CūḷagosiṅgasuttaThe Shorter Gosiṅga Sāla-tree Discourse
Evaṁ me sutaṁ—I have heard
ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe.
nātike → nādike (bj, sya-all, pts1ed); ñātike (mr)that on one occasion the Blessed One was staying near Nādikā in the Brick Hall.
Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo gosiṅgasālavanadāye viharanti.
kimilo → kimbilo (bj, pts1ed, mr)And on that occasion, Ven. Anuruddha, Ven. Nandiya, & Ven. Kimbila were staying in the Gosiṅga [Cattle-horn] Sāla-tree Forest Park.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gosiṅgasālavanadāyo tenupasaṅkami.Then, emerging from his seclusion in the late afternoon, the Blessed One went to the Gosiṅga Sāla-tree Forest Park. Addasā kho dāyapālo bhagavantaṁ dūratova āgacchantaṁ.The park warden saw him coming from afar Disvāna bhagavantaṁ etadavoca:and, on seeing him, said to him, “mā, samaṇa, etaṁ dāyaṁ pāvisi.“Contemplative, don’t enter the park. Santettha tayo kulaputtā attakāmarūpā viharanti.There are three sons of good families living there, apparently desiring their own (welfare). Mā tesaṁ aphāsumakāsī”ti.Don’t disturb them.”
Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṁ mantayamānassa.Ven. Anuruddha heard the park warden conversing with the Blessed One Sutvāna dāyapālaṁ etadavoca:and, on hearing him, said to the park warden, “mā, āvuso dāyapāla, bhagavantaṁ vāresi.“Friend park warden, don’t stand in the way of the Blessed One. Satthā no bhagavā anuppatto”ti.It’s our Teacher, the Blessed One, who has arrived!” Atha kho āyasmā anuruddho yenāyasmā ca nandiyo āyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṁ āyasmantañca kimilaṁ etadavoca:Then Ven. Anuruddha went to Ven. Nandiya & Ven. Kimbila and, on arrival, said to them, “abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti.“Come out, venerables! Come out, venerables! It’s our Teacher, the Blessed One, who has arrived!”
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ paccuggantvā—Then Ven. Anuruddha, Ven. Nandiya, & Ven. Kimbila went out to greet the Blessed One. eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ upaṭṭhāpesi.One received his robe & bowl. Another laid out a seat. Another set out water for washing his feet. Nisīdi bhagavā paññatte āsane.The Blessed One sat down on the seat laid out Nisajja kho bhagavā pāde pakkhālesi.and, seated, washed his feet. Tepi kho āyasmanto bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.They, having bowed down to the Blessed One, sat to one side.
Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca:As they were sitting there, the Blessed One said to Ven. Anuruddha, “Kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamathā”ti?“Is it tolerable for you, Anuruddhas? Are you getting by? Are you weary from going for alms?”
“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā; na ca mayaṁ, bhante, piṇḍakena kilamāmā”ti.“It’s tolerable, O Blessed One. We’re getting by, O Blessed One. And we’re not weary, lord, from going for alms.”
“Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti?“But, Anuruddhas, are you living harmoniously, cordially, & without dispute, blending like milk & water, looking at one another with eyes of affection?”
“Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti.“Yes, lord, we’re living harmoniously, cordially, & without dispute, blending like milk & water, looking at one another with eyes of affection.”
“Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti?“But, Anuruddhas, how are you living harmoniously, cordially, & without dispute, blending like milk & water, looking at one another with eyes of affection?”
“Idha mayhaṁ, bhante, evaṁ hoti:“Here, lord, the thought occurs to me, ‘lābhā vata me, suladdhaṁ vata me,‘It’s a gain for me, a great gain, yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti.that I’m living with companions like this in the holy life.’ Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca;I’m set on bodily acts of goodwill with regard to these venerable ones, to their faces & behind their backs. mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca;I’m set on verbal acts… mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca.mental acts of goodwill with regard to these venerable ones, to their faces & behind their backs. Tassa mayhaṁ, bhante, evaṁ hoti:The thought occurs to me, ‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti.‘Why don’t I, having cast aside my own mind, conduct myself in line with the mind of these venerable ones?’ So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi.So, having cast aside my own mind, I conduct myself in line with the mind of these venerable ones. Nānā hi kho no, bhante, kāyā ekañca pana maññe cittan”ti.We are separate in body, lord, but one—as it were—in mind.”
