Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Atha kho gaṇakamoggallāno brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho gaṇakamoggallāno brāhmaṇo bhagavantaṁ etadavoca:
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramātā’s mansion. Then Moggallāna the Accountant, a Brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After a cordial and meaningful conversation, he sat down to one side. Seated to one side, the Accountant Moggallāna said to the Blessed One:
“Seyyathāpi, bho gotama, imassa migāramātupāsādassa dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ— yāva pacchimasopānakaḷevarā; imesampi hi, bho gotama, brāhmaṇānaṁ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ— ajjhene; imesampi hi, bho gotama, issāsānaṁ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ— issatthe. Amhākampi hi, bho gotama, gaṇakānaṁ gaṇanājīvānaṁ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ— saṅkhāne. Mayañhi, bho gotama, antevāsiṁ labhitvā paṭhamaṁ evaṁ gaṇāpema: ‘ekaṁ ekakaṁ, dve dukā, tīṇi tikā, cattāri catukkā, pañca pañcakā, cha chakkā, satta sattakā, aṭṭha aṭṭhakā, nava navakā, dasa dasakā’ti; satampi mayaṁ, bho gotama, gaṇāpema, bhiyyopi gaṇāpema. Sakkā nu kho, bho gotama, imasmimpi dhammavinaye evameva anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetun”ti?
“Just as, friend Gotama, in Migāramātā’s mansion, one can see a gradual training, gradual practice, and gradual progression — up to the final step on the staircase; just as among us Brahmins, there is a visible gradual training, gradual practice, and gradual progress in our studies; just as among the archers, there is a visible gradual training, gradual practice, and gradual progress in archery; so too, friend Gotama, for us accountants, whose livelihood is in accountancy, there is a visible gradual training, gradual practice, and gradual progress in accountancy. When we receive a new pupil, we first make him calculate ‘one ones, two twos, three threes, four fours, five fives, six sixes, seven sevens, eight eights, nine nines, ten tens’ and up to a hundred. Now, friend Gotama, is it possible to describe a similar gradual training, gradual practice, and gradual progress in your Dhamma and discipline?”
Virtuous Conduct
“Sakkā, brāhmaṇa, imasmimpi dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetuṁ. Seyyathāpi, brāhmaṇa, dakkho assadammako bhaddaṁ assājānīyaṁ labhitvā paṭhameneva mukhādhāne kāraṇaṁ kāreti, atha uttariṁ kāraṇaṁ kāreti; evameva kho, brāhmaṇa, tathāgato purisadammaṁ labhitvā paṭhamaṁ evaṁ vineti: ‘ehi tvaṁ, bhikkhu, sīlavā hohi, pātimokkhasaṁvarasaṁvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’ti.
“Indeed, Brahmin, it is possible to set forth a gradual training, practice, and practice in this Dhamma and discipline as well. Just as, Brahmin, a skilled horse trainer acquires a fine thoroughbred and initially trains it in the management of the bit, then proceeds to further training; similarly, friend Brahmin, the Tathāgata initially trains a person thus: ‘Come, bhikkhu, be virtuous, restrained by the restraint of the |moral code of conduct::monastic code of discipline which promotes harmonious and pure conduct with others [pātimokkha]|, know how to behave and keep to suitable places, see danger even in the slightest fault, and undertake the training by practicing the training rules.’
Sense Restraint
Yato kho, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṁ tathāgato uttariṁ vineti: ‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī hohi mānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjāhi; rakkhāhi cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjāhi. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya mā nimittaggāhī hohi mānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjāhi; rakkhāhi manindriyaṁ, manindriye saṁvaraṁ āpajjāhī’ti.
