MN32: Mahāgosiṅga Sutta — The Longer Discourse at Gosiṅga
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn32:1.1So I have heard. At one time the Buddha was staying in the sal forest park at Gosiṅga, together with several well-known senior disciples, such asFrom MN31:2.1 we know that this park was near Ñātika in the Vajjian country. the venerables Sāriputta, Mahāmoggallāna, Mahākassapa, Anuruddha, Revata, Ānanda, and others.
mn32:2.1Then in the late afternoon, Venerable Mahāmoggallāna came out of retreat, went to Venerable Mahākassapa, and said, “Come, Reverend Kassapa, let’s go to Venerable Sāriputta to hear the teaching.”
mn32:2.3“Yes, reverend,” Mahākassapa replied. Then, together with Venerable Anuruddha, they went to Sāriputta to hear the teaching.
mn32:3.1Seeing them, Venerable Ānanda went to Venerable Revata, told him what was happening, and invited him also.
mn32:4.1Sāriputta saw them coming off in the distance and said to Ānanda, “Come, Venerable Ānanda. Welcome to Ānanda, the Buddha’s attendant, who is so close to the Buddha. Ānanda, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and heavenly scents seem to float on the air. What kind of mendicant would grace this park?”
mn32:4.7“Reverend Sāriputta, it’s a mendicant who is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.Ānanda was renowned as the most learned monk in the Sangha (AN1.219). And they teach the four assemblies in order to uproot the underlying tendencies with well-rounded and coherent words and phrases.Typically inclusive, Ānanda mentions the four assemblies of monks, nuns, laymen, and laywomen. That’s the kind of mendicant who would grace this park.”
mn32:5.1When he had spoken, Sāriputta said to Revata, “Reverend Revata, Ānanda has answered by speaking from his heart. And now we ask you the same question.”
mn32:5.6“Reverend Sāriputta, it’s a mendicant who enjoys retreat and loves retreat. They’re committed to inner serenity of the heart, they don’t neglect absorption, they’re endowed with discernment, and they frequent empty huts.There were two prominent Revatas in the early Sangha. There was Revata of the Acacia Wood, who was said to be the foremost of forest dwellers (AN1.203, Theragatha 1.3 but this is probably Revata the Doubter, who was the most skilled in jhāna (AN1.204. Early in his monastic life he struggled with doubt over small maters (Khandhaka 6). He overcame this (Ud 5.7), but the name stuck. That’s the kind of mendicant who would grace this park.”
mn32:6.1When he had spoken, Sāriputta said to Anuruddha, “Reverend Anuruddha, Revata has answered by speaking from his heart. And now we ask you the same question.”
mn32:6.6“Reverend Sāriputta, it’s a mendicant who surveys a thousandfold galaxy with clairvoyance that is purified and surpasses the human,Anuruddha is identified as foremost in clairvoyance at AN1.192.
The verb voloketi (“surveys”) is an elevated usage, only used of Anuruddha’s ability (see AN3.1302) and when describing a Buddha “surveying” the world (MN26:21.1). just as a person with clear eyes could survey a thousand orbits from the upper floor of a royal longhouse.This power is compared (in the Majjhima) with a man standing between two doors watching people come to and fro (MN39:20.3, MN77:35.2, MN130:2.1), and (in the Dīgha) with someone in a longhouse watching people move about in the town square (DN2:96.1, DN10:2.33.1). The unique phrasing here evokes the Wheel that manifests to a Wheel-Turning Monarch as he stands upstairs in the royal longhouse, which is thousand-spoked and complete with rim (sahassāraṁ sanemikaṁ, MN129:34.2, DN26:4.9). The simile was evidently unclear to the ancients, as one Chinese parallel has instead “a thousand bricks” (presumably laid out to dry in the sun, MA 184 at T i 727b14). In the Pali tradition, nemimaṇḍala is the outer cladding of a wheel rim, often iron (see commentary to Jataka 475). However, normally sutta similes draw directly from experience, and it is hard to imagine how one would survey a thousand wheel rims (unless perhaps a king overseeing chariot construction in his forecourt?) On the other hand, the Wheel is a solar symbol and nemimaṇḍala could easily refer to the orbits of the stars, which would explain “looking at the sky” of EA 37.3 ( at T ii 711a3). On balance, I think the simile refers to a star-gazing king. That’s the kind of mendicant who would grace this park.”
