MN 107 · 算师目犍连经
74如是我闻：有一次，世尊住在舍卫城的东园鹿母讲堂。那时，算师目犍连婆罗门来到世尊那里，互相问候，谈了一些令人欢喜、值得记念的话后，就坐在一边。坐在一边的算师目犍连婆罗门对世尊这样说：
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho gaṇakamoggallāno brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca –
2“乔达摩尊者啊，就像在这个鹿母讲堂里，可以看到逐步的学习、逐步的作为、逐步的道路，直到最后一级阶梯为止。乔达摩尊者啊，在婆罗门当中，也可以看到逐步的学习、逐步的作为、逐步的道路，那就是学习诵经。乔达摩尊者啊，在那些弓箭手当中，也可以看到逐步的学习、逐步的作为、逐步的道路，那就是箭术的技巧。乔达摩尊者啊，在我们这些以算数为生的算师当中，也可以看到逐步的学习、逐步的作为、逐步的道路，那就是计算。因为，乔达摩尊者啊，我们收了弟子之后，最初就这样教他们算：‘一个一，两个二，三个三，四个四，五个五，六个六，七个七，八个八，九个九，十个十。’乔达摩尊者啊，我们甚至教到一百，甚至教得更多。乔达摩尊者啊，那么，在这个法与律当中，是否也能同样地设定逐步的学习、逐步的作为、逐步的道路呢？”
‘‘Seyyathāpi, bho gotama, imassa migāramātupāsādassa dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – yāva pacchimasopānakaḷevarāः imesampi hi, bho gotama, brāhmaṇānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – ajjheneः imesampi hi, bho gotama, issāsānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – issatthe . Amhākampi hi, bho gotama, gaṇakānaṃ gaṇanājīvānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – saṅkhāne. Mayañhi, bho gotama, antevāsiṃ labhitvā paṭhamaṃ evaṃ gaṇāpema – ‘ekaṃ ekakaṃ, dve dukā, tīṇi tikā, cattāri catukkā, pañca pañcakā, cha chakkā, satta sattakā, aṭṭha aṭṭhakā, nava navakā, dasa dasakā’ti; satampi mayaṃ, bho gotama, gaṇāpema, bhiyyopi gaṇāpema. Sakkā nu kho, bho gotama, imasmimpi dhammavinaye evameva anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetu’’nti?
75“婆罗门，在这个法与律当中，也能够设定逐步的学习、逐步的作为、逐步的道路。婆罗门，就像一位熟练的驯马师，得到一匹优良的纯种马之后，首先在马嘴上做训练，然后才做进一步的训练。同样地，婆罗门，如来得到应被调伏的人之后，最初就这样引导他：‘来，比丘，你要成为持戒者，以波罗提木叉的约束来防护而住，具足行处与所行，在微细的罪过中看见危险，受持学习诸学处。’”
‘‘Sakkā , brāhmaṇa, imasmimpi dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetuṃ. Seyyathāpi, brāhmaṇa, dakkho assadammako bhaddaṃ assājānīyaṃ labhitvā paṭhameneva mukhādhāne kāraṇaṃ kāreti, atha uttariṃ kāraṇaṃ kāreti; evameva kho, brāhmaṇa, tathāgato purisadammaṃ labhitvā paṭhamaṃ evaṃ vineti – ‘ehi tvaṃ, bhikkhu, sīlavā hohi, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’’’ti.
4“婆罗门，当比丘成为持戒者，以波罗提木叉的约束来防护而住，具足行处与所行，在微细的罪过中看见危险，受持学习诸学处之后，如来就进一步引导他：‘来，比丘，你要在诸根上成为守护根门的人。以眼看见色之后，不要执取总相，不要执取细相。如果由于不防护眼根而住，贪忧、恶不善法就会随之流入，你就应当为了防护它而修行，守护眼根，于眼根修习防护。以耳听到声之后……以鼻嗅到香之后……以舌尝到味之后……以身触到可触物之后……以意认取法之后，不要执取总相，不要执取细相。如果由于不防护意根而住，贪忧、恶不善法就会随之流入，你就应当为了防护它而修行，守护意根，于意根修习防护。’”
‘‘Yato kho, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṃ disvā mā nimittaggāhī hohi mānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjāhi; rakkhāhi cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjāhi. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya mā nimittaggāhī hohi mānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjāhi; rakkhāhi manindriyaṃ, manindriye saṃvaraṃ āpajjāhī’’’ti.
