數經

Thus have I heard:

At one time the Bhagavān was dwelling in the Eastern Park, in the Lecture Hall of Migāra's Mother, in the country of Sāvatthī.

At that time the brahmin who was a calculator, after his midday meal, walking about at leisure, came to where the World-Honored One was. When he had arrived, he exchanged greetings and then sat down to one side. The brahmin said to the World-Honored One:

"Master Gautama, there is something I wish to ask; if you permit me, then I shall venture to ask."

The World-Honored One said:

"Ask as you please, brahmin, according to what you wish."

The calculator brahmin said:

"Master Gautama, this Lecture Hall of Migāra('s Mother) was built in gradual order and was completed in gradual order. Master Gautama, the staircase in this Lecture Hall of Migāra begins by ascending one step, then likewise reaches two, three, and four. Master Gautama, thus the Lecture Hall of Migāra is ascended successively in gradual order.

Master Gautama, the taming of this elephant is also taught successively, and the elephant likewise learns in gradual order; that is to say, it is taught by holding the goad in hand. Master Gautama, this horsemanship too is taught in gradual order and practiced in gradual order; that is to say, by means of the reins. Master Gautama, the Kṣatriya clan too is taught successively and practices successively; that is to say, the handling of the bow and arrow.

Master Gautama, this brahmin too teaches in gradual order and learns in gradual order; that is to say, the study of letters and literature. Master Gautama, we study calculation, and by calculation we earn our living. If there is a disciple who studies calculation—that is, the children—he begins by being taught one number at a time, then two, two then three, two and three then ten, a hundred, or increasing to a very great number.

In this way, Master Gautama, we study calculation, by calculation we earn our living, teaching in gradual order, learning in gradual order. This is the study of calculation. Recluse Gautama, in this Dharma and discipline, how is one taught and how does one learn so that one may come to know (its accomplishment)?"

The World-Honored One said:

"(Calculator) Moggallāna, if it is said thus, is this what you proclaim? That is, teaching in gradual order, learning in gradual order, keeping the precepts, and instructing? Moggallāna, if it is said thus, that there is teaching in gradual order, then this is indeed my Dharma and discipline.

Why is this? Moggallāna, because with regard to my Dharma and discipline there is teaching in gradual order, the practice of precepts in gradual order, and learning in gradual order. Moggallāna, when there is a bhikṣu who has been studying the Way for not long, who has come to this Dharma and discipline but has not yet heard the teaching of the Tathāgata, I teach: 'Bhikṣu, with the body you must do pure deeds, and with speech and mind you must do pure deeds.' Moggallāna, when body, speech, and mind do pure deeds, the unsurpassed Tathāgata teaches further: 'Bhikṣu, contemplate the internal body as the body and abide [in that contemplation];

and likewise contemplate feelings, mind, and dharmas as dharmas and abide [in that contemplation].' Moggallāna, when the bhikṣu has contemplated the internal body as the body and abided [therein], and likewise has contemplated feelings, mind, and dharmas as dharmas and abided [therein], the unsurpassed Tathāgata teaches further: 'Bhikṣu, guard the gates of the faculties, keep watch over your mindful awareness, and in all things practice diligence yourself.

If the eye sees a form, do not grasp at the perception of the form, do not be defiled by the perceptions of others. By this, through the aid of supporting causes and conditions, the eye-faculty is guarded, the mind will not suffer disgrace, greed, sorrow, or worry, nor produce evil and unwholesome states; therein one trains to guard the eye-faculty. Likewise, with regard to the ear, nose, tongue, body, and mind-faculty, when body and mind cognize dharmas, do not grasp at perceptions, do not grasp at the perceptions of others.

By this, through the aid of supporting causes and conditions, these faculties of body and mind will not suffer disgrace, greed, sorrow, and worry, will have no unwholesome states, and will not abide in [defiled] mind; therein that one trains in the way to guard the mind-faculty.'

"Moggallāna, when a bhikṣu is complete in the gates of the faculties, guards his own mind, his mind is undefiled, he guards the mind, and the mind walks together with mindfulness in diligence. When the eye sees a form he does not grasp at perceptions, nor grasp at the perceptions of others. By this, through the support of superior conditions, the eye-faculty is complete, does not suffer disgrace, greed, sorrow, or worry, and does not dwell in evil and unwholesome states.

That one trains in the way to guard his own eye-faculty; likewise with regard to the ear, nose, tongue, body, and mind cognizing dharmas, he too does not grasp at perceptions, even so that therein that one trains in the way to guard his own mind-faculty. The Tathāgata, the unsurpassed one, teaches further: 'Bhikṣu, practice contemplation of the faults that have passed, contemplate and know the moments of bending and stretching, the wearing of the saṅghāṭī robe and the carrying of the bowl, when walking, when standing, when sitting, whether sleeping or waking, whether speaking or silent—all of these you should clearly know.'