mn32:7.1When he had spoken, Sāriputta said to Mahākassapa, “Reverend Kassapa, Anuruddha has answered by speaking from his heart. And now we ask you the same question.”
mn32:7.6“Reverend Sāriputta, it’s a mendicant who lives in the wilderness, eats only almsfood, wears rag robes, and owns just three robes; and they praise these things. They are of few wishes, content, secluded, aloof, and energetic; and they praise these things. They are accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom; and they praise these things.Mahākassapa’s austere lifestyle was renowned (AN1.191). That’s the kind of mendicant who would grace this park.”
mn32:8.1When he had spoken, Sāriputta said to Mahāmoggallāna, “Reverend Moggallāna, Mahākassapa has answered by speaking from his heart. And now we ask you the same question.”
mn32:8.6“Reverend Sāriputta, it’s when two mendicants engage in discussion about the teaching. They question each other and answer each other’s questions without faltering, and their discussion on the teaching flows on.In the suttas, abhidhamma means “about the teaching”. Here the prefix abhi- conveys the same sense as the English “meta-”.
This is a surprising topic for Moggallāna, and all three Chinese parallels as well as Sanskrit fragments say Moggallāna praised psychic powers, in which he was the recognized expert (AN1.190). It seems certain the Pali is corrupt here, and MA 185 more plausibly attributes discussion on the teaching to Mahākaccāna. That’s the kind of mendicant who would grace this park.”
mn32:9.1Then Mahāmoggallāna said to Sāriputta, “Each of us has spoken from our heart. And now we ask you: Sāriputta, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and heavenly scents seem to float on the air. What kind of mendicant would grace this park?”
mn32:9.6“Reverend Moggallāna, it’s when a mendicant masters their mind and is not mastered by it.While one might expect Sāriputta to praise wisdom, all the parallels agree on this point. Indeed, Sāriputta also speaks in a similar way on mental mastery at SN46.4. In the morning, they abide in whatever meditation or attainment they want. At midday, and in the evening, they abide in whatever meditation or attainment they want. Suppose that a ruler or their chief minister had a chest full of garments of different colors. In the morning, they’d don whatever pair of garments they wanted. At midday, and in the evening, they’d don whatever pair of garments they wanted.
mn32:9.14In the same way, a mendicant masters their mind and is not mastered by it. In the morning, they abide in whatever meditation or attainment they want. At midday, and in the evening, they abide in whatever meditation or attainment they want. That’s the kind of mendicant who would grace this park.”
mn32:10.1Then Sāriputta said to those venerables, “Each of us has spoken from the heart. Come, reverends, let’s go to the Buddha, and inform him about this. As he answers, so we’ll remember it.”
mn32:10.5“Yes, reverend,” they replied. Then those venerables went to the Buddha, bowed, and sat down to one side. Venerable Sāriputta told the Buddha how the mendicants had come to see him, and how he had asked Ānanda: “‘Ānanda, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and heavenly scents seem to float on the air. What kind of mendicant would grace this park?’ When I had spoken, Ānanda said to me: ‘Reverend Sāriputta, it’s a mendicant who is very learned … That’s the kind of mendicant who would grace this park.’”
mn32:11.12“Good, good, Sāriputta! Ānanda answered in the right way for him. For Ānanda is very learned …”
mn32:12.1“Next I asked Revata the same question. He said: ‘It’s a mendicant who enjoys retreat … That’s the kind of mendicant who would grace this park.’”
mn32:12.9“Good, good, Sāriputta! Revata answered in the right way for him. For Revata enjoys retreat …”
mn32:13.1“Next I asked Anuruddha the same question. He said: ‘It’s a mendicant who surveys the thousandfold galaxy with clairvoyance that is purified and surpasses the human … That’s the kind of mendicant who would grace this park.’”
mn32:13.8“Good, good, Sāriputta! Anuruddha answered in the right way for him. For Anuruddha surveys the thousandfold galaxy with clairvoyance that is purified and surpasses the human.”
mn32:14.1“Next I asked Mahākassapa the same question. He said: ‘It’s a mendicant who lives in the wilderness … and is accomplished in the knowledge and vision of freedom; and they praise these things. That’s the kind of mendicant who would grace this park.’”