Āyasmāpi kho nandiyo …pe… āyasmāpi kho kimilo bhagavantaṁ etadavoca:Ven. Nandiya & Ven. Kimbila said to the Blessed One, “mayhampi, bhante, evaṁ hoti:“Here, lord, the thought occurs to me also, ‘lābhā vata me, suladdhaṁ vata me,‘It’s a gain for me, a great gain… 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.We are separate in body, lord, but one—as it were—in mind.” “Evaṁ kho mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti.[Ven. Anuruddha:] “This, lord, is how we are living harmoniously, cordially, & without dispute, blending like milk & water, looking at one another with eyes of affection.”
“Sādhu sādhu, anuruddhā.“Excellent, Anuruddhas. Excellent. Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?But, Anuruddhas, do you remain heedful, ardent, & resolute?”
“Taggha mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti.“Yes, lord, we remain heedful, ardent, & resolute.”
“Yathā kathaṁ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?“But, Anuruddhas, how do you remain heedful, ardent, & resolute?”
“Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ upaṭṭhāpeti.“Here, lord, whichever of us returns first from going to the village for alms lays out the seats, sets out water for drinking & using, and sets out the refuse bucket. Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti.Whoever returns afterwards from going to the village for alms eats the leftovers—if there are any and if he wants to—and if not, he throws them out in a place where there are no crops or dumps them into water without living beings in it. So āsanāni paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, avakkārapātiṁ paṭisāmeti, bhattaggaṁ sammajjati.He puts away the seats, puts away the water for drinking & using, puts away the refuse bucket after having washed it, and sweeps the meal hall. Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti.“Whoever sees that the drinking-water jar, using-water jar, or rinsing-water jar [in the bathroom] are low or empty refills it. Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṁ, bhante, tappaccayā vācaṁ bhindāma.If it occurs to him, ‘It’s too much for me,’ he calls another by waving—using hand signals—and they refill the drinking-water jar or using-water jar by joining hands. But we don’t for that reason break into speech. Pañcāhikaṁ kho pana mayaṁ, bhante, sabbarattikaṁ dhammiyā kathāya sannisīdāma.“And every five days we sit together for the whole night to discuss the Dhamma. Evaṁ kho mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti.That’s how we remain heedful, ardent, & resolute.”
“Sādhu sādhu, anuruddhā.“Excellent, Anuruddhas. Excellent. Atthi pana vo, anuruddhā, evaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharantānaṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?But, remaining heedful, ardent, & resolute in this way, do you have a comfortable abiding where a superior human attainment, a truly noble distinction of knowledge & vision, has been attained?”
“Kiñhi no siyā, bhante.“Why wouldn’t we, lord? Idha mayaṁ, bhante, yāvadeva ākaṅkhāma vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāma.There is the case where, whenever we want, quite secluded from sensuality, secluded from unskillful qualities, we enter & remain in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Ayaṁ kho no, bhante, amhākaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharantānaṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.This is our comfortable abiding where a superior human attainment, a truly noble distinction of knowledge & vision, has been attained while remaining heedful, ardent, & resolute.”
“Sādhu sādhu, anuruddhā.“Excellent, Anuruddhas. Excellent. Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?But having transcended & calmed that abiding, do you have another comfortable abiding where a superior human attainment, a truly noble distinction of knowledge & vision, has been attained?”
“Kiñhi no siyā, bhante.“Why wouldn’t we, lord? Idha mayaṁ, bhante, yāvadeva ākaṅkhāma vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāma.There is the case where, whenever we want, with the stilling of directed thoughts & evaluations, we enter & remain in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.Having transcended & calmed that abiding, lord, this is another comfortable abiding where a superior human attainment, a truly noble distinction of knowledge & vision, has been attained.”
