1Thus have I heard. On one occasion the Blessed One was living in the Park of the Gosiṅga Sāla-tree Wood together with a number of very well-known elder disciples — the venerable Sāriputta, the venerable Mahā Moggallāna, the venerable Mahā Kassapa, the venerable Anuruddha, the venerable Revata, the venerable Ānanda, and other very well known elder disciples.

Then, when it was evening, the venerable Mahā Moggallāna rose from meditation, went to the venerable Mahā Kassapa, and said to him: "Friend Kassapa, let us go to the venerable Sāriputta to listen to the Dhamma." — "Yes, friend," the venerable Mahā Kassapa replied. Then the venerable Mahā Moggallāna, the venerable Mahā Kassapa, and the venerable Anuruddha went to the venerable Sāriputta to listen to the Dhamma.

The venerable Ānanda saw them going to the venerable Sāriputta to listen to the Dhamma. Thereupon he went to the venerable Revata and said to him: "Friend Revata, those true men are going to the venerable Sāriputta to listen to the Dhamma. Let us also go to the venerable Sāriputta to listen to the Dhamma." — "Yes, friend," the venerable Revata to replied.to Then the venerable Revata and the venerable Ānanda went to the venerable Sāriputta to listen to the Dhamma.

2The venerable Sāriputta saw the venerable Revata and the venerable Ānanda coming in the distance and said to the venerable Ānanda: "Let the venerable Ānanda come, welcome to the venerable Ānanda, the Blessed One's attendant, who is always in the Blessed One's presence. Friend Ānanda, the Gosiṅga Sālatree Wood is delightful, the night is moonlit, the sāla trees are all in blossom, and heavenly scents seem to be floating in the air. What kind of bhikkhu, friend Ānanda, could illuminate the Gosiṅga Sāla-tree Wood?"

"Here, friend Sāriputta, a bhikkhu has learned much, remembers what he has learned, and consolidates what he has learned. Such teachings as are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and which affirm a holy life that is utterly perfect and pure — such teachings as these he has learned much of, remembered, mastered verbally, investigated with the mind, and penetrated well by view. And he teaches the Dhamma to the four assemblies with well-rounded and coherent statements and phrases for the eradication of the underlying tendencies.[n.357] The four assemblies are those of bhikkhus, bhikkhunīs, men lay followers, and women lay followers. The seven underlying tendencies are enumerated at MN 18.8. Ven. Ānanda was declared by the Buddha to be the pre-eminent disciple among those who had learned much, and his discourses are said to have delighted the four assemblies (DN 16.5.16/ii.145). That kind of bhikkhu could illuminate this Gosiṅga Sāla-tree Wood."

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3When this was said, the venerable Sāriputta addressed the venerable Revata thus: "Friend Revata, the venerable Ānanda has spoken according to his own inspiration. [n.358] Yathā sakaṁ paṭibhānaṁ. This phrase might also be rendered "according to his own intuition" or "according to his own ideal." Ñm renders "as it occurs to him"; Horner, "according to his own capacity." Now we ask the venerable Revata: Friend Revata, the Gosiṅga Sāla-tree Wood is delightful, the night is moonlit, the sāla trees are all in blossom, and heavenly scents seem to be floating in the air. What kind of bhikkhu, friend Revata, could illuminate this Gosiṅga Sāla-tree Wood?"

"Here, friend Sāriputta, a bhikkhu delights in solitary meditation and takes delight in solitary meditation; he is devoted to internal serenity of mind, does not neglect meditation, possesses insight, and dwells in empty huts.[n.359] Ven. Revata was declared the pre-eminent disciple among those who are meditators. That kind of bhikkhu could illuminate this Gosiṅga Sāla-tree Wood."

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4When this was said, the venerable Sāriputta addressed the venerable Anuruddha thus: "Friend Anuruddha, the venerable Revata has spoken according to his own inspiration. Now we ask the venerable Anuruddha: Friend Anuruddha, the Gosiṅga Sāla-tree Wood is delightful … What kind of bhikkhu, friend Anuruddha, could illuminate this Gosiṅga Sāla-tree Wood?"

"Here, friend Sāriputta, with the divine eye, which is purified and surpasses the human, a bhikkhu surveys a thousand worlds. Just as a man with good sight, when he has ascended to the upper palace chamber, might survey a thousand wheel-rims, so too, with the divine eye, which is purified and surpasses the human, a bhikkhu surveys a thousand worlds.[n.360] Ven. Anuruddha was the pre-eminent disciple among those who possessed the divine eye. That kind of bhikkhu could illuminate this Gosiṅga Sāla-tree Wood."

5When this was said, the venerable Sāriputta addressed the venerable Mahā Kassapa thus: "Friend Kassapa, the venerable Anuruddha has spoken according to his own inspiration. Now we ask the venerable Mahā Kassapa: Friend Kassapa, the Gosiṅga Sāla-tree Wood is delightful … What kind of bhikkhu, friend Kassapa, could illuminate this Gosiṅga Sāla-tree Wood?"

