MN · mn31
The Shorter Discourse at Gosiṅga
0.1Majjhima Nikāya 31
The Middle Length Discourses 31
0.2Cūḷagosiṅgasutta
The Shorter Discourse at Gosiṅga
1.1Evaṁ me sutaṁ—
Thus have I heard—
1.2ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe.
At one time the Bhagavā was dwelling at Nātika in the Brick Hall.
2.1Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo gosiṅgasālavanadāye viharanti.
Now at that time Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila were dwelling in the Gosiṅga sāla-tree grove.
3.1Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gosiṅgasālavanadāyo tenupasaṅkami.
Then, in the evening, the Bhagavā emerged from retreat and went to the Gosiṅga sāla-tree grove.
3.2Addasā kho dāyapālo bhagavantaṁ dūratova āgacchantaṁ.
The park-keeper saw the Bhagavā coming from afar.
3.3Disvāna bhagavantaṁ etadavoca:
Seeing the Bhagavā, he said this:
3.4“mā, samaṇa, etaṁ dāyaṁ pāvisi.
“Do not enter this grove, ascetic.
3.5Santettha tayo kulaputtā attakāmarūpā viharanti.
There are three clansmen dwelling here who want to be left to themselves.
3.6Mā tesaṁ aphāsumakāsī”ti.
Do not make things uncomfortable for them.”
4.1Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṁ mantayamānassa.
Venerable Anuruddha heard the park-keeper conversing with the Bhagavā.
4.2Sutvāna dāyapālaṁ etadavoca:
Having heard, he said this to the park-keeper:
4.3“mā, āvuso dāyapāla, bhagavantaṁ vāresi.
“Do not stop the Bhagavā, friend park-keeper.
4.4Satthā no bhagavā anuppatto”ti.
Our Teacher, the Bhagavā, has arrived.”
4.5Atha kho āyasmā anuruddho yenāyasmā ca nandiyo āyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṁ āyasmantañca kimilaṁ etadavoca:
Then Venerable Anuruddha went to Venerable Nandiya and Venerable Kimbila, and on arrival he said this to them:
4.6“abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti.
“Come forward, venerables, come forward, venerables; our Teacher, the Bhagavā, has arrived.”
5.1Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ paccuggantvā—
Then Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila went out to meet the Bhagavā—
5.2eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ upaṭṭhāpesi.
one received the Bhagavā’s bowl and robe, one prepared a seat, and one set out water for the feet.
5.3Nisīdi bhagavā paññatte āsane.
The Bhagavā sat down on the seat that had been prepared.
5.4Nisajja kho bhagavā pāde pakkhālesi.
After sitting down, the Bhagavā washed his feet.
5.5Tepi kho āyasmanto bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Then those venerables paid homage to the Bhagavā and sat down to one side.
5.6Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca:
When Venerable Anuruddha was sitting to one side, the Bhagavā said this to him:
5.7“Kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamathā”ti?
“Anuruddha, I hope things are bearable for you all, I hope you are getting by, I hope you are not wearied by almsfood?”
5.8“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā; na ca mayaṁ, bhante, piṇḍakena kilamāmā”ti.
“Things are bearable, Bhagavā, we are getting by, Bhagavā; and, bhante, we are not wearied by almsfood.”
6.1“Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti?
“But Anuruddha, I hope you are dwelling in concord, harmoniously, without disputes, blended like milk and water, looking upon one another with kindly eyes?”
6.2“Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti.
“Indeed, bhante, we are dwelling in concord, harmoniously, without disputes, blended like milk and water, looking upon one another with kindly eyes.”
6.3“Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti?
“But how, Anuruddha, are you dwelling in concord, harmoniously, without disputes, blended like milk and water, looking upon one another with kindly eyes?”
7.1“Idha mayhaṁ, bhante, evaṁ hoti:
“Here, bhante, it occurs to me:
7.2‘lābhā vata me, suladdhaṁ vata me,
‘It is a gain for me indeed, it is well gained by me indeed,
7.3yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti.
that I dwell together with such fellow spiritual companions.’
