中部32经 牛角林大经(双大品[4])

如是我闻。一时，世尊与众多著名的大弟子们一起住在牛角沙罗林。这些大弟子包括：舍利弗尊者、目犍连尊者、大迦叶尊者、阿那律尊者、离婆多尊者、阿难尊者，以及其他著名的长老比丘。

傍晚时分，目犍连尊者从禅修中起来，来到大迦叶尊者处说："迦叶贤友，让我们去舍利弗尊者那里听法。"大迦叶尊者回答说："好的，贤友。"于是目犍连尊者、大迦叶尊者和阿那律尊者一起去舍利弗处听法。

阿难尊者看见他们往舍利弗处去听法，就去找离婆多尊者说："离婆多贤友，这些善知识正往舍利弗处去听法。让我们也去吧。"离婆多回答说："好的，贤友。"于是他们二人也去了舍利弗处听法。

舍利弗尊者远远看见离婆多和阿难走来，就对阿难说："请进，阿难贤友！欢迎世尊的侍者、亲近世尊的阿难贤友！牛角沙罗林真是令人愉悦，月夜清明，沙罗树开满鲜花，仿佛散发着天界的芳香。阿难贤友，什么样的比丘才能让牛角沙罗林更加庄严呢？"

阿难回答说："舍利弗贤友，应该是这样的比丘：他多闻、持法、积集闻法。那些初善、中善、后善，有义有文的法，他都能多闻、牢记、言语熟练、心思审察、见解通达。他能为四众演说法要，用圆满的文句相续不断地宣说，以断除随眠烦恼（随眠解释，见第六百五十三章）。这样的比丘才能让牛角沙罗林更加庄严。"

舍利弗听后对离婆多说："贤友，阿难已经按照自己的见解作答了。现在我们来请教离婆多贤友：牛角沙罗林如此美好，月夜清明，沙罗树开满鲜花，仿佛散发着天界的芳香。离婆多贤友，什么样的比丘才能让牛角沙罗林更加庄严呢？"

离婆多回答说："舍利弗贤友，应该是这样的比丘：他喜欢独处、乐于独处，内心寂静，不舍禅定，具足观慧，常住空闲处。这样的比丘才能让牛角沙罗林更加庄严。"

舍利弗又对阿那律说："贤友，离婆多已经按照自己的见解作答了。现在我们来请教阿那律贤友：牛角沙罗林如此美好，月夜清明，沙罗树开满鲜花，仿佛散发着天界的芳香。阿那律贤友，什么样的比丘才能让牛角沙罗林更加庄严呢？"

阿那律回答说："舍利弗贤友，应该是这样的比丘：他以清净超人的天眼能观察千世界。就像有位明眼人站在高楼之上能看见千个车轮，同样地，这位比丘以清净超人的天眼能观察千世界。这样的比丘才能让牛角沙罗林更加庄严。"

舍利弗又对大迦叶说："贤友，阿那律已经按照自己的见解作答了。现在我们来请教迦叶贤友：牛角沙罗林如此美好，月夜清明，沙罗树开满鲜花，仿佛散发着天界的芳香。迦叶贤友，什么样的比丘才能让牛角沙罗林更加庄严呢？"

大迦叶回答说："舍利弗贤友，应该是这样的比丘：

- 自己住阿兰若（阿兰若解释：林野），也赞叹住阿兰若

- 自己托钵乞食，也赞叹托钵乞食

- 自己着粪扫衣（粪扫衣解释：略称粪扫。又作衲衣、百衲衣。即摭取被舍弃于粪尘中之破衣碎布，洗涤后作成之袈裟），也赞叹着粪扫衣

- 自己持三衣（三衣解释：比丘应具三衣，即袈裟也。袈裟者，以布切细长条横缝合成，由其所切之条数而分种种。一、安陀会衣　为五条之袈裟，名下衣，平常着之。二、郁多罗僧衣　为七条之袈裟，名中衣，在寺内之众中为礼诵斋讲着之。三、僧伽梨衣　为九条乃至二十五条之袈裟，名上衣，为出外时及其他严仪之时着之），也赞叹持三衣