When, Brahmin, a bhikkhu is virtuous, restrained with the restraint of the Pātimokkha, endowed with conduct and resort, seeing danger in the slightest faults, and undertakes the training in the precepts, then the Tathāgata further trains him: ‘Come, bhikkhu, guard the doors of your sense faculties. Upon seeing a form with the eye, do not grasp at its signs or features. If the eye faculty remains unguarded, detrimental unwholesome mental states such as |covetousness::craving/desire/attachment with strong yearning and eagerness| and grief could overwhelm you. Practice restraint, guard the eye faculty, achieve mastery over it. In the same way, when hearing a sound with the ear, do not grasp at its signs or features. If the ear faculty remains unguarded, detrimental unwholesome mental states such as covetousness and grief could overwhelm you. Practice restraint, guard the ear faculty, achieve mastery over it. Similarly, when smelling an odor with the nose, do not grasp at its signs or features. If the nose faculty remains unguarded, detrimental unwholesome mental states such as covetousness and grief could overwhelm you. Practice restraint, guard the nose faculty, achieve mastery over it. Likewise, when tasting a flavor with the tongue, do not grasp at its signs or features. If the tongue faculty remains unguarded, detrimental unwholesome mental states such as covetousness and grief could overwhelm you. Practice restraint, guard the tongue faculty, achieve mastery over it. In the same manner, when feeling a tactile sensation with the body, do not grasp at its signs or features. If the body faculty remains unguarded, detrimental unwholesome mental states such as covetousness and grief could overwhelm you. Practice restraint, guard the body faculty, achieve mastery over it. Finally, when cognizing a mental object with the mind, do not grasp at its signs or features. If the mind faculty remains unguarded, detrimental unwholesome mental states such as covetousness and grief could overwhelm you. Practice restraint, guard the mind faculty, achieve mastery over it.’
Moderation in Eating
Yato kho, brāhmaṇa, bhikkhu indriyesu guttadvāro hoti, tamenaṁ tathāgato uttariṁ vineti: ‘ehi tvaṁ, bhikkhu, bhojane mattaññū hohi. Paṭisaṅkhā yoniso āhāraṁ āhāreyyāsi— 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.
When, Brahmin, a bhikkhu guards the doors of his sense faculties well, the Tathāgata further trains him: ‘Come, bhikkhu, be moderate in eating. Consider wisely the food you consume — not for amusement, nor for indulgence, nor for physical appearance, nor for beautification, but only for the sustenance and maintenance of this body, for keeping it healthy, for aiding the spiritual life, thinking thus: ‘I will allay old feelings of hunger without arousing new feelings, and so that I may be healthy and blameless and live in comfort.’”
Dedication to Wakefulness
Yato kho, brāhmaṇa, bhikkhu bhojane mattaññū hoti, tamenaṁ tathāgato uttariṁ vineti: ‘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.
When, Brahmin, a bhikkhu is moderate in eating, the Tathāgata further trains him: ‘Come, bhikkhu, remain devoted to wakefulness. During the day, purify your mind from obstructive states through walking meditation and sitting meditation. During the first watch of the night, purify your mind in the same way; in the middle watch of the night, lie down on the right side in the lion’s posture, with one foot overlapping the other, mindful and fully aware, after noting in your mind the idea of rising; in the last watch of the night, rise up and continue purifying your mind from obstructive states through walking meditation and sitting meditation.’”
Mindfulness and Full Awareness
Yato kho, brāhmaṇa, bhikkhu jāgariyaṁ anuyutto hoti, tamenaṁ tathāgato uttariṁ vineti: ‘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.
“When, Brahmin, a bhikkhu is devoted to wakefulness, the Tathāgata further instructs him: ‘Come, bhikkhu, be endowed with mindfulness and full awareness. Be fully aware when going forward and returning; be fully aware when looking ahead and looking away; be fully aware when bending and stretching; be fully aware when carrying the outer robe, the bowl and wearing robes; be fully aware when eating, drinking, consuming food, and tasting; be fully aware when defecating and urinating; be fully aware when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent.’
Seclusion
Yato kho, brāhmaṇa, bhikkhu satisampajaññena samannāgato hoti, tamenaṁ tathāgato uttariṁ vineti: ‘ehi tvaṁ, bhikkhu, vivittaṁ senāsanaṁ bhajāhi araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjan’ti. So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
When, Brahmin, a bhikkhu is endowed with mindfulness and full awareness, the Tathāgata further instructs him: ‘Come, bhikkhu, dwell in a secluded lodging — in the forest, at the foot of a tree, in a mountain cave, in a charnel ground, in a jungle thicket, in an open space, or on a heap of straw.’ Thus, he dwells in a secluded lodging — in the forest, at the foot of a tree, in a mountain cave, in a charnel ground, in a jungle thicket, in an open space, or on a heap of straw.