7.4Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca;
For me, bhante, bodily action of goodwill [mettaṁ kāyakammaṁ] toward these venerables is established both openly and privately;
7.5mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca;
verbal action of goodwill [mettaṁ vacīkammaṁ] is established both openly and privately;
7.6mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca.
mental action of goodwill [mettaṁ manokammaṁ] is established both openly and privately.
7.7Tassa mayhaṁ, bhante, evaṁ hoti:
Then it occurs to me, bhante:
7.8‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti.
‘Why don’t I set aside my own mind [cittaṁ] and conduct myself according to the mind [cittassa] of just these venerables?’
7.9So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi.
So, bhante, I set aside my own mind [cittaṁ] and conduct myself according to the mind [cittassa] of just these venerables.
7.10Nānā hi kho no, bhante, kāyā ekañca pana maññe cittan”ti.
For our bodies are different, bhante, but I regard our mind [cittaṁ] as one.”
7.11Āyasmāpi kho nandiyo …pe…
Venerable Nandiya too …
7.12āyasmāpi kho kimilo bhagavantaṁ etadavoca:
Venerable Kimbila too said this to the Bhagavā:
7.13“mayhampi, bhante, evaṁ hoti:
“For me too, bhante, it occurs thus:
7.14‘lābhā vata me, suladdhaṁ vata me,
‘It is a gain for me indeed, it is well gained by me indeed,
7.15yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti.
that I dwell together with such fellow spiritual companions.’
7.16Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca,
For me, bhante, bodily action of goodwill [mettaṁ kāyakammaṁ] toward these venerables is established both openly and privately,
7.17mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca,
verbal action of goodwill [mettaṁ vacīkammaṁ] is established both openly and privately,
7.18mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca.
mental action of goodwill [mettaṁ manokammaṁ] is established both openly and privately.
7.19Tassa mayhaṁ, bhante, evaṁ hoti:
Then it occurs to me, bhante:
7.20‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti.
‘Why don’t I set aside my own mind [cittaṁ] and conduct myself according to the mind [cittassa] of just these venerables?’
7.21So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi.
So, bhante, I set aside my own mind [cittaṁ] and conduct myself according to the mind [cittassa] of just these venerables.
7.22Nānā hi kho no, bhante, kāyā ekañca pana maññe cittan”ti.
For our bodies are different, bhante, but I regard our mind [cittaṁ] as one.”
7.23“Evaṁ kho mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti.
“This is how, bhante, we dwell in concord, harmoniously, without disputes, blended like milk and water, looking upon one another with kindly eyes.”
8.1“Sādhu sādhu, anuruddhā.
“Sādhu, sādhu, Anuruddha.
8.2Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?
But Anuruddha, I hope you are dwelling heedfully, ardently, and resolutely?”
9.1“Taggha mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti.
“Indeed, bhante, we are dwelling heedfully, ardently, and resolutely.”
9.2“Yathā kathaṁ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?
“But how, Anuruddha, are you dwelling heedfully, ardently, and resolutely?”
9.3“Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ upaṭṭhāpeti.
“Here, bhante, whichever of us returns first from almsround in the village prepares the seats, sets out drinking water and washing water, and sets out the refuse bowl.
9.4Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti.
Whoever returns later from almsround in the village, if there are leftovers and if he wishes, eats them; but if he does not wish, he throws them away where there is little greenery, or tips them into water without living beings.
9.5So āsanāni paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, avakkārapātiṁ paṭisāmeti, bhattaggaṁ sammajjati.
He puts away the seats, puts away the drinking water and washing water, puts away the refuse bowl, and sweeps the refectory.
9.6Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti.
Whoever sees that the drinking-water jar, the washing-water jar, or the toilet-water jar is empty and vacant, fills it up.
