經號:   
   (中部31經 更新)
4.雙大品
中部31經/牛角小經(雙大品[4])(莊春江譯)
  我聽到這樣
  有一次世尊住在那迪卡的磚屋中。
  當時,尊者阿那律、尊者難提、尊者金毘羅住在牛角沙羅樹林園。
  那時,世尊在傍晚時,從靜坐禪修中起來,去牛角沙羅樹林園。守林者看見世尊遠遠地走來。看見後,對世尊這麼說:
  「沙門!不要進入這林內,這裡有三位善男子住於自己形色之欲,不要打擾他們。」
  尊者阿那律聽到守林者對世尊的談話。聽到後,對守林者這麼說:
  「守林者朋友!不要阻止世尊,我們的大師、世尊已到達。」
  那時,尊者阿那律去見尊者難提、尊者金毘羅。抵達後,對尊者難提、尊者金毘羅這麼說:
  「尊者們!出來吧!尊者們!出來吧!我們的大師、世尊已到達。」
  那時,尊者阿那律、尊者難提、尊者金毘羅出去見世尊後,一人領受世尊的鉢與僧衣,一人設置座位,一人供給洗腳水。世尊在設置好的座位坐下,坐下後世尊洗腳。三位尊者向世尊問訊後,在一旁坐下。在一旁坐好後,世尊對尊者阿那律這麼說:
  「阿那律!你們是否能忍受?是否能維持?是否不疲於托鉢食物?」
  「世尊!能忍受,世尊!能維持,大德!我們不疲於托鉢食物。」
  「又,阿那律!你們是否住於和合、和好、無諍、水乳交融,以友愛之眼彼此互看?」
  「大德!我們確實住於和合、和好、無諍、水乳交融,以友愛之眼彼此互看。」
  「但,阿那律!你們怎樣住於和合、和好、無諍、水乳交融,以友愛之眼彼此互看?」
  「大德!這裡,我這麼想:『這確實是我的獲得,確實是我的好獲得:我與這樣的同梵行者共住』大德!我對這些尊者公開與私下都現起慈身業、慈語業、慈意業。大德!我這麼想:『讓我擱置自己的心後,使這些尊者的心能自在地轉起。』大德!我擱置自己的心後,使這些尊者的心能自在地轉起。大德!我們身體不同,但我想,心是同一的。」
  尊者難提……(中略)尊者金毘羅對世尊這麼說:
  「大德!我這麼想:『這確實是我的獲得,確實是我的好獲得:我與這樣的同梵行者共住』大德!對這些尊者,公開與私下我都現起慈身業、慈語業、慈意業。大德!我這麼想:『讓我擱置自己的心後,使這些尊者的心能自在地轉起。』大德!我擱置自己的心後,使這些尊者的心能自在地轉起。大德!我們身體不同,但我想,心是同一的。大德!我們這樣住於和合、和好、無諍、水乳交融,以友愛之眼彼此互看。」
  「阿那律!!好!阿那律!你們是否住於不放逸、熱心、自我努力?」
  「大德!我們確實住於不放逸、熱心、自我努力。」
  「但,阿那律!你們怎樣住於不放逸、熱心、自我努力?」
  「大德!這裡,凡我們第一位為了托鉢從村落返回者,他設置座位,供給飲水、洗淨水,供給剩餘食物的鉢。凡最後一位為了托鉢從村落返回者,如果有剩餘食物,如果他願意,他食用,如果他不願意,丟棄到少青草處,或使沈入到無小生物的水中。他收拾座位,收拾飲水、洗淨水,[洗淨後]收拾剩餘食物的鉢,打掃食堂。凡看見飲水甕、洗淨水甕、澡甕已缺已空者,他供給。如果他辦不成,他以招手召喚同伴後,我們動手協助,大德!這樣,我們以此不打破[禁]語。大德!但,每五天我們整個夜裡共坐法談。大德!我們這樣住於不放逸、熱心、自我努力。」
  「阿那律!好!好!阿那律!但,當你們這樣住於不放逸、熱心、自我努力時,你們有足以為聖者智見特質過人法的證得、安樂住嗎?」
  「大德!怎麼不呢?大德!這裡,只要我們希望,我們從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,大德!這是當我們住於不放逸、熱心、自我努力時,我們有足以為聖者智見特質之過人法的證得、安樂住。」