mn32:14.8“Good, good, Sāriputta! Kassapa answered in the right way for him. For Kassapa lives in the wilderness … and is accomplished in the knowledge and vision of freedom; and he praises these things.”
mn32:15.1“Next I asked Mahāmoggallāna the same question. He said: ‘It’s when two mendicants engage in discussion about the teaching … That’s the kind of mendicant who would grace this park.’”
mn32:15.8“Good, good, Sāriputta! Moggallāna answered in the right way for him. For Moggallāna is a Dhamma speaker.”
mn32:16.1When he had spoken, Moggallāna said to the Buddha, “Next, I asked Sāriputta: ‘Each of us has spoken from our heart. And now we ask you: Sāriputta, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and heavenly scents seem to float on the air. What kind of mendicant would grace this park?’ When I had spoken, Sāriputta said to me: ‘Reverend Moggallāna, it’s when a mendicant masters their mind and is not mastered by it … That’s the kind of mendicant who would grace this park.’”
mn32:16.21“Good, good, Moggallāna! Sāriputta answered in the right way for him. For Sāriputta masters his mind and is not mastered by it …”
mn32:17.1When he had spoken, Sāriputta asked the Buddha,
“Sir, who has spoken well?”
mn32:17.3“You’ve all spoken well in your own way.The Buddha gives positive reinforcement, not only to the wholesome qualities of others, but to the fact that they appreciate their own good qualities. This is not conceit, but a form of rejoicing (muditā). However, listen to me also as to what kind of mendicant would grace this sal forest park at Gosiṅga. It’s a mendicant who, after the meal, returns from almsround, sits down cross-legged, sets their body straight, and establishes mindfulness in their presence, thinking:While the others spoke of results, the Buddha speaks of causes. Compare MN123:22.1, where the Buddha similarly brings the conversation back to meditation practice. ‘I will not break this sitting posture until my mind is freed from the defilements by not grasping!’ That’s the kind of mendicant who would grace this park.”
mn32:17.8That is what the Buddha said. Satisfied, those venerables approved what the Buddha said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā gosiṅgasālavanadāye viharati sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ — āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena āyasmatā ca mahākassapena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ.
Atha kho āyasmā mahāmoggallāno sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākassapaṁ etadavoca: "āyāmāvuso, kassapa, yenāyasmā sāriputto tenupasaṅkamissāma dhammassavanāyā"ti.
"Evamāvuso"ti kho āyasmā mahākassapo āyasmato mahāmoggallānassa paccassosi. Atha kho āyasmā ca mahāmoggallāno āyasmā ca mahākassapo āyasmā ca anuruddho yenāyasmā sāriputto tenupasaṅkamiṁsu dhammassavanāya.
Addasā kho āyasmā ānando āyasmantañca mahāmoggallānaṁ āyasmantañca mahākassapaṁ āyasmantañca anuruddhaṁ yenāyasmā sāriputto tenupasaṅkamante dhammassavanāya. Disvāna yenāyasmā revato tenupasaṅkami; upasaṅkamitvā āyasmantaṁ revataṁ etadavoca: "upasaṅkamantā kho amū, āvuso revata, sappurisā yenāyasmā sāriputto tena dhammassavanāya. Āyāmāvuso revata, yenāyasmā sāriputto tenupasaṅkamissāma dhammassavanāyā"ti. "Evamāvuso"ti kho āyasmā revato āyasmato ānandassa paccassosi. Atha kho āyasmā ca revato āyasmā ca ānando yenāyasmā sāriputto tenupasaṅkamiṁsu dhammassavanāya.
2Addasā kho āyasmā sāriputto āyasmantañca revataṁ āyasmantañca ānandaṁ dūratova āgacchante. Disvāna āyasmantaṁ ānandaṁ etadavoca: "etu kho āyasmā ānando. Svāgataṁ āyasmato ānandassa bhagavato upaṭṭhākassa bhagavato santikāvacarassa. Ramaṇīyaṁ, āvuso ānanda, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṁrūpena, āvuso ānanda, bhikkhunā gosiṅgasālavanaṁ sobheyyā"ti?
"Idhāvuso sāriputta, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So catassannaṁ parisānaṁ dhammaṁ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi anusayasamugghātāya. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā"ti.