9.7Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṁ, bhante, tappaccayā vācaṁ bhindāma.
If he is unable, he summons a second with a gesture of the hand, and together we fill it up by hand-signals; but, bhante, because of that we do not break into speech.
9.8Pañcāhikaṁ kho pana mayaṁ, bhante, sabbarattikaṁ dhammiyā kathāya sannisīdāma.
And every five nights, bhante, we sit together for the whole night in dhamma discussion.
9.9Evaṁ kho mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti.
This is how, bhante, we dwell heedfully, ardently, and resolutely.”
10.1“Sādhu sādhu, anuruddhā.
“Sādhu, sādhu, Anuruddha.
10.2Atthi pana vo, anuruddhā, evaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharantānaṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
But while you are dwelling thus, heedful, ardent, and resolute, have you attained a comfortable abiding, a further distinction in noble knowledge and vision beyond the human state?”
10.3“Kiñhi no siyā, bhante.
“Certainly, bhante.
10.4Idha mayaṁ, bhante, yāvadeva ākaṅkhāma vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāma.
Here, bhante, whenever we wish, quite secluded from sensual pleasures, secluded from unwholesome dhammas, we enter and dwell in the first jhāna, which has thought [savitakkaṁ] and examination [savicāraṁ], and has pīti and sukha born of seclusion [vivekajaṁ].
10.5Ayaṁ kho no, bhante, amhākaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharantānaṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.
This, bhante, is the comfortable abiding that we have attained, a further distinction in noble knowledge and vision beyond the human state, while dwelling heedfully, ardently, and resolutely.”
11-13.1“Sādhu sādhu, anuruddhā.
“Sādhu, sādhu, Anuruddha.
11-13.2Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
But for the transcending of this abiding and for the calming of this abiding, have you attained another comfortable abiding, a further distinction in noble knowledge and vision beyond the human state?”
11-13.3“Kiñhi no siyā, bhante.
“Certainly, bhante.
11-13.4Idha mayaṁ, bhante, yāvadeva ākaṅkhāma vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāma.
Here, bhante, whenever we wish, with the stilling of thought [vitakkavicārānaṁ] and examination [vitakkavicārānaṁ], with inner clarity, with the unification [ekodibhāvaṁ] of mind, without thought [avitakkaṁ], without examination [avicāraṁ], with pīti and sukha born of samādhi [samādhijaṁ], we enter and dwell in the second jhāna.
11-13.5Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.
For the transcending of this abiding and for the calming of this abiding, this is another comfortable abiding, a further distinction in noble knowledge and vision beyond the human state, that we have attained.”
14.1“Sādhu sādhu, anuruddhā.
“Sādhu, sādhu, Anuruddha.
14.2Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
But for the transcending of this abiding and for the calming of this abiding, have you attained another comfortable abiding, a further distinction in noble knowledge and vision beyond the human state?”
14.3“Kiñhi no siyā, bhante.
“Certainly, bhante.
14.4Idha 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.
Here, bhante, whenever we wish, with the fading of pīti, we dwell in equanimity [upekkhakā], with sati, fully aware [sampajānā], and we experience sukha with the body; we enter and dwell in the third jhāna, of which the noble ones declare: ‘One who is equanimous [upekkhako], with sati, dwells in sukha.’
14.5Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.
For the transcending of this abiding and for the calming of this abiding, this is another comfortable abiding, a further distinction in noble knowledge and vision beyond the human state, that we have attained.”
15.1“Sādhu sādhu, anuruddhā.
“Sādhu, sādhu, Anuruddha.
15.2Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
But for the transcending of this abiding and for the calming of this abiding, have you attained another comfortable abiding, a further distinction in noble knowledge and vision beyond the human state?”
15.3“Kiñhi no siyā, bhante.
“Certainly, bhante.
15.4Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāma.
