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Majjhima Nikāya 31 Middle Discourses 31
Cūḷagosiṅgasutta The Shorter Discourse at Gosiṅga
Evaṁ me sutaṁ—So I have heard. Thus I heard:
ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe. At one time the Buddha was staying at Ñātika in the brick house. One one occasion the Blessed One was living at Nādika in the Giñjaka House.
Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo gosiṅgasālavanadāye viharanti. Now at that time the venerables Anuruddha, Nandiya, and Kimbila were staying in the sal forest park at Gosiṅga. Now on that occasion the venerable Anuruddha, the venerable Nandiya and the venerable Kimbila were living at the Park of the Gosinga (Cow’s Horn) Sāla-tree Wood.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gosiṅgasālavanadāyo tenupasaṅkami. Then in the late afternoon, the Buddha came out of retreat and went to that park. When it was evening the Blessed One rose from meditation and went to the Park of the Gosinga Sāla-tree Wood.
Addasā kho dāyapālo bhagavantaṁ dūratova āgacchantaṁ. The park keeper saw the Buddha coming off in the distance The park-keeper saw the Blessed One coming.
Disvāna bhagavantaṁ etadavoca: and said to him, He told him:
“mā, samaṇa, etaṁ dāyaṁ pāvisi. “Don’t come into this park, ascetic. ‘Do not come into this park, monk.
Santettha tayo kulaputtā attakāmarūpā viharanti. There are three gentlemen staying here whose nature is to desire self-knowledge. There are three clansmen here seeking their own good.
Mā tesaṁ aphāsumakāsī”ti. Do not disturb them.” Do not disturb them.’
Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṁ mantayamānassa. Anuruddha heard the park keeper conversing with the Buddha, The venerable Anuruddha heard the park-keeper speaking to the Blessed One.
Sutvāna dāyapālaṁ etadavoca: and said to him, He told him:
“mā, āvuso dāyapāla, bhagavantaṁ vāresi. “Don’t keep the Buddha out, good park keeper! ‘Friend park-keeper, do not keep the Blessed One out.
Satthā no bhagavā anuppatto”ti. Our Teacher, the Blessed One, has arrived.” It is our Master, the Blessed One, who has come.’
Atha kho āyasmā anuruddho yenāyasmā ca nandiyo āyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṁ āyasmantañca kimilaṁ etadavoca: Then Anuruddha went to Nandiya and Kimbila, and said to them, The venerable Anuruddha went to the venerable Nandiya and the venerable Kimbila and said:
“abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti. “Come forth, venerables, come forth! Our Teacher, the Blessed One, has arrived!” ‘Come out, venerable sirs, come out: our Master has come.’
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ paccuggantvā—Then Anuruddha, Nandiya, and Kimbila came out to greet the Buddha. Then all three went to meet the Blessed One.
eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ upaṭṭhāpesi. One received his bowl and robe, one spread out a seat, and one set out water for washing his feet. One took his bowl and outer robe, one prepared a seat, and one placed water for washing the feet.
Nisīdi bhagavā paññatte āsane. The Buddha sat on the seat spread out, The Blessed One sat down on the seat prepared,
Nisajja kho bhagavā pāde pakkhālesi. and washed his feet. and having done so, he washed his feet.
Tepi kho āyasmanto bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Those venerables bowed and sat down to one side. Then they paid homage to him and sat down at one side.
Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca: The Buddha said to Anuruddha, When they had done so, the Blessed One said to them:
“Kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamathā”ti? “I hope you’re keeping well, Anuruddha and friends; I hope you’re all right. And I hope you’re having no trouble getting almsfood.” ‘I hope that you are all keeping well, Anuruddha, that you all are comfortable, and that you have no trouble on account of alms-food.’
“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā; na ca mayaṁ, bhante, piṇḍakena kilamāmā”ti. “We’re keeping well, Blessed One, we’re getting by. And we have no trouble getting almsfood.” ‘We are keeping well, Blessed One, we are comfortable, and we have no trouble on account of alms-food.’
“Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti? “I hope you’re living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes?” ‘I hope that you all live in concord and agreement, Anuruddha, as undisputing as milk with water, viewing each other with kindly eyes.’
“Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti. “Indeed, sir, we live in harmony like this.” ‘Surely we do so, venerable sir.’
“Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti? “But how do you live this way?” ‘But, Anuruddha, how do you live thus?’
“Idha mayhaṁ, bhante, evaṁ hoti: “In this case, sir, I think, ‘Venerable sir, as to that, I think thus:
‘lābhā vata me, suladdhaṁ vata me, ‘I’m fortunate, so very fortunate, “It is gain for me, it is great gain for me
yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. to live together with spiritual companions such as these.’ that I am living with such companions in the life divine.”
Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca; I consistently treat these venerables with kindness by way of body, speech, and mind, both in public and in private. I maintain bodily, verbal and mental acts of living-kindness towards these venerable ones in public and in private.
mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca;
mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca.
Tassa mayhaṁ, bhante, evaṁ hoti: I think, “I think, ”
‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti. ‘Why don’t I set aside my own ideas and just go along with these venerables’ ideas?’ “Why should I not set aside what I am minded to do and do only what they are minded to do?”
So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. And that’s what I do. And I act accordingly.
Nānā hi kho no, bhante, kāyā ekañca pana maññe cittan”ti. Though we’re different in body, sir, we’re one in mind, it seems to me.” We are different in body, venerable sir, but only one in mind, I think.’
Āyasmāpi kho nandiyo …pe… And the venerables Nandiya and Kimbila spoke likewise, and they added: The venerable Nandiya and the venerable Kimbila each spoke likewise. They added:
āyasmāpi kho kimilo bhagavantaṁ etadavoca:
“mayhampi, bhante, evaṁ hoti:
‘lābhā vata me, suladdhaṁ vata me,
yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti.
Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca,
mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca,
mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca.
Tassa mayhaṁ, bhante, evaṁ hoti:
‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti.
So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi.
Nānā hi kho no, bhante, kāyā ekañca pana maññe cittan”ti.
“Evaṁ kho mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti. “That’s how we live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.” ‘That is how we live in concord, venerable sir, as friendly and undisputing as milk with water, viewing each other with kindly eyes.’
“Sādhu sādhu, anuruddhā. “Good, good, Anuruddha and friends! ‘Good, good, Anuruddha.
Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? But I hope you’re living diligently, keen, and resolute?” I hope that you all dwell diligent, ardent and self-controlled.’
“Taggha mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti. “Indeed, sir, we live diligently.” ‘Surely we do so, venerable sir.’
“Yathā kathaṁ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? “But how do you live this way?” ‘But, Anuruddha, how do you dwell thus?’
“Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ upaṭṭhāpeti. “In this case, sir, whoever returns first from almsround prepares the seats, and puts out the drinking water and the rubbish bin. ‘Venerable sir, as to that, whichever of us returns first from the village with alms-food prepares the seats, sets outs the water [for drinking and for washing and puts the refuse bucket in its place.
Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti. If there’s anything left over, whoever returns last eats it if they like. Otherwise they throw it out where there is little that grows, or drop it into water that has no living creatures. Whichever of us returns last eats any food left over, if he wishes; otherwise he throws it away where there is no greenery or drops it into water where there is no life.
So āsanāni paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, avakkārapātiṁ paṭisāmeti, bhattaggaṁ sammajjati. Then they put away the seats, drinking water, and rubbish bin, and sweep the refectory. He puts away the seats and the water for drinking and for washing. He puts away the refuse bucket after washing it, and he sweeps out the refectory.
Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti. If someone sees that the pot of water for washing, drinking, or the toilet is empty they set it up. Whoever notices that the pots of drinking water or washing water or water for the privy are low or empty sees to them.
Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṁ, bhante, tappaccayā vācaṁ bhindāma. If he can’t do it, he summons another with a wave of the hand, and they set it up by lending each other a hand to lift. But we don’t break into speech for that reason. If they are too heavy for him, he calls someone else by a sign of the hand and they move it by joining hands. We do not speak for that purpose.
Pañcāhikaṁ kho pana mayaṁ, bhante, sabbarattikaṁ dhammiyā kathāya sannisīdāma. And every five days we sit together for the whole night and discuss the teachings. But every five days we sit out the night together in talk on the Dhamma.
Evaṁ kho mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti. That’s how we live diligently, keen, and resolute.” That is how we dwell diligent, ardent and self-controlled.’
“Sādhu sādhu, anuruddhā. “Good, good, Anuruddha and friends! ‘Good, good, Anuruddha.
Atthi pana vo, anuruddhā, evaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharantānaṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? But as you live diligently like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?” but while dwelling diligent, ardent and self-controlled in this way, have you attained as a comfortable abiding any distinction worthy of a Noble One’s knowledge and vision, higher than the human dhamma?’
“Kiñhi no siyā, bhante. “How could we not, sir? ‘Why not, venerable sir?
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāma. Whenever we want, quite secluded from sensual pleasures, secluded from unskillful qualities, we enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Here whenever we want, quite secluded from sensual desires, secluded from unprofitable dhammas, we enter upon and abide in the first jhāna, which is accompanied by initial and sustained application, with happiness and pleasure born of seclusion.
Ayaṁ kho no, bhante, amhākaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharantānaṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. This is a superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation, that we have achieved while living diligent, keen, and resolute.” Venerable sir, this is a distinction worthy of a Noble One’s knowledge and vision, higher than the human dhamma, which we have attained as a comfortable abiding while dwelling diligent, ardent and self-controlled.’
“Sādhu sādhu, anuruddhā. “Good, good! ‘Good, good Anuruddha.
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” But is there any other distinction worthy of a Noble One’s knowledge and vision, higher than the human dhamma, which you have attained as a comfortable abiding by surmounting that abiding, by tranquillizing that abiding?’
“Kiñhi no siyā, bhante. “How could we not, sir? ‘Why not, venerable sir?
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāma. Whenever we want, as the placing of the mind and keeping it connected are stilled, we enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. Here whenever we want, with the stilling of initial application … the second jhāna … self-controlled.’
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”
“Sādhu sādhu, anuruddhā. “Good, good! ‘Good … ’
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” … by tranquillizing that abiding?’
“Kiñhi no siyā, bhante. “How could we not, sir? ‘Why not, venerable sir?
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma pītiyā ca virāgā upekkhakā ca viharāma, satā ca sampajānā, sukhañca kāyena paṭisaṁvedema, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāma. Whenever we want, with the fading away of rapture, we enter and remain in the third absorption, where we meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Here whenever we want, with the fading as well of happiness … the third jhāna … self-controlled.’
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”
“Sādhu sādhu, anuruddhā. “Good, good! ‘Good … ’
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” … by tranquillizing that abiding?’
“Kiñhi no siyā, bhante. “How could we not, sir? ‘Why not, venerable sir?
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāma. Whenever we want, with the giving up of pleasure and pain, and the ending of former happiness and sadness, we enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. Here whenever we want, with the abandoning of (bodily) pleasure and pain … the fourth jhāna … self-controlled.’
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”
“Sādhu sādhu, anuruddhā. “Good, good! ‘Good … ’
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” … by tranquillizing that abiding?’
“Kiñhi no siyā, bhante. “How could we not, sir? ‘Why not, venerable sir?
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharāma. Whenever we want, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, we enter and remain in the dimension of infinite space. Here whenever we want, with the complete surmounting of perceptions of form … base consisting of infinite space …’
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”
“Sādhu sādhu, anuruddhā. “Good, good!
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? But have you achieved any other superhuman distinction for going beyond and stilling that meditation?”
“Kiñhi no siyā, bhante. “How could we not, sir?
