Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Atha kho gaṇakamoggallāno brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then the brahmin Moggallāna the Accountant went up to the Buddha, and exchanged pleasantries with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho gaṇakamoggallāno brāhmaṇo bhagavantaṁ etadavoca: When the amicable and cordial talk was 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 stilt longhouse we can see sequential progress yāva pacchimasopānakaḷevarā; down to the last step of the staircase. imesampi hi, bho gotama, brāhmaṇānaṁ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ—Among the brahmins we can see sequential progress ajjhene; in learning the chants. imesampi hi, bho gotama, issāsānaṁ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ—Among archers we can see sequential progress issatthe. in archery. Amhākampi hi, bho gotama, gaṇakānaṁ gaṇanājīvānaṁ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ—Among us accountants, who earn a living by accounting, we can see sequential progress saṅkhāne. in calculation. Mayañhi, bho gotama, antevāsiṁ labhitvā paṭhamaṁ evaṁ gaṇāpema: 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 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. We even make them count up to a hundred. Sakkā nu kho, bho gotama, imasmimpi dhammavinaye evameva anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetun”ti? Is it possible to similarly describe a sequential training, sequential progress, and sequential practice in this teaching-and-discipline?”
“Sakkā, brāhmaṇa, imasmimpi dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetuṁ. “It is possible, brahmin. Seyyathāpi, brāhmaṇa, dakkho assadammako bhaddaṁ assājānīyaṁ labhitvā paṭhameneva mukhādhāne kāraṇaṁ kāreti, atha uttariṁ kāraṇaṁ kāreti; 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: In the same way, when the Realized One gets a person for training, he first guides them like this: ‘ehi tvaṁ, bhikkhu, sīlavā hohi, pātimokkhasaṁvarasaṁvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’ti. ‘Come, bhikkhu, live fulfilling virtue and the training rules. Live restrained by the code of conduct, endowed with proper behavior and a suitable environment. Seeing danger in the slightest fault, train in the training rules.’ *[Accomplished in Virtue](https://www.youtube.com/watch?v=eLRRaga5a2s), [Definition of a Fault](https://www.youtube.com/watch?v=e8dsFGYZbWI)
Yato kho, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṁ tathāgato uttariṁ vineti: When the bhikkhu is virtuous, the Realized One guides him further: ‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī hohi mānubyañjanaggāhī. ‘Come, bhikkhu, guard your sense doors. When you see a sight with the eyes, don’t grasp at signs and features of it *[Restraining the Senses](https://www.hillsidehermitage.org/restraining-the-senses/) Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjāhi; rakkhāhi cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjāhi. on account of which—due to abiding with the eye faculty unrestrained—bad, detrimental phenomena of longing and upset would flow in on you. Practice to restrain that; guard the eye faculty and bring about the restraint of the eye faculty.’ Sotena saddaṁ sutvā …pe… When you hear a sound with the ear … ghānena gandhaṁ ghāyitvā …pe… When you smell an odor with the nose … jivhāya rasaṁ sāyitvā …pe… When you taste a flavor with the tongue … kāyena phoṭṭhabbaṁ phusitvā …pe… When you touch a touch with the body … manasā dhammaṁ viññāya mā nimittaggāhī hohi mānubyañjanaggāhī. When you cognize a phenomenon with the mind, don’t grasp at signs and features of it Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjāhi; rakkhāhi manindriyaṁ, manindriye saṁvaraṁ āpajjāhī’ti. on account of which—due to abiding with the mental faculty unrestrained—bad, detrimental phenomena of longing and upset would flow in on you. Practice to restrain that; guard the mental faculty and bring about the restraint of the mental faculty.
Yato kho, brāhmaṇa, bhikkhu indriyesu guttadvāro hoti, tamenaṁ tathāgato uttariṁ vineti: When the bhikkhu has his sense doors guarded, the Realized One guides him further: ‘ehi tvaṁ, bhikkhu, bhojane mattaññū hohi. ‘Come, bhikkhu, be moderate in eating. *[Moderation in Eating](https://www.youtube.com/watch?v=jruJr2dDcO8), [Simile of the Son's Flesh](https://www.youtube.com/watch?v=cmYzJSvZ5jE&pp=ygUhc2ltaWxlIG9mIHRoZSBzb25zIGZsZXNoIGhpbGxzaWRl) Paṭisaṅkhā yoniso āhāraṁ āhāreyyāsi—Eat reflecting through-the-origin: 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. ‘Not for entertainment, indulgence, beautification, or adornment, but only to sustain this body, to avoid harm, and to support the renunciate life. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’
Yato kho, brāhmaṇa, bhikkhu bhojane mattaññū hoti, tamenaṁ tathāgato uttariṁ vineti: When the bhikkhu eats in moderation, the Realized One guides him 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, be committed to vigilance. During the day, cleanse your mind of obstructive states while walking or sitting. During the first watch of the night, cleanse your mind of obstructive states while walking or sitting. During the second watch of the night, you should lie down in the lion’s posture—on the right side, placing one foot on top of the other—recollected and aware, having set the intention to get up. Having gotten up in the last watch of the night, continue to cleanse your mind of obstructive states while walking or sitting.’ *[Intent on Wakefulness](https://www.youtube.com/watch?v=fDTv-wBAwTc)
Yato kho, brāhmaṇa, bhikkhu jāgariyaṁ anuyutto hoti, tamenaṁ tathāgato uttariṁ vineti: When the bhikkhu is committed to vigilance, the Realized One guides him 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, be possessed of recollection-and-awareness. Act with 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.’ *i.e., with awareness of the defilements that could potentially become the motivators of any action whatsoever, as opposed to awareness of the soles of the feet touching the floor or similar.
