Majjhima Nikāya 107

The Middle-Length Suttas Collection 107

Gaṇakamoggallānasutta

With Moggallāna the Accountant

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Atha kho gaṇakamoggallāno brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho gaṇakamoggallāno brāhmaṇo bhagavantaṁ etadavoca:

So I have heard. At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. 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:

“Seyyathāpi, bho gotama, imassa migāramātupāsādassa dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ—yāva pacchimasopānakaḷevarā; imesampi hi, bho gotama, brāhmaṇānaṁ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ—ajjhene; imesampi hi, bho gotama, issāsānaṁ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ—issatthe. Amhākampi hi, bho gotama, gaṇakānaṁ gaṇanājīvānaṁ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṁ—saṅkhāne. Mayañhi, bho gotama, antevāsiṁ labhitvā paṭhamaṁ evaṁ gaṇāpema: ‘ekaṁ ekakaṁ, dve dukā, tīṇi tikā, cattāri catukkā, pañca pañcakā, cha chakkā, satta sattakā, aṭṭha aṭṭhakā, nava navakā, dasa dasakā’ti; satampi mayaṁ, bho gotama, gaṇāpema, bhiyyopi gaṇāpema. Sakkā nu kho, bho gotama, imasmimpi dhammavinaye evameva anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetun”ti?

“Master Gotama, in this stilt longhouse we can see gradual progress down to the last step of the staircase. Among the brahmins we can see gradual progress in learning the chants. Among archers we can see gradual progress in archery. Among us accountants, who earn a living by accounting, we can see gradual progress 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?”

“Sakkā, brāhmaṇa, imasmimpi dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetuṁ. Seyyathāpi, brāhmaṇa, dakkho assadammako bhaddaṁ assājānīyaṁ labhitvā paṭhameneva mukhādhāne kāraṇaṁ kāreti, atha uttariṁ kāraṇaṁ kāreti; evameva kho, brāhmaṇa, tathāgato purisadammaṁ labhitvā paṭhamaṁ evaṁ vineti: ‘ehi tvaṁ, bhikkhu, sīlavā hohi, pātimokkhasaṁvarasaṁvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’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 for training they first guide them like this: ‘Come, bhikkhu, be ethical and restrained in the monastic code, conducting yourself well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’

Yato kho, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṁ tathāgato uttariṁ vineti: ‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī hohi mānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjāhi; rakkhāhi cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjāhi. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya mā nimittaggāhī hohi mānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjāhi; rakkhāhi manindriyaṁ, manindriye saṁvaraṁ āpajjāhī’ti.

When they have ethical conduct, the Realized One guides them further: ‘Come, bhikkhu, 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 restraint over it. 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 a thought 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.’

Yato kho, brāhmaṇa, bhikkhu indriyesu guttadvāro hoti, tamenaṁ tathāgato uttariṁ vineti: ‘ehi tvaṁ, bhikkhu, bhojane mattaññū hohi. Paṭisaṅkhā yoniso āhāraṁ āhāreyyāsi—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.

When they guard their sense doors, the Realized One guides them further: ‘Come, bhikkhu, 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 live blamelessly and at ease.’

Yato kho, brāhmaṇa, bhikkhu bhojane mattaññū hoti, tamenaṁ tathāgato uttariṁ vineti: ‘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.

When they eat in moderation, the Realized One guides them further: ‘Come, bhikkhu, be committed to wakefulness. Practice walking and sitting meditation by day, purifying your mind from obstacles. In the evening, continue to practice walking and sitting meditation. In the middle of the night, 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 part of the night, get up and continue to practice walking and sitting meditation, purifying your mind from obstacles.’

Yato kho, brāhmaṇa, bhikkhu jāgariyaṁ anuyutto hoti, tamenaṁ tathāgato uttariṁ vineti: ‘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.

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

Yato kho, brāhmaṇa, bhikkhu satisampajaññena samannāgato hoti, tamenaṁ tathāgato uttariṁ vineti: ‘ehi tvaṁ, bhikkhu, vivittaṁ senāsanaṁ bhajāhi araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjan’ti. So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.

When they have mindfulness and situational awareness, the Realized One guides them further: ‘Come, bhikkhu, frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.’ And they do so.

So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; thinamiddhaṁ¹ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in front of them. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā … tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā … catutthaṁ jhānaṁ upasampajja viharati.

They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness.

Ye kho te, brāhmaṇa, bhikkhū sekkhā² apattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti tesu me ayaṁ evarūpī anusāsanī hoti. Ye pana te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā tesaṁ ime dhammā diṭṭhadhammasukhavihārāya ceva saṁvattanti, satisampajaññāya cā”ti.

That’s how I instruct the bhikkhus who are trainees—who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke. But for those bhikkhus who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment—these things lead to blissful meditation in the present life, and to mindfulness and awareness.”

Evaṁ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṁ etadavoca: “kiṁ nu kho bhoto gotamassa sāvakā bhotā gotamena evaṁ ovadīyamānā evaṁ anusāsīyamānā sabbe accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti udāhu ekacce nārādhentī”ti?

When he had spoken, Moggallāna the Accountant said to the Buddha, “When his disciples are instructed and advised like this by Master Gotama, do all of them achieve the ultimate goal, Nibbana, or do some of them fail?”

“Appekacce kho, brāhmaṇa, mama sāvakā mayā evaṁ ovadīyamānā evaṁ anusāsīyamānā accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhentī”ti.

“Some succeed, while others fail.”

“Ko nu kho, bho gotama, hetu ko paccayo yaṁ tiṭṭhateva nibbānaṁ, tiṭṭhati nibbānagāmī maggo, tiṭṭhati bhavaṁ gotamo samādapetā; atha ca pana bhoto gotamassa sāvakā bhotā gotamena evaṁ ovadīyamānā evaṁ anusāsīyamānā appekacce accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhentī”ti?

“What is the cause, Master Gotama, what is the reason why, though Nibbana is present, the path leading to Nibbana is present, and Master Gotama is present to encourage them, still some succeed while others fail?”

“Tena hi, brāhmaṇa, taṁyevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, brāhmaṇa, kusalo tvaṁ rājagahagāmissa maggassā”ti?

“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. What do you think, brahmin? Are you skilled in the road to Rājagaha?”

“Evaṁ, bho, kusalo ahaṁ rājagahagāmissa maggassā”ti.

“Yes, I am.”

“Taṁ kiṁ maññasi, brāhmaṇa, idha puriso āgaccheyya rājagahaṁ gantukāmo. So taṁ upasaṅkamitvā evaṁ vadeyya: ‘icchāmahaṁ, bhante, rājagahaṁ gantuṁ; tassa me rājagahassa maggaṁ upadisā’ti. Tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘ehambho purisa, ayaṁ maggo rājagahaṁ gacchati. Tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi amukaṁ nāma gāmaṁ, tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi amukaṁ nāma nigamaṁ; tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. So tayā evaṁ ovadīyamāno evaṁ anusāsīyamāno ummaggaṁ gahetvā pacchāmukho gaccheyya. Atha dutiyo puriso āgaccheyya rājagahaṁ gantukāmo. So taṁ upasaṅkamitvā evaṁ vadeyya: ‘icchāmahaṁ, bhante, rājagahaṁ gantuṁ; tassa me rājagahassa maggaṁ upadisā’ti. Tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘ehambho purisa, ayaṁ maggo rājagahaṁ gacchati. Tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi amukaṁ nāma gāmaṁ; tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi amukaṁ nāma nigamaṁ; tena muhuttaṁ gaccha, tena muhuttaṁ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan’ti. So tayā evaṁ ovadīyamāno evaṁ anusāsīyamāno sotthinā rājagahaṁ gaccheyya. Ko nu kho, brāhmaṇa, hetu ko paccayo yaṁ tiṭṭhateva rājagahaṁ, tiṭṭhati rājagahagāmī maggo, tiṭṭhasi tvaṁ samādapetā; atha ca pana tayā evaṁ ovadīyamāno evaṁ anusāsīyamāno eko puriso ummaggaṁ gahetvā pacchāmukho gaccheyya, eko sotthinā rājagahaṁ gaccheyyā”ti?

“What do you think, brahmin? Suppose a person was to come along who wanted to go to Rājagaha. He’d approach you and say: ‘Sir, I wish to go to Rājagaha. Please point out the road to Rājagaha.’ Then you’d say to them: ‘Here, mister, this road goes to Rājagaha. Go along it for a while, and you’ll see a certain village. Go along a while further, and you’ll see a certain town. Go along a while further and you’ll see Rājagaha with its delightful parks, woods, meadows, and lotus ponds.’ Instructed like this by you, they might still take the wrong road, heading west. But a second person might come with the same question and receive the same instructions. Instructed by you, they might safely arrive at Rājagaha. What is the cause, brahmin, what is the reason why, though Rājagaha is present, the path leading to Rājagaha is present, and you are there to encourage them, one person takes the wrong path and heads west, while another arrives safely at Rājagaha?”

“Ettha kyāhaṁ, bho gotama, karomi? Maggakkhāyīhaṁ, bho gotamā”ti.

“What can I do about that, Master Gotama? I am the one who shows the way.”

“Evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṁ, tiṭṭhati nibbānagāmī maggo, tiṭṭhāmahaṁ samādapetā; atha ca pana mama sāvakā mayā evaṁ ovadīyamānā evaṁ anusāsīyamānā appekacce accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhenti. Ettha kyāhaṁ, brāhmaṇa, karomi? Maggakkhāyīhaṁ, brāhmaṇa, tathāgato”ti.

“In the same way, though Nibbana is present, the path leading to Nibbana is present, and I am present to encourage them, still some of my disciples, instructed and advised like this, achieve the ultimate goal, Nibbana, while some of them fail. What can I do about that, brahmin? The Realized One is the one who shows the way.”

Evaṁ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṁ etadavoca: “yeme, bho gotama, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino³ 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.

When he had spoken, Moggallāna the Accountant said to the Buddha, “Master Gotama, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not committed to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and stupid. Master Gotama doesn’t live together with these.

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 there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are committed to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise, not stupid. Master Gotama does live together with these.

Seyyathāpi, bho gotama, ye keci mūlagandhā, kālānusāri tesaṁ aggamakkhāyati; ye keci sāragandhā, lohitacandanaṁ tesaṁ aggamakkhāyati; ye keci pupphagandhā, vassikaṁ tesaṁ aggamakkhāyati; evameva bhoto gotamassa ovādo paramajjadhammesu.

Of all kinds of fragrant root, spikenard is said to be the best. Of all kinds of fragrant heartwood, red sandalwood is said to be the best. Of all kinds of fragrant flower, jasmine is said to be the best. In the same way, Master Gotama’s advice is the best of contemporary teachings.

Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 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. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

Gaṇakamoggallānasuttaṁ niṭṭhitaṁ sattamaṁ.