MN 107 · 算数目犍连经

中部 · 19 段 · 打开交互阅读器

74如是我闻：一时，世尊住在舍卫城东园鹿母讲堂。那时，算数师犍连婆罗门来到世尊处，彼此问候，互致欢喜、可铭记的交谈后，在一旁坐下。坐在一旁的算数师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，正如在这鹿母讲堂中，可以见到渐次的修学、渐次的行持、渐次的行道，直到最后一级阶梯为止。乔达摩尊者，在婆罗门当中，也可以见到渐次的修学、渐次的行持、渐次的行道，那就是讽诵经典。乔达摩尊者，在那些弓箭手当中，也可以见到渐次的修学、渐次的行持、渐次的行道，那就是箭术的娴熟。乔达摩尊者，在我们这些以计算为生的算师当中，也可以见到渐次的修学、渐次的行持、渐次的行道，那就是算数。乔达摩尊者，因为我们收了弟子后，最初就这样教导他们计数：‘一为一，二为二，三为三，四为四，五为五，六为六，七为七，八为八，九为九，十为十。’乔达摩尊者，我们甚至教到一百，乃至教得更多。乔达摩尊者，那么，在此法与律中，是否也能同样地安立渐次的修学、渐次的行持、渐次的行道呢？”
‘‘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，于此法、律之中，同样可以施设渐次的学、渐次的修、渐次的践行。婆罗门，正如一位善巧的驯马师，得到一匹优良的纯种马后，会首先让它适应佩戴口衔，然后再施以进一步的调练；同样地，婆罗门，如来得到应受调伏之人，最初便这样引导：‘来，比丘，你应当持戒，依巴帝摩卡律仪防护而住，行处与所行具足，于微细的罪过亦见其怖畏，受持诸学处而学。’”
‘‘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，当比丘持戒，依巴帝摩卡律仪防护而住，行处与所行具足，于微细的罪过亦见其怖畏，受持诸学处而学之后，如来便进一步引导他：‘来，比丘，你应当在诸根上守护根门。眼看见色之后，莫执取总相，莫执取细相。若眼根不防护而住，贪忧等恶不善法便会趁虚而入，你应当为此而修行防护，守护眼根，于眼根修习防护。耳听到声之后……鼻嗅到香之后……舌尝到味之后……身触到可触物之后……意认取法之后，莫执取总相，莫执取细相。若意根不防护而住，贪忧等恶不善法便会趁虚而入，你应当为此而修行防护，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，当比丘于诸根守护根门之后，如来便进一步引导他：‘来，比丘，你应当于食物知量。如理省思而进食：不为嬉戏，不为沉醉，不为装饰，不为美观，只为此身体的存续与维持，为了止息伤害，为了资助梵行。如此思惟：我将以此止息旧的感受，而不令新的感受生起，从而得以维持生计，无过失，安稳而住。’”
‘‘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，当比丘于饮食知量后，如来便进一步教导他：‘来，比丘，应精勤修习醒觉而住。白天，以经行与禅坐，净化自心，远离障碍法；初夜，亦以经行与禅坐，净化自心，远离障碍法；中夜，以右侧作狮子卧，双脚交叠，正念正知，作意起身之想；后夜起身后，再以经行与禅坐，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，当比丘精勤于醒觉的修习后，如来便进一步教诫他：‘来，比丘，应具足念与正知：于前进后退时保持正知，于前瞻旁顾时保持正知，于屈伸肢体时保持正知，于着衣持钵时保持正知，于食饮嚼尝时保持正知，于大小便利时保持正知，于行住坐卧、入睡醒觉、说话沉默时，皆正知而住。’
‘‘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，当比丘具足念与正知后，如来便进一步教导他：‘来，比丘，你应亲近远离的住处：山林、树下、山丘、山谷、山洞、坟场、森林、旷野、草堆。’于是，他便亲近这些远离的住处：山林、树下、山丘、山谷、山洞、坟场、森林、旷野、草堆。他从乞食处返回，饭食之后，结跏趺坐，端正身体，安立正念于面前。他舍离对世间的贪求，以无贪求之心而住，净化贪求之心；舍离嗔恚与恶意，以无嗔害之心而住，悲悯一切众生的福祉，净化嗔恚与恶意之心；舍离昏沉与睡眠，以离昏沉睡眠之心而住，具光明想，正念正知，净化昏沉睡眠之心；舍离掉举与追悔，以无掉悔之心而住，内心寂静，净化掉举追悔之心；舍离疑惑，以超越疑惑之心而住，于善法不再犹豫，净化疑惑之心。
‘‘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——这些削弱智慧的心的污垢——便远离感官欲乐、远离不善法，有寻有伺，由远离而生起的喜与乐，进入并安住于初禅。随着寻与伺的平息，内心清净，心专一境……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，对于那些尚未证果、安住于希求无上安稳的有学比丘，我便是如此教诫。而对于那些阿拉汉——漏尽者、梵行已立、应作已作、已卸重担、已达己利、有结灭尽、正智解脱的比丘，这些法既导向现法乐住，也导向念与正知。