"Here, friend Sāriputta, a bhikkhu is a forest dweller himself and speaks in praise of forest dwelling; he is an almsfood eater himself and speaks in praise of eating almsfood; he is a refuse-rag wearer himself and speaks in praise of wearing refuse-rag robes; he is a triple-robe wearer himself and speaks in praise of wearing the triple robe;[n.361] Mahā Kassapa was the pre-eminent disciple among those who observed the ascetic practices. he has few wishes himself and speaks in praise of fewness of wishes; he is content himself and speaks in praise of contentment; he is secluded himself and speaks in praise of seclusion; he is aloof from society himself and speaks in praise of aloofness from society; he is energetic himself and speaks in praise of arousing energy; he has attained to virtue himself and speaks in praise of the attainment of virtue; he has attained to concentration himself and speaks in praise of the attainment of concentration; he has attained to wisdom himself and speaks in praise of the attainment of wisdom; he has attained to deliverance himself and speaks in praise of the attainment of deliverance; he has attained to the knowledge and vision of deliverance himself and speaks in praise of the attainment of the knowledge and vision of deliverance. That kind of bhikkhu could illuminate this Gosiṅga Sāla-tree Wood."

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6When this was said, the venerable Sāriputta addressed the venerable Mahā Moggallāna thus: "Friend Moggallāna, the venerable Mahā Kassapa has spoken according to his own inspiration. Now we ask the venerable Mahā Moggallāna: Friend Moggallāna, the Gosiṅga Sāla-tree Wood is delightful … What kind of bhikkhu, friend Moggallāna, could illuminate this Gosiṅga Sāla-tree Wood?"

"Here, friend Sāriputta, two bhikkhus engage in a talk on the higher Dhamma[n.362] Abhidhamma. Though the word cannot refer here to the Piṭaka of that name — obviously the product of a phase of Buddhist thought later than the Nikāyas — it may well indicate a systematic and analytical approach to the doctrine that served as the original nucleus of the Abhidhamma Piṭaka. In a careful study of the contexts in which the word "Abhidhamma" occurs in the Sutta Piṭakas of several early recensions, the Japanese Pali scholar Fumimaro Watanabe concludes that the Buddha’s own disciples formed the conception of Abhidhamma as an elementary philosophical study that attempted to define, analyse, and classify dhammas and to explore their mutual relations. See his Philosophy and its Development in the Nikāyas and Abhidhamma, pp. 34–36. and they question each other, and each being questioned by the other answers without foundering, and their talk rolls on in accordance with the Dhamma. That kind of bhikkhu could illuminate this Gosiṅga Sāla-tree Wood."

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7When this was said, the venerable Mahā Moggallāna addressed the venerable Sāriputta thus: "Friend Sāriputta, we have all spoken according to our own inspiration. Now we ask the venerable Sāriputta: Friend Sāriputta, the Gosiṅga Sāla-tree Wood is delightful, the night is moonlit, the sāla trees are all in blossom, and heavenly scents seem to be floating in the air. What kind of bhikkhu, friend Sāriputta, could illuminate this Gosiṅga Sāla-tree Wood?"

"Here, friend Moggallāna, a bhikkhu wields mastery over his mind, he does not let the mind wield mastery over him. In the morning he abides in whatever abiding or attainment he wants to abide in during the morning; at midday he abides in whatever abiding or attainment he wants to abide in at midday; in the evening he abides in whatever abiding or attainment he wants to abide in during the evening. Suppose a king or a king's minister had a chest full of variously coloured garments. In the morning he could put on whatever pair of garments he wanted to put on in the morning; at midday he could put on whatever pair of garments he wanted to put on at midday; in the evening he could put on whatever pair of garments he wanted to put on in the evening. So too, a bhikkhu wields mastery over his mind, he does not let the mind wield mastery over him. In the morning … at midday … in the evening he abides in whatever abiding or attainment he wants to abide in during the evening. That kind of bhikkhu could illuminate this Gosiṅga Sāla-tree Wood."

8Then the venerable Sāriputta addressed those venerable ones thus: "Friends, we have all spoken according to our own inspiration. Let us go to the Blessed One and report this matter to him. As the Blessed One answers, so let us remember it." — "Yes, friend," they replied. Then those venerable ones went to the Blessed One, and after paying homage to him, they sat down at one side. The venerable Sāriputta said to the Blessed One:

"Venerable sir, the venerable Revata and the venerable Ānanda came to me to listen to the Dhamma. I saw them coming in the distance and said to the venerable Ānanda: ‘Let the venerable Ānanda come, welcome to the venerable Ānanda … Friend Ānanda, the Gosiṅga Sāla-tree Wood is delightful … What kind of bhikkhu, friend Ānanda, could illuminate this Gosiṅga Sāla-tree Wood?’ When asked, venerable sir, the venerable Ānanda replied: ‘Here, friend Sāriputta, a bhikkhu has learned much … as in verse 4 … That kind of bhikkhu could illuminate this Gosiṅga Sāla-tree Wood.’"

