MN 107 Gaṇaka-moggallāna

With Moggallāna the Accountant

With Moggallāna the Accountant

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—	So I have heard.	我曾这样听说：
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.	那时，佛陀住在舍卫城，在弥伽罗母亲的东园重阁堂。
Atha kho gaṇakamoggallāno brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin Moggallāna the Accountant went up to the Buddha, and exchanged greetings with him.	于是，计财的婆罗门目犍连前来见佛陀，并与佛陀互相问候。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:	问候和礼貌的交谈结束后，他坐在一边，对佛陀说：

“Seyyathāpi, bho gotama, imassa migāramātupāsādassa dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ—	“Master Gotama, in this stilt longhouse we can see gradual progress	“乔达摩大师，在这重阁堂里，我们能看到循序渐进的进步，
yāva pacchimasopānakaḷevarā;	down to the last step of the staircase.	直到楼梯的最后一级。
imesampi hi, bho gotama, brāhmaṇānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ—	Among the brahmins we can see gradual progress	在婆罗门中，我们能看到循序渐进的进步，
ajjhene;	in learning the chants.	学习吟诵。
imesampi hi, bho gotama, issāsānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ—	Among archers we can see gradual progress	在弓箭手中，我们能看到循序渐进的进步，
issatthe.	in archery.	射箭。
Amhākampi hi, bho gotama, gaṇakānaṃ gaṇanājīvānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ—	Among us accountants, who earn a living by accounting, we can see gradual progress	在我们这些靠会计谋生的会计师中，我们能看到循序渐进的进步，
saṅkhāne.	in mathematics.	数学。
Mayañhi, bho gotama, antevāsiṃ labhitvā paṭhamaṃ evaṃ gaṇāpema:	For when we get an apprentice we first make them count:	因为当我们收徒时，我们首先让他们数：
‘ekaṃ ekakaṃ, dve dukā, tīṇi tikā, cattāri catukkā, pañca pañcakā, cha chakkā, satta sattakā, aṭṭha aṭṭhakā, nava navakā, dasa dasakā’ti;	‘One one, two twos, three threes, four fours, five fives, six sixes, seven sevens, eight eights, nine nines, ten tens.’	‘一一，二二，三三，四四，五五，六六，七七，八八，九九，十十。’
satampi mayaṃ, bho gotama, gaṇāpema, bhiyyopi gaṇāpema.	We even make them count up to a hundred.	我们甚至让他们数到一百。
Sakkā nu kho, bho gotama, imasmimpi dhammavinaye evameva anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetun”ti?	Is it possible to similarly describe a gradual training, gradual progress, and gradual practice in this teaching and training?”	在这教导和训练中，是否也能同样地描述渐进的训练、渐进的进步和渐进的实践呢？”

“Sakkā, brāhmaṇa, imasmimpi dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetuṃ.	“It is possible, brahmin.	“婆罗门，这是可能的。
Seyyathāpi, brāhmaṇa, dakkho assadammako bhaddaṃ assājānīyaṃ labhitvā paṭhameneva mukhādhāne kāraṇaṃ kāreti, atha uttariṃ kāraṇaṃ kāreti;	Suppose an expert horse trainer were to obtain a fine thoroughbred. First of all he’d make it get used to wearing the bit.	假如一个熟练的驯马师得到一匹优秀的纯种马。首先他会训练它习惯戴嚼子。
evameva kho, brāhmaṇa, tathāgato purisadammaṃ labhitvā paṭhamaṃ evaṃ vineti:	In the same way, when the Realized One gets a person for training they first guide them like this:	同样地，当如来训练一个人时，他们首先这样引导他们：
‘ehi tvaṃ, bhikkhu, sīlavā hohi, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’ti.	‘Come, monk, be ethical and restrained in the monastic code, with appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken.’	‘来，比丘，在戒律中保持伦理和约束，举止得体，乞食方式合宜。看到最微小的过失也有危险，遵守你所承担的戒律。’

