Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.that on one occasion the Blessed One was staying near Sāvatthī in the Eastern Monastery, the palace of Migāra’s mother. Atha kho gaṇakamoggallāno brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.Then Gaṇaka Moggallāna the brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho gaṇakamoggallāno brāhmaṇo bhagavantaṁ etadavoca:After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One,

“Seyyathāpi, bho gotama, imassa migāramātupāsādassa dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ—“Master Gotama, in this palace of Migāra’s mother is seen a step-by-step training, a step-by-step activity, a step-by-step practice, yāva pacchimasopānakaḷevarā;down to the last tread of the staircase. imesampi hi, bho gotama, brāhmaṇānaṁ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ—Even among these brahmans is seen a step-by-step training, a step-by-step activity, a step-by-step practice ajjhene;in recitation. imesampi hi, bho gotama, issāsānaṁ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ—Even among these archers is seen a step-by-step training, a step-by-step activity, a step-by-step practice issatthe.
issatthe → issatte (mr)in archery. Amhākampi hi, bho gotama, gaṇakānaṁ gaṇanājīvānaṁ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ—Even among us accountants [gaṇaka] who earn our living by accounting is seen a step-by-step training, a step-by-step activity, a step-by-step practice saṅkhāne.in calculation. Mayañhi, bho gotama, antevāsiṁ labhitvā paṭhamaṁ evaṁ gaṇāpema:When we get an apprentice, we first make him count like this: ‘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 get him to count to one hundred. Sakkā nu kho, bho gotama, imasmimpi dhammavinaye evameva anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetun”ti?“Now, Master Gotama, can a step-by-step training, a step-by-step activity, a step-by-step practice likewise be described in this Dhamma & Vinaya?”

“Sakkā, brāhmaṇa, imasmimpi dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetuṁ.“Brahman, a step-by-step training, a step-by-step activity, a step-by-step practice can likewise be described in this Dhamma & Vinaya. Seyyathāpi, brāhmaṇa, dakkho assadammako bhaddaṁ assājānīyaṁ labhitvā paṭhameneva mukhādhāne kāraṇaṁ kāreti, atha uttariṁ kāraṇaṁ kāreti;Just as when a dexterous horse-tamer, on getting a fine thoroughbred colt, first makes it perform the task of wearing the bit, and then trains it further, evameva kho, brāhmaṇa, tathāgato purisadammaṁ labhitvā paṭhamaṁ evaṁ vineti:in the same way, when the Tathāgata gets a person fit to be tamed, he first trains him thus: ‘ehi tvaṁ, bhikkhu, sīlavā hohi, pātimokkhasaṁvarasaṁvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’ti.‘Come, monk. Be virtuous. Dwell restrained in accordance with the Pāṭimokkha, consummate in your behavior & sphere of activity. Train yourself, having undertaken the training rules, seeing danger in the slightest faults.’

Yato kho, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṁ tathāgato uttariṁ vineti:“When the monk is virtuous… seeing danger in the slightest faults, the Tathāgata then trains him further: ‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī hohi mānubyañjanaggāhī.‘Come, monk. Be one who is guarded in the doors of your sense faculties. On seeing a form with the eye, don’t grasp at any theme or details by which—if you were to dwell without restraint over the faculty of the eye—evil, unskillful qualities such as greed or distress might assail you. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjāhi; rakkhāhi cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjāhi.Practice for its restraint. Protect the faculty of the eye. Attain restraint with regard to the faculty of the eye. Sotena saddaṁ sutvā …pe…On hearing a sound with the ear.… ghānena gandhaṁ ghāyitvā …pe…On smelling an aroma with the nose.… jivhāya rasaṁ sāyitvā …pe…On tasting a flavor with the tongue.… kāyena phoṭṭhabbaṁ phusitvā …pe…On touching a tactile sensation with the body.… manasā dhammaṁ viññāya mā nimittaggāhī hohi mānubyañjanaggāhī.On cognizing an idea with the intellect, don’t grasp at any theme or details by which—if you were to dwell without restraint over the faculty of the intellect—evil, unskillful qualities such as greed or distress might assail you. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjāhi; rakkhāhi manindriyaṁ, manindriye saṁvaraṁ āpajjāhī’ti.Practice for its restraint. Protect the faculty of the intellect. Attain restraint with regard to the faculty of the intellect.’

Yato kho, brāhmaṇa, bhikkhu indriyesu guttadvāro hoti, tamenaṁ tathāgato uttariṁ vineti:“When the monk is one who is guarded in the doors of his sense faculties… the Tathāgata then trains him further: ‘ehi tvaṁ, bhikkhu, bhojane mattaññū hohi.‘Come, monk. Be one who is moderate in eating. Paṭisaṅkhā yoniso āhāraṁ āhāreyyāsi—Considering it appropriately, take your food 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 playfully, nor for intoxication, nor for putting on bulk, nor for beautification, but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, “I will destroy old feelings (of hunger) & not create new feelings (from overeating). Thus I will maintain myself, be blameless, & live in comfort.”’

Yato kho, brāhmaṇa, bhikkhu bhojane mattaññū hoti, tamenaṁ tathāgato uttariṁ vineti:“When the monk is one who is moderate in eating… the Tathāgata then trains 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, monk. Be one who is devoted to wakefulness. During the day, sitting & pacing back & forth, cleanse your mind of any qualities that would hold the mind in check. During the first watch of the night [dusk to 10 p.m.], sitting & pacing back & forth, cleanse your mind of any qualities that would hold the mind in check. During the second watch of the night [10 p.m. to 2 a.m.], reclining on your right side, take up the lion’s posture, one foot placed on top of the other, mindful, alert, with your mind set on getting up [either as soon as you awaken or at a particular time]. During the last watch of the night [2 a.m. to dawn], sitting & pacing back & forth, cleanse your mind of any qualities that would hold the mind in check.’

Yato kho, brāhmaṇa, bhikkhu jāgariyaṁ anuyutto hoti, tamenaṁ tathāgato uttariṁ vineti:“When the monk is one who is devoted to wakefulness… the Tathāgata then trains 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, monk. Be one who is possessed of mindfulness & alertness. When going forward & returning, make yourself alert. When looking toward & looking away.… When bending & extending your limbs.… When carrying your outer cloak, upper robe, & bowl.… When eating, drinking, chewing, & tasting.… When urinating & defecating.… When walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, make yourself alert.’

Yato kho, brāhmaṇa, bhikkhu satisampajaññena samannāgato hoti, tamenaṁ tathāgato uttariṁ vineti:“When the monk is one who is possessed of mindfulness & alertness… the Tathāgata then trains him further: ‘ehi tvaṁ, bhikkhu, vivittaṁ senāsanaṁ bhajāhi araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjan’ti.‘Come, monk. Seek out a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw.’ So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.“He seeks out a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw.

So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti;“Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti;Abandoning ill will & anger, he dwells with an awareness devoid of ill will, sympathetic to the welfare of all living beings. He cleanses his mind of ill will & anger. thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti;
thinamiddhaṁ → thīnamiddhaṁ (bj, sya-all, km, pts1ed)Abandoning sloth & drowsiness, he dwells with an awareness devoid of sloth & drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth & drowsiness. uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti;Abandoning restlessness & anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness & anxiety. vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful qualities. He cleanses his mind of uncertainty.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe“Having abandoned these five hindrances—imperfections of awareness that weaken discernment— vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.then, quite secluded from sensuality, secluded from unskillful qualities, he enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati.“With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. Pītiyā ca virāgā … tatiyaṁ jhānaṁ upasampajja viharati.“With the fading of rapture he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ Sukhassa ca pahānā … catutthaṁ jhānaṁ upasampajja viharati.“With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.

Ye kho te, brāhmaṇa, bhikkhū sekkhā apattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti tesu me ayaṁ evarūpī anusāsanī hoti.
sekkhā → sekhā (sabbattha)“This is my instruction, brahman, to those monks in training who have not attained the heart’s goal but remain intent on the unsurpassed safety from bondage. Ye pana te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā tesaṁ ime dhammā diṭṭhadhammasukhavihārāya ceva saṁvattanti, satisampajaññāya cā”ti.But for those monks who are arahants—whose effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, laid to waste the fetter of becoming, and who are released through right gnosis—these qualities lead both to a pleasant abiding in the here & now, and to mindfulness & alertness.”

