中部31经/小牛角林经(双大品[4])

如是我闻：有一次，世尊住在那提迦(地名)的砖房里。那时，尊者阿那律陀、尊者难提耶和尊者金毗罗住在牛角沙罗树林中。

到了傍晚时分，世尊从禅修中起身，朝着牛角沙罗树林走去。林园守卫从远处看到世尊走来，就对他说："沙门，请不要进入这片林园。这里有三位善男子正在追求自己的利益而住。请不要打扰他们。"

尊者阿那律陀听到林园守卫和世尊的对话，就对守卫说："朋友守卫，不要阻止世尊。这是我们的导师世尊来了。"然后尊者阿那律陀走向尊者难提耶和尊者金毗罗，对他们说："请出来，尊者们，请出来，我们的导师世尊来了。"

接着，尊者阿那律陀、尊者难提耶和尊者金毗罗一起迎接世尊 - 一个接过世尊的衣钵，一个准备座位，一个准备洗脚水。世尊坐在准备好的座位上。坐下后，世尊洗了脚。那三位尊者向世尊行礼后，坐在一旁。世尊对坐在一旁的尊者阿那律陀说：

"阿那律陀们，你们还好吗？生活如何？托钵乞食不辛苦吧？"

"很好，世尊，生活也不错。世尊，我们托钵不辛苦。"

"阿那律陀们，你们是否和睦相处，欢喜无诤，如水乳交融，以慈爱的眼光互相对待而生活呢？"

"是的，世尊，我们确实和睦相处，欢喜无诤，如水乳交融，以慈爱的眼光互相对待而生活。"

"那么，阿那律陀们，你们是如何做到和睦相处，欢喜无诤，如水乳交融，以慈爱的眼光互相对待而生活的呢？"

"世尊，我是这样想的：'我真是有福气，真是得到了好机会，能和这样的同修一起生活。'世尊，我对这些尊者们，无论是当面还是背后，都以慈爱的身业相待（业解释：是指一个人的行为，身、口、意所产生的能量或力量，每个行为都会产生相应的结果，善行产生善果，恶行产生恶果，影响个人的性格、处境、际遇等，可能延续到来世，影响轮回）；以慈爱的语业相待；以慈爱的意业相待。世尊，我想：'我应该放下自己的想法，随顺这些尊者们的意愿而行。'所以，世尊，我放下自己的想法，随顺这些尊者们的意愿而行。世尊，虽然我们的身体不同，但我感觉我们的心是一样的。"

尊者难提耶也是如此...(中略)...尊者金毗罗也对世尊说："世尊，我也是这样想的：'我真是有福气，真是得到了好机会，能和这样的同修一起生活。'世尊，我对这些尊者们，无论是当面还是背后，都以慈爱的身业相待；以慈爱的语业相待；以慈爱的意业相待。世尊，我想：'我应该放下自己的想法，随顺这些尊者们的意愿而行。'所以，世尊，我放下自己的想法，随顺这些尊者们的意愿而行。世尊，虽然我们的身体不同，但我感觉我们的心是一样的。"

"世尊，这就是我们如何和睦相处，欢喜无诤，如水乳交融，以慈爱的眼光互相对待而生活的。"

"很好，很好，阿那律陀们！那么，你们是否保持不放逸，精进修行，专心致志地生活呢？"

"是的，世尊，我们确实保持不放逸，精进修行，专心致志地生活。"

"那么，阿那律陀们，你们是如何保持不放逸，精进修行，专心致志地生活的呢？"

"世尊，在我们当中，谁最先从村里托钵回来，就负责准备座位，准备饮用水和洗漱用水，放好垃圾桶。谁最后从村里托钵回来，如果有剩余的食物，想吃就吃，不想吃就倒在没有草的地方或没有生物的水中。然后收拾座位，收起饮用水和洗漱用水，收起垃圾桶，打扫用餐的地方。谁看到饮水罐、洗漱水罐或厕所水罐空了，就去添水。如果太重搬不动，就用手势叫另一个人来帮忙，我们绝不因此开口说话。每五天，我们整夜聚在一起讨论佛法。这就是我们如何保持不放逸，精进修行，专心致志地生活的。"

"很好，很好，阿那律陀们！这样不放逸，精进修行，专心致志地生活，你们是否达到了超越凡人的殊胜知见和安乐住处？"