3Evaṁ vutte, āyasmā sāriputto āyasmantaṁ revataṁ etadavoca: "byākataṁ kho, āvuso revata, āyasmatā ānandena yathāsakaṁ paṭibhānaṁ. Tattha dāni mayaṁ āyasmantaṁ revataṁ pucchāma: ‘ramaṇīyaṁ, āvuso revata, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṁrūpena, āvuso revata, bhikkhunā gosiṅgasālavanaṁ sobheyyā’"ti?
"Idhāvuso sāriputta, bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṁ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṁ. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā"ti.
4Evaṁ vutte, āyasmā sāriputto āyasmantaṁ anuruddhaṁ etadavoca: "byākataṁ kho, āvuso anuruddha, āyasmatā revatena yathāsakaṁ paṭibhānaṁ. Tattha dāni mayaṁ āyasmantaṁ anuruddhaṁ pucchāma: ‘ramaṇīyaṁ, āvuso anuruddha, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṁrūpena, āvuso anuruddha, bhikkhunā gosiṅgasālavanaṁ sobheyyā’"ti?
"Idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokānaṁ voloketi. Seyyathāpi, āvuso sāriputta, cakkhumā puriso uparipāsādavaragato sahassaṁ nemimaṇḍalānaṁ volokeyya; evameva kho, āvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokānaṁ voloketi. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā"ti.
5Evaṁ vutte, āyasmā sāriputto āyasmantaṁ mahākassapaṁ etadavoca: "byākataṁ kho, āvuso kassapa, āyasmatā anuruddhena yathāsakaṁ paṭibhānaṁ. Tattha dāni mayaṁ āyasmantaṁ mahākassapaṁ pucchāma: ‘ramaṇīyaṁ, āvuso kassapa, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṁrūpena, āvuso kassapa, bhikkhunā gosiṅgasālavanaṁ sobheyyā’"ti?
"Idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṁsukūliko hoti paṁsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko hoti tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho hoti appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho hoti santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto hoti pavivekassa ca vaṇṇavādī, attanā ca asaṁsaṭṭho hoti asaṁsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo hoti vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno hoti sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno hoti samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno hoti paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno hoti vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā"ti.
6Evaṁ vutte, āyasmā sāriputto āyasmantaṁ mahāmoggallānaṁ etadavoca: "byākataṁ kho, āvuso moggallāna, āyasmatā mahākassapena yathāsakaṁ paṭibhānaṁ. Tattha dāni mayaṁ āyasmantaṁ mahāmoggallānaṁ pucchāma: ‘ramaṇīyaṁ, āvuso moggallāna, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṁrūpena, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṁ sobheyyā’"ti?
"Idhāvuso sāriputta, dve bhikkhū abhidhammakathaṁ kathenti, te aññamaññaṁ pañhaṁ pucchanti, aññamaññassa pañhaṁ puṭṭhā vissajjenti, no ca saṁsādenti, dhammī ca nesaṁ kathā pavattinī hoti. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā"ti.
7Atha kho āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca: "byākataṁ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. Tattha dāni mayaṁ āyasmantaṁ sāriputtaṁ pucchāma: ‘ramaṇīyaṁ, āvuso sāriputta, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṁrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’"ti?
"Idhāvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṁ viharituṁ, tāya vihārasamāpattiyā pubbaṇhasamayaṁ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṁ viharituṁ, tāya vihārasamāpattiyā majjhanhikasamayaṁ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṁ viharituṁ, tāya vihārasamāpattiyā sāyanhasamayaṁ viharati. Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṁ ākaṅkheyya pubbaṇhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ pubbaṇhasamayaṁ pārupeyya; yaññadeva dussayugaṁ ākaṅkheyya majjhanhikasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ majjhanhikasamayaṁ pārupeyya; yaññadeva dussayugaṁ ākaṅkheyya sāyanhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ sāyanhasamayaṁ pārupeyya.
Evameva kho, āvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṁ viharituṁ, tāya vihārasamāpattiyā pubbaṇhasamayaṁ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṁ viharituṁ, tāya vihārasamāpattiyā majjhanhikasamayaṁ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṁ viharituṁ, tāya vihārasamāpattiyā sāyanhasamayaṁ viharati. Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṁ sobheyyā"ti.
