經號:   
   (中部32經 更新)
中部32經/牛角大經(雙大品[4])(莊春江譯)
  我聽到這樣
  有一次世尊住在牛角沙羅樹林園,與眾多有名的上座弟子在一起:尊者舍利弗、尊者大目犍連、尊者大迦葉、尊者阿那律、尊者離婆多、尊者阿難,以及其他有名的上座弟子在一起。
  那時,尊者大目犍連在傍晚時,從獨坐中出來,去見尊者大迦葉。抵達後,對尊者大迦葉這麼說:
  「大迦葉學友!讓我們為了法的聽聞去見尊者舍利弗。」
  「是的,學友!」尊者大迦葉回答尊者大目犍連。
  那時,尊者大目犍連、尊者大迦葉、尊者阿那律為了法的聽聞去見尊者舍利弗。尊者阿難看見尊者大目犍連、尊者大迦葉、尊者阿那律為了法的聽聞去見尊者舍利弗。看見後,去見尊者離婆多。抵達後,對尊者離婆多這麼說:
  「離婆多學友!那些善人為了法的聽聞去見尊者舍利弗,離婆多學友!讓我們[也]為了法的聽聞去見尊者舍利弗。」
  「是的,學友!」尊者離婆多回答尊者阿難。
  那時,尊者離婆多與尊者阿難為了法的聽聞去見尊者舍利弗。
  那時,尊者舍利弗看見尊者離婆多與尊者阿難遠遠地走來。看見後,對尊者阿難這麼說:
  「來!尊者阿難!歡迎!世尊的侍者、世尊的近侍尊者阿難!阿難學友!牛角沙羅樹林園是令人愉快的,夜晚有月光照耀,沙羅樹全都是盛開的,似乎散發天的芳香,阿難學友!怎樣的比丘能輝耀沙羅樹林園呢?」
  「舍利弗學友!這裡,比丘是多聞者、所聽聞的憶持者、所聽聞的蓄積者,凡那些開頭是善、中間是善、終結是善;意義正確辭句正確,說明唯獨圓滿、遍清淨梵行的法,像這樣的法被他多聞、憶持、背誦以心隨觀察以見善通達,他以圓滿、連貫的文句對四眾教導為了根絕煩惱潛在趨勢的法。舍利弗學友!這樣的比丘能輝耀沙羅樹林園。」
  當這麼說時,尊者舍利弗對尊者離婆多這麼說:
  「離婆多學友!尊者阿難如自己的辯才解答了,現在,我們問尊者離婆多:『離婆多學友!牛角沙羅樹林園是令人愉快的,夜晚有月光照耀,沙羅樹全都是盛開的,似乎散發天的芳香,離婆多學友!怎樣的比丘能輝耀沙羅樹林園呢?』」
  「舍利弗學友!這裡,比丘是樂於獨坐者、愛好獨坐者,內心的止之實踐者,不輕視禪者,具備者,增益空屋者。舍利弗學友!這樣的比丘能輝耀沙羅樹林園。」
  當這麼說時,尊者舍利弗對尊者阿那律這麼說:
  「阿那律學友!尊者離婆多如自己的辯才解答了,現在,我們問尊者阿那律:『阿那律學友!牛角沙羅樹林園是令人愉快的,夜晚有月光照耀,沙羅樹全都是盛開的,似乎散發天的芳香,阿那律學友!怎樣的比丘能輝耀沙羅樹林園呢?』」
  「舍利弗學友!這裡,比丘以清淨、超越人的天眼觀察千世界,舍利弗學友!猶如有眼的男子到最高樓上能觀察千輪輞的圓相,同樣的,舍利弗學友!比丘以清淨、超越人的天眼觀察千世界。舍利弗學友!這樣的比丘能輝耀沙羅樹林園。」
  當這麼說時,尊者舍利弗對尊者大迦葉這麼說:
  「大迦葉學友!尊者阿那律如自己的辯才解答了,現在,我們問尊者大迦葉:『大迦葉學友!牛角沙羅樹林園是令人愉快的,夜晚有月光照耀,沙羅樹全都是盛開的,似乎散發天的芳香,大迦葉學友!怎樣的比丘能輝耀沙羅樹林園呢?』」