5“婆罗门，当比丘成为守护根门的人之后，如来就进一步引导他：‘来，比丘，你要在食物上成为知量者。你要如理省思而进食：既不是为了嬉戏，不是为了沉醉，不是为了装饰，不是为了美观，只是为了这个身体的存续、维持，为了止息伤害，为了资助梵行。想着：我将这样止息旧的感受，而且不产生新的感受，我会有生计、无过失与安稳的住处。’”
‘‘Yato kho, brāhmaṇa, bhikkhu indriyesu guttadvāro hoti, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, bhojane mattaññū hohi. Paṭisaṅkhā yoniso āhāraṃ āhāreyyāsi – neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya – iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’’’ti.
6“婆罗门，当比丘在食物上成为知量者之后，如来就进一步引导他：‘来，比丘，你要精勤于醒觉而住。白天，以经行和禅坐，净化自心远离障碍法；初夜，以经行和禅坐，净化自心远离障碍法；中夜，以右侧作狮子卧，脚叠在脚上，正念、正知，作起身想而作意；后夜，起身之后，以经行和禅坐，净化自心远离障碍法。’”
‘‘Yato kho, brāhmaṇa , bhikkhu bhojane mattaññū hoti, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, jāgariyaṃ anuyutto viharāhi, divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehi, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehi, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeyyāsi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehī’’’ti.
7婆罗门，一旦比丘致力于醒觉的修习，如来便进一步训练他：‘来吧，比丘，你要具足念与正知：前进、后退时，保持正知；向前看、向旁看时，保持正知；屈伸肢体时，保持正知；穿着僧袍、执持衣钵时，保持正知；吃、喝、咀嚼、品尝时，保持正知；大小便时，保持正知；行走、站立、坐着、入睡、醒来、说话、沉默时，都保持正知。’
‘‘Yato kho, brāhmaṇa, bhikkhu jāgariyaṃ anuyutto hoti, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, 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.
8婆罗门，一旦比丘具足了念与正知，如来便进一步训练他：‘来吧，比丘，你要亲近远离的住处：山林、树下、山丘、山谷、山洞、坟场、森林、旷野、草堆。’于是，他亲近远离的住处：山林、树下、山丘、山谷、山洞、坟场、森林、旷野、草堆。饭后，从乞食处返回，他盘腿坐下，挺直上身，将念安住在面前。他舍离对世间的贪求，以离贪求之心而住，净化了贪求的心；舍离嗔恨与恶意，以无嗔害之心而住，怜悯一切众生的福祉，净化了嗔恨与恶意的心；舍离昏沉与睡眠，以离昏沉睡眠之心而住，有光明想，具念、正知，净化了昏沉与睡眠的心；舍离掉举与追悔，以无掉举之心而住，内心寂静，净化了掉举与追悔的心；舍离疑惑，以超越疑惑之心而住，对善法不再犹豫，净化了疑惑的心。
‘‘Yato kho, brāhmaṇa, bhikkhu satisampajaññena samannāgato hoti, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, vivittaṃ senāsanaṃ bhajāhi araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñja’nti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
76他舍断了这五种盖——这些心的污垢，会削弱智慧——之后，便远离了感官欲望，远离了不善法，进入并安住于有寻、有伺、由离而生起喜与乐的初禅。随着寻与伺的平息，内心达到宁静、统一……进入并安住于第二禅。随着喜的消退……进入并安住于第三禅。随着乐的舍断……进入并安住于第四禅。
‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati.
10婆罗门，对于那些还在学习、心尚未到达、渴望达到无上安稳的有学比丘，我对他们的教诫就是如此。而对于那些阿拉汉、烦恼已尽、梵行已立、应做已做、卸下了重担、达成了究竟目标、生命结缚已尽、以正智解脱的比丘，这些法门也导向他们现世安乐的住，以及念与正知的持续。
‘‘Ye kho te, brāhmaṇa, bhikkhū sekkhā apattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti tesu me ayaṃ evarūpī anusāsanī hoti. Ye pana te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā tesaṃ ime dhammā diṭṭhadhammasukhavihārāya ceva saṃvattanti, satisampajaññāya cā’’ti.