8Atha kho āyasmā sāriputto te āyasmante etadavoca: "byākataṁ kho, āvuso, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ bhagavato ārocessāma. Yathā no bhagavā byākarissati tathā naṁ dhāressāmā"ti.
"Evamāvuso"ti kho te āyasmanto āyasmato sāriputtassa paccassosuṁ. Atha kho te āyasmanto yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:
"idha, bhante, āyasmā ca revato āyasmā ca ānando yenāhaṁ tenupasaṅkamiṁsu dhammassavanāya. Addasaṁ kho ahaṁ, bhante, āyasmantañca revataṁ āyasmantañca ānandaṁ dūratova āgacchante. Disvāna āyasmantaṁ ānandaṁ etadavocaṁ: ‘etu kho āyasmā ānando. Svāgataṁ āyasmato ānandassa bhagavato upaṭṭhākassa bhagavato santikāvacarassa. Ramaṇīyaṁ, āvuso ānanda, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṁrūpena, āvuso ānanda, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti? Evaṁ vutte, bhante, āyasmā ānando maṁ etadavoca: ‘idhāvuso, sāriputta, bhikkhu bahussuto hoti sutadharo … pe … anusayasamugghātāya. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’"ti.
"Sādhu sādhu, sāriputta. Yathā taṁ ānandova sammā byākaramāno byākareyya. Ānando hi, sāriputta, bahussuto sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So catassannaṁ parisānaṁ dhammaṁ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi anusayasamugghātāyā"ti.
9"Evaṁ vutte, ahaṁ, bhante, āyasmantaṁ revataṁ etadavocaṁ: ‘byākataṁ kho, āvuso revata, āyasmatā ānandena yathāsakaṁ paṭibhānaṁ. Tattha dāni mayaṁ āyasmantaṁ revataṁ pucchāma — ramaṇīyaṁ, āvuso revata, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā maññe gandhā sampavanti. Kathaṁrūpena, āvuso revata, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti? Evaṁ vutte, bhante, āyasmā revato maṁ etadavoca: ‘idhāvuso sāriputta, bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṁ cetosamathamanuyutto, anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṁ. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’"ti.
"Sādhu sādhu, sāriputta. Yathā taṁ revatova sammā byākaramāno byākareyya. Revato hi, sāriputta, paṭisallānārāmo paṭisallānarato, ajjhattaṁ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato brūhetā suññāgārānan"ti.
10"Evaṁ vutte, ahaṁ, bhante, āyasmantaṁ anuruddhaṁ etadavocaṁ: ‘byākataṁ kho, āvuso anuruddha, āyasmatā revatena … pe … kathaṁrūpena, āvuso anuruddha, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti. Evaṁ vutte, bhante, āyasmā anuruddho maṁ etadavoca: ‘idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokānaṁ voloketi. Seyyathāpi, āvuso sāriputta, cakkhumā puriso … pe … evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’"ti.
"Sādhu sādhu, sāriputta, yathā taṁ anuruddhova sammā byākaramāno byākareyya. Anuruddho hi, sāriputta, dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokānaṁ voloketī"ti.
11"Evaṁ vutte, ahaṁ, bhante, āyasmantaṁ mahākassapaṁ etadavocaṁ: ‘byākataṁ kho, āvuso kassapa, āyasmatā anuruddhena yathāsakaṁ paṭibhānaṁ. Tattha dāni mayaṁ āyasmantaṁ mahākassapaṁ pucchāma … pe … kathaṁrūpena kho, āvuso kassapa, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti? Evaṁ vutte, bhante, āyasmā mahākassapo maṁ etadavoca: ‘idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti … pe … attanā ca paṁsukūliko hoti … pe … attanā ca tecīvariko hoti … pe … attanā ca appiccho hoti … pe … attanā ca santuṭṭho hoti … pe … attanā ca pavivitto hoti … pe … attanā ca asaṁsaṭṭho hoti … pe … attanā ca āraddhavīriyo hoti … pe … attanā ca sīlasampanno hoti … pe … attanā ca samādhisampanno hoti … pe … attanā ca paññāsampanno hoti … attanā ca vimuttisampanno hoti … attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’"ti.