Yato kho, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṃ tathāgato uttariṃ vineti:	When they have ethical conduct, the Realized One guides them further:	当他们具备道德行为时，如来进一步引导他们：
‘ehi tvaṃ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṃ disvā mā nimittaggāhī hohi mānubyañjanaggāhī.	‘Come, monk, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details.	‘来，比丘，守护你的感官之门。当你的眼睛看到景象时，不要被特征和细节所迷惑。
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjāhi; rakkhāhi cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjāhi.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, practice restraint, protect the faculty of sight, and achieve restraint over it.	如果视觉器官不受约束，贪欲和嗔恚的坏不善法就会变得压倒一切。因此，要练习约束，保护视觉器官，并对其实现约束。
Sotena saddaṃ sutvā … pe …	When you hear a sound with your ears …	当你的耳朵听到声音时……
ghānena gandhaṃ ghāyitvā … pe …	When you smell an odor with your nose …	当你的鼻子闻到气味时……
jivhāya rasaṃ sāyitvā … pe …	When you taste a flavor with your tongue …	当你的舌头尝到味道时……
kāyena phoṭṭhabbaṃ phusitvā … pe …	When you feel a touch with your body …	当你的身体感受到触觉时……
manasā dhammaṃ viññāya mā nimittaggāhī hohi mānubyañjanaggāhī.	When you know a thought with your mind, don’t get caught up in the features and details.	当你的心知道一个念头时，不要被特征和细节所迷惑。
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjāhi; rakkhāhi manindriyaṃ, manindriye saṃvaraṃ āpajjāhī’ti.	If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, practice restraint, protect the faculty of mind, and achieve its restraint.’	如果意根不受约束，贪欲和嗔恚的坏不善法就会变得压倒一切。因此，要练习约束，保护意根，并实现对其的约束。’

Yato kho, brāhmaṇa, bhikkhu indriyesu guttadvāro hoti, tamenaṃ tathāgato uttariṃ vineti:	When they guard their sense doors, the Realized One guides them further:	当他们守护感官之门时，如来进一步引导他们：
‘ehi tvaṃ, bhikkhu, bhojane mattaññū hohi.	‘Come, monk, eat in moderation.	‘来，比丘，饮食适度。
Paṭisaṅkhā yoniso āhāraṃ āhāreyyāsi—	Reflect properly on the food that you eat:	正确地反思你所吃的食物：
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.	‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’	‘不为玩乐、放纵、装饰或装点，而只是为了维持和支撑这个身体，避免伤害，并支持精神修行。这样我将结束旧的不适，不再产生新的不适，这样我将无咎且自在地生活下去。’

Yato kho, brāhmaṇa, bhikkhu bhojane mattaññū hoti, tamenaṃ tathāgato uttariṃ vineti:	When they eat in moderation, the Realized One guides them further:	当他们饮食适度时，如来进一步引导他们：
‘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.	‘Come, monk, 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—rememberful 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.’	‘来，比丘，致力于觉醒。白天修习行禅和坐禅，净化你的心免于障碍。晚上，继续修习行禅和坐禅。在半夜，以狮子卧姿——右侧卧，双脚交叠——保持正念和觉知，专注于起床的时间。在黎明时分，起床继续修习行禅和坐禅，净化你的心免于障碍。’

Yato kho, brāhmaṇa, bhikkhu jāgariyaṃ anuyutto hoti, tamenaṃ tathāgato uttariṃ vineti:	When they are committed to wakefulness, the Realized One guides them further:	当他们致力于觉醒时，如来进一步引导他们：
‘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.	‘Come, monk, have remembering and lucid-discerning. Act with lucid-discerning 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.’	‘来，比丘，具足正念和正知。外出和回来时，瞻前顾后时，屈伸肢体时，穿袈裟、持钵和着衣时，饮食嚼尝时，大小便时，行、住、坐、卧、醒、语、默时，都要正知而行。’