Abandoning the Five Hindrances
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
After his meal, having returned from the alms-round, he sits down, folding his legs crosswise, setting his body erect, and establishes mindfulness as first priority. He abandons covetousness for the world and lives with a mind rid of covetousness; he purifies his mind from covetousness. He abandons ill will and hatred, lives with a benevolent mind towards all beings, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. He abandons |dullness::complacency| and agitation, and lives alert and with full awareness; he purifies his mind from |dullness::complacency| and agitation. He abandons |restlessness::mental agitation| and remorse, lives tranquil and internally serene; he purifies his mind from |restlessness::mental agitation| and remorse. He abandons doubt, lives having crossed over doubt, unperplexed about wholesome mental qualities; he purifies his mind from doubt.
Dwell in Jhānas
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā … tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā … catutthaṁ jhānaṁ upasampajja viharati.
Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, he enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and is |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, he enters and dwells in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with joyful pleasure. With the fading away of joyful pleasure, he dwells |equanimous::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna which the Noble Ones describe as ‘one who dwells equanimous, mindful and at ease.’ With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.
Ye kho te, brāhmaṇa, bhikkhū sekkhā apattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti tesu me ayaṁ evarūpī anusāsanī hoti. Ye pana te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā tesaṁ ime dhammā diṭṭhadhammasukhavihārāya ceva saṁvattanti, satisampajaññāya cā”ti.
Those bhikkhus, Brahmin, who are trainees, aspiring for the unsurpassed security from bondage, abide thus. But those bhikkhus who are arahants, who have exhausted the taints, who have fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension, for them these teachings lead to dwelling in ease here and to mindfulness and full awareness.”
Who Attains Nibbāna
Evaṁ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṁ etadavoca: “kiṁ nu kho bhoto gotamassa sāvakā bhotā gotamena evaṁ ovadīyamānā evaṁ anusāsīyamānā sabbe accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti udāhu ekacce nārādhentī”ti?
Thus having spoken, the Brahmin Accountant Moggallāna asked the Blessed One: “friend Gotama, do all your disciples who are instructed and guided by you in this way attain final Nibbāna without exception, or do some not attain it?”
“Appekacce kho, brāhmaṇa, mama sāvakā mayā evaṁ ovadīyamānā evaṁ anusāsīyamānā accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhentī”ti.
“Some of my disciples, Brahmin, being instructed and guided by me in this manner, attain final Nibbāna, the ultimate goal, while others do not.”
“Ko nu kho, bho gotama, hetu ko paccayo yaṁ tiṭṭhateva nibbānaṁ, tiṭṭhati nibbānagāmī maggo, tiṭṭhati bhavaṁ gotamo samādapetā; atha ca pana bhoto gotamassa sāvakā bhotā gotamena evaṁ ovadīyamānā evaṁ anusāsīyamānā appekacce accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhentī”ti?
“What is the cause, friend Gotama, and what is the reason that while Nibbāna exists, the path leading to Nibbāna exists, and you, Gotama, are present to encourage, yet when instructed and guided by you, some of your disciples attain final Nibbāna, the ultimate goal, while others do not?”
“Tena hi, brāhmaṇa, taṁyevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, brāhmaṇa, kusalo tvaṁ rājagahagāmissa maggassā”ti?
“Then, Brahmin, let me ask you a question in return. Answer as you see fit. What do you think, Brahmin, are you skilled in the path to Rajagaha?”
“Evaṁ, bho, kusalo ahaṁ rājagahagāmissa maggassā”ti.
“Yes, Gotama, I am skilled in the path to Rajagaha.”
“Taṁ kiṁ maññasi, brāhmaṇa, idha puriso āgaccheyya rājagahaṁ gantukāmo. 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 ummaggaṁ gahetvā pacchāmukho gaccheyya. Atha dutiyo puriso āgaccheyya rājagahaṁ gantukāmo. 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. Ko nu kho, brāhmaṇa, hetu ko paccayo yaṁ tiṭṭhateva rājagahaṁ, tiṭṭhati rājagahagāmī maggo, tiṭṭhasi tvaṁ samādapetā; atha ca pana tayā evaṁ ovadīyamāno evaṁ anusāsīyamāno eko puriso ummaggaṁ gahetvā pacchāmukho gaccheyya, eko sotthinā rājagahaṁ gaccheyyā”ti?