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharāma …pe… Whenever we want, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, we enter and remain in the dimension of infinite consciousness. … ‘… base consisting of infinite consciousness …’
sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāma …pe… going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, we enter and remain in the dimension of nothingness. … ‘… base consisting of nothingness …’
sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāma. going totally beyond the dimension of nothingness, we enter and remain in the dimension of neither perception nor non-perception. ‘… base consisting of neither-perception-nor-non-perception … self-controlled.’
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”
“Sādhu sādhu, anuruddhā. “Good, good! ‘Good, good, Anuruddha.
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” But is there any other distinction worthy of a Noble One’s knowledge and vision, higher than the human dhamma, which you have attained as a comfortable abiding by surmounting that abiding, by tranquillizing that abiding?’
“Kiñhi no siyā, bhante. “How could we not, sir? ‘Why not, venerable sir?
Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāma, paññāya ca no disvā āsavā parikkhīṇā. Whenever we want, going totally beyond the dimension of neither perception nor non-perception, we enter and remain in the cessation of perception and feeling. And, having seen with wisdom, our defilements have come to an end. Here whenever we want, by completely surmounting the base consisting of neither-perception-nor-non-perception we enter upon and abide in the cessation of perception and feeling. And our taints are exhausted by our seeing with understanding.
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro. This is another superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation, that we have achieved for going beyond and stilling that meditation. Venerable sir, that is a distinction worthy of a Noble One’s knowledge and vision, higher than the human dhamma, which we have attained as a comfortable abiding by surmounting that (former) abiding, by tranquillizing that (former) abiding.’
Imamhā ca mayaṁ, bhante, phāsuvihārā aññaṁ phāsuvihāraṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassāmā”ti. And we don’t see any better or finer way of meditating comfortably than this.”
“Sādhu sādhu, anuruddhā. “Good, good! ‘Good, good, Anuruddha.
Imamhā phāsuvihārā uttaritaro vā paṇītataro vā phāsuvihāro natthī”ti. There is no better or finer way of meditating comfortably than this.” There is no comfortable abiding higher or more sublime than that.’
Atha kho bhagavā āyasmantañca anuruddhaṁ āyasmantañca nandiyaṁ āyasmantañca kimilaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. Then the Buddha educated, encouraged, fired up, and inspired the venerables Anuruddha, Nandiya, and Kimbila with a Dhamma talk, after which he got up from his seat and left. Then when the Blessed One had instructed, urged, roused and encouraged the venerable Anuruddha, the venerable Nandiya and the venerable Kimbila with a talk on the Dhamma, he rose from his seat and departed.
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ anusaṁyāyitvā tato paṭinivattitvā āyasmā ca nandiyo āyasmā ca kimilo āyasmantaṁ anuruddhaṁ etadavocuṁ: The venerables then accompanied the Buddha for a little way before turning back. Nandiya and Kimbila said to Anuruddha, Now when they had accompanied the Blessed One a little on his way and turned back again, the venerable Nandiya asked the venerable Anuruddha and the venerable Kimbila:
“kiṁ nu kho mayaṁ āyasmato anuruddhassa evamārocimha: “Did we ever tell you that we had ‘Have we ever announced to the venerable Anuruddha
‘imāsañca imāsañca vihārasamāpattīnaṁ mayaṁ lābhino’ti, yaṁ no āyasmā anuruddho bhagavato sammukhā yāva āsavānaṁ khayā pakāsetī”ti? gained such and such meditations and attainments, up to the ending of defilements, as you revealed to the Buddha?” our obtaining such and such abidings and attainments that he proclaims them in the Blessed One’s presence up to the exhaustion of taints?’
“Na kho me āyasmanto evamārocesuṁ: “The venerables did not tell me that they had ‘The venerable ones have never announced to me
‘imāsañca imāsañca vihārasamāpattīnaṁ mayaṁ lābhino’ti, api ca me āyasmantānaṁ cetasā ceto paricca vidito: gained such meditations and attainments. But I discovered it by encompassing your minds, their obtaining of such and such abidings and attainments. Yet by encompassing the venerable ones’ minds with my mind it is known to me
‘imāsañca imāsañca vihārasamāpattīnaṁ ime āyasmanto lābhino’ti. that they have obtained such and such abidings and attainments.
