Gaṇakamoggallānasutta

Majjhima Nikāya 107

Middle Discourses 107

Gaṇakamoggallānasutta

With Moggallāna the Accountant

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 stilt longhouse of Migāra’s mother in the Eastern Monastery.

Atha kho gaṇakamoggallāno brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

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 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—

“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 staircase.

imesampi hi, bho gotama, brāhmaṇānaṁ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ—

Among the brahmins we can see gradual training, gradual progress, and gradual practice

ajjhene;

in recitation.

imesampi hi, bho gotama, issāsānaṁ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ—

Among archers we can see gradual training, gradual progress, and gradual practice

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 gradual training, gradual progress, and gradual practice

saṅkhāne.

in mathematics.

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 gradual training, gradual progress, and gradual practice in this teaching and training?”

“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 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, 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 they have ethical conduct, the Realized One guides them further:

‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī hohi mānubyañjanaggāhī.

‘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.

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…

When you hear a sound with your ears …

ghānena gandhaṁ ghāyitvā …pe…

When you smell an odor with your nose …

jivhāya rasaṁ sāyitvā …pe…

When you taste a flavor with your tongue …

kāyena phoṭṭhabbaṁ phusitvā …pe…

When you feel a touch with your body …

manasā dhammaṁ viññāya mā nimittaggāhī hohi mānubyañjanaggāhī.

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.

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 they guard their sense doors, the Realized One guides them further:

‘ehi tvaṁ, bhikkhu, bhojane mattaññū hohi.

‘Come, mendicant, eat in moderation.

Paṭisaṅkhā yoniso āhāraṁ āhāreyyāsi—

Reflect 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.

“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 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, 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 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, 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 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, 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.

And they do so.

So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.

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;

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;

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;

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;

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.

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

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.

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.

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.

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 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.

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 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 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 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.

“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, 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?

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:

You’d say to them:

‘ehambho purisa, ayaṁ maggo rājagahaṁ gacchati.

‘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;

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.

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.

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 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?

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, worthy 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 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.

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?

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.

“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 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;

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, worthy Gotama’s advice is the best of contemporary teachings.

Abhikkantaṁ, bho gotama, abhikkantaṁ, bho 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.

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 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 this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

Gaṇakamoggallānasuttaṁ niṭṭhitaṁ sattamaṁ.