“Sādhu sādhu, anuruddhā.“Excellent, Anuruddhas. Excellent. Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?But having transcended & calmed that abiding, do you have another comfortable abiding where a superior human attainment, a truly noble distinction of knowledge & vision, has been attained?”
“Kiñhi no siyā, bhante.“Why wouldn’t we, lord? 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.There is the case where, whenever we want, with the fading of rapture, we remain equanimous, mindful, & alert, and sense pleasure with the body. We enter & remain in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.Having transcended & calmed that abiding, lord, this is another comfortable abiding where a superior human attainment, a truly noble distinction of knowledge & vision, has been attained.”
“Sādhu sādhu, anuruddhā.“Excellent, Anuruddhas. Excellent. Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?But having transcended & calmed that abiding, do you have another comfortable abiding where a superior human attainment, a truly noble distinction of knowledge & vision, has been attained?”
“Kiñhi no siyā, bhante.“Why wouldn’t we, lord? Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāma.There is the case where, whenever we want, with the abandoning of pleasure & pain—as with the earlier disappearance of joy & distress—we enter & remain in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.Having transcended & calmed that abiding, lord, this is another comfortable abiding where a superior human attainment, a truly noble distinction of knowledge & vision, has been attained.”
“Sādhu sādhu, anuruddhā.“Excellent, Anuruddhas. Excellent. Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?But having transcended & calmed that abiding, do you have another comfortable abiding where a superior human attainment, a truly noble distinction of knowledge & vision, has been attained?”
“Kiñhi no siyā, bhante.“Why wouldn’t we, lord? Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharāma.There is the case where, whenever we want, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ we enter & remain in the dimension of the infinitude of space. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.Having transcended & calmed that abiding, lord, this is another comfortable abiding where a superior human attainment, a truly noble distinction of knowledge & vision, has been attained.”
“Sādhu sādhu, anuruddhā.“Excellent, Anuruddhas. Excellent. Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?But having transcended & calmed that abiding, do you have another comfortable abiding where a superior human attainment, a truly noble distinction of knowledge & vision, has been attained?”
“Kiñhi no siyā, bhante.“Why wouldn’t we, lord? Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharāma …pe…There is the case where, whenever we want, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ we enter & remain in the dimension of the infinitude of consciousness. Having transcended & calmed that abiding, lord, this is another comfortable abiding where a superior human attainment, a truly noble distinction of knowledge & vision, has been attained.” “Excellent, Anuruddhas. Excellent. But having transcended & calmed that abiding, do you have another comfortable abiding where a superior human attainment, a truly noble distinction of knowledge & vision, has been attained?” “Why wouldn’t we, lord? sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāma …pe…There is the case where, whenever we want, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ we enter & remain in the dimension of nothingness. Having transcended & calmed that abiding, lord, this is another comfortable abiding where a superior human attainment, a truly noble distinction of knowledge & vision, has been attained.” “Excellent, Anuruddhas. Excellent. But having transcended & calmed that abiding, do you have another comfortable abiding where a superior human attainment, a truly noble distinction of knowledge & vision, has been attained?” “Why wouldn’t we, lord? sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāma.There is the case where, whenever we want, with the complete transcending of the dimension of nothingness, we enter & remain in the dimension of neither perception nor non-perception. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.Having transcended & calmed that abiding, lord, this is another comfortable abiding where a superior human attainment, a truly noble distinction of knowledge & vision, has been attained.”
“Sādhu sādhu, anuruddhā.“Excellent, Anuruddhas. Excellent. Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?But having transcended & calmed that abiding, do you have another comfortable abiding where a superior human attainment, a truly noble distinction of knowledge & vision, has been attained?”
“Kiñhi no siyā, bhante.“Why wouldn’t we, lord? Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāma, paññāya ca no disvā āsavā parikkhīṇā.There is the case where, whenever we want, with the complete transcending of the dimension of neither perception nor non-perception, we enter & remain in the cessation of perception & feeling. And as we see (that) with discernment, effluents are completely ended. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro.Having transcended & calmed that abiding, lord, this is another comfortable abiding where a superior human attainment, a truly noble distinction of knowledge & vision, has been attained. Imamhā ca mayaṁ, bhante, phāsuvihārā aññaṁ phāsuvihāraṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassāmā”ti.And we don’t see another comfortable abiding higher or more exquisite than this.”