Devatāpi me etamatthaṁ ārocesuṁ: and deities also told me. Besides deities have told me this fact (saying:)
‘imāsañca imāsañca vihārasamāpattīnaṁ ime āyasmanto lābhino’ti. “These venerable ones have obtained such and such abidings and attainments.”
Tamenaṁ bhagavatā pañhābhipuṭṭhena byākatan”ti. I answered when the Buddha directly asked about it.” Then I declared it when directly questioned by the Blessed One.’
Atha kho dīgho parajano yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho dīgho parajano yakkho bhagavantaṁ etadavoca: Then the native spirit Dīgha Parajana went up to the Buddha, bowed, stood to one side, and said to him, Then the spirit Digha the Sorcerer went to the Blessed One, and after paying homage to him, he stood at one side. When he had done so, he said:
“lābhā vata, bhante, vajjīnaṁ, suladdhalābhā vajjipajāya, “The Vajjis are lucky! The Vajjian people are so very lucky ‘It is gain for the Vajjians, venerable sir, it is great gain for the Vajjians,
yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā—that the Realized One, the perfected one, the fully awakened Buddha stays there, as well as these three gentlemen, where the Tathāgata dwells, Arahant and Fully Enlightened, and these three clansmen,
āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti. the venerables Anuruddha, Nandiya, and Kimbila.” the venerable Anuruddha, the venerable Nandiya and the venerable Kimbila!’
Dīghassa parajanassa yakkhassa saddaṁ sutvā bhummā devā saddamanussāvesuṁ: Hearing the cry of Dīgha Parajana, the earth gods raised the cry … And on hearing the voice of the spirit Digha the Sorcerer, the Earth gods responded:
“lābhā vata, bho, vajjīnaṁ, suladdhalābhā vajjipajāya, ‘It is gain …
yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā—
āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti.
Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā …pe… Hearing the cry of the earth gods, the gods of the four great kings … And on hearing the voice of the Earth gods, the gods of the Four Kings responded: ‘It is gain …
tāvatiṁsā devā …pe… the gods of the thirty-three … … The gods of the Thirty-three …
yāmā devā …pe… the gods of Yama … … The gods who have Gone to Bliss …
tusitā devā …pe… the joyful gods … … The Contented gods …
nimmānaratī devā …pe… the gods who love to create … … The gods who delight in Creating …
paranimmitavasavattī devā …pe… the gods who control what is created by others … And on hearing the voice of the gods who delight in Creating, the gods who wield Power over Others’ Creations responded: ‘It is gain …’
brahmakāyikā devā saddamanussāvesuṁ: the gods of the Divinity’s host raised the cry, And on hearing the voice of the gods who wield Power over Others’ Creations, the gods of the Retinue of the Divinity (Brahmā) responded:
“lābhā vata, bho, vajjīnaṁ, suladdhalābhā vajjipajāya, “The Vajjis are lucky! The Vajjian people are so very lucky ‘It is gain for the Vajjians, it is great gain for the Vajjians,
yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā—that the Realized One, the perfected one, the fully awakened Buddha stays there, as well as these three gentlemen, where the Tathāgata dwells, Arahant and Fully Enlightened, and these three clansmen,
āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti. the venerables Anuruddha, Nandiya, and Kimbila.” the venerable Anuruddha, the venerable Nandiya and the venerable Kimbila!’
Itiha te āyasmanto tena khaṇena tena layena tena muhuttena yāva brahmalokā viditā ahesuṁ. And so at that moment, that second, that hour, those venerables were known as far as the realm of divinity.
“Evametaṁ, dīgha, evametaṁ, dīgha. “That’s so true, Dīgha! That’s so true! ‘So it is, Digha, so it is.