  「阿那律!好!好!阿那律!但,當你們這樣住於不放逸、熱心、自我努力時,你們有其它足以為聖者智見特質之過人法的證得、安樂住嗎?」
  「大德!怎麼不呢?大德!這裡,只要我們希望,我們以尋與伺的平息,自信一心,進入後住於無尋、無伺,定而生喜、樂的第二禪,大德!對那個[先前]住處的超越,對那個[先前]住處的安息,我們有其它足以為聖者智見特質之過人法的證得、安樂住。」
  「阿那律!好!好!阿那律!但,對那個[先前]住處的超越,對那個[先前]住處的安息,你們有其它足以為聖者智見特質之過人法的證得、安樂住嗎?」
  「大德!怎麼不呢?大德!這裡,只要我們希望,我們以喜的褪去與住於平靜,正念、正知,以身體感受樂,進入後住於這聖弟子宣說:『他是平靜、專注、住於樂者』的第三禪,大德!對那個[先前]住處的超越,對那個[先前]住處的安息,我們有其它足以為聖者智見特質之過人法的證得、安樂住。」
  「阿那律!好!好!阿那律!但,對那個[先前]住處的超越,對那個[先前]住處的安息,你們有其它足以為聖者智見特質之過人法的證得、安樂住嗎?」
  「大德!怎麼不呢?大德!這裡,只要我們希望,我們以樂的捨斷與苦的捨斷,及以之前喜悅與憂的滅沒,進入後住於不苦不樂,由平靜而正念遍淨的第四禪,大德!對那個[先前]住處的超越,對那個[先前]住處的安息,我們有其它足以為聖者智見特質之過人法的證得、安樂住。」
  「阿那律!好!好!阿那律!但,對那個[先前]住處的超越,對那個[先前]住處的安息,你們有其它足以為聖者智見特質之過人法的證得、安樂住嗎?」
  「大德!怎麼不呢?大德!這裡,只要我們希望,我們以一切色想的超越,以有對想的滅沒,以不作意種種想[而知]:『虛空是無邊的』,進入後住於虛空無邊處,大德!對那個[先前]住處的超越,對那個[先前]住處的安息,我們有其它足以為聖者智見特質之過人法的證得、安樂住。」
  「阿那律!好!好!阿那律!但,對那個[先前]住處的超越,對那個[先前]住處的安息,你們有其它足以為聖者智見特質之過人法的證得、安樂住嗎?」
  「大德!怎麼不呢?大德!這裡,只要我們希望,我們以一切虛空無邊處的超越[而知]:『識是無邊的』,進入後住於識無邊處,……(中略)以一切識無邊處的超越[而知]:『什麼都沒有』,進入後住於無所有處,……(中略)以一切無所有處的超越,進入後住於非想非非想處,大德!對那個[先前]住處的超越,對那個[先前]住處的安息,我們有其它足以為聖者智見特質之過人法的證得、安樂住。」
  「阿那律!好!好!阿那律!但,對那個[先前]住處的超越,對那個[先前]住處的安息,你們有其它足以為聖者智見特質之過人法的證得、安樂住嗎?」
  「大德!怎麼不呢?大德!這裡,只要我們希望,我們以一切非想非非想處的超越,進入後住於想受滅,以慧看見後,我們的煩惱已被滅盡,大德!對那個[先前]住處的超越,對那個[先前]住處的安息,我們有其它足以為聖者智見特質之過人法的證得、安樂住。而,大德!我們不見有其它安樂住比這個安樂住更高、更勝妙的。」
  「阿那律!好!好!阿那律!沒有其它安樂住比這個安樂住更高、更勝妙的。」
  那時,世尊以法說開示、勸導、鼓勵尊者阿那律、尊者難提、尊者金毘羅,使之歡喜後,起座離開。
  那時,尊者阿那律、尊者難提、尊者金毘羅送世尊後返回,尊者難提與尊者金毘羅對尊者阿那律這麼說:
  「我們這麼告訴過尊者阿那律:『我們是這個與這個等至住處的利得者。』使尊者阿那律在世尊面前表明直到煩惱的盡滅嗎?」
  「尊者們沒這麼告訴過我:『我們是這個與這個等至住處的利得者。』但,我以心熟知心後,知道尊者們:『這些尊者是這個與這個等至住處的利得者。』天神們也告訴我這件事:『這些尊者是這個與這個等至住處的利得者。』[因此,]當問題被世尊詢問時,我記說它。」