  「舍利弗學友!這裡,比丘自己是住林野者,並且是對住林野狀態稱讚者;自己是吃鉢食者,並且是對吃鉢食狀態稱讚者;自己是穿糞掃衣者,並且是對穿糞掃衣狀態稱讚者;自己是持三衣者,並且是對持三衣狀態稱讚者;自己是少欲者,並且是對少欲稱讚者;自己是知足者,並且是對知足稱讚者;自己是獨住者,並且是對獨住稱讚者;自己是離群眾者,並且是對離群眾稱讚者;自己是活力已被發動者,並且是對活力激發稱讚者;自己是戒具足者,並且是對戒具足稱讚者;自己是定具足者,並且是對定具足稱讚者;自己是慧具足者,並且是對慧具足稱讚者;自己是解脫具足者,並且是對解脫具足稱讚者;自己是解脫智見具足者,並且是對解脫智見具足稱讚者。舍利弗學友!這樣的比丘能輝耀沙羅樹林園。」
  當這麼說時,尊者舍利弗對尊者大目犍連這麼說:
  「目犍連學友!尊者大迦葉如自己的辯才解答了,現在,我們問尊者大目犍連:『目犍連學友!牛角沙羅樹林園是令人愉快的,夜晚有月光照耀,沙羅樹全都是盛開的,似乎散發天的芳香,目犍連學友!怎樣的比丘能輝耀沙羅樹林園呢?』」
  「舍利弗學友!這裡,兩位比丘說阿毘達磨之論,他們互相問答,當互相問答時,他們回答不中斷,他們的談論是依法進行的。舍利弗學友!這樣的比丘能輝耀沙羅樹林園。」
  那時,尊者大目犍連對尊者舍利弗這麼說:
  「舍利弗學友!我們全如自己的辯才解答了,現在,我們問尊者舍利弗:『舍利弗學友!牛角沙羅樹林園是令人愉快的,夜晚有月光照耀,沙羅樹全都是盛開的,似乎散發天的芳香,舍利弗學友!怎樣的比丘能輝耀沙羅樹林園呢?』」
  「目犍連學友!這裡,比丘自在地轉起心,比丘不被心自在地轉起,凡在午前時他希望要住的等至住處,在午前時他住於那個等至住處;凡在中午時他希望要住的等至住處,在中午時他住於那個等至住處;凡在傍晚時他希望要住的等至住處,在傍晚時他住於那個等至住處,目犍連學友!猶如國王或國王的大臣有充滿染了種種顏色衣服的衣箱,午前時他希望穿哪套衣服,午前時他就能穿那套衣服;中午時他希望穿哪套衣服,中午時他就能穿那套衣服;傍晚時他希望穿哪套衣服,傍晚時他就能穿那套衣服。同樣的,目犍連學友!比丘自在地轉起心,比丘不被心自在地轉起,凡在午前時他希望要住的等至住處,在午前時他住於那個等至住處;凡在中午時他希望要住的等至住處,在中午時他住於那個等至住處;凡在傍晚時他希望要住的等至住處,在傍晚時他住於那個等至住處。目犍連學友!這樣的比丘能輝耀沙羅樹林園。」
  那時,尊者舍利弗對那些尊者這麼說:
  「學友們!我們全如自己的辯才解答了,學友們!讓我們去見世尊。抵達後,告訴世尊這件事,我們將依世尊的解說憶持。」
  「是的,學友!」那些尊者回答尊者舍利弗。
  那時,那些尊者去見世尊。抵達後,抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,尊者舍利弗對世尊這麼說:
  「大德!我看見尊者離婆多與尊者阿難遠遠地走來。看見後,對尊者阿難這麼說:『來!尊者阿難!歡迎!世尊的侍者、世尊的近侍尊者阿難!阿難學友!牛角沙羅樹林園是令人愉快的,夜晚有月光照耀,沙羅樹全都是盛開的,似乎散發天的芳香,阿難學友!怎樣的比丘能輝耀沙羅樹林園呢?』大德!當這麼說時,尊者阿難對我這麼說:『舍利弗學友!這裡,比丘是多聞者、所聽聞的憶持者、……(中略)他以圓滿的字句、連貫的語句對四眾教導為了根絕煩惱潛在趨勢的法。舍利弗學友!這樣的比丘能輝耀沙羅樹林園。』」
  「舍利弗!!好!如阿難那樣回答時,會是正確地回答,舍利弗!因為阿難是多聞者、所聽聞的憶持者、所聽聞的蓄積者,凡那些開頭是善、中間是善、終結是善;意義正確、辭句正確,說明唯獨圓滿、遍清淨梵行的法,像這樣的法被他多聞、憶持、背誦、以心隨觀察、以見善通達,他以圓滿的字句、連貫的語句對四眾教導為了根絕煩惱潛在趨勢的法。」