- 自己少欲，也赞叹少欲

- 自己知足，也赞叹知足

- 自己独处，也赞叹独处

- 自己远离群众，也赞叹远离群众

- 自己精进，也赞叹精进

- 自己具足戒行，也赞叹具足戒行

- 自己具足定力，也赞叹具足定力

- 自己具足智慧，也赞叹具足智慧

- 自己具足解脱，也赞叹具足解脱

- 自己具足解脱知见，也赞叹具足解脱知见

这样的比丘才能让牛角沙罗林更加庄严。"

舍利弗又对目犍连说："贤友，大迦叶已经按照自己的见解作答了。现在我们来请教目犍连贤友：牛角沙罗林如此美好，月夜清明，沙罗树开满鲜花，仿佛散发着天界的芳香。目犍连贤友，什么样的比丘才能让牛角沙罗林更加庄严呢？"

目犍连回答说："舍利弗贤友，应该是这样的情况：两位比丘谈论阿毗达摩法（阿毗达摩解释：佛教著作分类之一，为论书的一种，结集为论藏，收入三藏之中。 它通常是针对修多罗中的观点，进行统整与探讨），他们互相提问，互相解答问题，不会陷入困惑，他们的法谈能够继续进行。这样的比丘才能让牛角沙罗林更加庄严。"

然后目犍连对舍利弗说："贤友，我们都已经按照各自的见解作答了。现在我们来请教舍利弗贤友：牛角沙罗林如此美好，月夜清明，沙罗树开满鲜花，仿佛散发着天界的芳香。舍利弗贤友，什么样的比丘才能让牛角沙罗林更加庄严呢？"

舍利弗回答说："目犍连贤友，应该是这样的比丘：他能够自在地掌控自己的心，而不是被心所控制。如果他想在上午入某种禅定住处，就能在上午入那种禅定住处；如果想在中午入某种禅定住处，就能在中午入那种禅定住处；如果想在傍晚入某种禅定住处，就能在傍晚入那种禅定住处。

就像国王或大臣有一个装满各色衣服的衣箱，他想在上午穿什么衣服就能在上午穿那衣服，想在中午穿什么衣服就能在中午穿那衣服，想在傍晚穿什么衣服就能在傍晚穿那衣服。同样地，比丘能够自在地掌控自己的心，而不是被心所控制。这样的比丘才能让牛角沙罗林更加庄严。"

于是舍利弗对诸位尊者说："贤友们，我们都已经按照各自的见解作答了。让我们一起去见世尊，将此事告诉世尊。世尊如何回答，我们就如何受持。"诸位尊者回答说："好的，贤友。"

于是诸位尊者来到世尊处，顶礼世尊后坐在一旁。坐定后，舍利弗对世尊说："世尊，我远远看见离婆多和阿难走来，就对阿难说：'请进，阿难贤友！欢迎世尊的侍者、亲近世尊的阿难贤友！牛角沙罗林真是令人愉悦，月夜清明，沙罗树开满鲜花，仿佛散发着天界的芳香。阿难贤友，什么样的比丘才能让牛角沙罗林更加庄严呢？'

阿难这样回答：'舍利弗贤友，应该是这样的比丘：他多闻、持法...能为四众演说法要，以断除随眠烦恼。这样的比丘才能让牛角沙罗林更加庄严。'"

世尊说："很好，很好，舍利弗！阿难回答得很对。因为阿难确实是多闻、持法、积集闻法。那些初善、中善、后善，有义有文的法，他都能多闻、牢记、言语熟练、心思审察、见解通达。他能为四众演说法要，用圆满的文句相续不断地宣说，以断除随眠烦恼。"