11听了这话，算师目犍连婆罗门对世尊说：“乔达摩尊者，您的弟子们，在您这样的教导、这样的训诫下，是全部都达到了究竟的终点——涅槃，还是只有一些达到、一些没达到呢？” “婆罗门，我的弟子中，有些在我这样的教导、这样的训诫下，达到了究竟的终点——涅槃，有些则没有达到。”
Evaṃ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca – ‘‘kiṃ nu kho bhoto gotamassa sāvakā bhotā gotamena evaṃ ovadīyamānā evaṃ anusāsīyamānā sabbe accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti udāhu ekacce nārādhentī’’ti? ‘‘Appekacce kho, brāhmaṇa, mama sāvakā mayā evaṃ ovadīyamānā evaṃ anusāsīyamānā accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhentī’’ti.
12“乔达摩尊者，这里到底有什么原因，有什么条件呢？涅槃是存在的，通向涅槃的道路是存在的，作为鼓励者的乔达摩尊者也是存在的。可是，乔达摩尊者的弟子们，在您这样的教导、这样的训诫下，却只有一些达到了究竟的终点——涅槃，而另一些却没有达到，这是为什么呢？”
‘‘Ko nu kho, bho gotama, hetu ko paccayo yaṃ tiṭṭhateva nibbānaṃ, tiṭṭhati nibbānagāmī maggo, tiṭṭhati bhavaṃ gotamo samādapetā; atha ca pana bhoto gotamassa sāvakā bhotā gotamena evaṃ ovadīyamānā evaṃ anusāsīyamānā appekacce accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhentī’’ti?
77“那么，婆罗门，关于这一点我就反过来问你了。你按你所能回答的方式来回答吧。婆罗门，你认为如何？你熟悉通往王舍城的路吗？”“是的，先生，我熟悉通往王舍城的路。”“婆罗门，你认为如何？假设这里有个人想去王舍城，他来见你，这样说道：‘先生，我想去王舍城，请您给我指示去王舍城的路。’你于是这样告诉他：‘来，你这人，这条路通往王舍城。沿这条路走一小段，走一小段后你会看到某个村落；再沿路走一小段，走一小段后你会看到某个集镇；再沿路走一小段，走一小段后你会看到王舍城宜人的园林、宜人的树林、宜人的大地、宜人的池塘。’他得到你这样教导、这样指引，却选了一条错路，背道而驰。接着，第二个人来了，也想去王舍城。他来见你，这样说道：‘先生，我想去王舍城，请您给我指示去王舍城的路。’你同样这样告诉他：‘来，你这人，这条路通往王舍城。沿这条路走一小段，走一小段后你会看到某个村落；再沿路走一小段，走一小段后你会看到某个集镇；再沿路走一小段，走一小段后你会看到王舍城宜人的园林、宜人的树林、宜人的大地、宜人的池塘。’他得到你这样教导、这样指引，却安全地到达了王舍城。婆罗门，是什么原因，什么条件，使得王舍城就在那里，通往王舍城的路就在那里，你这位指引者也在那里，但经你这样教导、这样指引，一个人却选了一条错路，背道而驰；而另一个人却安全地到达了王舍城呢？”“乔达摩大师，我能有什么办法呢？我只是个指路人啊，乔达摩大师。”
‘‘Tena hi, brāhmaṇa, taṃyevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi , brāhmaṇa, kusalo tvaṃ rājagahagāmissa maggassā’’ti? ‘‘Evaṃ, bho, kusalo ahaṃ rājagahagāmissa maggassā’’ti. ‘‘Taṃ kiṃ maññasi, brāhmaṇa, idha puriso āgaccheyya rājagahaṃ gantukāmo. So taṃ upasaṅkamitvā evaṃ vadeyya – ‘icchāmahaṃ, bhante, rājagahaṃ gantuṃ; tassa me rājagahassa maggaṃ upadisā’ti. Tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘ehambho purisa, ayaṃ maggo rājagahaṃ gacchati. Tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma gāmaṃ, tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma nigamaṃ; tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’nti. So tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno ummaggaṃ gahetvā pacchāmukho gaccheyya. Atha dutiyo puriso āgaccheyya rājagahaṃ gantukāmo. So taṃ upasaṅkamitvā evaṃ vadeyya – ‘icchāmahaṃ, bhante, rājagahaṃ gantuṃ; tassa me rājagahassa maggaṃ upadisā’ti. Tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘ehambho purisa, ayaṃ maggo rājagahaṃ gacchati. Tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma gāmaṃ; tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma nigamaṃ; tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyaka’nti. So tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno sotthinā rājagahaṃ gaccheyya. Ko nu kho, brāhmaṇa, hetu ko paccayo yaṃ tiṭṭhateva rājagahaṃ , tiṭṭhati rājagahagāmī maggo, tiṭṭhasi tvaṃ samādapetā; atha ca pana tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno eko puriso ummaggaṃ gahetvā pacchāmukho gaccheyya, eko sotthinā rājagahaṃ gaccheyyā’’ti? ‘‘Ettha kyāhaṃ, bho gotama, karomi? Maggakkhāyīhaṃ, bho gotamā’’ti.