Yasmāpi, dīgha, kulā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, tañcepi kulaṁ ete tayo kulaputte pasannacittaṁ anussareyya, tassapāssa kulassa dīgharattaṁ hitāya sukhāya. If the family from which those three gentlemen went forth from the lay life to homelessness were to recollect those venerables with confident heart, that would be for that family’s lasting welfare and happiness. And if the clan from which those three clansmen went forth from the home life into homelessness should remember them with confident heart, that would be long for the welfare and happiness of that clan.
Yasmāpi, dīgha, kulaparivaṭṭā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi kulaparivaṭṭo ete tayo kulaputte pasannacitto anussareyya, tassapāssa kulaparivaṭṭassa dīgharattaṁ hitāya sukhāya. If the family circle … And if the retainers of the clan from which those three clansmen went forth …
Yasmāpi, dīgha, gāmā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi gāmo ete tayo kulaputte pasannacitto anussareyya, tassapāssa gāmassa dīgharattaṁ hitāya sukhāya. village … the village from which …
Yasmāpi, dīgha, nigamā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi nigamo ete tayo kulaputte pasannacitto anussareyya, tassapāssa nigamassa dīgharattaṁ hitāya sukhāya. town … the town from which …
Yasmāpi, dīgha, nagarā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, tañcepi nagaraṁ ete tayo kulaputte pasannacittaṁ anussareyya, tassapāssa nagarassa dīgharattaṁ hitāya sukhāya. city … the city from which …
Yasmāpi, dīgha, janapadā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi janapado ete tayo kulaputte pasannacitto anussareyya, tassapāssa janapadassa dīgharattaṁ hitāya sukhāya. country … And if the country from which those three clansmen went forth from the home life into homelessness should remember them with confident heart, that would be long for the welfare and happiness of that country.
Sabbe cepi, dīgha, khattiyā ete tayo kulaputte pasannacittā anussareyyuṁ, sabbesānampāssa khattiyānaṁ dīgharattaṁ hitāya sukhāya. all the aristocrats … If all of the warrior-noble caste …
Sabbe cepi, dīgha, brāhmaṇā …pe… all the brahmins … If all the divine caste …
sabbe cepi, dīgha, vessā …pe… all the peasants … If all the burgher caste …
sabbe cepi, dīgha, suddā ete tayo kulaputte pasannacittā anussareyyuṁ, sabbesānampāssa suddānaṁ dīgharattaṁ hitāya sukhāya. all the workers were to recollect those venerables with confident heart, that would be for all those menials’ lasting welfare and happiness. If all the artisan caste should remember them with confident heart, that would be long for the welfare and happiness of the artisan caste.
Sadevako cepi, dīgha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā ete tayo kulaputte pasannacittā anussareyya, sadevakassapāssa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya. If the whole world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—were to recollect those venerables with confident heart, that would be for the whole world’s lasting welfare and happiness. If the world with its gods, its Māras and its divinity (Brahmā), this generation with its monks and divines, with its kings and its men, should remember them with confident heart, that would be long for the welfare and happiness of the world.
Passa, dīgha, yāva ete tayo kulaputtā bahujanahitāya paṭipannā bahujanasukhāya lokānukampāya, atthāya hitāya sukhāya devamanussānan”ti. See, Dīgha, how those three gentlemen are practicing for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!” See, Digha, how far these three clansmen are practising the way of welfare and happiness of the many out of pity for the world, for the benefit, welfare and happiness of gods and men!’
Idamavoca bhagavā. That is what the Buddha said. That is what the Blessed One said.
Attamano dīgho parajano yakkho bhagavato bhāsitaṁ abhinandīti. Satisfied, the native spirit Dīgha Parajana approved what the Buddha said. The spirit Digha the Sorcerer was satisfied, and he delighted in the Blessed One’s words.
Cūḷagosiṅgasuttaṁ niṭṭhitaṁ paṭhamaṁ.