Yato kho, brāhmaṇa, bhikkhu satisampajaññena samannāgato hoti, tamenaṁ tathāgato uttariṁ vineti: When the bhikkhu is possessed of recollection-and-awareness, the Realized One guides him further: ‘ehi tvaṁ, bhikkhu, vivittaṁ senāsanaṁ bhajāhi araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjan’ti. ‘Come, bhikkhu, 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. And he does so.
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. After the meal, he returns from almsround, sits down cross-legged, sets his body straight, and establishes recollection at the fore. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; Giving up longing in regard to the world, he abides with a mind rid of longing; he cleanses the mind of longing. *[“Abandoning the Hindrances” Playlist](https://www.youtube.com/watch?v=pn0vfYNxVEE&list=PLUPMn2PfEqIy1U5nMmpJuGdgRKkBDA5mX) byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; Giving up ill will and hatred, he abides with a mind rid of ill will, compassionate for the welfare of all creatures and beings; he cleanses the mind of ill will and hatred. thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; Giving up indolence-and-lethargy, he abides with a mind rid of indolence-and-lethargy, perceiving light, recollected, and aware; he cleanses the mind of indolence-and-lethargy. uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; Giving up restlessness-and-anxiety, he abides without restlessness, his mind internally appeased; he cleanses the mind of restlessness-and-anxiety. vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. Giving up doubt, he abides having gone beyond doubt, not uncertain about beneficial qualities; he cleanses the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe He gives up these five hindrances, defilements of the mind that weaken understanding. vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Then, quite disjoined from sensuality, disjoined from detrimental phenomena, with thinking and with pondering, with joy and comfort born of separation, he abides having entered upon the first jhāna. *See [What The Jhānas Actually Are](https://www.hillsidehermitage.org/what-the-jhanas-actually-are/) and [this follow-up post](https://www.reddit.com/r/HillsideHermitage/comments/1e2hztc/on_thinking_about_jh%C4%81na_by_ven_thanissaro/). Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati. With the appeasement of thinking and pondering, with internal confidence and collectedness of mind, without thinking or pondering and with joy and comfort born of composure, he abides having entered upon second jhāna. Pītiyā ca virāgā … tatiyaṁ jhānaṁ upasampajja viharati. With the fading of joy, he abides equanimous, recollected, and aware, experiencing comfort with the body. He abides having entered upon the third jhāna, with regard to which the noble ones say “one abides equanimous, recollected, and comfortable.” Sukhassa ca pahānā … catutthaṁ jhānaṁ upasampajja viharati. With the giving up of comfort and discomfort—and with the ending of joys and upsets beforehand—without comfort or discomfort, with purity of equanimity and recollection, he abides having entered upon the fourth jhāna.
Ye kho te, brāhmaṇa, bhikkhū sekkhā apattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti tesu me ayaṁ evarūpī anusāsanī hoti. That’s how I instruct the bhikkhus who are trainees—who haven’t achieved their goal, but live aspiring to the supreme safety 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—who have destroyed the influxes, fulfilled the training, done what had to be done, laid down the burden, arrived at the highest goal, utterly destroyed the fetters of being, and are liberated through the right, ultimate knowledge—these things lead to a comfortable abiding in the present experience, and to recollection-and-awareness.” *This points out how an Arahant truly doesn’t *need* to practice or make effort anymore. However, an Arahant is [categorically incapable of certain acts](https://suttas.hillsidehermitage.org/?q=an9.7) no matter how little effort they make.
Evaṁ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṁ etadavoca: 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? “When his disciples are instructed and advised like this by Master Gotama, do all of them achieve the ultimate goal, Nibbāna, or do some of them fail?”