14“正是如此，婆罗门，涅槃就在那里，通往涅槃的道就在那里，我这位指引者也在那里。然而，我的弟子们得到我如此教导、如此指引，有一些人成就了终极究竟的涅槃，另一些人却没有成就。婆罗门，我能有什么办法呢？如来只是道路的指示者，婆罗门。”
‘‘Evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṃ, tiṭṭhati nibbānagāmī maggo, tiṭṭhāmahaṃ samādapetā; atha ca pana mama sāvakā mayā evaṃ ovadīyamānā evaṃ anusāsīyamānā appekacce accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhenti. Ettha kyāhaṃ, brāhmaṇa, karomi? Maggakkhāyīhaṃ, brāhmaṇa, tathāgato’’ti.
78听了这话，算师目犍连婆罗门对世尊说：“乔达摩大师，有一些人，没有信，为了生计而不是出于信而从在家生活出家成为无家者，他们狡诈、虚伪、欺骗、散乱、傲慢、浮躁、多嘴、言语散漫，不守护根门，在饮食上不知节量，不致力于觉醒修行，对沙门行持漠不关心，对学处不怀深切的恭敬，追求奢侈、放纵懒散，在退堕方面领先，在独处修行上完全废弃，懈怠、缺乏精进、忘失正念、没有正知、不具正定、内心散乱、智慧迟钝、愚笨如哑。乔达摩大师，您不与此类人共住吧。”
Evaṃ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca – ‘‘yeme, bho gotama, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, na tehi bhavaṃ gotamo saddhiṃ saṃvasati’’.
16“然而，那些善男子，出于信而从在家生活出家成为无家者，不狡诈、不虚伪、不欺骗、不散乱、不傲慢、不浮躁、不多嘴、言语不散漫，守护根门，在饮食上知节量，致力于觉醒修行，对沙门行持心存关切，对学处怀有深切的恭敬，不追求奢侈、不放纵懒散，在退堕方面完全废弃，在独处修行上领先，具足精进、坚定努力、安立正念、具有正知、具足正定、心意专一、具有智慧、不愚笨如哑。乔达摩大师，您与此类人共住。”
‘‘Ye pana te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā nabāhulikā nasāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, tehi bhavaṃ gotamo saddhiṃ saṃvasati.
17“乔达摩大师，就像种种根香中，黑香被公认是最上等的；种种木心香中，红檀香被公认是最上等的；种种花香中，茉莉花被公认是最上等的；同样地，乔达摩大师的教导，在最高明的法义中是至高无上的。”
‘‘Seyyathāpi , bho gotama, ye keci mūlagandhā, kālānusāri tesaṃ aggamakkhāyati; ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati; ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati; evameva bhoto gotamassa ovādo paramajjadhammesu.
18“真是绝妙啊，乔达摩大师！真是绝妙啊，乔达摩大师！乔达摩大师，就像将歪斜的扶正，将隐蔽的揭开，为迷路者指明道路，或是在黑暗中举起油灯，让有眼睛的人能看见东西一样；乔达摩大师以种种方式阐明了法。从此，我归依乔达摩大师，归依法，也归依比丘僧团。请乔达摩大师接受我为在家弟子，从今天起，直至生命终结，我都归依于您。”
‘‘Abhikkantaṃ , bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
19算师目犍连经完 第七
Gaṇakamoggallānasuttaṃ niṭṭhitaṃ sattamaṃ.