“What do you think, Brahmin, if a man came to you wishing to go to Rajagaha, and said, ‘Sir, I wish to go to Rajagaha; show me the way there.’ You would tell him, ‘This is the way, go in this direction, and after a while, you will see such and such a village, continue and you will see such and such a town, proceed further and you will find yourself in delightful parks, forests, and lands around Rajagaha.’ If, after being instructed by you, this person were to take a wrong turn and go backwards, whereas another person, following your instructions, reaches Rajagaha safely, what is the cause, Brahmin, what is the reason why, despite the path to Rajagaha and your instructions, one person goes astray and another reaches Rajagaha?”
“Ettha kyāhaṁ, bho gotama, karomi? Maggakkhāyīhaṁ, bho gotamā”ti.
“What can I do, Gotama, in that situation? I am only the one who shows the way.”
“Evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṁ, tiṭṭhati nibbānagāmī maggo, tiṭṭhāmahaṁ samādapetā; atha ca pana mama sāvakā mayā evaṁ ovadīyamānā evaṁ anusāsīyamānā appekacce accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhenti. Ettha kyāhaṁ, brāhmaṇa, karomi? Maggakkhāyīhaṁ, brāhmaṇa, tathāgato”ti.
“Similarly, Brahmin, Nibbāna exists, the path leading to Nibbāna exists, and I am here to instruct; yet my disciples, being instructed and guided by me, some attain final Nibbāna and some do not. What can I do, Brahmin? I am only the one who shows the way.”
Evaṁ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṁ etadavoca: “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.
Upon hearing this, the Brahmin Accountant Moggallāna said to the Blessed One: “There are those, friend Gotama, who lack faith, who have left the household life for a livelihood, not out of faith. They are crafty, deceitful, treacherous, |restless::agitated, unbalanced, confused about what is right and wrong [uddhata]|, |arrogant::conceited, haughty [unnaḷa]|, |unsteady::wavering, fickle, inconsistent [capala]|, |talkative::big-mouthed [mukhara]|, |chatty::with scattered speech [vikiṇṇavāca]|, |with unguarded sense faculties::uncontrolled in senses, not having self-restraint [aguttadvāratā]|, lacking moderation in eating, not devoted to wakefulness, indifferent to the ascetic life, without keen respect for the training, |indulgent::excessive, living luxuriously, extravagant [bāhulika]|, |careless::loose, lethargic, lax [sāthalika]|, leaders in backsliding, neglectful of seclusion, |indolent::lazy, inactive person, indolent [kusītā]|, |weak in effort::low in energy, lacking in endurance [hīnavīriya]|, |muddle-minded::forgetful, not mindful [muṭṭhassatī]|, |lacking clear awareness::inattentive [asampajāna]|, |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, |with a wandering mind::with runaway thoughts, mentally out of control [vibbhantacitta]|, |undiscerning::without wisdom [duppañña]|, and uninformed—these, friend Gotama, do not live in close association with you.
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 those clansmen who have left the household life out of faith, who are not crafty, deceitful, or treacherous, who are not restless, arrogant, unsteady, talkative, or chatty, with guarded sense faculties, moderate in eating, devoted to wakefulness, with regard for the ascetic life, with keen respect for the training, not indulgent or careless, who are keen to avoid backsliding, leaders in seclusion, |with energy aroused::with initiative [āraddhavīriya]|, |determined::resolute, applying oneself [pahitatta]|, who |attend mindfully::are with presence of mind [upaṭṭhitassatī]|, |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|, |collected::composed, settled [samāhita]|, |with a unified mind::with a one-pointed mind; with an integrated, well-composed, concentrated mind [ekaggacitta]|, |wise::discerning, percipient [paññavant]|, perceptive—these, friend Gotama, indeed live in close association with you.
Seyyathāpi, bho gotama, ye keci mūlagandhā, kālānusāri tesaṁ aggamakkhāyati; ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati; ye keci pupphagandhā, vassikaṁ tesaṁ aggamakkhāyati; evameva bhoto gotamassa ovādo paramajjadhammesu.
Just as among roots, black pepper is reckoned as the best, among scents the red sandalwood, and among flowers the jasmine; similarly, your advice is supreme among the highest truths.
Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 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. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Excellent, friend Gotama! Excellent, friend Gotama! Just as if one might set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, friend Gotama, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| has been |explained::illustrated [pakāsita]| by you in many ways. I go for refuge to venerable Gotama, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. May venerable Gotama remember me as a lay follower who, from this day forward, has gone to refuge for life.”