“Appekacce kho, brāhmaṇa, mama sāvakā mayā evaṁ ovadīyamānā evaṁ anusāsīyamānā accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhentī”ti. “Some succeed, while others fail.”
“Ko nu kho, bho gotama, hetu ko paccayo yaṁ tiṭṭhateva nibbānaṁ, tiṭṭhati nibbānagāmī maggo, tiṭṭhati bhavaṁ gotamo samādapetā; “What is the cause, Master Gotama, what is the reason why, though Nibbāna is available, the path leading to Nibbāna is available, and Master 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? still some succeed while others fail?”
“Tena hi, brāhmaṇa, taṁyevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. “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? kusalo tvaṁ rājagahagāmissa maggassā”ti? Are you skilled in the road to Rājagaha?”
“Evaṁ, bho, kusalo ahaṁ rājagahagāmissa maggassā”ti. “Yes, I am.”
“Taṁ kiṁ maññasi, brāhmaṇa, “What do you think, brahmin? idha puriso āgaccheyya rājagahaṁ gantukāmo. Suppose a person was to come along who wanted to go to Rājagaha. So taṁ upasaṅkamitvā evaṁ vadeyya: He’d approach you and say: ‘icchāmahaṁ, bhante, rājagahaṁ gantuṁ; ‘Sir, I wish to go to Rājagaha. tassa me rājagahassa maggaṁ upadisā’ti. Please point out the road to Rājagaha.’ Tamenaṁ tvaṁ evaṁ vadeyyāsi: Then you’d say to them: ‘ehambho purisa, ayaṁ maggo rājagahaṁ gacchati. ‘Here, mister, 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; Go along it for a while, and you’ll see a certain village. Go along a while further, and you’ll see a certain town. tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. Go along a while 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. Instructed like this by you, they might still take the wrong road, heading west. Atha dutiyo puriso āgaccheyya rājagahaṁ gantukāmo. But a second person might come with the same question and receive the same instructions. So taṁ upasaṅkamitvā evaṁ vadeyya: ‘icchāmahaṁ, bhante, rājagahaṁ gantuṁ; tassa me rājagahassa maggaṁ upadisā’ti. Tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘ehambho purisa, ayaṁ maggo rājagahaṁ gacchati. Tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi amukaṁ nāma gāmaṁ; tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi amukaṁ nāma nigamaṁ; tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. So tayā evaṁ ovadīyamāno evaṁ anusāsīyamāno sotthinā rājagahaṁ gaccheyya. 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, brahmin, what is the reason why, though Rājagaha is available, the path leading to Rājagaha is available, 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? 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? Maggakkhāyīhaṁ, bho gotamā”ti. I am the one who shows the way.”
“Evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṁ, tiṭṭhati nibbānagāmī maggo, tiṭṭhāmahaṁ samādapetā; “In the same way, though Nibbāna is available, the path leading to Nibbāna is available, and I am present to encourage them, atha ca pana mama sāvakā mayā evaṁ ovadīyamānā evaṁ anusāsīyamānā appekacce accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhenti. still some of my disciples, instructed and advised like this, achieve the ultimate goal, Nibbāna, while some of them fail. Ettha kyāhaṁ, brāhmaṇa, karomi? What can I do about that, brahmin? Maggakkhāyīhaṁ, brāhmaṇa, tathāgato”ti. The Realized One is the one who shows the way.”
Evaṁ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṁ etadavoca: 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. “Master 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 restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not committed to vigilance. 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 effort. They’re forgetful, lacking awareness and composure, with straying minds, devoid of understanding and foolish. Master Gotama doesn’t associate 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 there are those clansmen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to vigilance. 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 effortful and resolute. Their recollection is established, and they are aware and composed, with unified minds; possessing understanding, not foolish. Master Gotama associates with these. *Note how the qualities listed here go from coarser to more refined, also implying a sequential development.
Seyyathāpi, bho gotama, ye keci mūlagandhā, kālānusāri tesaṁ aggamakkhāyati; Of all kinds of fragrant root, spikenard is said to be the best. ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati; Of all kinds of fragrant heartwood, red sandalwood is said to be the best. ye keci pupphagandhā, vassikaṁ tesaṁ aggamakkhāyati; Of all kinds of fragrant flower, jasmine is said to be the best. evameva bhoto gotamassa ovādo paramajjadhammesu. In the same way, Master Gotama’s advice is the best of contemporary teachings.
Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Excellent, Master 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. 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, Master Gotama has made the Teaching clear in many ways. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to Master Gotama, to the Dhamma, and to the bhikkhu Saṅgha. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
Gaṇakamoggallānasuttaṁ niṭṭhitaṁ sattamaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn107