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Majjhima Nikāya 107

Gaṇakamoggallānasutta

With Moggallāna the Accountant · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heard—sutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā in Sāvatthīsāvatthiyaṁ was stayingviharati in the Eastern Monasterypubbārāme in the stilt longhouse of Migāra’s mother.migāramātupāsāde.
thenAtha indeedkho Moggallāna the Accountantgaṇakamoggallāno brahminbrāhmaṇo whereyena the Blessed Onebhagavā approached him there;tenupasaṅkami; having approachedupasaṅkamitvā with the Blessed Onebhagavatā withsaddhiṁ exchanged greetings.sammodi.
greetingSammodanīyaṁ conversationkathaṁ politesāraṇīyaṁ having exchangedvītisāretvā to one sideekamantaṁ sat down.nisīdi. to one sideEkamantaṁ seatednisinno indeedkho Moggallāna the Accountantgaṇakamoggallāno brahminbrāhmaṇo to the Blessed Onebhagavantaṁ said this:etadavoca:

So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Then the brahmin Moggallāna the Accountant went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

just as“Seyyathāpi, sirbho Gotamagotama, of thisimassa Migāra·mother·longhousemigāramātupāsādassa is seendissati gradual·traininganupubbasikkhā gradual·progressanupubbakiriyā gradual·practiceanupubbapaṭipadā that is to sayyadidaṁ—
down toyāva the last step of the staircasepacchimasopānakaḷevarā;
also of theseimesampi indeedhi, sirbho Gotamagotama, of the brahminsbrāhmaṇānaṁ is seendissati gradual·traininganupubbasikkhā gradual·progressanupubbakiriyā gradual·practiceanupubbapaṭipadā that is to sayyadidaṁ—
in recitationajjhene;
also of theseimesampi indeedhi, sirbho Gotamagotama, of archersissāsānaṁ is seendissati gradual·traininganupubbasikkhā gradual·progressanupubbakiriyā gradual·practiceanupubbapaṭipadā that is to sayyadidaṁ—
in archeryissatthe.
also of usAmhākampi indeedhi, sirbho Gotamagotama, of accountantsgaṇakānaṁ accounting·livinggaṇanājīvānaṁ is seendissati gradual·traininganupubbasikkhā gradual·progressanupubbakiriyā gradual·practiceanupubbapaṭipadā that is to sayyadidaṁ—
in mathematicssaṅkhāne.
for we indeedMayañhi, sirbho Gotamagotama, an apprenticeantevāsiṁ having gotlabhitvā firstpaṭhamaṁ thusevaṁ we make countgaṇāpema:
one‘ekaṁ one oneekakaṁ, twodve two twosdukā, threetīṇi three threestikā, fourcattāri four fourscatukkā, fivepañca five fivespañcakā, sixcha six sixeschakkā, sevensatta seven sevenssattakā, eightaṭṭha eight eightsaṭṭhakā, ninenava nine ninesnavakā, tendasa ten tensdasakā’ti;
even a hundredsatampi wemayaṁ, sirbho Gotamagotama, we make countgaṇāpema, even morebhiyyopi we make countgaṇāpema.
is it possibleSakkā nownu indeedkho, sirbho Gotamagotama, also in thisimasmimpi Dhamma·Vinayadhammavinaye just soevameva gradual·traininganupubbasikkhā gradual·progressanupubbakiriyā gradual·practiceanupubbapaṭipadā to describepaññapetun”ti?

“Worthy Gotama, in this stilt longhouse we can see gradual training, gradual progress, and gradual practice down to the last step of the staircase. Among the brahmins we can see gradual training, gradual progress, and gradual practice in recitation. Among archers we can see gradual training, gradual progress, and gradual practice in archery. Among us accountants, who earn a living by accounting, we can see gradual training, gradual progress, and gradual practice in mathematics. For when we get an apprentice we first make them count: ‘One one, two twos, three threes, four fours, five fives, six sixes, seven sevens, eight eights, nine nines, ten tens.’ We even make them count up to a hundred. Is it possible to similarly describe a gradual training, gradual progress, and gradual practice in this teaching and training?”

it is possible“Sakkā, brahminbrāhmaṇa, this + veryimasmimpi teaching·trainingdhammavinaye gradual·learninganupubbasikkhā gradual·practiceanupubbakiriyā gradual·pathanupubbapaṭipadā to make knownpaññapetuṁ.
supposeSeyyathāpi, brahminbrāhmaṇa, deftdakkho horse·trainerassadammako finebhaddaṁ thoroughbredassājānīyaṁ having obtainedlabhitvā first + onlypaṭhameneva wearing the bitmukhādhāne make it get usedkāraṇaṁ he would make it dokāreti, thenatha furtheruttariṁ make it get usedkāraṇaṁ he would make it dokāreti;
in the same wayevameva indeedkho, brahminbrāhmaṇa, the Realized Onetathāgato person·fit for trainingpurisadammaṁ having obtainedlabhitvā firstpaṭhamaṁ like thisevaṁ guidesvineti:
come‘ehi youtvaṁ, mendicantbhikkhu, ethicalsīlavā behohi, monastic code·restraint·restrainedpātimokkhasaṁvarasaṁvuto dwellviharāhi conduct·resort·endowedācāragocarasampanno slight·degreeaṇumattesu faultsvajjesu seeing dangerbhayadassāvī, having undertakensamādāya you should trainsikkhassu in the training rulessikkhāpadesū’ti.

“It is possible, brahmin. Suppose a deft horse trainer were to obtain a fine thoroughbred. First of all he’d make it get used to wearing the bit. In the same way, when the Realized One gets a person fit for training they first guide them like this: ‘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.’

whenYato indeedkho, brahminbrāhmaṇa, monkbhikkhu virtuoussīlavā ishoti, restrained by the monastic codepātimokkhasaṁvarasaṁvuto dwellsviharati accomplished in conduct and resortācāragocarasampanno in the slightestaṇumattesu faultsvajjesu seeing dangerbhayadassāvī, having undertakensamādāya trainssikkhati in the training rulessikkhāpadesu, himtamenaṁ the Realized Onetathāgato furtheruttariṁ guidesvineti:
come‘ehi youtvaṁ, monkbhikkhu, in the sense facultiesindriyesu with guarded doorsguttadvāro behohi, with the eyecakkhunā a sightrūpaṁ having seendisvā do notmā grasping the featuresnimittaggāhī behohi grasping the detailsmānubyañjanaggāhī.
for whatever reasonYatvādhikaraṇamenaṁ the faculty of sightcakkhundriyaṁ unrestrainedasaṁvutaṁ dwellingviharantaṁ covetousness and displeasureabhijjhādomanassā badpāpakā unskillfulakusalā qualitiesdhammā would assailanvāssaveyyuṁ for itstassa for restraintsaṁvarāya practicepaṭipajjāhi; protectrakkhāhi the faculty of sightcakkhundriyaṁ, in the faculty of sightcakkhundriye restraintsaṁvaraṁ achieveāpajjāhi.
with the earSotena a soundsaddaṁ having heardsutvā ……pe…
with the noseghānena an odorgandhaṁ having smelledghāyitvā ……pe…
with the tonguejivhāya a flavorrasaṁ having tastedsāyitvā ……pe…
with the bodykāyena a touchphoṭṭhabbaṁ having feltphusitvā ……pe…
with the mindmanasā an ideadhammaṁ having knownviññāya do notmā grasping the featuresnimittaggāhī behohi grasping the detailsmānubyañjanaggāhī.
for whatever reasonYatvādhikaraṇamenaṁ the faculty of mindmanindriyaṁ unrestrainedasaṁvutaṁ dwellingviharantaṁ covetousness and displeasureabhijjhādomanassā badpāpakā unskillfulakusalā qualitiesdhammā would assailanvāssaveyyuṁ for itstassa for restraintsaṁvarāya practicepaṭipajjāhi; protectrakkhāhi the faculty of mindmanindriyaṁ, in the faculty of mindmanindriye restraintsaṁvaraṁ achieveāpajjāhī’ti.

When they have ethical conduct, the Realized One guides them further: ‘Come, mendicant, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details. 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. When you hear a sound with your ears … When you smell an odor with your nose … When you taste a flavor with your tongue … When you feel a touch with your body … When you know an idea with your mind, don’t get caught up in the features and details. 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.’

whenYato indeedkho, brahminbrāhmaṇa, a mendicantbhikkhu in the sense facultiesindriyesu guard·doorguttadvāro ishoti, that + himtamenaṁ the Realized Onetathāgato furtheruttariṁ guidesvineti:
come‘ehi youtvaṁ, mendicantbhikkhu, in foodbhojane moderation·knowmattaññū behohi.
having reflectedPaṭisaṅkhā rationallyyoniso foodāhāraṁ you should eatāhāreyyāsi—
notneva for fundavāya notna for indulgencemadāya notna for adornmentmaṇḍanāya notna for decorationvibhūsanāya, as long as·onlyyāvadeva of thisimassa of the bodykāyassa for the sustenanceṭhitiyā for the keeping goingyāpanāya for the ending of harmvihiṁsūparatiyā for the support of the spiritual lifebrahmacariyānuggahāya—iti old + andpurāṇañca feelingvedanaṁ I shall put an end topaṭihaṅkhāmi, new + andnavañca feelingvedanaṁ notna I shall give rise touppādessāmi, the meansyātrā andca for meme there will bebhavissati blamelessnessanavajjatā andca comfortable·abidingphāsuvihāro andcā’ti.

When they guard their sense doors, the Realized One guides them further: ‘Come, mendicant, eat in moderation. Reflect rationally on the food that you eat: “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.”’

whenYato indeedkho, brahminbrāhmaṇa, monkbhikkhu in foodbhojane moderation·knowingmattaññū ishoti, himtamenaṁ thus·gonetathāgato furtheruttariṁ guidesvineti:
come‘ehi youtvaṁ, monkbhikkhu, wakefulnessjāgariyaṁ along·joinedanuyutto dwellviharāhi, by daydivasaṁ by walkingcaṅkamena by sittingnisajjāya from obstaclesāvaraṇīyehi from mental qualitiesdhammehi mindcittaṁ purifyparisodhehi, of the nightrattiyā firstpaṭhamaṁ watchyāmaṁ by walkingcaṅkamena by sittingnisajjāya from obstaclesāvaraṇīyehi from mental qualitiesdhammehi mindcittaṁ purifyparisodhehi, of the nightrattiyā middlemajjhimaṁ watchyāmaṁ on the rightdakkhiṇena sidepassena lion·lyingsīhaseyyaṁ you should adoptkappeyyāsi footpāde footpādaṁ on·placingaccādhāya mindfulsato awaresampajāno rising·perceptionuṭṭhānasaññaṁ having attended tomanasikaritvā, of the nightrattiyā lastpacchimaṁ watchyāmaṁ having got uppaccuṭṭhāya by walkingcaṅkamena by sittingnisajjāya from obstaclesāvaraṇīyehi from mental qualitiesdhammehi mindcittaṁ purifyparisodhehī’ti.

When they eat in moderation, the Realized One guides them further: ‘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.’

whenYato indeedkho, brahminbrāhmaṇa, a mendicantbhikkhu wakefulnessjāgariyaṁ committed toanuyutto ishoti, that + themtamenaṁ the Realized Onetathāgato furtheruttariṁ guidesvineti:
come‘ehi youtvaṁ, mendicantbhikkhu, mindfulness·situational-awarenesssatisampajaññena endowedsamannāgato behohi, when going outabhikkante when coming backpaṭikkante one acting with situational awarenesssampajānakārī, when looking aheadālokite when looking asidevilokite one acting with situational awarenesssampajānakārī, when bendingsamiñjite when extendingpasārite one acting with situational awarenesssampajānakārī, outer-robe·bowl·robes·bearingsaṅghāṭipattacīvaradhāraṇe one acting with situational awarenesssampajānakārī, when eatingasite when drinkingpīte when chewingkhāyite when tastingsāyite one acting with situational awarenesssampajānakārī, defecating·urinating·actuccārapassāvakamme one acting with situational awarenesssampajānakārī, when walkinggate when standingṭhite when sittingnisinne when sleepingsutte when wakingjāgarite when speakingbhāsite silent·keepingtuṇhībhāve one acting with situational awarenesssampajānakārī’ti.

When they are committed to wakefulness, the Realized One guides them further: ‘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.’

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