s how I instruct the mendicants who are trainees—who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke.
Ye pana te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā tesaṁ ime dhammā diṭṭhadhammasukhavihārāya ceva saṁvattanti, satisampajaññāya cā”ti. But for those bhikkhus who are Arahants with taints exhausted, who have lived the life, done what was to be done, laid down the burden, reached the highest goal, destroyed the fetters of being, who, through knowing rightly, are liberated, these dhammas conduce to a pleasant abiding here and now and to mindfulness and full awareness.’But for those mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment—these things lead to blissful meditation in this life, and to mindfulness and awareness.”
Evaṁ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṁ etadavoca: When this was said, the accountant Moggallāna the brahmin said to the Blessed One:When he had spoken, Moggallāna the Accountant said to the Buddha,
“kiṁ nu kho bhoto gotamassa sāvakā bhotā gotamena evaṁ ovadīyamānā evaṁ anusāsīyamānā sabbe accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti udāhu ekacce nārādhentī”ti? ‘Master Gotama, when Master Gotama’s disciples are thus advised and instructed by him, do they all attain the ultimate goal, Nibbāna, or do some not attain it?’“When his disciples are instructed and advised like this by the worthy Gotama, do all of them achieve the ultimate goal, extinguishment, or do some of them fail?”
“Appekacce kho, brāhmaṇa, mama sāvakā mayā evaṁ ovadīyamānā evaṁ anusāsīyamānā accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhentī”ti. ‘Brahmin, some of my disciples, when thus advised and instructed by me, attain the ultimate goal, Nibbāna, and some do not attain it.’“Some succeed, while others fail.”
“Ko nu kho, bho gotama, hetu ko paccayo yaṁ tiṭṭhateva nibbānaṁ, tiṭṭhati nibbānagāmī maggo, tiṭṭhati bhavaṁ gotamo samādapetā; ‘Master Gotama, since there is Nibbāna, and there is the path leading to Nibbāna, and there is Master Gotama as guide,“What is the cause, worthy Gotama, what is the reason why, though extinguishment is present, the path leading to extinguishment is present, and the worthy Gotama is present to encourage them,
atha ca pana bhoto gotamassa sāvakā bhotā gotamena evaṁ ovadīyamānā evaṁ anusāsīyamānā appekacce accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhentī”ti? what is the cause, what is the reason, why, when Master Gotama’s disciples are thus advised and instructed by him, some attain the ultimate goal, Nibbāna, and some do not attain it?’still some succeed while others fail?”
“Tena hi, brāhmaṇa, taṁyevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. ‘Well then, brahmin, I shall question you about this in return. Answer as you see fit.“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like.
Taṁ kiṁ maññasi, brāhmaṇa, What do you think, brahmin?What do you think, brahmin?
kusalo tvaṁ rājagahagāmissa maggassā”ti? Are you skilled in the road leading to Rājagaha?’Are you skilled in the road to Rājagaha?”
“Evaṁ, bho, kusalo ahaṁ rājagahagāmissa maggassā”ti. ‘Yes, sir, I am skilled in the road leading to Rājagaha.’“Yes, I am.”
“Taṁ kiṁ maññasi, brāhmaṇa, ‘What do you think, brahmin?“What do you think, brahmin?
idha puriso āgaccheyya rājagahaṁ gantukāmo. Suppose a man came here wanting to go to Rājagaha.Suppose a person was to come along who wanted to go to Rājagaha.
So taṁ upasaṅkamitvā evaṁ vadeyya: He approaches you and says:He’d approach you and say:
‘icchāmahaṁ, bhante, rājagahaṁ gantuṁ; “Venerable sir, I want to go to Rājagaha;‘Sir, I wish to go to Rājagaha.
tassa me rājagahassa maggaṁ upadisā’ti. show me the road to Rājagaha.”Please point out the road to Rājagaha.’
Tamenaṁ tvaṁ evaṁ vadeyyāsi: You would tell him:You’d say to them:
‘ehambho purisa, ayaṁ maggo rājagahaṁ gacchati. “Well, good man, this road goes to Rājagaha.‘Here, my man, this road goes to Rājagaha.
Tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi amukaṁ nāma gāmaṁ, tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi amukaṁ nāma nigamaṁ; Follow it for a while, and you will see a certain village; follow it for a while, and you will see a certain town;Go along it for an hour, and you’ll see a certain village. Go along an hour further, and you’ll see a certain town.
tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. follow it for a while, and you will see Rājagaha with its delightful parks, delightful woods, delightful lands and delightful lotus pools.”Go along an hour further and you’ll see Rājagaha with its delightful parks, woods, meadows, and lotus ponds.’
So tayā evaṁ ovadīyamāno evaṁ anusāsīyamāno ummaggaṁ gahetvā pacchāmukho gaccheyya. Though advised and instructed by you thus, he might take the wrong road and go west.Instructed like this by you, they might still take the wrong road, heading west.
Atha dutiyo puriso āgaccheyya rājagahaṁ gantukāmo. Then a second man came here wanting to go to Rājagaha.But a second person might come with the same question and receive the same instructions.
So taṁ upasaṅkamitvā evaṁ vadeyya: He approaches you and says:
‘icchāmahaṁ, bhante, rājagahaṁ gantuṁ; “Venerable sir, I want to go to Rājagaha;
tassa me rājagahassa maggaṁ upadisā’ti. show me the road to Rājagaha.”
Tamenaṁ tvaṁ evaṁ vadeyyāsi: You would tell him:
‘ehambho purisa, ayaṁ maggo rājagahaṁ gacchati. “Well, good man, this road goes to Rājagaha.
Tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi amukaṁ nāma gāmaṁ; Follow it for a while, and you will see a certain village;
tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi amukaṁ nāma nigamaṁ; follow it for a while, and you will see a certain town;
tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. follow it for a while, and you will see Rājagaha with its delightful parks, delightful woods, delightful lands and delightful lotus pools.”
So tayā evaṁ ovadīyamāno evaṁ anusāsīyamāno sotthinā rājagahaṁ gaccheyya. Advised and instructed by you thus, he might get safely to Rājagaha.Instructed by you, they might safely arrive at Rājagaha.
Ko nu kho, brāhmaṇa, hetu ko paccayo yaṁ tiṭṭhateva rājagahaṁ, tiṭṭhati rājagahagāmī maggo, tiṭṭhasi tvaṁ samādapetā; What is the cause, what is the reason, brahmin, why, since there is Rājagaha, and there is the road leading to Rājagaha, and there is you as guide,What is the cause, brahmin, what is the reason why, though Rājagaha is present, the path leading to Rājagaha is present, and you are there to encourage them,
atha ca pana tayā evaṁ ovadīyamāno evaṁ anusāsīyamāno eko puriso ummaggaṁ gahetvā pacchāmukho gaccheyya, eko sotthinā rājagahaṁ gaccheyyā”ti? yet when advised and instructed by you thus, one man takes the wrong road and goes west, and the other gets safely to Rājagaha?’one person takes the wrong path and heads west, while another arrives safely at Rājagaha?”
“Ettha kyāhaṁ, bho gotama, karomi? ‘What can I do about that, Master Gotama?“What can I do about that, worthy Gotama?
Maggakkhāyīhaṁ, bho gotamā”ti. I am only one who points out the way, Master Gotama.’I am the one who shows the way.”
“Evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṁ, tiṭṭhati nibbānagāmī maggo, tiṭṭhāmahaṁ samādapetā; ‘So too, brahmin, there is Nibbāna, and there is the path leading to Nibbāna, and there am I as guide;“In the same way, though extinguishment is present, the path leading to extinguishment is present, and I am present to encourage them,
atha ca pana mama sāvakā mayā evaṁ ovadīyamānā evaṁ anusāsīyamānā appekacce accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhenti. yet when my disciples are thus advised and instructed by me, some attain the ultimate goal, Nibbāna, and some do not attain it.still some of my disciples, instructed and advised like this, achieve the ultimate goal, extinguishment, while some of them fail.
Ettha kyāhaṁ, brāhmaṇa, karomi? What can I do about that, brahmin?What can I do about that, brahmin?
Maggakkhāyīhaṁ, brāhmaṇa, tathāgato”ti. The Tathāgata is only one who points out the way, brahmin.’The Realized One is the one who shows the way.”
Evaṁ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṁ etadavoca: When this was said, the accountant Moggallāna the brahmin said to the Blessed One:When he had spoken, Moggallāna the Accountant said to the Buddha,
“yeme, bho gotama, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, na tehi bhavaṁ gotamo saddhiṁ saṁvasati. “As to those persons, Master Gotama, who are faithless, who have gone forth from the home life into homelessness not out of faith but seeking a livelihood, who are fraudulent, deceitful, treacherous, haughty,[^5] hollow, vain, rough-tongued, loose-spoken, unguarded in the faculties, immoderate in eating, undevoted to wakefulness, unconcerned with the ascetic life, without deep respect for the training, luxurious, lax, foremost in backsliding, neglectful of seclusion, lazy, lacking energy, unmindful, lacking full awareness, unconcentrated, with wandering minds, witless, and drivelling—Master Gotama does not dwell together with these.“Worthy Gotama, there are those faithless individuals who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re haughty, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not committed to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and idiotic. The worthy Gotama does not live together with these.
Ye pana te kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā nabāhulikā nasāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, tehi bhavaṁ gotamo saddhiṁ saṁvasati. But as to those clansmen who have gone forth out of faith from the home life into homelessness, who are not fraudulent, not deceitful, not treacherous, not haughty, not hollow, not vain, not rough-tongued, not loose-spoken, guarded in the faculties, moderate in eating, devoted to wakefulness, concerned with the ascetic life, with deep respect for the training, not luxurious, not lax, foremost in avoiding backsliding, foremost in seclusion, energetic, resolute, with mindfulness set up, fully aware, concentrated, with unified minds, possessing understanding, and not drivelling—Master Gotama dwells together with these.But there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not haughty, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are committed to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise and clever. The worthy Gotama does live together with these.
Seyyathāpi, bho gotama, ye keci mūlagandhā, kālānusāri tesaṁ aggamakkhāyati; Just as, of root perfumes of any kind, black orris root is reckoned the best;Of all kinds of fragrant root, spikenard is said to be the best.
ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati; of heartwood perfumes of any kind, red sandalwood is reckoned the best;Of all kinds of fragrant heartwood, red sandalwood is said to be the best.
ye keci pupphagandhā, vassikaṁ tesaṁ aggamakkhāyati; of flower perfumes of any kind, jasmine is reckoned the best;Of all kinds of fragrant flower, jasmine is said to be the best.
evameva bhoto gotamassa ovādo paramajjadhammesu. so too, Master Gotama’s advice is supreme among the dhammas of the present day.In the same way, worthy Gotama’s advice is the best of contemporary teachings.
Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. ‘Excellent, Master Gotama! Excellent, Master Gotama!Excellent, worthy Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyes to see forms.As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the Teaching clear in many ways.
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go to Master Gotama for refuge, and to the Dhamma, and to the Saṅgha of bhikkhus.I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From today let Master Gotama remember me as a lay follower who has gone to him for refuge for life.’”From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
Gaṇakamoggallānasuttaṁ niṭṭhitaṁ sattamaṁ.