"这怎么会没有呢，世尊！在这里，世尊，我们随意就能远离感官欲望，远离不善法，进入并安住于有寻有伺、由远离而生喜乐的初禅（有寻有伺解释，见第八百八十九章；初禅解释，见第一百五十五章）。世尊，这就是我们不放逸，精进修行，专心致志地生活时所达到的超越凡人的殊胜知见和安乐住处。"

"很好，很好，阿那律陀们！那么，超越这种境界，平息这种状态后，你们是否还达到了其他超越凡人的殊胜知见和安乐住处？"

"这怎么会没有呢，世尊！我们随意就能止息寻伺，内心安静，心一境性，进入并安住于无寻无伺、由定而生喜乐的第二禅（第二禅解释：即是二禅，见第一百五十五章）。世尊，这就是超越前一境界后，我们所达到的另一种超越凡人的殊胜知见和安乐住处。"

"很好，很好，阿那律陀们！那么，超越这种境界，平息这种状态后，你们是否还达到了其他超越凡人的殊胜知见和安乐住处？"

"这怎么会没有呢，世尊！我们随意就能离开喜，以平等心住，正念正知，身受乐，正如圣者们所说的'平等心、具念、乐住'，进入并安住于第三禅（第三禅，见第一百五十五章）。世尊，这就是超越前一境界后，我们所达到的另一种超越凡人的殊胜知见和安乐住处。"

"很好，很好，阿那律陀们！那么，超越这种境界，平息这种状态后，你们是否还达到了其他超越凡人的殊胜知见和安乐住处？"

"这怎么会没有呢，世尊！我们随意就能舍断乐与苦，之前已经止息了喜与忧，进入并安住于不苦不乐、平等念清净的第四禅（四禅解释，见第一百五十五章）。世尊，这就是超越前一境界后，我们所达到的另一种超越凡人的殊胜知见和安乐住处。"

"很好，很好，阿那律陀们！那么，超越这种境界，平息这种状态后，你们是否还达到了其他超越凡人的殊胜知见和安乐住处？"

"这怎么会没有呢，世尊！我们随意就能完全超越所有色想（色解释：物质事物，物质世界），灭除对立想（对立想解释：即是五根对五境接触碰撞生起念想，也就是由眼睛与物质事物，耳朵与声音，鼻子与气味，舌头与味道，身体与触觉生起念想），不作意种种想，了知'虚空无边'，进入并安住于空无边处（空无边处解释，见第一百五十五章）。世尊，这就是超越前一境界后，我们所达到的另一种超越凡人的殊胜知见和安乐住处。"

"很好，很好，阿那律陀们！那么，超越这种境界，平息这种状态后，你们是否还达到了其他超越凡人的殊胜知见和安乐住处？"

"这怎么会没有呢，世尊！我们随意就能完全超越空无边处，了知'识无边'，进入并安住于识无边处（识无边处解释，见第一百五十五章）...完全超越识无边处，了知'无所有（无所有处解释，见第一百五十五章）'，进入并安住于无所有处...完全超越无所有处，进入并安住于非想非非想处（非想非非想处解释，见第一百五十五章）。世尊，这就是超越前一境界后，我们所达到的另一种超越凡人的殊胜知见和安乐住处。"

"很好，很好，阿那律陀们！那么，超越这种境界，平息这种状态后，你们是否还达到了其他超越凡人的殊胜知见和安乐住处？"

"这怎么会没有呢，世尊！我们随意就能完全超越非想非非想处，进入并安住于想受灭尽定（想受灭解释，见第一百五十五章），并且以智慧看清后，我们的烦恼已完全断尽。世尊，这就是超越前一境界后，我们所达到的另一种超越凡人的殊胜知见和安乐住处。除此之外，我们再也看不到有比这更高或更殊胜的安乐住处了。"

"很好，很好，阿那律陀们！确实没有比这更高或更殊胜的安乐住处了。"

然后，世尊用法语教导、鼓励、激励、欢喜尊者阿那律陀、尊者难提耶和尊者金毗罗后，从座位起身离去。这三位尊者送世尊一程后返回，尊者难提耶和尊者金毗罗对尊者阿那律陀说："我们什么时候告诉过尊者阿那律陀'我们已经证得这些禅定'呢？为什么尊者阿那律陀在世尊面前宣说我们已经证得直至漏尽（漏尽解释：烦恼已经灭尽）？"

