mn69:1.1So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

mn69:2.1Now at that time a wilderness mendicant of boorish behavior named Gulissāni had come down to the midst of the Saṅgha on some business.Gulissāni (variant Goliyāni) is only known here.
The term padasamācaro (Mahāsaṅgīti editions) or padarasamācāro (Buddha Jayanthi, PTS, and Thai editions) is unique and uncertain. The commentary does not gloss it linguistically, but explains, “of weak conduct, of coarse conduct”. The reading padara is preferred in Cone’s Dictionary of Pali in the sense “cleft”. But I propose we read with Sanskrit padra, “village”. This explains the confusion in Pali readings, as the Sanskrit is midway between pada and padara. The point is that he was supposed to be a forest monk, yet he behaved “boorishly” as if he were from the village. There Venerable Sāriputta spoke to the mendicants about Gulissāni:

mn69:3.1“Reverends, a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions. If he doesn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he has no respect and reverence for his spiritual companions?’“Autonomous” is seri, literally “self-moving”, i.e. living at one’s own pleasure like a deer (Theragatha 19.1; see MN75:13.1). That’s why a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions.

mn69:4.1A wilderness monk who has come to stay in the Saṅgha should be careful where he sits, thinking:“Careful” is kusala, literally “skillful”. ‘I shall sit so that I don’t intrude on the senior monks and I don’t block the junior monks from a seat.’ If he doesn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not careful where he sits?’The PTS reading ābhisamācārika here is spurious. That’s why a wilderness monk who has come to stay in the Saṅgha should be careful where he sits.

mn69:4.7A wilderness monk who has come to stay in the Saṅgha should know even the supplementary regulations.“Supplementary regulations” (ābhisamācārika) is a Vinaya term for minor rules of training as distinguished from those that are fundamental to the spiritual life (Khandaka 1 verse 379 - ). In the Mahāsanghika Lokuttaravāda school, these became collected as a treatise named Abhisamācārikadharma. If he doesn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t even know the supplementary regulations?’ That’s why a wilderness monk who has come to stay in the Saṅgha should know even the supplementary regulations.

mn69:5.1A wilderness monk who has come to stay in the Saṅgha shouldn’t enter the village too early or return too late in the day.The perils of wandering the village at night are illustrated at MN66:6.20; see also DN31:9.1. If he does so, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he enters the village too early or returns too late in the day?’ That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t enter the village too early or return too late in the day.

mn69:6.1A wilderness monk who has come to stay in the Saṅgha shouldn’t visit families before or after the meal.In the Vinaya rule Bhikkhu Pacittiya 46, Upananda the Sakyan was in the habit of visiting several families before and after the meal, upsetting the donors and monastics at the scheduled offering. The rule is not meant to be absolute, as the Vinaya grants many exceptions. If he does so, there’ll be some who say: ‘This wilderness venerable, staying alone and autonomous in the wilderness, must be used to wandering about at the wrong time, since he behaves like this when he’s come to the Saṅgha.’ That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t visit families before or after the meal.

mn69:7.1A wilderness monk who has come to stay in the Saṅgha shouldn’t be restless and fickle. If he is, there’ll be some who say: ‘This wilderness venerable, staying alone and autonomous in the wilderness, must be used to being restless and fickle, since he behaves like this when he’s come to the Saṅgha.’ That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t be restless and fickle.

mn69:8.1A wilderness monk who has come to stay in the Saṅgha shouldn’t be scurrilous and loose-tongued. If he is, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s scurrilous and loose-tongued?’ That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t be scurrilous and loose-tongued.

mn69:9.1A wilderness monk who has come to stay in the Saṅgha should be easy to admonish, with good friends. If he’s hard to admonish, with bad friends, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s hard to admonish, with bad friends?’ That’s why a wilderness monk who has come to stay in the Saṅgha should be easy to admonish, with good friends.

mn69:10.1A wilderness monk should guard the sense doors. If he doesn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t guard the sense doors?’ That’s why a wilderness monk should guard the sense doors.

mn69:11.1A wilderness monk should eat in moderation. If he doesn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he eats too much?’ That’s why a wilderness monk should eat in moderation.

mn69:12.1A wilderness monk should be committed to wakefulness. If he isn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not committed to wakefulness?’ That’s why a wilderness monk should be committed to wakefulness.

mn69:13.1A wilderness monk should be energetic. If he isn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not energetic?’ That’s why a wilderness monk should be energetic.

mn69:14.1A wilderness monk should be mindful. If he isn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not mindful?’ That’s why a wilderness monk should be mindful.

mn69:15.1A wilderness monk should have immersion. If he doesn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t have immersion?’ That’s why a wilderness monk should have immersion.