Here, bhante, whenever we wish, with the giving up of sukha and the giving up of dukkha, and with the previous disappearance of gladness and sadness, we enter and dwell in the fourth jhāna, which is neither-painful-nor-pleasant and is purified by equanimity [upekkhā] and sati [upekkhāsatipārisuddhiṁ].
15.5Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.
For the transcending of this abiding and for the calming of this abiding, this is another comfortable abiding, a further distinction in noble knowledge and vision beyond the human state, that we have attained.”
16.1“Sādhu sādhu, anuruddhā.
“Sādhu, sādhu, Anuruddha.
16.2Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
But for the transcending of this abiding and for the calming of this abiding, have you attained another comfortable abiding, a further distinction in noble knowledge and vision beyond the human state?”
16.3“Kiñhi no siyā, bhante.
“Certainly, bhante.
16.4Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharāma.
Here, bhante, whenever we wish, with the complete transcending of the saññās of form [rūpasaññānaṁ], with the disappearance of the saññās of resistance [paṭighasaññānaṁ], and through non-attention to the saññās of diversity [nānattasaññānaṁ], thinking, ‘Space is infinite,’ we enter and dwell in the dimension of infinite space [ākāsānañcāyatanaṁ].
16.5Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.
For the transcending of this abiding and for the calming of this abiding, this is another comfortable abiding, a further distinction in noble knowledge and vision beyond the human state, that we have attained.”
17.1“Sādhu sādhu, anuruddhā.
“Sādhu, sādhu, Anuruddha.
17.2Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
But for the transcending of this abiding and for the calming of this abiding, have you attained another comfortable abiding, a further distinction in noble knowledge and vision beyond the human state?”
17.3“Kiñhi no siyā, bhante.
“Certainly, bhante.
17.4Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharāma …pe…
Here, bhante, whenever we wish, completely transcending the dimension of infinite space [ākāsānañcāyatanaṁ], thinking, ‘Consciousness [viññāṇaṁ] is infinite,’ we enter and dwell in the dimension of infinite consciousness [viññāṇañcāyatanaṁ] …
17.5sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāma …pe…
completely transcending the dimension of infinite consciousness [viññāṇañcāyatanaṁ], thinking, ‘There is nothing,’ we enter and dwell in the dimension of nothingness [ākiñcaññāyatanaṁ] …
17.6sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāma.
completely transcending the dimension of nothingness [ākiñcaññāyatanaṁ], we enter and dwell in the dimension of neither-saññā-nor-non-saññā [nevasaññānāsaññāyatanaṁ].
17.7Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.
For the transcending of this abiding and for the calming of this abiding, this is another comfortable abiding, a further distinction in noble knowledge and vision beyond the human state, that we have attained.”
18.1“Sādhu sādhu, anuruddhā.
“Sādhu, sādhu, Anuruddha.
18.2Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
But for the transcending of this abiding and for the calming of this abiding, have you attained another comfortable abiding, a further distinction in noble knowledge and vision beyond the human state?”
18.3“Kiñhi no siyā, bhante.
“Certainly, bhante.
18.4Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāma, paññāya ca no disvā āsavā parikkhīṇā.
Here, bhante, whenever we wish, completely transcending the dimension of neither-saññā-nor-non-saññā [nevasaññānāsaññāyatanaṁ], we enter and dwell in the cessation of saññā and vedanā [saññāvedayitanirodhaṁ], and by seeing with discernment [paññāya], our āsavas are exhausted.
18.5Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro.
For the transcending of this abiding and for the calming of this abiding, this is another comfortable abiding, a further distinction in noble knowledge and vision beyond the human state, that we have attained.
18.6Imamhā ca mayaṁ, bhante, phāsuvihārā aññaṁ phāsuvihāraṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassāmā”ti.
And beyond this comfortable abiding, bhante, we do not see any other comfortable abiding that is more excellent or more sublime.”
18.7“Sādhu sādhu, anuruddhā.
“Sādhu, sādhu, Anuruddha.
18.8Imamhā phāsuvihārā uttaritaro vā paṇītataro vā phāsuvihāro natthī”ti.