  「大德!當這麼說時,我對尊者離婆多這麼說:『離婆多學友!尊者阿難如自己的辯才解答了,現在,我們問尊者離婆多:「離婆多學友!牛角沙羅樹林園是令人愉快的,夜晚有月光照耀,沙羅樹全都是盛開的,似乎散發天的芳香,離婆多學友!怎樣的比丘能輝耀沙羅樹林園呢?」』大德!當這麼說時,尊者離婆多對我這麼說:『舍利弗學友!這裡,比丘是樂於獨坐者、愛好獨坐者,內心的止之實踐者,不輕視禪者,具備觀者,增益空屋者。舍利弗學友!這樣的比丘能輝耀沙羅樹林園。』」
  「舍利弗!好!好!如離婆多那樣回答時,會是正確地回答,舍利弗!因為離婆多是樂於獨坐者、愛好獨坐者,內心的止之實踐者,不輕視禪者,具備觀者,增益空屋者。」
  「大德!當這麼說時,我對尊者阿那律這麼說:『阿那律學友!尊者離婆多如自己的辯才解答了,現在,我們問尊者阿那律:「阿那律學友!牛角沙羅樹林園是令人愉快的,夜晚有月光照耀,沙羅樹全都是盛開的,似乎散發天的芳香,阿那律學友!怎樣的比丘能輝耀沙羅樹林園呢?」』大德!當這麼說時,尊者阿那律對我這麼說:『舍利弗學友!這裡,比丘以清淨、超越人的天眼觀察千世界,舍利弗學友!猶如有眼的男子……(中略)舍利弗學友!這樣的比丘能輝耀沙羅樹林園。』」
  「舍利弗!好!好!如阿那律那樣回答時,會是正確地回答,舍利弗!因為阿那律以清淨、超越人的天眼觀察千世界。」
  「大德!當這麼說時,我對尊者大迦葉這麼說:『大迦葉學友!尊者阿那律如自己的辯才解答了,現在,我們問尊者大迦葉:「大迦葉學友!牛角沙羅樹林園是令人愉快的,夜晚有月光照耀,沙羅樹全都是盛開的,似乎散發天的芳香,大迦葉學友!怎樣的比丘能輝耀沙羅樹林園呢?」』大德!當這麼說時,尊者大迦葉對我這麼說:『舍利弗學友!這裡,比丘自己是住林野者,並且是對住林野狀態稱讚者;自己是吃鉢食者,……(中略)自己是穿糞掃衣者,……(中略)自己是持三衣者,……(中略)自己是少欲者,……(中略)自己是知足者,……(中略)自己是獨住者,……(中略)自己是離群眾者,……(中略)自己是活力已被發動者,……(中略)自己是戒具足者,……(中略)自己是定具足者,……(中略)自己是慧具足者,……(中略)自己是解脫具足者,……(中略)自己是解脫智見具足者,並且是對解脫智見具足稱讚者。舍利弗學友!這樣的比丘能輝耀沙羅樹林園。』」
  「舍利弗!好!好!如大迦葉那樣回答時,會是正確地回答,舍利弗!因為大迦葉自己是住林野者,並且是對住林野狀態稱讚者;自己是吃鉢食者,並且是對吃鉢食狀態稱讚者;自己是穿糞掃衣者,並且是對穿糞掃衣狀態稱讚者;自己是持三衣者,並且是對持三衣狀態稱讚者;自己是少欲者,並且是對少欲稱讚者;自己是知足者,並且是對知足稱讚者;自己是獨住者,並且是對獨住稱讚者;自己是離群眾者,並且是對離群眾稱讚者;自己是活力已被發動者,並且是對活力激發稱讚者;自己是戒具足者,並且是對戒具足稱讚者;自己是定具足者,並且是對定具足稱讚者;自己是慧具足者,並且是對慧具足稱讚者;自己是解脫具足者,並且是對解脫具足稱讚者;自己是解脫智見具足者,並且是對解脫智見具足稱讚者。」
  「大德!當這麼說時,我對尊者目犍連這麼說:『目犍連學友!尊者大迦葉如自己的辯才解答了,現在,我們問尊者大目犍連:「目犍連學友!牛角沙羅樹林園是令人愉快的,夜晚有月光照耀,沙羅樹全都是盛開的,似乎散發天的芳香,目犍連學友!怎樣的比丘能輝耀沙羅樹林園呢?」』大德!當這麼說時,尊者大目犍連對我這麼說:『舍利弗學友!這裡,兩位比丘說阿毘達磨之論,他們互相問答,當互相問答時,他們回答不中斷,他們的談論是依法進行的。舍利弗學友!這樣的比丘能輝耀沙羅樹林園。』」