Evaṁ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṁ etadavoca:When this was said, Gaṇaka Moggallāna the brahman said to the Blessed One, “kiṁ nu kho bhoto gotamassa sāvakā bhotā gotamena evaṁ ovadīyamānā evaṁ anusāsīyamānā sabbe accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti udāhu ekacce nārādhentī”ti?“When Master Gotama’s disciples are thus exhorted & instructed by him, do they all attain unbinding, the absolute conclusion, or do some of them not?”

“Appekacce kho, brāhmaṇa, mama sāvakā mayā evaṁ ovadīyamānā evaṁ anusāsīyamānā accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhentī”ti.“Brahman, when my disciples are thus exhorted & instructed by me, some attain unbinding, the absolute conclusion, and some don’t.”

“Ko nu kho, bho gotama, hetu ko paccayo yaṁ tiṭṭhateva nibbānaṁ, tiṭṭhati nibbānagāmī maggo, tiṭṭhati bhavaṁ gotamo samādapetā;“What is the reason, what is the cause—when unbinding is there, and the path leading to unbinding is there, and Master Gotama is there as the guide— atha ca pana bhoto gotamassa sāvakā bhotā gotamena evaṁ ovadīyamānā evaṁ anusāsīyamānā appekacce accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhentī”ti?that when Master Gotama’s disciples are thus exhorted & instructed by him, some attain unbinding, the absolute conclusion, and some don’t?”

“Tena hi, brāhmaṇa, taṁyevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi.“Very well then, brahman, I will cross-question you on this matter. Answer as you see fit. Taṁ kiṁ maññasi, brāhmaṇa,What do you think? kusalo tvaṁ rājagahagāmissa maggassā”ti?Are you skilled in the road leading to Rājagaha?”

“Evaṁ, bho, kusalo ahaṁ rājagahagāmissa maggassā”ti.“Yes, sir, I am skilled in the road leading to Rājagaha.”

“Taṁ kiṁ maññasi, brāhmaṇa,“Now, what do you think? idha puriso āgaccheyya rājagahaṁ gantukāmo.There’s the case where a man would come, wanting to go to Rājagaha. So taṁ upasaṅkamitvā evaṁ vadeyya:Having come to you, he would say, ‘icchāmahaṁ, bhante, rājagahaṁ gantuṁ;‘Venerable sir, I want to go to Rājagaha. tassa me rājagahassa maggaṁ upadisā’ti.Tell me the way to Rājagaha.’ Tamenaṁ tvaṁ evaṁ vadeyyāsi:You would tell him, ‘ehambho purisa, ayaṁ maggo rājagahaṁ gacchati.‘Well, my good 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 a while. Having gone along for a while, you will see a village named such-&-such. Go along for a while. Having gone along for a while, you will see a town named such-&-such. tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti.Go along for a while. Having gone along for a while, you will see Rājagaha with its delightful parks, delightful forests, delightful stretches of land, & delightful lakes.’ So tayā evaṁ ovadīyamāno evaṁ anusāsīyamāno ummaggaṁ gahetvā pacchāmukho gaccheyya.Having been thus exhorted & instructed by you, he would take a wrong road and arrive out west. Atha dutiyo puriso āgaccheyya rājagahaṁ gantukāmo.“Then a second man would come, wanting to go to Rājagaha. So taṁ upasaṅkamitvā evaṁ vadeyya:Having come to you, he would say, ‘icchāmahaṁ, bhante, rājagahaṁ gantuṁ;‘Venerable sir, I want to go to Rājagaha. tassa me rājagahassa maggaṁ upadisā’ti.Tell me the way to Rājagaha.’ Tamenaṁ tvaṁ evaṁ vadeyyāsi:You would tell him, ‘ehambho purisa, ayaṁ maggo rājagahaṁ gacchati.‘Well, my good man, this road goes to Rājagaha. Tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi amukaṁ nāma gāmaṁ;Go along it for a while. Having gone along for a while, you will see a village named such-&-such. tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi amukaṁ nāma nigamaṁ;Go along for a while. Having gone along for a while, you will see a town named such-&-such. tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti.Go along for a while. Having gone along for a while, you will see Rājagaha with its delightful parks, delightful forests, delightful stretches of land, & delightful lakes. So tayā evaṁ ovadīyamāno evaṁ anusāsīyamāno sotthinā rājagahaṁ gaccheyya.Having been thus exhorted & instructed by you, he would arrive safely at Rājagaha. Ko nu kho, brāhmaṇa, hetu ko paccayo yaṁ tiṭṭhateva rājagahaṁ, tiṭṭhati rājagahagāmī maggo, tiṭṭhasi tvaṁ samādapetā;Now, what is the reason, what is the cause—when Rājagaha is there, and the road leading to Rājagaha is there, and you are there as the guide— atha ca pana tayā evaṁ ovadīyamāno evaṁ anusāsīyamāno eko puriso ummaggaṁ gahetvā pacchāmukho gaccheyya, eko sotthinā rājagahaṁ gaccheyyā”ti?that when they are thus exhorted & instructed by you, the first man takes the wrong road and arrives out west, while the second man arrives safely at Rājagaha?”