"Moggallāna, when a bhikṣu, with regard to the faults that have passed, even up to practicing in equal conduct, the Tathāgata, the unsurpassed one, teaches further: 'Bhikṣu, when you know the resting place, then make use of it—whether in a secluded spot, or beneath the root of a tree, in an empty and secluded place, on a mountainside, in a rock cave, sitting upon a seat of grass under the open sky, in a forest, among burial mounds.

That one, whether in a secluded place, should spread out the sitting-mat, sit cross-legged, with body upright and resolve upright, gather mindfulness before him, cut off covetousness and jealousy, with a mind free of ill-will; seeing the wealth and goods of others, do not give rise to greed—that is, wishing that the goods of others might become one's own—but purify and remove that greedy mind. Likewise, with regard to ill-will, sloth, drowsiness, restlessness and remorse, shame, the removal of doubt, greed—abandon what is false, abandon doubt, abandon all states of hesitation, and purify the doubting mind.

That person cuts off the five hindrances, and the clinging of mind, the weakness of wisdom; having been liberated from lust, he goes on even to abide in the fourth dhyāna.'

"In this way, Moggallāna, when a bhikṣu has been liberated from lust and goes on even to abide in the fourth dhyāna, then, Moggallāna, the Tathāgata, in order that the beginning bhikṣu may gain much benefit—that is, He teaches the learning and the conduct of training. Moggallāna, with regard to those most venerable bhikṣus whom even kings know, who are not slothful and who practice the holy life, the Tathāgata, the unsurpassed one, teaches: 'Accomplish the ultimate completely, and utterly destroy the contaminations.'"

The calculator Moggallāna said:

"Recluse Gautama, with regard to all your disciples, you teach in this way and they must learn in this way—do they all attain the final goal and reach Nirvāṇa?"

The World-Honored One replied:

"Moggallāna, not all necessarily attain it. Some people do not attain it, and some people attain it."

The calculator Moggallāna asked again:

"Master Gautama, by what cause and what condition is it said that there is Nirvāṇa, and that there is the path that seeks Nirvāṇa, and that the recluse Gautama is presently the Teacher, yet there are bhikṣus taught in this way and trained in this way of whom some attain the ultimate Nirvāṇa while others do not attain it?"

The World-Honored One said:

"Therefore, Moggallāna, now I shall in turn ask you, and you answer me according to your understanding. Moggallāna, what do you think? Do you clearly know the road that leads to Rājagṛha?"

He replied:

"Yes indeed, Master Gautama, I clearly know the road that leads to Rājagṛha."

The World-Honored One said:

"Suppose there were a person who wished to go to Rājagṛha to have audience with the king, and that one came to you and said: 'Brahmin Moggallāna, you clearly know calculation and the road that leads to Rājagṛha; I wish to ask the road to Rājagṛha so as to have audience with the king.' You would say to that one: 'You should follow this right road and go; you will reach such-and-such a village, and from that village you will reach such-and-such a place.

Proceeding successively in this way, you will reach the city of Rājagṛha (the Royal House). In the city of Rājagṛha there are beautiful gardens, lush groves, level ground, lovely bathing pools, long flowing rivers cool and cold, peaceful and pleasant. Know it thus, see it thus.' That person, after hearing your detailed directions, following the directions, follows that road and goes straight on; but having gone straight, he then takes a road in the opposite direction.

Therefore, with regard to the beautiful gardens and even the peace and pleasure of Rājagṛha, that one neither knows them nor sees them.

"Again, there is another person who comes to have audience with the king and wishes to reach Rājagṛha. That one comes to you and asks: 'Brahmin Moggallāna, you clearly know calculation; show me the road to Rājagṛha. I wish to reach Rājagṛha; please show me the road.' You would say: 'Follow this straight road and come; go straight to a certain village, and reaching that village, go on to such-and-such a place. Proceeding in gradual order in this way, you will reach Rājagṛha. In Rājagṛha there are beautiful gardens, even up to peace and pleasure. You will know it thus, see it thus.'

"Moggallāna, by what cause and what condition is it that, while there is the city of Rājagṛha, and there is the road that leads to the city of Rājagṛha, and you are the one who shows the road, yet the first person heard your directions but did not act rightly, followed a mistaken road, and then turned back? Therefore the gardens, the level ground, even up to the peace and pleasure of Rājagṛha—all those sights that person does not know and does not see at all. But the second person heeded your instruction, complied with the guidance, went by the right road, and successively reached the city of Rājagṛha. Therefore all the sights in Rājagṛha—the beautiful gardens, the level ground, even up to the peace and pleasure—that person knows them all and sees them all."