舍利弗又说："世尊，我又问离婆多：'离婆多贤友，什么样的比丘才能让牛角沙罗林更加庄严呢？'离婆多这样回答：'舍利弗贤友，应该是这样的比丘：他喜欢独处、乐于独处，内心寂静，不舍禅定，具足观慧，常住空闲处。这样的比丘才能让牛角沙罗林更加庄严。'"

世尊说："很好，很好，舍利弗！离婆多回答得很对。因为离婆多确实是喜欢独处、乐于独处，内心寂静，不舍禅定，具足观慧，常住空闲处。"

舍利弗继续说："世尊，我又问阿那律：'阿那律贤友，什么样的比丘才能让牛角沙罗林更加庄严呢？'阿那律这样回答：'舍利弗贤友，应该是这样的比丘：他以清净超人的天眼能观察千世界。就像有位明眼人站在高楼之上能看见千个车轮，同样地，这位比丘以清净超人的天眼能观察千世界。这样的比丘才能让牛角沙罗林更加庄严。'"

世尊说："很好，很好，舍利弗！阿那律回答得很对。因为阿那律确实能以清净超人的天眼观察千世界。"

舍利弗又说："世尊，我又问大迦叶：'迦叶贤友，什么样的比丘才能让牛角沙罗林更加庄严呢？'大迦叶这样回答：'舍利弗贤友，应该是这样的比丘：自己住阿兰若，也赞叹住阿兰若；自己托钵乞食，也赞叹托钵乞食；自己着粪扫衣，也赞叹着粪扫衣...[此处列举所有功德。如前所描述，省略]...自己具足解脱知见，也赞叹具足解脱知见。这样的比丘才能让牛角沙罗林更加庄严。'"

世尊说："很好，很好，舍利弗！迦叶回答得很对。因为迦叶确实是自己住阿兰若，也赞叹住阿兰若；自己托钵乞食，也赞叹托钵乞食；自己着粪扫衣，也赞叹着粪扫衣；自己持三衣，也赞叹持三衣；自己少欲，也赞叹少欲；自己知足，也赞叹知足；自己独处，也赞叹独处；自己远离群众，也赞叹远离群众；自己精进，也赞叹精进；自己具足戒行，也赞叹具足戒行；自己具足定力，也赞叹具足定力；自己具足智慧，也赞叹具足智慧；自己具足解脱，也赞叹具足解脱；自己具足解脱知见，也赞叹具足解脱知见。"

舍利弗又说："世尊，我又问目犍连：'目犍连贤友，什么样的比丘才能让牛角沙罗林更加庄严呢？'目犍连这样回答：'舍利弗贤友，应该是这样的情况：两位比丘谈论阿毗达摩法，他们互相提问，互相解答问题，不会陷入困惑，他们的法谈能够继续进行。这样的比丘才能让牛角沙罗林更加庄严。'"

世尊说："很好，很好，舍利弗！目犍连回答得很对。因为目犍连确实是善于说法的人。"

然后目犍连对世尊说："世尊，我们又问舍利弗：'舍利弗贤友，什么样的比丘才能让牛角沙罗林更加庄严呢？'舍利弗这样回答：'目犍连贤友，应该是这样的比丘：他能够自在地掌控自己的心，而不是被心所控制。如果他想在上午入某种禅定住处，就能在上午入那种禅定住处；如果想在中午入某种禅定住处，就能在中午入那种禅定住处；如果想在傍晚入某种禅定住处，就能在傍晚入那种禅定住处...'"[此处重复了之前的衣箱比喻，在此省略。]

世尊说："很好，很好，目犍连！舍利弗回答得很对。因为舍利弗确实能够自在地掌控自己的心，而不是被心所控制。他能随心所欲地在任何时候入住任何禅定。"

于是舍利弗问世尊说："世尊，那么谁说得最好呢？"

世尊回答说："舍利弗，你们每个人都说得很好，各有道理。但是现在也听听我说，什么样的比丘才能让牛角沙罗林更加庄严：

在这里，舍利弗，比丘在午饭后返回，结跏趺坐（结跏趺坐解释：坐法之一。又作结加趺坐、结跏跗坐、跏趺正坐、跏趺坐、加趺坐、跏坐、结坐。即互交二足，结跏安坐。又称交一足为半跏趺坐、半跏坐、半跏、贤坐；称交二足为全跏坐、本跏坐、全跏、大坐、莲华坐。其坐法即双膝弯曲，两足掌向上之形式，可分为降魔、吉祥二种：1.先以右足压左股，后以左足压右股，二足掌仰于二股之上，手亦左手居上，称为降魔坐。天台、禅宗等显教诸宗多传此坐。2.先以左足压右股，后以右足压左股，手亦右手压左手，称为吉祥坐。密宗亦称之为莲花坐。如来于菩提树下成正觉时，身安吉祥之坐，手作降魔印。此多于密教中行之，盖以右足表示佛界，左足表示众生界。以右足压左足，乃佛界摄取众生界，众生界归佛界之意，即表示生佛不二之义），保持身体正直，建立正念现前，下定决心：'在我的心还未离诸漏而得解脱之前（诸漏解释：各种烦恼），我不会改变这个跏趺坐姿。'这样的比丘才能让牛角沙罗林更加庄严。"

世尊说完这番话后，诸位尊者都很欢喜，随喜世尊所说。

《牛角林大经》终。

巴利语原版经文

MN.32/(2) Mahāgosiṅgasuttaṃ

　　 332. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā gosiṅgasālavanadāye viharati sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ– āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena āyasmatā ca mahākassapena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ. Atha kho āyasmā mahāmoggallāno sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākassapaṃ 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 tenupasaṅkamiṃsu dhammassavanāya. Addasā kho āyasmā ānando āyasmantañca mahāmoggallānaṃ āyasmantañca mahākassapaṃ āyasmantañca anuruddhaṃ yenāyasmā sāriputto tenupasaṅkamante dhammassavanāya. Disvāna yenāyasmā revato tenupasaṅkami; upasaṅkamitvā āyasmantaṃ revataṃ 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 tenupasaṅkamiṃsu dhammassavanāya.

　　 333. Addasā kho āyasmā sāriputto āyasmantañca revataṃ āyasmantañca ānandaṃ dūratova āgacchante. Disvāna āyasmantaṃ ānandaṃ etadavoca– “etu kho āyasmā ānando! Svāgataṃ āyasmato ānandassa bhagavato upaṭṭhākassa bhagavato santikāvacarassa! Ramaṇīyaṃ, āvuso ānanda, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso ānanda, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti? “Idhāvuso sāriputta bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So catassannaṃ parisānaṃ dhammaṃ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi anusayasamugghātāya. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.

　　 334. Evaṃ vutte, āyasmā sāriputto āyasmantaṃ revataṃ etadavoca “byākataṃ kho, āvuso revata, āyasmatā ānandena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ revataṃ pucchāma– ‘ramaṇīyaṃ, āvuso revata, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso revata, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti? “Idhāvuso sāriputta, bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṃ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṃ. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.

　　 335. Evaṃ vutte, āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca– “byākataṃ kho, āvuso anuruddha, āyasmatā revatena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ anuruddhaṃ pucchāma– ‘ramaṇīyaṃ, āvuso anuruddha, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso anuruddha, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti? “Idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketi. Seyyathāpi, āvuso sāriputta, cakkhumā puriso uparipāsādavaragato sahassaṃ nemimaṇḍalānaṃ volokeyya; evameva kho, āvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketi. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.

　　 336. Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākassapaṃ etadavoca– “byākataṃ kho, āvuso kassapa, āyasmatā anuruddhena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ mahākassapaṃ pucchāma– ‘ramaṇīyaṃ, āvuso kassapa, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso kassapa, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti? “Idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṃsukūliko hoti paṃsukūlikattassa 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 asaṃsaṭṭho hoti asaṃsaggassa 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 gosiṅgasālavanaṃ sobheyyā”ti.