  「舍利弗!好!好!如目犍連樣回答時,會是正確地回答,舍利弗!因為目犍連是說法者。」
  當這麼說時,尊者大目犍連對世尊這麼說:
  「大德!那時,我對尊者舍利弗這麼說:『舍利弗學友!我們全如自己的辯才解答了,現在,我們問尊者舍利弗:「舍利弗學友!牛角沙羅樹林園是令人愉快的,夜晚有月光照耀,沙羅樹全都是盛開的,似乎散發天的芳香,舍利弗學友!怎樣的比丘能輝耀沙羅樹林園呢?」』大德!當這麼說時,尊者舍利弗對我這麼說:『目犍連學友!這裡,比丘自在地轉起心,比丘不被心自在地轉起,凡在午前時他希望要住的等至住處,在午前時他住於那個等至住處;凡在中午時他希望要住的等至住處,在中午時他住於那個等至住處;凡在傍晚時他希望要住的等至住處,在傍晚時他住於那個等至住處,目犍連學友!猶如國王或國王的大臣有充滿染了種種顏色衣服的衣箱,午前時他希望穿哪套衣服,午前時他就能穿那套衣服;中午時他希望穿哪套衣服,中午時他就能穿那套衣服;傍晚時他希望穿哪套衣服,傍晚時他就能穿那套衣服。同樣的,目犍連學友!比丘自在地轉起心,比丘不被心自在地轉起,凡在午前時他希望要住的等至住處,在午前時他住於那個等至住處;凡在中午時他希望要住的等至住處,在中午時他住於那個等至住處;凡在傍晚時他希望要住的等至住處,在傍晚時他住於那個等至住處。目犍連學友!這樣的比丘能輝耀沙羅樹林園。』」
  「目犍連!好!好!如舍利弗樣回答時,會是正確地回答,目犍連!因為舍利弗自在地轉起心,舍利弗不被心自在地轉起,凡在午前時他希望要住的等至住處,在午前時他住於那個等至住處;凡在中午時他希望要住的等至住處,在中午時他住於那個等至住處;凡在傍晚時他希望要住的等至住處,在傍晚時他住於那個等至住處。」
  當這麼說時,尊者舍利弗對世尊這麼說:
  「大德!誰的被善說了呢?」
  「比丘們!這一切都被你們的法門善說,但你們也聽我說,沙羅樹林園能被這樣形色的比丘輝耀:舍利弗!這裡,比丘從施食處返回,坐下,盤腿後,挺直身體,建立起面前的正念後:『只要我的心沒以不執取而從諸煩惱解脫,我將不打破這盤腿!』舍利弗!這樣的比丘能輝耀沙羅樹林園。」
  這就是世尊所說,悅意的那些尊者歡喜世尊所說。
  牛角大經第二終了。
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.
漢巴經文比對(莊春江作):
  「起發(MA.184)」,南傳作「能輝耀」(sobheyyāti,另譯為「能照耀;能使光彩;能發光」),智髻比丘長老英譯為「能照亮」(could illuminate)。
  「隨所知(MA.184)」,南傳作「如自己的辯才」(yathāsakaṃ paṭibhānaṃ,另譯為「如自己的頓才」),菩提比丘長老英譯為「根據自己的靈感」(according to his own inspiration),並解說,這個成語也可以譯成「根據自己的直覺(intuition);~想法(ideal);~能力(capacity)」,智髻比丘長老原譯為「如他想到的」(as it occurs to him)。按:《破斥猶豫》對此句的解讀未作解說。
  「輪輞的圓相」(nemimaṇḍalānaṃ),智髻比丘長老英譯為「輪輞;輪框;輪圈」(wheel-rims)。
  「進行的」(pavattinī,另譯為「使好轉的;推進者」),智髻比丘長老英譯為「運行」(rolls on)。