The calculator Moggallāna replied:

"Master Gautama, how could I help it? There is that city of Rājagṛha, and there is the road that leads to the city of Rājagṛha. I am only the one who instructs. The first person did not act according to my directions, followed a mistaken road so as to turn back, and whatever is in Rājagṛha—such as the beautiful gardens, the level ground, even up to the peace and pleasure—that person neither sees nor knows. But the second person heeded my directions and so went by the right road and successively reached Rājagṛha. Whatever is in Rājagṛha—such as the beautiful gardens, the level ground, even up to the peace and pleasure—that person knows it all and sees it all."

The World-Honored One said:

"Likewise, Moggallāna, how could I help it? There is that Nirvāṇa, and there is the road that leads to that Nirvāṇa. I am only the Teacher. There may be a bhikṣu who acts according to such directions, according to such instruction, and therefore attains the ultimate Nirvāṇa. Or there may be a bhikṣu who does not act rightly thus and so does not attain it thus. Moggallāna, this is the bhikṣu who, with regard to that instruction, receives a declaration within the assembly of the World-Honored One—that is, that person attains the ultimate goal and utterly exhausts the contaminations."

The calculator Moggallāna said:

"Master Gautama, I have understood. O Master Gautama, I have understood. Master Gautama, it is just as upon good ground there is a grove of Sāla trees, in which there is a keeper of the Sāla grove who is diligent and not lazy.

That one, using his own strength, with regard to the roots of the Sāla trees, in accordance with the season, hoes and tills, tends them, fertilizes them, and waters them. If there is any low place, he takes earth and fills it up; if there is grass nearby, he pulls it out. If beside a tree there is a creeping vine grown long, vile and evil, crooked and not upright, he guards against it all, pulls it clean out, and trims it away.

That is to say, that person casts away the newly sprouting weeds and grasses, tends with all his strength the young trees, in accordance with the season waters and fertilizes the trees, and takes water to water them. O Master Gautama, in this way the Sāla grove upon the good ground afterward grows ever more luxuriant and great. O Master Gautama, likewise, there are people who flatter and deceive, who do what is false and illusory, who lack faith, are slothful, of disordered will, unsteady, of evil wisdom, of confused mind, with faculties in disarray, careless in keeping the precepts, not striving with all their strength to discern the conduct of a recluse.

The recluse Gautama cannot dwell together with such people, cannot live together with them. Why is this? O Master Gautama, such people are destroyers of the holy life.

O Master Gautama, if there is a person who has no flattery, also has no perverted mind, who acts with faith, is diligent, whose mind constantly abides in concentration, who has wisdom, who reverently and obediently studies the precepts, who discerns much concerning the conduct of a recluse—O Recluse Gautama, the One Without Attachment can dwell together with such people. Why is this? O Master Gautama, such people, with regard to those of the holy life, are pure and in accord with the Dharma.

O Master Gautama, just as among the kinds of fragrance from the heartwood of trees, Kālā (aloeswood) is foremost. Why is this? Master Gautama, because aloeswood, among the kinds of fragrance from the heartwood of trees, is supreme.

O Master Gautama, just as among the kinds of Sāla fragrance, red sandalwood is supreme. Why is this? O Master Gautama, because among the kinds of Sāla fragrance, red sandalwood is foremost.

O Master Gautama, just as among the kinds of water-flowers, the blue lotus is foremost. Why is this? O Master Gautama, because among the water-flowers, the blue lotus stands at the head.

O Master Gautama, just as among the kinds of flowers upon the earth, the Kumuda and the Vārṣika flowers are foremost. Why is this? O Master Gautama, because among the kinds of flowers upon the earth, the Vārṣika flower stands at the head.

O Master Gautama, just so, among the doctrines of the world, the doctrine of the recluse Gautama is foremost. Why is this? Because the doctrine of the recluse Gautama is able to subdue all the other doctrines of the outside paths.

O World-Honored One, for this reason I now take refuge in the Dharma and in the bhikṣu Saṅgha. O World-Honored One, now I beg to receive and uphold the precepts of an upāsaka. From this day forth until the end of my life, I shall refrain from killing... now I beg to take refuge in the Buddha."

The Buddha having spoken thus, the calculator brahmin Moggallāna, having heard the Buddha's teaching, was joyful and delighted.

THE BUDDHA SPEAKS THE SŪTRA OF CALCULATION