Beyond this comfortable abiding there is no comfortable abiding more excellent or more sublime.”
19.1Atha kho bhagavā āyasmantañca anuruddhaṁ āyasmantañca nandiyaṁ āyasmantañca kimilaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
Then the Bhagavā, having instructed, encouraged, inspired, and gladdened Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila with dhamma talk, rose from his seat and departed.
20.1Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ anusaṁyāyitvā tato paṭinivattitvā āyasmā ca nandiyo āyasmā ca kimilo āyasmantaṁ anuruddhaṁ etadavocuṁ:
Then Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila accompanied the Bhagavā a little way, and after turning back from there, Venerable Nandiya and Venerable Kimbila said this to Venerable Anuruddha:
20.2“kiṁ nu kho mayaṁ āyasmato anuruddhassa evamārocimha:
“But when did we ever tell Venerable Anuruddha this:
20.3‘imāsañca imāsañca vihārasamāpattīnaṁ mayaṁ lābhino’ti, yaṁ no āyasmā anuruddho bhagavato sammukhā yāva āsavānaṁ khayā pakāsetī”ti?
‘We have attained these and these meditative attainments,’ that Venerable Anuruddha should declare in the presence of the Bhagavā even up to the destruction of the āsavas?”
20.4“Na kho me āyasmanto evamārocesuṁ:
“Venerables did not tell me this:
20.5‘imāsañca imāsañca vihārasamāpattīnaṁ mayaṁ lābhino’ti, api ca me āyasmantānaṁ cetasā ceto paricca vidito:
‘We have attained these and these meditative attainments’; rather, it was known by me through mind [cetasā], having encompassed the mind [ceto] of the venerables with mind [cetasā]:
20.6‘imāsañca imāsañca vihārasamāpattīnaṁ ime āyasmanto lābhino’ti.
‘These venerables have attained these and these meditative attainments.’
20.7Devatāpi me etamatthaṁ ārocesuṁ:
And devatās too informed me of this matter:
20.8‘imāsañca imāsañca vihārasamāpattīnaṁ ime āyasmanto lābhino’ti.
‘These venerables have attained these and these meditative attainments.’
20.9Tamenaṁ bhagavatā pañhābhipuṭṭhena byākatan”ti.
Then, when questioned by the Bhagavā, I answered it.”
21.1Atha kho dīgho parajano yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho dīgho parajano yakkho bhagavantaṁ etadavoca:
Then the yakkha Dīgha Parajana went to the Bhagavā; having approached, he paid homage to the Bhagavā and stood to one side. Standing to one side, the yakkha Dīgha Parajana said this to the Bhagavā:
21.2“lābhā vata, bhante, vajjīnaṁ, suladdhalābhā vajjipajāya,
“It is a gain indeed, bhante, for the Vajjis, a great gain for the Vajji people,
21.3yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā—
where the Tathāgata dwells, the arahant, the perfectly awakened one, and these three clansmen—
21.4āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti.
Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila.”
21.5Dīghassa parajanassa yakkhassa saddaṁ sutvā bhummā devā saddamanussāvesuṁ:
Hearing the sound of the yakkha Dīgha Parajana, the earth-dwelling devatās proclaimed the sound:
21.6“lābhā vata, bho, vajjīnaṁ, suladdhalābhā vajjipajāya,
“It is a gain indeed, sirs, for the Vajjis, a great gain for the Vajji people,
21.7yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā—
where the Tathāgata dwells, the arahant, the perfectly awakened one, and these three clansmen—
21.8āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti.
Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila.”
