Evaṁ 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.
Thus have I heard—At one time, the Blessed One was dwelling at this Gosiṅga Sal wood park together with a large gathering of well-known elder disciples—namely, the venerable Sāriputta, the venerable Mahāmoggallāna, the venerable Mahākassapa, the venerable Anuruddha, the venerable Revata, the venerable Ānanda, and many other distinguished elder disciples.
Atha kho āyasmā mahāmoggallāno sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākassapaṁ etadavoca: “āyāmāvuso, kassapa, yenāyasmā sāriputto tenupasaṅkamissāma dhammassavanāyā”ti.
Then, when it was late afternoon, the venerable Mahāmoggallāna emerged from seclusion, went to the venerable Mahā Kassapa, and said to him: “Fried Kassapa, let us go to the venerable Sāriputta to listen to the Dhamma.”
“Evamāvuso”ti kho āyasmā mahākassapo āyasmato mahāmoggallānassa paccassosi. Atha kho āyasmā ca mahāmoggallāno āyasmā ca mahākassapo āyasmā ca anuruddho yenāyasmā sāriputto tenupasaṅkamiṁsu dhammassavanāya.
“Yes, friend,” the venerable Mahākassapa replied. Then the venerable Mahāmoggallāna, the venerable Mahākassapa, and the venerable Anuruddha went to the venerable Sāriputta to listen to the Dhamma.
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.
The venerable Ānanda saw the venerables Mahāmoggallāna, Mahākassapa, and Anuruddha going to the venerable Sāriputta to listen to the Dhamma. Seeing this, he went to the venerable Revata. Having drawn near, he 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 replied. Then the venerable Revata and the venerable Ānanda went to the venerable Sāriputta to listen to the Dhamma.
Addasā 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?
The venerable Sāriputta saw the venerable Revata and the venerable Ānanda coming from afar 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, this Gosiṅga Sal wood park is delightful, the night is moonlit, the Sal trees are in full blossom, and heavenly scents seem to be floating in the air. What kind of friend Ānanda, could illuminate this Gosiṅga Sal wood park?”
“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.
“Here, friend Sāriputta, a bhikkhu is very learned, who remembers what he has learned, and one who accumulates knowledge. Those teachings which are beneficial in the beginning, beneficial in the middle, and beneficial in the end, of significance, well-phrased, altogether complete, and completely pure — such teachings are well-learned by him, remembered, familiarized, mentally re-examined, and thoroughly penetrated 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. That kind of friend Sāriputta, could illuminate this Gosiṅga Sal wood park.”
Evaṁ 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?
When this was said, the venerable Sāriputta addressed the venerable Revata thus: “Friend Revata, the venerable Ānanda has spoken according to his own inspiration. Now we ask the venerable Revata: ‘Friend Revata, this Gosiṅga Sal wood park is delightful, the night is moonlit, the Sal trees are in full blossom, and heavenly scents seem to be floating in the air. What kind of friend Revata, could illuminate this Gosiṅga Sal wood park?’”
“Idhāvuso sāriputta, bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṁ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṁ. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti.
“Here, friend Sāriputta, a bhikkhu enjoys seclusion and is devoted to seclusion. He is devoted to internal tranquility of mind, meditates with diligence, is endowed with penetrative vision, and practices in an empty dwelling. That kind of friend Sāriputta, could illuminate this Gosiṅga Sal wood park.”
Evaṁ 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?
When 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, this Gosiṅga Sal wood park is delightful, the night is moonlit, the Sal trees are in full blossom, and heavenly scents seem to be floating in the air. What kind of friend Anuruddha, could illuminate this Gosiṅga Sal wood park?’”
“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.
“Here, friend Sāriputta, with the divine eye, purified and surpassing human vision, a bhikkhu examines a thousand worlds. Just as, friend Sāriputta, a man with good eyesight standing on the top floor of a palace might look out over a thousand wheel rims [laid out on the ground], so too, with the divine eye, purified and surpassing human vision, a bhikkhu examines a thousand worlds. That kind of friend Sāriputta, could illuminate this Gosiṅga Sal wood park.”
Evaṁ 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?
When this was said, the venerable Sāriputta addressed the venerable Mahākassapa thus: “Friend Kassapa, the venerable Anuruddha has spoken according to his own inspiration. Now we ask the venerable Mahākassapa: ‘Friend Kassapa, this Gosiṅga Sal wood park is delightful, the night is moonlit, the Sal trees are in full blossom, and heavenly scents seem to be floating in the air. What kind of friend Kassapa, could illuminate this Gosiṅga Sal wood park?’”
“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.
“Here, friend Sāriputta, a bhikkhu is a forest dweller himself and speaks in praise of forest dwelling; he lives on alms food and praises living on alms food; he wears robes made from discarded cloth and praises the use of rag robes; he keeps only three robes and praises that restraint. 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 and praises seclusion; he is aloof and praises non-association. He is energetic himself and speaks in praise of rousing of energy; he is accomplished in virtue and praises being accomplished in ethical conduct; he is accomplished in collectedness and praises being accomplished in collectedness; he is accomplished in wisdom and praises being accomplished in wisdom. He is accomplished in liberation and praises the attainment of libteration; he is accomplished in knowledge and vision of liberation and praises the accomplishment of knowledge and vision of liberation. That kind of friend Sāriputta, could illuminate this Gosiṅga Sal wood park.”
Evaṁ 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?
When this was said, he venerable Sāriputta addressed the venerable Mahāmoggallāna thus: “Friend Moggallāna, the venerable Mahākassapa has spoken according to his own inspiration. Now we ask the venerable Mahāmoggallāna: ‘Friend Moggallāna, this Gosiṅga Sal wood park is delightful, the night is moonlit, the Sal trees are in full blossom, and heavenly scents seem to be floating in the air. What kind of friend Moggallāna, could illuminate this Gosiṅga Sal wood park?’”
“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.
“Here, friend Sāriputta, two bhikkhus engage in a talk on the Dhamma and they question each other, and each being questioned by the other, respond without stumbling, and their conversation proceeds in accordance with the Dhamma. That kind of friend Sāriputta, could illuminate this Gosiṅga Sal wood park.”
Atha 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?
When this was said, the venerable Mahāmoggallāna addressed the venerable Sāriputta thus: “Friend Sāriputta, we have all spoken according to our own inspiration. Now we ask the venerable Sāriputta: ‘Friend Sāriputta, this Gosiṅga Sal wood park is delightful, the night is moonlit, the Sal trees are in full blossom, and heavenly scents seem to be floating in the air. What kind of friend Sāriputta, could illuminate this Gosiṅga Sal wood park?’”
“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.
“Here, friend Moggallāna, a bhikkhu wields mastery over his mind, he does not let the mind wield mastery over him. With whichever abiding or attainment he wishes to dwell in the morning, with that very abiding or attainment he dwells in the morning. With whichever abiding or attainment he wishes to dwell at midday, with that very abiding or attainment he dwells at midday. With whichever abiding or attainment he wishes to dwell in the evening, with that very abiding or attainment he dwells in the evening. Suppose, friend Moggallāna, a king or a royal minister had a wardrobe full of variously colored clothes. Whichever set of clothes he wished to wear in the morning, that very set of clothes he would wear in the morning. Whichever set of clothes he wished to wear at midday, that very set of clothes he would wear at midday. And whichever set of clothes he wished to wear in the evening, that very set of clothes he would wear in the evening.
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.
So too, a bhikkhu wields mastery over his mind, he does not let the mind wield mastery over him. With whichever abiding or attainment he wishes to dwell in the morning, with that very abiding or attainment he dwells in the morning. With whichever abiding or attainment he wishes to dwell at midday, with that very abiding or attainment he dwells at midday. With whichever abiding or attainment he wishes to dwell in the evening, with that very abiding or attainment he dwells in the evening. That kind of friend Moggallāna, could illuminate this Gosiṅga Sal wood park.”
Atha 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.
Then the venerable Sāriputta addressed those venerable ones thus: “Friends, we have all spoken according to our own inspiration. Come, let us go to the Blessed One and report this matter to him. In whatever way the Blessed One will explain it, that is how we should remember it.”
“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.
“Yes, friend,” the venerables replied to the venerable Sāriputta. Then those venerables went to the Blessed One. Having bowed to him, they sat down to one side. Seated to one side, the venerable Sāriputta said to the Blessed One: “Venerable sir, here the venerables Revata and Ānanda came to me to listen to the Dhamma. I saw the venerables Revata and Ānanda coming from afar. Seeing them, I 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, this Gosiṅga Sal wood park is delightful, the night is moonlit, the Sal trees are in full blossom, and heavenly scents seem to be floating in the air. What kind of friend Ānanda, could illuminate this Gosiṅga Sal wood park?’ When this was said, venerable sir, the venerable Ānanda said to me: ‘Here, friend Sāriputta, a bhikkhu is very learned, who remembers what he has learned, ․․․ underlying tendencies. That kind of friend Sāriputta, could illuminate this Gosiṅga Sal wood park.’”
“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.
“Good, good, Sāriputta. Ānanda, speaking rightly, should speak just as he did. For Ānanda, Sāriputta, is very learned, who remembers what he has learned, and one who accumulates knowledge. Those teachings which are beneficial in the beginning, beneficial in the middle, and beneficial in the end, of significance, well-phrased, altogether complete, and completely pure — such teachings are well-learned by him, remembered, familiarized, mentally re-examined, and thoroughly penetrated 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.”
“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.
“When this was said, venerable sir, I addressed the venerable Revata thus: ‘Friend Revata, the venerable Ānanda has spoken according to his own inspiration. Now we ask the venerable Revata: ‘Friend Revata, this Gosiṅga Sal wood park is delightful, the night is moonlit, the Sal trees are in full blossom, and heavenly scents seem to be floating in the air. What kind of friend Revata, could illuminate this Gosiṅga Sal wood park?’ When this was said, venerable sir, the venerable Revata said to me: ‘Here, friend Sāriputta, a bhikkhu enjoys seclusion and is devoted to seclusion. He is devoted to internal tranquility of mind, meditates with diligence, is endowed with penetrative vision, and practices in an empty dwelling. That kind of friend Sāriputta, could illuminate this Gosiṅga Sal wood park.’”
“Sādhu sādhu, sāriputta. Yathā taṁ revatova sammā byākaramāno byākareyya. Revato hi, sāriputta, paṭisallānārāmo paṭisallānarato, ajjhattaṁ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato brūhetā suññāgārānan”ti.
“Good, good, Sāriputta. Revata, speaking rightly, should speak just as he did. For Revata, Sāriputta, enjoys seclusion and is devoted to seclusion. He is devoted to internal tranquility of mind, meditates with diligence, is endowed with penetrative vision, and practices in an empty dwelling.”
“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.
“When this was said, venerable sir, I addressed the venerable Anuruddha thus: ‘Friend Anuruddha, the venerable Revata ․․․ What kind of friend Anuruddha, could illuminate this Gosiṅga Sal wood park?’ When this was said, venerable sir, the venerable Anuruddha said to me: ‘Here, friend Sāriputta, with the divine eye, purified and surpassing human vision, a bhikkhu examines a thousand worlds. Just as, friend Sāriputta, a man with good eyesight ․․․ That kind of friend Sāriputta, could illuminate this Gosiṅga Sal wood park.’”
“Sādhu sādhu, sāriputta, yathā taṁ anuruddhova sammā byākaramāno byākareyya. Anuruddho hi, sāriputta, dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokānaṁ voloketī”ti.
“Good, good, Sāriputta. Anuruddha, speaking rightly, should speak just as he did. For with the divine eye, purified and surpassing human vision, Anuruddha examines a thousand worlds.”
“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.
“When this was said, venerable sir, I addressed the venerable Mahākassapa thus: ‘Friend Kassapa, the venerable Anuruddha has spoken according to his own inspiration. Now we ask the venerable Mahākassapa ․․․ What kind of friend Kassapa, could illuminate this Gosiṅga Sal wood park?’ When this was said, venerable sir, the venerable Mahākassapa said to me: ‘Here, friend Sāriputta, a bhikkhu is a forest dweller himself and speaks in praise of forest dwelling; he lives on alms food and praises living on alms food; he wears robes made from discarded cloth and praises the use of rag robes; he keeps only three robes and praises that restraint. 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 and praises seclusion; he is aloof and praises non-association. He is energetic himself and speaks in praise of rousing of energy; he is accomplished in virtue and praises being accomplished in ethical conduct; he is accomplished in collectedness and praises being accomplished in collectedness; he is accomplished in wisdom and praises being accomplished in wisdom. He is accomplished in liberation and praises the attainment of libteration; he is accomplished in knowledge and vision of liberation and praises the accomplishment of knowledge and vision of liberation. That kind of friend Sāriputta, could illuminate this Gosiṅga Sal wood park.’”
“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.
“Good, good, Sāriputta. Kassapa, speaking rightly, should speak just as he did. For Kassapa, Sāriputta, is a forest dweller himself and speaks in praise of forest dwelling; he lives on alms food and praises living on alms food; he wears robes made from discarded cloth and praises the use of rag robes; he keeps only three robes and praises that restraint. 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 and praises seclusion; he is aloof and praises non-association. He is energetic himself and speaks in praise of rousing of energy; he is accomplished in virtue and praises being accomplished in ethical conduct; he is accomplished in collectedness and praises being accomplished in collectedness; he is accomplished in wisdom and praises being accomplished in wisdom. He is accomplished in liberation and praises the attainment of libteration; he is accomplished in knowledge and vision of liberation and praises the accomplishment of knowledge and vision of liberation.”