"诸位尊者并没有告诉我'我们已经证得这些禅定'，但是我能以心读心，知道'这些尊者已经证得这些禅定'。而且，诸天也告诉我这件事：'这些尊者已经证得这些禅定'。所以当世尊问起时，我就这样回答了。"

这时，长身夜叉帕拉加纳来到世尊所在处（夜叉解释：华译捷疾鬼，这种鬼能够在天空中飞行），向世尊礼敬后，站在一旁。站在一旁的长身夜叉帕拉加纳对世尊说："世尊，瓦吉国人真是有福气啊，瓦吉国人民真是获得大利益啊！因为如来、阿罗汉、正等正觉者住在这里，还有这三位善男子 - 尊者阿那律陀、尊者难提耶和尊者金毗罗也住在这里。"

听到长身夜叉的声音，地居天神也发出声音说："瓦吉国人真是有福气啊，瓦吉国人民真是获得大利益啊！因为如来、阿罗汉、正等正觉者住在这里，还有这三位善男子 - 尊者阿那律陀、尊者难提耶和尊者金毗罗也住在这里。"

听到地居天神的声音，四大天王天...三十三天...夜摩天...兜率天...化乐天...他化自在天...梵天众也都发出声音说："瓦吉国人真是有福气啊，瓦吉国人民真是获得大利益啊！因为如来、阿罗汉、正等正觉者住在这里，还有这三位善男子 - 尊者阿那律陀、尊者难提耶和尊者金毗罗也住在这里。"就这样，在那一刻、那一瞬间，这些尊者的名声传遍了梵天界（梵天界解释，见第八百零五章）。

"确实如此，长身，确实如此，长身！长身啊，如果这三位善男子出家的那个家族能以净信心忆念这三位善男子，那个家族必定长久获得利益和安乐。如果这三位善男子出家的那个家族的亲属能以净信心忆念这三位善男子，那些亲属必定长久获得利益和安乐。如果这三位善男子出家的那个村庄能以净信心忆念这三位善男子，那个村庄必定长久获得利益和安乐。如果这三位善男子出家的那个城镇能以净信心忆念这三位善男子，那个城镇必定长久获得利益和安乐。如果这三位善男子出家的那个城市能以净信心忆念这三位善男子，那个城市必定长久获得利益和安乐。如果这三位善男子出家的那个国家能以净信心忆念这三位善男子，那个国家必定长久获得利益和安乐。

如果所有刹帝利能以净信心忆念这三位善男子，所有刹帝利必定长久获得利益和安乐。如果所有婆罗门...所有吠舍...所有首陀罗能以净信心忆念这三位善男子（婆罗门解释：意译净行、梵行、梵志、承习。印度四姓中，最上位之僧侣、学者阶级。为古印度一切知识之垄断者，自认为印度社会之最胜种姓；刹帝利解释：意译地主、王种。略作刹利。乃印度四姓阶级中之第二阶级，地位仅次于婆罗门，乃王族、贵族、士族所属之阶级，系从事军事、政治者。释尊即出身此阶级；吠舍解释：印度四姓之一，即商人的族姓；首陀罗解释：略称首陀。为印度四姓中地位最低之奴隶阶级。从事担死人、除粪、养鸡猪、捕猎、屠杀、沽酒、兵伍等卑贱职务。乃雅利安人所征服之土著，随着婆罗门文化之隆盛而备受压迫，亦无任何宗教特权，并受传统婆罗门教轻蔑为无来生之贱民，故称为一生族。释尊对此主张四姓平等，并允许首陀罗阶级出家），他们都必定长久获得利益和安乐。如果包括天、魔、梵的世界，包括沙门、婆罗门、天人在内的众生都能以净信心忆念这三位善男子（天、魔、梵天解释，见第八百零五章；沙门解释：出家修行人；婆罗门解释：意译净行、梵行、梵志、承习。印度四姓中，最上位之僧侣、学者阶级。为古印度一切知识之垄断者，自认为印度社会之最胜种姓），他们都必定长久获得利益和安乐。看啊，长身，这三位善男子是如何为了多数人的利益，为了多数人的安乐，为了怜悯世间，为了天人的利益、福祉和安乐而修行啊！"

这就是世尊所说的。长身夜叉帕拉加纳对世尊的话感到欢喜。

小牛角林经终。第一经。

巴利语原版经文

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.