　　 337. Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahāmoggallānaṃ etadavoca– “byākataṃ kho, āvuso moggallāna, āyasmatā mahākassapena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ mahāmoggallānaṃ pucchāma– ‘ramaṇīyaṃ, āvuso moggallāna, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti? “Idhāvuso sāriputta, dve bhikkhū abhidhammakathaṃ kathenti, te aññamaññaṃ pañhaṃ pucchanti, aññamaññassa pañhaṃ puṭṭhā vissajjenti, no ca saṃsādenti, dhammī ca nesaṃ kathā pavattinī hoti. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.

　　 338. Atha kho āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca– “byākataṃ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ sāriputtaṃ pucchāma– ‘ramaṇīyaṃ, āvuso sāriputta, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti? “Idhāvuso moggallāna, bhikkhu cittaṃ vasaṃ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati. Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṃ ākaṅkheyya pubbaṇhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ pubbaṇhasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya majjhanhikasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ majjhanhikasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya sāyanhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ sāyanhasamayaṃ pārupeyya. Evameva kho, āvuso moggallāna, bhikkhu cittaṃ vasaṃ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati. Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.

　　 339. Atha kho āyasmā sāriputto te āyasmante etadavoca– “byākataṃ kho, āvuso, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāma. Yathā no bhagavā byākarissati tathā naṃ dhāressāmā”ti. “Evamāvuso”ti kho te āyasmanto āyasmato sāriputtassa paccassosuṃ. Atha kho te āyasmanto yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca– “addasaṃ kho ahaṃ, bhante, āyasmantañca revataṃ āyasmantañca ānandaṃ dūratova āgacchante. Disvāna āyasmantaṃ ānandaṃ etadavocaṃ– ‘etu kho āyasmā ānando! Svāgataṃ āyasmato ānandassa bhagavato upaṭṭhākassa bhagavato santikāvacarassa! Ramaṇīyaṃ, āvuso ānanda, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso ānanda, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti? Evaṃ vutte, bhante, āyasmā ānando maṃ etadavoca– ‘idhāvuso, sāriputta, bhikkhu bahussuto hoti sutadharo …pe… anusayasamugghātāya. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti. “Sādhu sādhu, sāriputta! Yathā taṃ ānandova sammā byākaramāno byākareyya. Ānando hi, sāriputta, bahussuto sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So catassannaṃ parisānaṃ dhammaṃ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi anusayasamugghātāyā”ti.

　　 340. “Evaṃ vutte, ahaṃ, bhante, āyasmantaṃ revataṃ etadavocaṃ– ‘byākataṃ kho, āvuso revata āyasmatā ānandena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ revataṃ pucchāma– ramaṇīyaṃ, āvuso revata, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā maññe gandhā sampavanti. Kathaṃrūpena, āvuso revata, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti? Evaṃ vutte, bhante, āyasmā revato maṃ etadavoca– ‘idhāvuso sāriputta bhikkhu paṭisallānārāmo hoti paṭisallānarato ajjhattaṃ cetosamathamanuyutto, anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṃ. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti. “Sādhu sādhu, sāriputta! Yathā taṃ revatova sammā byākaramāno byākareyya. Revato hi, sāriputta, paṭisallānārāmo paṭisallānarato, ajjhattaṃ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato brūhetā suññāgārānan”ti.

　　 341. “Evaṃ vutte, ahaṃ, bhante, āyasmantaṃ anuruddhaṃ etadavocaṃ– ‘byākataṃ kho āvuso anuruddha āyasmatā revatena …pe… kathaṃrūpena, āvuso anuruddha, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti. Evaṃ vutte, bhante, āyasmā anuruddho maṃ etadavoca– ‘idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketi. Seyyathāpi, āvuso sāriputta, cakkhumā puriso …pe… evarūpena kho āvuso sāriputta bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti. “Sādhu sādhu, sāriputta, yathā taṃ anuruddhova sammā byākaramāno byākareyya. Anuruddho hi, sāriputta, dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketī”ti.