“Sādhu sādhu, anuruddhā.“Excellent, Anuruddhas. Excellent. Imamhā phāsuvihārā uttaritaro vā paṇītataro vā phāsuvihāro natthī”ti.There is no other comfortable abiding higher or more exquisite than this.”
Atha kho bhagavā āyasmantañca anuruddhaṁ āyasmantañca nandiyaṁ āyasmantañca kimilaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.Then, having instructed, urged, roused, & encouraged Ven. Anuruddha, Ven. Nandiya, & Ven. Kimbila with a Dhamma talk, the Blessed One got up from his seat and left.
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ anusaṁyāyitvā tato paṭinivattitvā āyasmā ca nandiyo āyasmā ca kimilo āyasmantaṁ anuruddhaṁ etadavocuṁ:
anusaṁyāyitvā → anusaṁsāvetvā (bj); anusāvetvā (ṭīkā)Then, after Ven. Anuruddha, Ven. Nandiya, & Ven. Kimbila had escorted the Blessed One and then turned back, Ven. Nandiya & Ven. Kimbila said to Ven. Anuruddha,
“kiṁ nu kho mayaṁ āyasmato anuruddhassa evamārocimha:“Have we ever reported to you that we have
‘imāsañca imāsañca vihārasamāpattīnaṁ mayaṁ lābhino’ti, yaṁ no āyasmā anuruddho bhagavato sammukhā yāva āsavānaṁ khayā pakāsetī”ti?attained this or that attainment or abiding, as you declared in the Blessed One’s presence, all the way up to the ending of the effluents?”
“Na kho me āyasmanto evamārocesuṁ:“No, venerable sirs, you never reported to me that you had ‘imāsañca imāsañca vihārasamāpattīnaṁ mayaṁ lābhino’ti, api ca me āyasmantānaṁ cetasā ceto paricca vidito:attained this or that attainment or abiding. It’s just that I know, having encompassed your awareness with my awareness, ‘imāsañca imāsañca vihārasamāpattīnaṁ ime āyasmanto lābhino’ti.that you have attained this & that attainment & abiding. Devatāpi me etamatthaṁ ārocesuṁ:And devas have reported to me that you have attained this & that attainment & abiding, ‘imāsañca imāsañca vihārasamāpattīnaṁ ime āyasmanto lābhino’ti. Tamenaṁ bhagavatā pañhābhipuṭṭhena byākatan”ti.as I answered when quizzed 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 spirit Dīgha Parajana went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As he was standing there, he said to the Blessed One, “lābhā vata, bhante, vajjīnaṁ, suladdhalābhā vajjipajāya,“It’s a gain, lord, for the Vajjians, a great gain for the Vajjian people, yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā—that the Blessed One, Worthy & Rightly Self-awakened, along with these three sons of good families— āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti.Ven. Anuruddha, Ven. Nandiya, & Ven. Kimbila—stay among them!”
Dīghassa parajanassa yakkhassa saddaṁ sutvā bhummā devā saddamanussāvesuṁ:On hearing the voice of the spirit Dīgha Parajana, the earth devas took up the cry: “lābhā vata, bho, vajjīnaṁ, suladdhalābhā vajjipajāya,“It’s a gain, sirs, for the Vajjians, a great gain for the Vajjian people, yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā—that the Blessed One, Worthy & Rightly Self-awakened, along with these three sons of good families— āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti.Ven. Anuruddha, Ven. Nandiya, & Ven. Kimbila—stay among them!”
Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā …pe…On hearing the earth devas’ cry, the Devas of the Four Great Kings took up the cry… tāvatiṁsā devā …pe…the Devas of the Thirty-three… yāmā devā …pe…the Devas of the Hours… tusitā devā …pe…the Contented Devas… nimmānaratī devā …pe…the Devas Delighting in Creation … paranimmitavasavattī devā …pe…the Devas Wielding Power over the Creations of Others… brahmakāyikā devā saddamanussāvesuṁ:the Devas of Brahmā’s retinue took up the cry: “lābhā vata, bho, vajjīnaṁ, suladdhalābhā vajjipajāya,“It’s a gain, sirs, for the Vajjians, a great gain for the Vajjian people, yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā—that the Blessed One, Worthy & Rightly Self-awakened, along with these three sons of good families— āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti.Ven. Anuruddha, Ven. Nandiya, & Ven. Kimbila—stay among them!”
Itiha te āyasmanto tena khaṇena tena layena tena muhuttena yāva brahmalokā viditā ahesuṁ.
viditā → saṁviditā (mr) | tena layena → etthantare pāṭho si, sya-all, pts1ed potthakesuSo in that moment, that instant, the cries were known right up to the Brahmā worlds.
“Evametaṁ, dīgha, evametaṁ, dīgha.[The Blessed One said:] “So it is, Dīgha. 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 sons of good family went forth from the home life into homelessness were to remember them with a confident heart, it would be for the long-term welfare & happiness of that family. Yasmāpi, dīgha, kulaparivaṭṭā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi kulaparivaṭṭo ete tayo kulaputte pasannacitto anussareyya, tassapāssa kulaparivaṭṭassa dīgharattaṁ hitāya sukhāya.If the clan from which those three sons of good family went forth from the home life into homelessness were to remember them with a confident heart, it would be for the long-term welfare & happiness of that clan. Yasmāpi, dīgha, gāmā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi gāmo ete tayo kulaputte pasannacitto anussareyya, tassapāssa gāmassa dīgharattaṁ hitāya sukhāya.If the village… Yasmāpi, dīgha, nigamā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi nigamo ete tayo kulaputte pasannacitto anussareyya, tassapāssa nigamassa dīgharattaṁ hitāya sukhāya.If the town… Yasmāpi, dīgha, nagarā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, tañcepi nagaraṁ ete tayo kulaputte pasannacittaṁ anussareyya, tassapāssa nagarassa dīgharattaṁ hitāya sukhāya.If the city… Yasmāpi, dīgha, janapadā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi janapado ete tayo kulaputte pasannacitto anussareyya, tassapāssa janapadassa dīgharattaṁ hitāya sukhāya.If the country from which those three sons of good family went forth from the home life into homelessness were to remember them with a confident heart, it would be for the long-term welfare & happiness of that country. Sabbe cepi, dīgha, khattiyā ete tayo kulaputte pasannacittā anussareyyuṁ, sabbesānampāssa khattiyānaṁ dīgharattaṁ hitāya sukhāya.“If all noble warriors were to remember those three sons of good family with a confident heart, it would be for the long-term welfare & happiness of all noble warriors. Sabbe cepi, dīgha, brāhmaṇā …pe…If all brahmans… sabbe cepi, dīgha, vessā …pe…If all merchants… sabbe cepi, dīgha, suddā ete tayo kulaputte pasannacittā anussareyyuṁ, sabbesānampāssa suddānaṁ dīgharattaṁ hitāya sukhāya.If all workers were to remember those three sons of good family with a confident heart, it would be for the long-term welfare & happiness of all workers.
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 cosmos with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & commonfolk were to remember those three sons of good family with a confident heart, it would be for the long-term welfare & happiness of the cosmos with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & commonfolk.
Passa, dīgha, yāva ete tayo kulaputtā bahujanahitāya paṭipannā bahujanasukhāya lokānukampāya, atthāya hitāya sukhāya devamanussānan”ti.“See, Dīgha, how those three sons of good family have practiced for the benefit of the many, for the happiness of the many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings.”
Idamavoca bhagavā.That is what the Blessed One said. Attamano dīgho parajano yakkho bhagavato bhāsitaṁ abhinandīti.Gratified, the spirit Dīgha Parajana delighted in the Blessed One’s words.