“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.
“When this was said, venerable sir, I addressed the venerable Mahāmoggallāna thus: ‘Friend Moggallāna, the venerable Mahākassapa has spoken according to his own inspiration. Now we ask the venerable Mahāmoggallāna: ․․․ What kind of friend Moggallāna, could illuminate this Gosiṅga Sal wood park?’ When this was said, venerable sir, the venerable Mahāmoggallāna said to me: ‘Here, friend Sāriputta, two bhikkhus engage in a talk on the Dhamma and they question each other, and each being questioned by the other, respond without stumbling, and their conversation proceeds in accordance with the Dhamma. That kind of friend Sāriputta, could illuminate this Gosiṅga Sal wood park.’”
“Sādhu sādhu, sāriputta, yathā taṁ moggallānova sammā byākaramāno byākareyya. Moggallāno hi, sāriputta, dhammakathiko”ti.
“Good, good, Sāriputta. Moggallāna, speaking rightly, should speak just as he did. For Moggallāna, Sāriputta, is one who talks on the Dhamma.”
Evaṁ 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.
When this was said, venerable Mahāmoggallāna said to the Blessed One: “Then, venerable sir, I addressed the venerable Sāriputta thus: ‘Friend Sāriputta, we have all spoken according to our own inspiration. Now we ask the venerable Sāriputta: ‘Friend Sāriputta, this Gosiṅga Sal wood park is delightful, the night is moonlit, the Sal trees are in full blossom, and heavenly scents seem to be floating in the air. What kind of friend Sāriputta, could illuminate this Gosiṅga Sal wood park?’ When this was said, venerable sir, the venerable Sāriputta said to me: ‘Here, friend Moggallāna, a bhikkhu wields mastery over his mind, he does not let the mind wield mastery over him. With whichever abiding or attainment he wishes to dwell in the morning, with that very abiding or attainment he dwells in the morning. With whichever abiding or attainment he wishes to dwell at midday, with that very abiding or attainment he dwells at midday. With whichever abiding or attainment he wishes to dwell in the evening, with that very abiding or attainment he dwells in the evening. Suppose, friend Moggallāna, a king or a royal minister had a wardrobe full of variously colored clothes. Whichever set of clothes he wished to wear in the morning, that very set of clothes he would wear in the morning. Whichever set of clothes he wished to wear at midday, that very set of clothes he would wear at midday. And whichever set of clothes he wished to wear in the evening, that very set of clothes he would wear in the evening. So too, a bhikkhu wields mastery over his mind, he does not let the mind wield mastery over him. With whichever abiding or attainment he wishes to dwell in the morning, with that very abiding or attainment he dwells in the morning. With whichever abiding or attainment he wishes to dwell at midday, with that very abiding or attainment he dwells at midday. With whichever abiding or attainment he wishes to dwell in the evening, with that very abiding or attainment he dwells in the evening. That kind of friend Moggallāna, could illuminate this Gosiṅga Sal wood park.’”
“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.
“Good, good, Moggallāna. Sāriputta, speaking rightly, should speak just as he did. For Sāriputta, Moggallāna, wields mastery over his mind, he does not let the mind wield mastery over him. With whichever abiding or attainment he wishes to dwell in the morning, with that very abiding or attainment he dwells in the morning. With whichever abiding or attainment he wishes to dwell at midday, with that very abiding or attainment he dwells at midday. With whichever abiding or attainment he wishes to dwell in the evening, with that very abiding or attainment he dwells in the evening.”
Evaṁ vutte, āyasmā sāriputto bhagavantaṁ etadavoca: “kassa nu kho, bhante, subhāsitan”ti?
When this was said, the venerable Sāriputta asked the Blessed One: “Venerable sir, which of us has spoken well?”
“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.
“You have all spoken well, Sāriputta, each in your own way. Hear also from me what kind of bhikkhu could illuminate this Gosiṅga Sal wood park. Here, Sāriputta, when a bhikkhu has returned from his alms round, after his meal, he sits down cross-legged, aligning his body upright, and establishing mindfulness as his primary focal point, determining: ‘I shall not break this sitting position until through not clinging, my mind is liberated from the [mental] defilements.’ That kind of bhikkhu could illuminate this Gosiṅga Sal wood park.”
Idamavoca bhagavā. Attamanā te āyasmanto bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The venerables were delighted and pleased with the Blessed One’s words.