“Ettha kyāhaṁ, bho gotama, karomi?“What can I do about that, Master Gotama? Maggakkhāyīhaṁ, bho gotamā”ti.I’m the one who shows the way.”

“Evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṁ, tiṭṭhati nibbānagāmī maggo, tiṭṭhāmahaṁ samādapetā;“In the same way, brahman—when unbinding is there, and the path leading to unbinding is there, and I am there as the guide— atha ca pana mama sāvakā mayā evaṁ ovadīyamānā evaṁ anusāsīyamānā appekacce accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhenti.when my disciples are thus exhorted & instructed by me, some attain unbinding, the absolute conclusion, and some don’t. Ettha kyāhaṁ, brāhmaṇa, karomi?What can I do about that, brahman? Maggakkhāyīhaṁ, brāhmaṇa, tathāgato”ti.The Tathāgata is the one who shows the way.”

Evaṁ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṁ etadavoca:When this was said, Gaṇaka Moggallāna the brahman said to the Blessed 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.
ketabino → keṭubhino (bj, sya-all, km, pts1ed) | bāhulikā → bāhullikā (sya-all, km)“Those individuals who are without conviction, who—for the sake of a livelihood and not out of conviction—have gone forth from the home life into homelessness; who are fraudulent, deceitful, wily, restless, rowdy, flighty, talkative, of loose words; who leave their faculties unguarded; who know no moderation in food, are undevoted to wakefulness, unconcerned with the qualities of a contemplative, with no respect for the training; who are luxurious, lax, foremost in falling back; who shirk the duties of solitude; who are lazy, lowly in their persistence, of muddled mindfulness, unalert, unconcentrated, their minds scattered, undiscerning, drivelers: Master Gotama does not dwell together with those.

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 for those sons of good families who, out of conviction, have gone forth from the home life into homelessness; who are unfraudulent, undeceitful, not wily, not restless, not rowdy, not flighty, not talkative or of loose words; who guard their faculties, know moderation in food, are devoted to wakefulness, are concerned with the qualities of a contemplative, have fierce respect for the training; who are not luxurious, not lax, not foremost in falling back; who observe the duties of solitude; who are not lazy; who are aroused in their persistence, of unmuddled mindfulness, alert, concentrated, their minds unified, discerning, not drivelers: Master Gotama dwells together with those.

Seyyathāpi, bho gotama, ye keci mūlagandhā, kālānusāri tesaṁ aggamakkhāyati;“Master Gotama, just as black orris root is reckoned as supreme among root scents, ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati;and red sandalwood is reckoned as supreme among heartwood scents, ye keci pupphagandhā, vassikaṁ tesaṁ aggamakkhāyati;and jasmine is reckoned as supreme among floral scents, evameva bhoto gotamassa ovādo paramajjadhammesu.so too is Master Gotama’s exhortation the foremost among today’s teachings.

Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.“Magnificent, Master Gotama! Magnificent! 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.Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.May Master Gotama remember me as a lay follower who has gone for refuge from this day forward, for life.”

Gaṇakamoggallānasuttaṁ niṭṭhitaṁ sattamaṁ.