Yato kho, brāhmaṇa, bhikkhu satisampajaññena samannāgato hoti, tamenaṃ tathāgato uttariṃ vineti:	When they have remembering and lucid-discerning, the Realized One guides them further:	当他们具足正念和正知时，如来进一步引导他们：
‘ehi tvaṃ, bhikkhu, vivittaṃ senāsanaṃ bhajāhi araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjan’ti.	‘Come, monk, 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.’	‘来，比丘，经常去僻静处——荒野、树下、山丘、山谷、山洞、坟场、森林、旷野、草堆。’
So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	And they do so.	他们就这样做了。
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā.	After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish remembering right there.	饭后，他们从乞食中回来，盘腿而坐，身体挺直，就在那里安住正念。
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti;	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.	舍弃对世间的贪欲，他们以离欲之心禅修，净化贪欲之心。
byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti;	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.	舍弃瞋恚和恶意，他们以离瞋恚之心禅修，对一切众生充满慈悲，净化瞋恚之心。
thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti;	Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.	舍弃昏沉和睡眠，他们以离昏沉和睡眠之心禅修，观照光明，具足正念和觉知，净化昏沉和睡眠之心。
uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti;	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.	舍弃掉举和懊悔，他们无掉举地禅修，内心平静，净化掉举和懊悔之心。
vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.	舍弃疑虑，他们禅修，超越疑虑，对善法不再犹豫，净化疑虑之心。

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	They give up these five hindrances, corruptions of the heart that weaken wisdom.	他们舍弃了这五盖，这些染污心识、削弱智慧的障碍。
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.	然后，全然地远离感官享乐，远离不善法，他们进入并安住于初禅，其中有离欲而生的喜和乐，以及寻和伺。
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ … pe … dutiyaṃ jhānaṃ upasampajja viharati.	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.	随着寻和伺的平息，他们进入并安住于第二禅，其中有由不散乱的明晰而生的喜和乐，内心清明自信，心念统一，没有寻和伺。
Pītiyā ca virāgā … tatiyaṃ jhānaṃ upasampajja viharati.	And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing the pleasure of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’	随着喜的消逝，他们进入并安住于第三禅，在那里他们以舍心禅修，具足正念和觉知，亲身体验圣者所宣称的“平等心和正念，禅修于乐”的快乐。
Sukhassa ca pahānā … catutthaṃ jhānaṃ upasampajja viharati.	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 remembering.	舍弃乐和苦，并结束先前的快乐和悲伤，他们进入并安住于第四禅，没有乐或苦，只有纯净的平等心和正念。

Ye kho te, brāhmaṇa, bhikkhū sekkhā apattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti tesu me ayaṃ evarūpī anusāsanī hoti.	That’s how I instruct the monks who are trainees—who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary.	我就是这样指导那些受训的比丘——他们尚未实现内心的愿望，但渴望着至高的庇护所。
Ye pana te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā tesaṃ ime dhammā diṭṭhadhammasukhavihārāya ceva saṃvattanti, satisampajaññāya cā”ti.	But for those monks 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 pleasureful meditation in the present life, and to remembering and awareness.”	至于那些已经圆满的比丘——他们已断尽烦恼，完成了灵性之旅，做了该做的事，卸下了重担，实现了自己的目标，彻底断尽了轮回的束缚，并透过证悟而正确地解脱——这些事能让他们在今生享受禅修的快乐，并保持正念和觉知。”

Evaṃ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca:	When he had spoken, Moggallāna the Accountant said to the Buddha:	他说完后，计财的婆罗门目犍连对佛陀说：
“kiṃ nu kho bhoto gotamassa sāvakā bhotā gotamena evaṃ ovadīyamānā evaṃ anusāsīyamānā sabbe accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti udāhu ekacce nārādhentī”ti?	“When his disciples are instructed and advised like this by Master Gotama, do all of them achieve the ultimate goal, nirvana, or do some of them fail?”	“当乔达摩大师如此教导和劝告弟子时，他们都能达到涅槃的最终目标，还是有些人会失败？”
“Appekacce kho, brāhmaṇa, mama sāvakā mayā evaṃ ovadīyamānā evaṃ anusāsīyamānā accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhentī”ti.	“Some succeed, while others fail.”	“有些人成功，有些人失败。”