‘‘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如是说时，算数师目犍连婆罗门对世尊说：“乔达摩尊者，您的弟子们，在接受您这样的教导与教诫时，是否全都证得了究竟的终点——涅槃，还是只有一些证得、一些未能证得呢？”“婆罗门，我的弟子中，有些在我这样的教导与教诫下，证得了究竟的终点——涅槃，有些则未能证得。”
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，涅槃既已存在，通往涅槃之道既已存在，您乔达摩尊者也亲身策励，然而您的弟子们在同样的教导与教诫之下，为什么有的成就究竟涅槃，有的却未能成就？这其中的因缘是什么，原因又是什么？”
‘‘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，关于此事，我反过来问你吧。你按你能回答的方式来回答。婆罗门，你认为如何？你熟悉通往王舍城的道路吗？”“是的，先生，我熟悉通往王舍城的道路。”“婆罗门，你认为如何？假如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，请您为我指示通往王舍城的道路。’你这样告诉他：‘来吧，朋友，这条路通向王舍城。沿此路走片刻，走片刻后你会见到某个村落；再沿路走片刻，走片刻后你会见到某个集镇；再沿路走片刻，走片刻后你会见到王舍城那宜人的园林、宜人的树林、宜人的大地、宜人的池塘。’他得到你这样的教导与指引，却取了一条错路，背道而驰。接着，又有第二个人来，也想去王舍城。他来见你，这样说道：‘先生，我想去王舍城，请您为我指示通往王舍城的道路。’你同样这样告诉他：‘来吧，朋友，这条路通向王舍城。沿此路走片刻，走片刻后你会见到某个村落；再沿路走片刻，走片刻后你会见到某个集镇；再沿路走片刻，走片刻后你会见到王舍城那宜人的园林、宜人的树林、宜人的大地、宜人的池塘。’他得到你这样的教导与指引，却平安抵达了王舍城。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，一个人却取了一条错路，背道而驰，而另一个人却平安抵达王舍城呢？”“乔达摩大师，我又能如何呢？我只是指路之人啊，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，涅槃确实存在，通往涅槃之道确实存在，我作为策励者也确实存在；然而我的弟子们虽同样听受我这样的教导、这样的教诫，仍有一些成就了究竟涅槃，有一些却未能成就。婆罗门，对此我能做什么呢？如来只是指示道路者。”
‘‘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，算数师目犍连婆罗门对世尊说：“乔达摩大师，有那么一些人，没有信心，并非出于信心，而是为了谋生而出家，从在家生活走向无家。他们狡诈、虚伪、诡秘；掉举、骄慢、浮躁、多舌、言语散漫；不守护根门，饮食不知节量，不勤于警寤，于沙门行漠不关心，于学处不怀深重的恭敬，耽于奢侈，懒散放纵，在退堕上领先，在远离修行上完全弃卸了重担，懈怠、不精进、忘失正念、无有正知、不得正定、心念散乱、智慧暗钝，如聋如哑。乔达摩大师，您是不与这类人共住的吧？”
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，那些出于信心而出家，从在家生活走向无家的善男子，不狡诈、不虚伪、不诡秘；不举、不骄慢、不浮躁、不多舌、言语不散漫；守护根门，饮食知量，勤于警寤，关切沙门行，于学处极深恭敬；不耽奢侈、不纵懒散，于退堕上完全弃卸，在远离修行上领先，精进、坚毅、正念现前、正知具足、定心成就、心意专一、具备智慧、不聋不哑。乔达摩大师，您是与此类人共住的。”
‘‘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，正如一切根香中，黑香被说为最上；一切木心香中，红檀香被说为最上；一切花香中，茉莉香被说为最上；同样地，乔达摩大师的教说，在这诸说之中，乃是无上殊胜的。”
‘‘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“真是殊胜啊，乔达摩尊者！真是殊胜啊，乔达摩尊者！乔达摩尊者，犹如将倒覆的扶正，将隐藏的揭开，为迷途者指明道路，或在黑暗中举起油灯，令有眼者得以见色——正是以如是种种方式，乔达摩尊者阐明了法。我从今皈依乔达摩尊者，皈依法，皈依比丘僧团。愿乔达摩尊者摄受我为近事男，从今日起，直至命终，我都皈依于您。”
‘‘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第七 算数目犍连经 终
Gaṇakamoggallānasuttaṃ niṭṭhitaṃ sattamaṃ.