  那時,長敵對夜叉去見世尊。抵達後,向世尊問訊,接著在一旁站立。在一旁站好後,長敵對夜叉對世尊這麼說:
  「大德!這確實是跋耆人的獲得,確實是跋耆人的好獲得,世尊、阿羅漢遍正覺者與這三位善男子:尊者阿那律、尊者難提、尊者金毘羅住在該處。」
  聽到長敵對夜叉的聲音後,諸地居天也發聲道:
  「先生!這確實是跋耆人的獲得,確實是跋耆人的好獲得,世尊、阿羅漢、遍正覺者與這三位善男子:尊者阿那律、尊者難提、尊者金毘羅住在該處。」
  聽到諸地居天的聲音後,四大天王之諸天……(中略)三十三天諸天……(中略)焰摩諸天……(中略)兜率諸天……(中略)化樂諸天……(中略)他化自在諸天……(中略)梵眾天諸天發聲道:
  「先生!這確實是跋耆人的獲得,確實是跋耆人的好獲得,世尊、阿羅漢、遍正覺者與這三位善男子:尊者阿那律、尊者難提、尊者金毘羅住在該處。」
  像這樣,在那剎那,(在那頃刻,)在那片刻,那些尊者被知道直到梵天世界。
  「正是這樣,長!正是這樣,長!長!凡這三位善男子從在家出家成為非家生活的家族,如果有淨信心地回憶這三位善男子,則對那個家族有長久的利益與安樂,長!凡這三位善男子從在家出家成為非家生活的家族圈,如果有淨信心地回憶這三位善男子,則對那個家族圈有長久的利益與安樂,長!凡這三位善男子從在家出家成為非家生活的村落,如果有淨信心地回憶這三位善男子,則對那個村落有長久的利益與安樂,長!凡這三位善男子從在家出家成為非家生活的城鎮,如果有淨信心地回憶這三位善男子,則對那個城鎮有長久的利益與安樂,長!凡這三位善男子從在家出家成為非家生活的城市,如果有淨信心地回憶這三位善男子,則對那個城市有長久的利益與安樂,長!凡這三位善男子從在家出家成為非家生活的國家,如果有淨信心地回憶這三位善男子,則對那個國家有長久的利益與安樂,長!如果所有剎帝利有淨信心地回憶這三位善男子,則對所有剎帝利有長久的利益與安樂,長!如果所有婆羅門……(中略)如果所有毘舍……(中略)如果所有首陀羅有淨信心地回憶這三位善男子,則對所有首陀羅有長久的利益與安樂,如果包括天、魔、梵的世間;包括沙門、婆羅門、天、人的世代有淨信心地回憶這三位善男子,則對包括天、魔、梵的世間;包括沙門、婆羅門、天、人的世代有長久的利益與安樂,看!長!這三位善男子是多麼為了眾人的福利、為了眾人的安樂、為了世間的憐愍、為了天與人的利益、福利、安樂的行者啊!」
  這就是世尊所說,悅意的長敵對夜叉歡喜世尊所說。
  牛角小經第一終了。
4. Mahāyamakavaggo
MN.31/(1) Cūḷagosiṅgasuttaṃ
   325. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe. Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo gosiṅgasālavanadāye viharanti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gosiṅgasālavanadāyo tenupasaṅkami. Addasā kho dāyapālo bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca– “mā, samaṇa, etaṃ dāyaṃ pāvisi. Santettha tayo kulaputtā attakāmarūpā viharanti. Mā tesaṃ aphāsumakāsī”ti.
   Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṃ mantayamānassa. Sutvāna dāyapālaṃ etadavoca– “mā, āvuso dāyapāla, bhagavantaṃ vāresi. Satthā no bhagavā anuppatto”ti. Atha kho āyasmā anuruddho yenāyasmā ca nandiyo āyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṃ āyasmantañca kimilaṃ etadavoca– “abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti. Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ paccuggantvā– eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ upaṭṭhāpesi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā pāde pakkhālesi. Tepi kho āyasmanto bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca–
   326. “Kacci vo, anuruddhā, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamathā”ti “Khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā; na ca mayaṃ, bhante, piṇḍakena kilamāmā”ti. “Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti? “Taggha mayaṃ bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā”ti. “Yathā kathaṃ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti? “Idha mayhaṃ, bhante, evaṃ hoti– ‘lābhā vata me, suladdhaṃ vata me, yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca; mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca; mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa mayhaṃ, bhante, evaṃ hoti– ‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā ekañca pana maññe cittan”ti.
   Āyasmāpi kho nandiyo …pe… āyasmāpi kho kimilo bhagavantaṃ etadavoca– “mayhampi, bhante, evaṃ hoti– ‘lābhā vata me, suladdhaṃ vata me, yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa mayhaṃ, bhante, evaṃ hoti– ‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā ekañca pana maññe cittanti.
   “Evaṃ kho mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā”ti.
   327. “Sādhu sādhu, anuruddhā! Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? “Taggha mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti. “Yathā kathaṃ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? “Idha, bhante, amhākaṃ yo paṭhamaṃ gāmato piṇḍāya paṭikkamati so āsanāni paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, avakkārapātiṃ upaṭṭhāpeti. Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti. So āsanāni paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, avakkārapātiṃ paṭisāmeti, bhattaggaṃ sammajjati. Yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti. Sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṃ, bhante, tappaccayā vācaṃ bhindāma. Pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattikaṃ dhammiyā kathāya sannisīdāma. Evaṃ kho mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti.
   328. “Sādhu sādhu, anuruddhā! Atthi pana vo, anuruddhā, evaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharantānaṃ uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? “Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāma. Ayaṃ kho no, bhante, amhākaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharantānaṃ uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.
   “Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? “Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.
   “Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? “Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma pītiyā ca virāgā upekkhakā ca viharāma, satā ca sampajānā, sukhañca kāyena paṭisaṃvedema, yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.
   “Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti “Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.
   “Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? “Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.
   “Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? “Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharāma …pe… sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharāma …pe… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññā-yatanaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.
   329. “Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? “Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharāma, paññāya ca no disvā āsavā parikkhīṇā. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro. Imamhā ca mayaṃ, bhante, phāsuvihārā aññaṃ phāsuvihāraṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassāmā”ti. “Sādhu sādhu, anuruddhā! Imamhā phāsuvihārā uttaritaro vā paṇītataro vā phāsuvihāro natthī”ti.
   330. Atha kho bhagavā āyasmantañca anuruddhaṃ āyasmantañca nandiyaṃ āyasmantañca kimilaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ anusaṃyāyitvā tato paṭinivattitvā āyasmā ca nandiyo āyasmā ca kimilo āyasmantaṃ anuruddhaṃ etadavocuṃ– “kiṃ nu kho mayaṃ āyasmato anuruddhassa evamārocimha– ‘imāsañca imāsañca vihārasamāpattīnaṃ mayaṃ lābhino’ti, yaṃ no āyasmā anuruddho bhagavato sammukhā yāva āsavānaṃ khayā pakāsetī”ti? “Na kho me āyasmanto evamārocesuṃ– ‘imāsañca imāsañca vihārasamāpattīnaṃ mayaṃ lābhino’ti, api ca me āyasmantānaṃ cetasā ceto paricca vidito – ‘imāsañca imāsañca vihārasamāpattīnaṃ ime āyasmanto lābhino’ti. Devatāpi me etamatthaṃ ārocesuṃ– ‘imāsañca imāsañca vihārasamāpattīnaṃ ime āyasmanto lābhino’ti. Tamenaṃ bhagavatā pañhābhipuṭṭhena byākatan”ti.