　　 342. “Evaṃ vutte, ahaṃ, bhante, āyasmantaṃ mahākassapaṃ etadavocaṃ– ‘byākataṃ kho, āvuso kassapa āyasmatā anuruddhena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ mahākassapaṃ pucchāma …pe… kathaṃ rūpena kho, āvuso kassapa, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti? Evaṃ vutte bhante, āyasmā mahākassapo maṃ etadavoca– ‘idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti …pe… attanā ca paṃsukūliko hoti …pe… attanā ca tecīvariko hoti …pe… attanā ca appiccho hoti …pe… attanā ca santuṭṭho hoti …pe… attanā ca pavivitto hoti …pe… attanā ca asaṃsaṭṭho 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 gosiṅgasālavanaṃ sobheyyā’”ti “Sādhu sādhu, sāriputta! Yathā taṃ kassapova sammā byākaramāno byākareyya. Kassapo hi, sāriputta, attanā ca āraññiko āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṃsukūliko paṃsukūlikattassa 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 asaṃsaṭṭho asaṃsaggassa 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.

　　 343. “Evaṃ vutte, ahaṃ bhante āyasmantaṃ mahāmoggallānaṃ etadavocaṃ– ‘byākataṃ kho, āvuso moggallāna, āyasmatā mahākassapena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ mahāmoggallānaṃ pucchāma …pe… kathaṃrūpena, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti? Evaṃ vutte, bhante, āyasmā mahāmoggallāno maṃ etadavoca– ‘idhāvuso sāriputta, dve bhikkhū abhidhammakathaṃ kathenti. Te aññamaññaṃ pañhaṃ pucchanti, aññamaññassa pañhaṃ puṭṭhā vissajjenti, no ca saṃsādenti, dhammī ca nesaṃ kathā pavattinī hoti. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti. “Sādhu sādhu, sāriputta, yathā taṃ moggallānova sammā byākaramāno byākareyya. Moggallāno hi, sāriputta, dhammakathiko”ti.

　　 344. Evaṃ vutte, āyasmā mahāmoggallāno bhagavantaṃ etadavoca– “atha khvāhaṃ, bhante, āyasmantaṃ sāriputtaṃ etadavocaṃ – ‘byākataṃ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ sāriputtaṃ pucchāma– ramaṇīyaṃ, āvuso sāriputta, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti. Kathaṃrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti? Evaṃ vutte, bhante, āyasmā sāriputto maṃ etadavoca– ‘idhāvuso, moggallāna, bhikkhu cittaṃ vasaṃ vatteti no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati. Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṃ ākaṅkheyya pubbaṇhasamayaṃ pārupituṃ taṃ tadeva dussayugaṃ pubbaṇhasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya majjhanhikasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ majjhanhikasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya sāyanhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ sāyanhasamayaṃ pārupeyya. Evameva kho, āvuso moggallāna, bhikkhu cittaṃ vasaṃ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati. Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti. “Sādhu sādhu, moggallāna! Yathā taṃ sāriputtova sammā byākaramāno byākareyya. Sāriputto hi, moggallāna, cittaṃ vasaṃ vatteti no ca sāriputto cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharatī”ti.

　　 345. Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca– “kassa nu kho, bhante, subhāsitan”ti? “Sabbesaṃ vo, sāriputta, subhāsitaṃ pariyāyena. Api ca mamapi suṇātha yathārūpena bhikkhunā gosiṅgasālavanaṃ sobheyya. Idha, sāriputta, bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā– ‘na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me nānupādāya āsavehi cittaṃ vimuccissatī’ti. Evarūpena kho, sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.

　　 Idamavoca bhagavā. Attamanā te āyasmanto bhagavato bhāsitaṃ abhinandunti.

　　 Mahāgosiṅgasuttaṃ niṭṭhitaṃ dutiyaṃ.