"Sādhu sādhu, sāriputta. Yathā taṁ kassapova sammā byākaramāno byākareyya. Kassapo hi, sāriputta, attanā ca āraññiko āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṁsukūliko paṁsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto pavivekassa ca vaṇṇavādī, attanā ca asaṁsaṭṭho asaṁsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadāya ca vaṇṇavādī"ti.
12"Evaṁ vutte, ahaṁ bhante āyasmantaṁ mahāmoggallānaṁ etadavocaṁ: ‘byākataṁ kho, āvuso moggallāna, āyasmatā mahākassapena yathāsakaṁ paṭibhānaṁ. Tattha dāni mayaṁ āyasmantaṁ mahāmoggallānaṁ pucchāma … pe … kathaṁrūpena, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti? Evaṁ vutte, bhante, āyasmā mahāmoggallāno maṁ etadavoca: ‘idhāvuso sāriputta, dve bhikkhū abhidhammakathaṁ kathenti. Te aññamaññaṁ pañhaṁ pucchanti, aññamaññassa pañhaṁ puṭṭhā vissajjenti, no ca saṁsādenti, dhammī ca nesaṁ kathā pavattinī hoti. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’"ti.
"Sādhu sādhu, sāriputta, yathā taṁ moggallānova sammā byākaramāno byākareyya. Moggallāno hi, sāriputta, dhammakathiko"ti.
13Evaṁ vutte, āyasmā mahāmoggallāno bhagavantaṁ etadavoca: "atha khvāhaṁ, bhante, āyasmantaṁ sāriputtaṁ etadavocaṁ: ‘byākataṁ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. Tattha dāni mayaṁ āyasmantaṁ sāriputtaṁ pucchāma — ramaṇīyaṁ, āvuso sāriputta, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti. Kathaṁrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti? Evaṁ vutte, bhante, āyasmā sāriputto maṁ etadavoca: ‘idhāvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṁ viharituṁ, tāya vihārasamāpattiyā pubbaṇhasamayaṁ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṁ viharituṁ, tāya vihārasamāpattiyā majjhanhikasamayaṁ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṁ viharituṁ, tāya vihārasamāpattiyā sāyanhasamayaṁ viharati. Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṁ ākaṅkheyya pubbaṇhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ pubbaṇhasamayaṁ pārupeyya; yaññadeva dussayugaṁ ākaṅkheyya majjhanhikasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ majjhanhikasamayaṁ pārupeyya; yaññadeva dussayugaṁ ākaṅkheyya sāyanhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ sāyanhasamayaṁ pārupeyya. Evameva kho, āvuso moggallāna, bhikkhu cittaṁ vasaṁ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṁ viharituṁ, tāya vihārasamāpattiyā pubbaṇhasamayaṁ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṁ viharituṁ, tāya vihārasamāpattiyā majjhanhikasamayaṁ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṁ viharituṁ, tāya vihārasamāpattiyā sāyanhasamayaṁ viharati. Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṁ sobheyyā’"ti.
"Sādhu sādhu, moggallāna. Yathā taṁ sāriputtova sammā byākaramāno byākareyya. Sāriputto hi, moggallāna, cittaṁ vasaṁ vatteti no ca sāriputto cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṁ viharituṁ, tāya vihārasamāpattiyā pubbaṇhasamayaṁ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṁ viharituṁ, tāya vihārasamāpattiyā majjhanhikasamayaṁ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṁ viharituṁ, tāya vihārasamāpattiyā sāyanhasamayaṁ viharatī"ti.
14Evaṁ vutte, āyasmā sāriputto bhagavantaṁ etadavoca:
"kassa nu kho, bhante, subhāsitan"ti?
"Sabbesaṁ vo, sāriputta, subhāsitaṁ pariyāyena. Api ca mamapi suṇātha yathārūpena bhikkhunā gosiṅgasālavanaṁ sobheyya. Idha, sāriputta, bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā: ‘Na tāvāhaṁ imaṁ pallaṅkaṁ bhindissāmi yāva me nānupādāya āsavehi cittaṁ vimuccissatī’ti. Evarūpena kho, sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā"ti.
Idamavoca bhagavā. Attamanā te āyasmanto bhagavato bhāsitaṁ abhinandunti.
Mahāgosiṅgasuttaṁ niṭṭhitaṁ dutiyaṁ.