   331. Atha kho dīgho parajano yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho dīgho parajano yakkho bhagavantaṃ etadavoca– “lābhā vata, bhante, vajjīnaṃ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṃ sammāsambuddho, ime ca tayo kulaputtā– āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti. Dīghassa parajanassa yakkhassa saddaṃ sutvā bhummā devā saddamanussāvesuṃ– ‘lābhā vata, bho, vajjīnaṃ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṃ sammāsambuddho, ime ca tayo kulaputtā– āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo’ti. Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā …pe… tāvatiṃsā devā …pe… yāmā devā …pe… tusitā devā …pe… nimmānaratī devā …pe… paranimmitavasavattī devā …pe… brahmakāyikā devā saddamanussāvesuṃ – “lābhā vata, bho, vajjīnaṃ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṃ sammāsambuddho, ime ca tayo kulaputtā– āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti. Itiha te āyasmanto tena khaṇena (tena layena) tena muhuttena yāvabrahmalokā viditā ahesuṃ.
   “Evametaṃ, dīgha, evametaṃ, dīgha! Yasmāpi, dīgha, kulā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, tañcepi kulaṃ ete tayo kulaputte pasannacittaṃ anussareyya, tassapāssa kulassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, kulaparivaṭṭā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi kulaparivaṭṭo ete tayo kulaputte pasannacitto anussareyya, tassapāssa kulaparivaṭṭassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, gāmā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi gāmo ete tayo kulaputte pasannacitto anussareyya, tassapāssa gāmassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, nigamā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi nigamo ete tayo kulaputte pasannacitto anussareyya, tassapāssa nigamassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, nagarā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, tañcepi nagaraṃ ete tayo kulaputte pasannacittaṃ anussareyya, tassapāssa nagarassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, janapadā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi janapado ete tayo kulaputte pasannacitto anussareyya, tassapāssa janapadassa dīgharattaṃ hitāya sukhāya. Sabbe cepi, dīgha, khattiyā ete tayo kulaputte pasannacittā anussareyyuṃ, sabbesānaṃpāssa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, dīgha, brāhmaṇā …pe… sabbe cepi, dīgha, vessā …pe… sabbe cepi, dīgha, suddā ete tayo kulaputte pasannacittā anussareyyuṃ, sabbesānaṃpāssa suddānaṃ dīgharattaṃ hitāya sukhāya. Sadevako cepi, dīgha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā ete tayo kulaputte pasannacittā anussareyya, sadevakassapāssa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāya. Passa, dīgha, yāva ete tayo kulaputtā bahujanahitāya paṭipannā bahujanasukhāya lokānukampāya, atthāya hitāya sukhāya devamanussānan”ti.
   Idamavoca bhagavā. Attamano dīgho parajano yakkho bhagavato bhāsitaṃ abhinandīti.
   Cūḷagosiṅgasuttaṃ niṭṭhitaṃ paṭhamaṃ.
漢巴經文比對(莊春江作):
  「長鬼天(MA.185)」,南傳作「長敵對夜叉」(dīgho parajano yakkho ),智髻比丘長老英譯照錄原文。按:《破斥猶豫》說,這位就是《長部32經》「達地木柯、瑪尼、瑪尼哇勒、長,還連同謝力色葛。」中的那位「長」夜叉,是28位夜叉將軍中的一位天王(devarājā)。
  「自己形色之欲」(attakāmarūpā),智髻比丘長老英譯為「尋求他們自己的利益」(seeking their own good)。
  「家族圈」(kulaparivaṭṭā),智髻比丘長老英譯為「氏族的隨從人員」(the retinue of the clan)。