經號:   
   (中部107經 更新)
中部107經/會計師目犍連經(天臂品[11])(莊春江譯)
  我聽到這樣
  有一次世尊住在舍衛城東園鹿母講堂。
  那時,會計師目犍連婆羅門去見世尊。抵達後,與世尊互相歡迎。歡迎與寒暄後,在一旁坐下。在一旁坐好後,會計師目犍連婆羅門對世尊這麼說:
  「喬達摩先生!猶如對這東園鹿母講堂來說,次第的學習、次第的行動、次第的道跡被看見,即:直到最後階梯。喬達摩先生!對這些婆羅門來說,次第的學習、次第的行動、次第的道跡被看見,即:在學習上。喬達摩先生!對這些弓箭手來說,次第的學習、次第的行動、次第的道跡被看見,即:在弓術上。喬達摩先生!對我們會計師來說,次第的學習、次第的行動、次第的道跡被看見,即:在計算上。喬達摩先生!因為我們得到徒弟後,我們首先令他這麼計算:『一個的一、二個的二、三個的三、四個的四、五個的五、六個的六、七個的七、八個的八、九個的九、十個的十。』喬達摩先生!我們也令他計算百,也令他計算更多。喬達摩先生!在這法、律中也能安立這樣次第的學習、次第的行動、次第的道跡嗎?」
  「婆羅門!在這法、律中也能安立這樣次第的學習、次第的行動、次第的道跡。婆羅門!猶如熟練的馴馬師得到賢駿馬後,首先令牠作馬銜上的懲治(磨練),而後[再]令牠作更進一步的懲治(磨練),同樣的,婆羅門!如來得到被調御人後,首先這麼調伏:『來!比丘!你要成為持戒者:你要住於被波羅提木叉自制所防護,具足正行和行境,在微罪中看見可怕,在學處上受持後學習。』
  婆羅門!當比丘成為持戒者:他住於被波羅提木叉的自制所防護,具足正行與行境,在微罪中看見可怕,在學處上受持後學習時,如來更進一步調伏他:『來!比丘!你要成為守護根門者:以眼見色後,不要成為相的執取者、細相的執取者,因為當住於眼根的不防護時,貪婪、憂之惡不善法會流入,你要依其自制而行動,保護眼根,你要在眼根上達到自制;以耳聽聲音後,……以鼻聞氣味後,……以舌嚐味道後,……以身觸所觸後,……以意識知法後,不要成為相的執取者、細相的執取者,因為當住於意根的不防護時,貪婪、憂之惡不善法會流入,你要依其自制而行動,保護意根,你要在意根上達到自制。』
  婆羅門!當比丘成為守護根門者時,如來更進一步調伏他:『來!比丘!你要成為飲食上的知量者:你應該如理省察後吃食物:「既不為了享樂,也不為了陶醉,不為了好身材,不為了莊嚴,只為了這個身體的存續、生存,為了止息傷害,為了資助梵行。這樣,我將擊退之前的感受,不激起新的感受,健康、無過失,安樂住。」』
  婆羅門!當比丘成為飲食上的知量者時,如來更進一步調伏他:『來!比丘!你要住於專修清醒:比丘們!這裡,白天你要以經行、安坐,要使心從障礙法淨化;在初夜時段,你要以經行、安坐,要使心從障礙法淨化;在中夜時段,你要以右脅作獅子臥,將[左]腳放在[右]腳上,具念、正知,作意了起來想;在後夜時段,你要再以經行、坐禪,安坐,要使心從障礙法淨化。』
  婆羅門!當比丘成為專修清醒者時,如來更進一步調伏他:『來!比丘!你要具備念與正知:在前進、後退時是正知於行為者;在前視、後視時是正知於行為者;在[肢體]曲伸時是正知於行為者;在[穿]衣、持鉢與大衣時是正知於行為者;在飲、食、嚼、嚐時是正知於行為者;在大小便動作時是正知於行為者;在行、住、坐、臥、清醒、語、默時是正知於行為者。』
  婆羅門!當比丘成為念與正知時,如來更進一步調伏他:『來!比丘!你親近獨居的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆。』他親近獨居的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆。他食畢,從施食處返回,坐下,盤腿後,挺直身體,建立起面前的念後,捨斷對世間的貪婪,以離貪婪心而住,使心從貪婪中清淨。捨斷惡意與瞋怒後,住於無瞋害心、對一切活的生物憐愍,使心從惡意與瞋怒中清淨。捨斷惛沈睡眠後,住於離惛沈睡眠、有光明想、具念、正知,使心從惛沈睡眠中清淨。捨斷掉舉後悔後,住於不掉舉、自身內心寂靜,使心從掉舉後悔中清淨。捨斷疑惑後,住於脫離疑惑、在善法上無疑,使心從疑惑中清淨。
  他捨斷這些心的隨雜染慧的減弱五蓋後,從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪;以尋與伺的平息,自信一心,進入後住於無尋、無伺,定而生喜、樂的第二禪;以喜的褪去與住於平靜,有念、正知,以身體感受樂,進入後住於這聖弟子宣說:『他是平靜、具念、住於樂者』的第三禪;以樂的捨斷與苦的捨斷,及以之前喜悅與憂的滅沒,進入後住於不苦不樂,由平靜而念遍淨的第四禪。