"Good, good, Sāriputta. Ānanda, speaking rightly, should speak just as he did. For Ānanda has learned much, remembers what he has learned, and consolidates what he has learned. Such teachings as are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and which affirm a holy life that is utterly perfect and pure — such teachings as these he has learned much of, remembered, mastered verbally, investigated with the mind, and penetrated well by view. And he teaches the Dhamma to the four assemblies with well-rounded and coherent statements and phrases for the eradication of the underlying tendencies."

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9"When this was said, venerable sir, I addressed the venerable Revata thus: ‘Friend Revata … What kind of bhikkhu could illuminate this Gosiṅga Sāla-tree Wood?’ And the venerable Revata replied: ‘Here, friend Sāriputta, a bhikkhu delights in solitary meditation … as in verse 5 … That kind of bhikkhu could illuminate this Gosiṅga Sāla-tree Wood.’"

"Good, good, Sāriputta. Revata, speaking rightly, should speak just as he did. For Revata delights in solitary meditation, takes delight in solitary meditation, is devoted to internal serenity of mind, does not neglect meditation, possesses insight, and dwells in empty huts."

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10"When that was said, venerable sir, I addressed the venerable Anuruddha thus: ‘Friend Anuruddha … What kind of bhikkhu could illuminate this Gosiṅga Sāla-tree Wood?’ And the venerable Anuruddha replied: ‘Here, friend Sāriputta, with the divine eye … as in verse 6 … That kind of bhikkhu could illuminate this Gosiṅga Sāla-tree Wood.’"

"Good, good, Sāriputta. Anuruddha, speaking rightly, should speak just as he did. For with the divine eye, which is purified and surpasses the human, Anuruddha surveys a thousand worlds."

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11"When this was said, venerable sir, I addressed the venerable Mahā Kassapa thus: ‘Friend Kassapa … What kind of bhikkhu could illuminate this Gosiṅga Sāla-tree Wood?’ And the venerable Mahā Kassapa replied: ‘Here, friend Sāriputta, a bhikkhu is a forest-dweller himself … as in verse 7 … That kind of bhikkhu could illuminate this Gosiṅga Sāla-tree Wood.’"

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"Good, good, Sāriputta. Kassapa, speaking rightly, should speak just as he did. For Kassapa is a forest-dweller himself and speaks in praise of forest dwelling … he has attained to the knowledge and vision of deliverance himself and speaks in praise of the attainment of the knowledge and vision of deliverance."

12"When this was said, venerable sir, I addressed the venerable Mahā Moggallāna thus: ‘Friend Moggallāna … What kind of bhikkhu could illuminate this Gosiṅga Sāla-tree Wood?’ And the venerable Mahā Moggallāna replied: ‘Here, friend Sāriputta, two bhikkhus engage in a talk on the higher Dhamma … as in verse 8 … That kind of bhikkhu could illuminate this Gosiṅga Sālatree Wood.’"

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"Good, good, Sāriputta. Moggallāna, speaking rightly, should speak just as he did. For Moggallāna is one who talks on the Dhamma."

13When that was said, the venerable Mahā Moggallāna told the Blessed One: "Then, venerable sir, I addressed the venerable Sāriputta thus: ‘Friend Sāriputta … What kind of bhikkhu could illuminate this Gosiṅga Sāla-tree Wood?’ And the venerable Sāriputta replied: ‘Here, friend Moggallāna, a bhikkhu wields mastery over his mind … as in verse 9 … That kind of bhikkhu could illuminate this Gosiṅga Sāla-tree Wood.’"

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"Good, good, Moggallāna. Sāriputta, speaking rightly, should speak just as he did. For Sāriputta wields mastery over his mind, he does not let the mind wield mastery over him. In the morning he abides in whatever abiding or attainment he wants to abide in during the morning; at midday he abides in whatever abiding or attainment he wants to abide in at midday; in the evening he abides in whatever abiding or attainment he wants to abide in during the evening."

14When this was said, the venerable Sāriputta asked the Blessed One: "Venerable sir, which of us has spoken well?" "You have all spoken well, Sāriputta, each in his own way. Hear also from me what kind of bhikkhu could illuminate this Gosiṅga Sāla-tree Wood. Here, Sāriputta, when a bhikkhu has returned from his almsround, after his meal, he sits down, folds his legs crosswise, sets his body erect, and establishing mindfulness in front of him, resolves: ‘I shall not break this sitting position until through not clinging my mind is liberated from the taints.’ That kind of bhikkhu could illuminate this Gosiṅga Sālatree Wood."[n.363] While the replies of the disciples hold up as the ideal a bhikkhu who has already achieved proficiency in a particular sphere of the renunciant life, the Buddha’s reply, by focusing on a bhikkhu still striving for the goal, underscores the ultimate purpose of the holy life itself.

15That is what the Blessed One said. Those venerable ones were satisfied and delighted in the Blessed One's words.

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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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"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.

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"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.

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"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.