mn69:16.1A wilderness monk should be wise. If he isn’t, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not wise?’ That’s why a wilderness monk should be wise.

mn69:17.1A wilderness monk should make an effort in regards to the teaching and training.In the suttas, abhivinaya means “about the training” just as abhidhamma means “about the teaching” (eg. AN3.140). Over time, such discussions “about” the fundamentals came to be thought of as a separate body of analytical texts called abhidhamma and abhivinaya. Thus in the late canonical Parivāra, compiled in Sri Lanka, the analysis (vibhatti) of a Vinaya rule is called abhivinaya (Pvr 1.1:3.33). There are those who will question a wilderness monk about the teaching and training. If he is stumped, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he is stumped by a question about the teaching and training?’ That’s why a wilderness monk should make an effort to learn the teaching and training.

mn69:18.1A wilderness monk should practice meditation to realize the peaceful liberations that are formless, transcending form. There are those who will question a wilderness monk about the formless liberations. If he is stumped, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he is stumped by a question about the formless liberations?’ That’s why a wilderness monk should practice meditation to realize the peaceful liberations that are formless, transcending form.

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mn69:19.1A wilderness monk should practice meditation to realize the superhuman state. There are those who will question a wilderness monk about the superhuman state. If he is stumped, there’ll be some who say: ‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t know the goal for which he went forth?’Normally the “superhuman states” are in plural as they include absorptions, various advanced meditative abilities, and the stages of realization. Unusually, the form is singular here, denoting the “goal for which one goes forth”, namely arahantship. This point is confirmed in the Chinese parallel, which speaks of the ending of defilements (MA 26 at T i 456a3). That’s why a wilderness monk should practice meditation to realize the superhuman state.”

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mn69:19.7When Venerable Sāriputta said this, Venerable Mahāmoggallāna said to him, “Reverend Sāriputta, should these things be undertaken and followed only by wilderness monks, or by those who live within a village as well?”

mn69:19.9“Reverend Moggallāna, these things should be undertaken and followed by wilderness monks, and still more by those who live within a village.”Those who live in a village are closer to temptations and need to be even more on their guard.

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

Tena kho pana samayena goliyāni nāma bhikkhu āraññiko padasamācāro saṁghamajjhe osaṭo hoti kenacideva karaṇīyena. Tatra kho āyasmā sāriputto goliyāniṁ bhikkhuṁ ārabbha bhikkhū āmantesi:

2"Āraññikenāvuso, bhikkhunā saṁghagatena saṁghe viharantena sabrahmacārīsu sagāravena bhavitabbaṁ sappatissena. Sace, āvuso, āraññiko bhikkhu saṁghagato saṁghe viharanto sabrahmacārīsu agāravo hoti appatisso, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā sabrahmacārīsu agāravo hoti appatisso’ti — tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṁghagatena saṁghe viharantena sabrahmacārīsu sagāravena bhavitabbaṁ sappatissena. (1)

3Āraññikenāvuso, bhikkhunā saṁghagatena saṁghe viharantena āsanakusalena bhavitabbaṁ: ‘iti there ca bhikkhū nānupakhajja nisīdissāmi nave ca bhikkhū na āsanena paṭibāhissāmī’ti. Sace, āvuso, āraññiko bhikkhu saṁghagato saṁghe viharanto na āsanakusalo hoti, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā āsanakusalo na hotī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṁghagatena saṁghe viharantena āsanakusalena bhavitabbaṁ. (2)

4Āraññikenāvuso, bhikkhunā saṁghagatena saṁghe viharantena ābhisamācārikopi dhammo jānitabbo. Sace, āvuso, āraññiko bhikkhu saṁghagato saṁghe viharanto ābhisamācārikampi dhammaṁ na jānāti, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ābhisamācārikampi dhammaṁ na jānātī’ti — tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṁghagatena saṁghe viharantena ābhisamācārikopi dhammo jānitabbo. (3)

5Āraññikenāvuso, bhikkhunā saṁghagatena saṁghe viharantena nātikālena gāmo pavisitabbo nātidivā paṭikkamitabbaṁ. Sace, āvuso, āraññiko bhikkhu saṁghagato saṁghe viharanto atikālena gāmaṁ pavisati atidivā paṭikkamati, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā atikālena gāmaṁ pavisati atidivā paṭikkamatī’ti — tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṁghagatena saṁghe viharantena nātikālena gāmo pavisitabbo, nātidivā paṭikkamitabbaṁ. (4)

6Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṁ pacchābhattaṁ kulesu cārittaṁ āpajjitabbaṁ. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto purebhattaṁ pacchābhattaṁ kulesu cārittaṁ āpajjati, tassa bhavanti vattāro. ‘Ayaṁ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato vikālacariyā bahulīkatā, tamenaṁ saṅghagatampi samudācaratī’ti — tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṁ pacchābhattaṁ kulesu cārittaṁ āpajjitabbaṁ. (5)

7Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṁ acapalena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto uddhato hoti capalo, tassa bhavanti vattāro. ‘Idaṁ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato uddhaccaṁ cāpalyaṁ bahulīkataṁ, tamenaṁ saṅghagatampi samudācaratī’ti — tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṁ acapalena. (6)

8Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṁ avikiṇṇavācena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto mukharo hoti vikiṇṇavāco, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā mukharo vikiṇṇavāco’ti — tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṁ avikiṇṇavācena. (7)

9Āraññikenāvuso, bhikkhunā saṁghagatena saṁghe viharantena suvacena bhavitabbaṁ kalyāṇamittena. Sace, āvuso, āraññiko bhikkhu saṁghagato saṁghe viharanto dubbaco hoti pāpamitto, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā dubbaco pāpamitto’ti — tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṁghagatena saṁghe viharantena suvacena bhavitabbaṁ kalyāṇamittena. (8)

10Āraññikenāvuso, bhikkhunā indriyesu guttadvārena bhavitabbaṁ. Sace, āvuso, āraññiko bhikkhu indriyesu aguttadvāro hoti, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā indriyesu aguttadvāro’ti — tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā indriyesu guttadvārena bhavitabbaṁ. (9)

11Āraññikenāvuso, bhikkhunā bhojane mattaññunā bhavitabbaṁ. Sace, āvuso, āraññiko bhikkhu bhojane amattaññū hoti, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā bhojane amattaññū’ti — tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā bhojane mattaññunā bhavitabbaṁ. (10)

12Āraññikenāvuso, bhikkhunā jāgariyaṁ anuyuttena bhavitabbaṁ. Sace, āvuso, āraññiko bhikkhu jāgariyaṁ ananuyutto hoti, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā jāgariyaṁ ananuyutto’ti — tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā jāgariyaṁ anuyuttena bhavitabbaṁ. (11)

13Āraññikenāvuso, bhikkhunā āraddhavīriyena bhavitabbaṁ. Sace, āvuso, āraññiko bhikkhu kusīto hoti, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā kusīto’ti — tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā āraddhavīriyena bhavitabbaṁ. (12)

14Āraññikenāvuso, bhikkhunā upaṭṭhitassatinā bhavitabbaṁ. Sace, āvuso, āraññiko bhikkhu muṭṭhassatī hoti, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā muṭṭhassatī’ti — tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā upaṭṭhitassatinā bhavitabbaṁ. (13)

15Āraññikenāvuso, bhikkhunā samāhitena bhavitabbaṁ. Sace, āvuso, āraññiko bhikkhu asamāhito hoti, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā asamāhito’ti — tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā samāhitena bhavitabbaṁ. (14)

16Āraññikenāvuso, bhikkhunā paññavatā bhavitabbaṁ. Sace, āvuso, āraññiko bhikkhu duppañño hoti, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā duppañño’ti — tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā paññavatā bhavitabbaṁ. (15)

17Āraññikenāvuso, bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. Santāvuso, āraññikaṁ bhikkhuṁ abhidhamme abhivinaye pañhaṁ pucchitāro. Sace, āvuso, āraññiko bhikkhu abhidhamme abhivinaye pañhaṁ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā abhidhamme abhivinaye pañhaṁ puṭṭho na sampāyatī’ti — tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. (16)

18Āraññikenāvuso, bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo. Santāvuso, āraññikaṁ bhikkhuṁ ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṁ pucchitāro. Sace, āvuso, āraññiko bhikkhu ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṁ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṁ puṭṭho na sampāyatī’ti — tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo. (17)

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19Āraññikenāvuso, bhikkhunā uttari manussadhamme yogo karaṇīyo. Santāvuso, āraññikaṁ bhikkhuṁ uttari manussadhamme pañhaṁ pucchitāro. Sace, āvuso, āraññiko bhikkhu uttari manussadhamme pañhaṁ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā yassatthāya pabbajito tamatthaṁ na jānātī’ti — tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā uttari manussadhamme yogo karaṇīyo"ti. (18)

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20Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca: "āraññikeneva nu kho, āvuso sāriputta, bhikkhunā ime dhammā samādāya vattitabbā udāhu gāmantavihārināpī"ti?

"Āraññikenāpi kho, āvuso moggallāna, bhikkhunā ime dhammā samādāya vattitabbā pageva gāmantavihārinā"ti.

Goliyānisuttaṁ niṭṭhitaṁ navamaṁ.