  婆羅門!凡那些心意未達成、住於無上離軛安穩希求中的有學比丘,這樣,這是我對他們的教誡。凡那些煩惱已盡、已完成、應該作的已作、負擔已卸、自己的利益已達成有之結已被滅盡、以究竟智解脫的阿羅漢比丘,對他們來說,這些法導向當生的樂住與念與正知。」
  當這麼說時,會計師目犍連婆羅門對世尊這麼說:
  「當喬達摩尊師的弟子被喬達摩尊師這樣教誡、這樣訓誡時,他們全都到達究竟終結的涅槃,或者某一些不到達呢?」
  「婆羅門!當我的弟子被我這樣教誡、這樣訓誡時,有一些到達究竟終結的涅槃,某一些不到達。」
  「喬達摩先生!涅槃住立,導向涅槃之道住立,喬達摩尊師的勸導住立,然而,什麼因、什麼緣當喬達摩尊師的弟子被喬達摩尊師這樣教誡、這樣訓誡時,有一些到達究竟終結的涅槃,或者某一些不到達呢?」
  「那樣的話,婆羅門!這情況我要反問你,就依你認為妥當的來回答。婆羅門!你怎麼想:你熟悉往王舍城的路嗎?」
  「是的,先生!我熟悉往王舍城的路。」
  「婆羅門!你怎麼想:在這裡,如果有想要去王舍城的男子走來,他來見你後這麼說:『大德!我想要去王舍城,指示我[往]那王舍城的路。』你會對他這麼說:『喂!來!男子!這條路去王舍城:經由它走一下子;經由它走一下子後你將看得見像那樣的村落,經由它走一下子;經由它走一下子後你將看得見像那樣的城鎮,經由它走一下子;經由它走一下子後你將看得見王舍城能令人愉悅的園林、能令人愉悅的森林、能令人愉悅的土地、能令人愉悅的蓮花池。』當被你這樣教誡、這樣訓誡時,他取旁道後,他會向西走。而,如果有想要去王舍城的第二位男子走來,他來見你後這麼說:『大德!我想要去王舍城,指示我[往]那王舍城的路。』你會對他這麼說:『喂!來!男子!這條路去王舍城:經由它走一下子;經由它走一下子後你將看得見像那樣的村落,經由它走一下子;經由它走一下子後你將看得見像那樣的城鎮,經由它走一下子;經由它走一下子後你將看得見王舍城能令人愉悅的園林、能令人愉悅的森林、能令人愉悅的土地、能令人愉悅的蓮花池。』當被你這樣教誡、這樣訓誡時,他平安地走到王舍城。婆羅門!王舍城住立,導向王舍城之路住立,你的勸導住立,然而,什麼因、什麼緣當你這樣教誡、這樣訓誡時,一位男子會取旁道後向西走,一位會平安地走到王舍城呢?」
  「喬達摩先生!在這裡,我能作什麼呢?喬達摩先生!我是指路者。」
  「同樣的,婆羅門!涅槃住立,導向涅槃之道住立,我的勸導住立,然而,當我的弟子被我這樣教誡、這樣訓誡時,有一些到達究竟終結的涅槃,某一些不到達,婆羅門!在這裡,我能作什麼呢?婆羅門!如來是指路者。」
  當這麼說時,會計師目犍連婆羅門對世尊這麼說:
  「喬達摩先生!凡這些無信、為了生活而不是由於信,從在家出家,成為非家生活、狡詐、偽善、欺騙、毛躁、自大、輕浮、饒舌、言語散亂、不守護根門、飲食不知適量、不專修清醒、不珍惜沙門身分、不強烈地尊重所學、奢侈、散漫、率先墮落、輕忽獨居的責任、懈怠、缺乏活力、念已忘失、不正知、不得定、心散亂、劣慧、愚蠢的人,喬達摩尊師不與他們一起共住。
  但,凡那些由於信,從在家出家,成為非家生活、不狡詐、不偽善、不毛躁、不自大、不輕浮、不饒舌、言語不散亂、守護根門、飲食知適量、已專修清醒、珍惜沙門身分、強烈地尊重所學、不奢侈、不散漫、在墮落上卸下責任、在獨居上領先、活力已被發動、自我努力、念已現起、正知、得定而心一境、有慧、不愚蠢的善男子,喬達摩尊師與他們一起共住。
  喬達摩先生!猶如凡任何根香,黑鳶尾草被說為其中之第一;凡任何木香,紫檀被說為其中之第一;凡任何花香,茉莉花被說為其中之第一,同樣的,喬達摩尊師的教誡在今日的教法中是最上的。
  太偉大了,喬達摩先生!太偉大了,喬達摩先生!喬達摩先生!猶如能扶正顛倒的,能顯現被隱藏的,能告知迷途者的路,能在黑暗中持燈火:『有眼者看得見諸色』。同樣的,法被喬達摩尊師以種種法門說明。我歸依喬達摩尊師、法、比丘僧團,請喬達摩尊師記得我為優婆塞,從今天起終生歸依。」
  會計師目犍連經第七終了。
MN.107/(7) Gaṇakamoggallānasuttaṃ
   74. 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–
