Evaṁ me sutaṁ—Thus have I heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. At one time, the Auspicious One 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 approached the Auspicious One, 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 Auspicious One:
“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 obtain 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 would accustom it to wearing the bit. evameva kho, brāhmaṇa, tathāgato purisadammaṁ labhitvā paṭhamaṁ evaṁ vineti: In the same way, when the Realized One obtains a man for training, he first guides him like this: ‘ehi tvaṁ, bhikkhu, sīlavā hohi, pātimokkhasaṁvarasaṁvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’ti. ‘Come, bhikkhu, be virtuous.Live restrained by the code of conduct, endowed with proper behavior and a suitable environment. Seeing danger in the slightest fault, train yourself 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 the doors of your faculties. When you see a sight with the eyes, do not 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, unbeneficial thoughts 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, do not 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, unbeneficial thoughts 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 the doors of his faculties 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 with reflection in light of 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 shall 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 arise. Having arisen 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 recollectedness-and-awareness. Act with awareness when going out and returning; 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 recollectedness-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 recollectedness at the fore. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; With the giving up of longing with 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; With the giving up of 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; With the giving up of 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; With the giving up of 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. With the giving up of 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, having thoroughly withdrawn from sensuality, having withdrawn from unbeneficial phenomena, with thinking and with pondering, with joy and ease born of withdrawal, 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 ease 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 ease with the body. He abides having entered upon the third jhāna, with regard to which the noble ones say “one abides equanimous, recollected, and at ease.” Sukhassa ca pahānā … catutthaṁ jhānaṁ upasampajja viharati. With the giving up of ease and unease—and with the ending of joys and upsets beforehand—without ease or unease, with purity of equanimity and recollectedness, 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 is how I instruct the bhikkhus who are trainees—who have not 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 by right understanding—these things lead to an easeful abiding in the present experience, and to recollectedness-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 Auspicious One, “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 will ask you about this in return, and you can answer as you please. 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 man were to come along who wished to go to Rājagaha. So taṁ upasaṅkamitvā evaṁ vadeyya: He would 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 would say to them: ‘ehambho purisa, ayaṁ maggo rājagahaṁ gacchati. ‘Here, sir, 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 will see a certain village. Go along a while further, and you will see a certain town. tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. Go along a while further, and you will 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 Auspicious One, “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 are devious, deceitful, and furtive. They are restless, insolent, fickle, scurrilous, and garrulous. They do not guard the doors of their faculties or eat in moderation, and they are not committed to vigilance. They lack regard for the ascetic life, and do not diligently respect the training. They are indulgent and lax, leaders in backsliding, neglecting seclusion, lazy, and indolent. They are forgetful, lacking awareness and composure, with distracted minds, devoid of understanding and foolish. Master Gotama does not 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 sons of good families who went forth from the lay life to homelessness out of faith. They are not devious, deceitful, and furtive. They are not restless, insolent, fickle, scurrilous, and garrulous. They guard the doors of their faculties and eat in moderation, and they are dedicated to vigilance. They have regard for the ascetic life, and diligently respect the training. They are not indulgent or lax; they neglect backsliding and are leaders in seclusion. They are effortful and resolute. Their recollectedness 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 is 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