“Ko nu kho, bho gotama, hetu ko paccayo yaṃ tiṭṭhateva nibbānaṃ, tiṭṭhati nibbānagāmī maggo, tiṭṭhati bhavaṃ gotamo samādapetā;	“What is the cause, Master Gotama, what is the reason why, though nirvana is present, the path leading to nirvana is present, and Master Gotama is present to encourage them,	“乔达摩大师，原因何在？为什么涅槃存在，通往涅槃的道路存在，乔达摩大师也在场鼓励他们，
atha ca pana bhoto gotamassa sāvakā bhotā gotamena evaṃ ovadīyamānā evaṃ anusāsīyamānā appekacce accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhentī”ti?	still some succeed while others fail?”	但仍然有些人成功，有些人失败呢？”

“Tena hi, brāhmaṇa, taṃyevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi.	“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like.	“婆罗门，那我就反问你，你可以随意回答。
Taṃ kiṃ maññasi, brāhmaṇa,	What do you think, brahmin?	婆罗门，你认为呢？
kusalo tvaṃ rājagahagāmissa maggassā”ti?	Are you skilled in the road to Rājagaha?”	你熟悉通往王舍城的道路吗？”
“Evaṃ, bho, kusalo ahaṃ rājagahagāmissa maggassā”ti.	“Yes, I am.”	“是的，我熟悉。”
“Taṃ kiṃ maññasi, brāhmaṇa,	“What do you think, brahmin?	“婆罗门，你认为呢？
idha puriso āgaccheyya rājagahaṃ gantukāmo.	Suppose a person was to come along who wanted to go to Rājagaha.	假如有一个人想去王舍城。
So taṃ upasaṅkamitvā evaṃ vadeyya:	He’d approach you and say:	他会走过来对你说：
‘icchāmahaṃ, bhante, rājagahaṃ gantuṃ;	‘Sir, I wish to go to Rājagaha.	‘先生，我想去王舍城。
tassa me rājagahassa maggaṃ upadisā’ti.	Please point out the road to Rājagaha.’	请指点通往王舍城的道路。’
Tamenaṃ tvaṃ evaṃ vadeyyāsi:	Then you’d say to them:	然后你会对他们说：
‘ehambho purisa, ayaṃ maggo rājagahaṃ gacchati.	‘Here, mister, this road goes to Rājagaha.	‘先生，这条路通往王舍城。
Tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma gāmaṃ, tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma nigamaṃ;	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.	沿着它走一段路，你会看到一个村庄。再走一段路，你会看到一个城镇。
tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti.	Go along a while further and you’ll see Rājagaha with its delightful parks, woods, meadows, and lotus ponds.’	再走一段路，你就会看到王舍城，那里有令人愉悦的公园、树林、草地和荷花池。’
So tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno ummaggaṃ gahetvā pacchāmukho gaccheyya.	Instructed like this by you, they might still take the wrong road, heading west.	经你如此指导，他们可能仍然走错了路，向西走去。
Atha dutiyo puriso āgaccheyya rājagahaṃ gantukāmo.	But a second person might come with the same question and receive the same instructions.	但第二个人可能带着同样的问题前来，并得到同样的指导。
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.	Instructed by you, they might safely arrive at Rājagaha.	在你的指导下，他们可能安全抵达王舍城。
Ko nu kho, brāhmaṇa, hetu ko paccayo yaṃ tiṭṭhateva rājagahaṃ, tiṭṭhati rājagahagāmī maggo, tiṭṭhasi tvaṃ samādapetā;	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,	婆罗门，原因何在？为什么王舍城存在，通往王舍城的道路存在，你也在那里鼓励他们，
atha ca pana tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno eko puriso ummaggaṃ gahetvā pacchāmukho gaccheyya, eko sotthinā rājagahaṃ gaccheyyā”ti?	one person takes the wrong path and heads west, while another arrives safely at Rājagaha?”	一个人走错了路，向西走去，而另一个人安全抵达王舍城呢？”
“Ettha kyāhaṃ, bho gotama, karomi?	“What can I do about that, Master Gotama?	“乔达摩大师，我能做什么呢？
Maggakkhāyīhaṃ, bho gotamā”ti.	I am the one who shows the way.”	我只是指路的人。”

“Evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṃ, tiṭṭhati nibbānagāmī maggo, tiṭṭhāmahaṃ samādapetā;	“In the same way, though nirvana is present, the path leading to nirvana is present, and I am present to encourage them,	“同样地，涅槃存在，通往涅槃的道路存在，我也在场鼓励他们，
atha ca pana mama sāvakā mayā evaṃ ovadīyamānā evaṃ anusāsīyamānā appekacce accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhenti.	still some of my disciples, instructed and advised like this, achieve the ultimate goal, nirvana, while some of them fail.	但我的一些弟子，经我如此教导和劝告，仍然有些人达到了涅槃的最终目标，有些人失败了。
Ettha kyāhaṃ, brāhmaṇa, karomi?	What can I do about that, brahmin?	婆罗门，我能做什么呢？
Maggakkhāyīhaṃ, brāhmaṇa, tathāgato”ti.	The Realized One is the one who shows the way.”	如来只是指路的人。”

Evaṃ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca:	When he had spoken, Moggallāna the Accountant said to the Buddha:	他说完后，计财的婆罗门目犍连对佛陀说：
“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.	“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, gossipy, 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 unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying minds, witless and stupid. Master Gotama doesn’t live together with these.	“乔达摩大师，有些人是没有信心的，他们从世俗生活出家，不是出于信心，而是为了谋生。他们诡诈、虚伪、狡猾。他们躁动不安、傲慢无礼、反复无常、喜欢八卦、口无遮拦。他们不守护感官之门，饮食不节制，也不致力于觉醒。他们不关心苦行生活，也不热切地尊重修行。他们放纵懒散，是退步的领袖，忽视独处，懒惰，缺乏精力。他们缺乏正念，缺乏正知和不散乱的明晰，心意散乱，愚钝无知。乔达摩大师不与这些人同住。

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.

But there are those people from good families 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, gossipy, 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 rememberful, with lucid-discerning, undistractible-lucidity, and unified minds; wise, not stupid. Master Gotama does live together with these.

但也有一些良善家族的人，出于信心从世俗生活出家。他们不诡诈、虚伪、狡猾。他们不躁动不安、傲慢无礼、反复无常、喜欢八卦、口无遮拦。他们守护感官之门，饮食适度，并致力于觉醒。他们关心苦行生活，并热切地尊重修行。他们不放纵或懒散，也不是退步的领袖，不忽视独处。他们精力充沛，意志坚定。他们具足正念，有正知、不散乱的明晰和统一的心智；聪明，不愚蠢。乔达摩大师与这些人同住。

Seyyathāpi, bho gotama, ye keci mūlagandhā, kālānusāri tesaṃ aggamakkhāyati;	Of all kinds of fragrant root, spikenard is said to be the best.	所有香根中，据说是甘松香最好。
ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati;	Of all kinds of fragrant heartwood, red sandalwood is said to be the best.	所有香心材中，据说是红檀香最好。
ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati;	Of all kinds of fragrant flower, jasmine is said to be the best.	所有香花中，据说是茉莉花最好。
evameva bhoto gotamassa ovādo paramajjadhammesu.	In the same way, Master Gotama’s advice is the best of contemporary teachings.	同样地，乔达摩大师的教导是当代教法中最好的。

Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	Excellent, Master Gotama! Excellent!	太好了，乔达摩大师！太好了！
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.	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 good eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.	就像扶正了颠倒的，揭示了隐藏的，指明了迷失者的道路，或者在黑暗中点亮了一盏灯，让眼睛好的人能看到那里有什么，乔达摩大师以多种方式阐明了教法。
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.	我皈依乔达摩大师，皈依教法，皈依僧伽。
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”	从今天起，愿乔达摩大师记住我是一个终身皈依的在家信徒。”