   “Seyyathāpi, bho gotama, imassa migāramātupāsādassa dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ– yāva pacchimasopānakaḷevarā: imesampi hi, bho gotama, brāhmaṇānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ– ajjhene: 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 paññapetun”ti?
   75. “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.
   “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.
   “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.
   “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.
   “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.
   “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 palālapuñjan’ti. 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. “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.
   “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.
   Evaṃ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca– “kiṃ nu kho bhoto gotamassa sāvakā bhotā gotamena evaṃ ovadīyamānā evaṃ anusāsīyamānā sabbe accantaṃ niṭṭhaṃ nibbānaṃ ārādhentntti udāhu ekacce nārādhentī”ti? “Appekacce kho, brāhmaṇa, mama sāvakā mayā evaṃ ovadīyamānā evaṃ anusāsīyamānā accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhentī”ti.
   “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. “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 pokkharaṇīrāmaṇeyyakan’ti. 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 pokkharaṇīrāmaṇeyyakan’ti. 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.
   “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. 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”.
   “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.
   “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.
   “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 gatan”ti.
   Gaṇakamoggallānasuttaṃ niṭṭhitaṃ sattamaṃ.
漢巴經文比對(莊春江作):
  「我都無事(MA.144)」,南傳作「我能作什麼呢」(kyāhaṃ…karomi),智髻比丘長老英譯為「關於那個,我能做什麼呢」(What can I do about that)。
  「次第的道跡」(anupubbapaṭipadā),智髻比丘長老英譯為「漸次地進展」(gradual progress)。