21.9Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā …pe…
Hearing the sound of the earth-dwelling devatās, the devatās of the Four Great Kings …
21.10tāvatiṁsā devā …pe…
the Tāvatiṃsa devatās …
21.11yāmā devā …pe…
the Yāma devatās …
21.12tusitā devā …pe…
the Tusita devatās …
21.13nimmānaratī devā …pe…
the Nimmānaratī devatās …
21.14paranimmitavasavattī devā …pe…
the Paranimmitavasavattī devatās …
21.15brahmakāyikā devā saddamanussāvesuṁ:
the Brahmā-host devatās proclaimed the sound:
21.16“lābhā vata, bho, vajjīnaṁ, suladdhalābhā vajjipajāya,
“It is a gain indeed, sirs, for the Vajjis, a great gain for the Vajji people,
21.17yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā—
where the Tathāgata dwells, the arahant, the perfectly awakened one, and these three clansmen—
21.18āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti.
Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila.”
21.19Itiha te āyasmanto tena khaṇena tena layena tena muhuttena yāva brahmalokā viditā ahesuṁ.
Thus those venerables became known, at that very instant, at that very moment, as far as the Brahmā world.
22.1“Evametaṁ, dīgha, evametaṁ, dīgha.
“That is so, Dīgha, that is so, Dīgha.
22.2Yasmāpi, dīgha, kulā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, tañcepi kulaṁ ete tayo kulaputte pasannacittaṁ anussareyya, tassapāssa kulassa dīgharattaṁ hitāya sukhāya.
Whatever family, Dīgha, these three clansmen went forth from home to homelessness from, if that very family were to recollect these three clansmen with a confident mind, that would be for the welfare and happiness of that family for a long time.
22.3Yasmāpi, dīgha, kulaparivaṭṭā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi kulaparivaṭṭo ete tayo kulaputte pasannacitto anussareyya, tassapāssa kulaparivaṭṭassa dīgharattaṁ hitāya sukhāya.
Whatever family circle, Dīgha, these three clansmen went forth from home to homelessness from, if that very family circle were to recollect these three clansmen with a confident mind, that would be for the welfare and happiness of that family circle for a long time.
22.4Yasmāpi, dīgha, gāmā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi gāmo ete tayo kulaputte pasannacitto anussareyya, tassapāssa gāmassa dīgharattaṁ hitāya sukhāya.
Whatever village, Dīgha, these three clansmen went forth from home to homelessness from, if that very village were to recollect these three clansmen with a confident mind, that would be for the welfare and happiness of that village for a long time.
22.5Yasmāpi, dīgha, nigamā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi nigamo ete tayo kulaputte pasannacitto anussareyya, tassapāssa nigamassa dīgharattaṁ hitāya sukhāya.
Whatever market town, Dīgha, these three clansmen went forth from home to homelessness from, if that very market town were to recollect these three clansmen with a confident mind, that would be for the welfare and happiness of that market town for a long time.
22.6Yasmāpi, dīgha, nagarā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, tañcepi nagaraṁ ete tayo kulaputte pasannacittaṁ anussareyya, tassapāssa nagarassa dīgharattaṁ hitāya sukhāya.
Whatever city, Dīgha, these three clansmen went forth from home to homelessness from, if that very city were to recollect these three clansmen with a confident mind, that would be for the welfare and happiness of that city for a long time.
22.7Yasmāpi, dīgha, janapadā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi janapado ete tayo kulaputte pasannacitto anussareyya, tassapāssa janapadassa dīgharattaṁ hitāya sukhāya.
Whatever region, Dīgha, these three clansmen went forth from home to homelessness from, if that very region were to recollect these three clansmen with a confident mind, that would be for the welfare and happiness of that region for a long time.
22.8Sabbe cepi, dīgha, khattiyā ete tayo kulaputte pasannacittā anussareyyuṁ, sabbesānampāssa khattiyānaṁ dīgharattaṁ hitāya sukhāya.
Even if all nobles, Dīgha, were to recollect these three clansmen with confident minds, that would be for the welfare and happiness of all those nobles for a long time.
22.9Sabbe cepi, dīgha, brāhmaṇā …pe…
Even if all brahmins, Dīgha, …
22.10sabbe cepi, dīgha, vessā …pe…
even if all merchants, Dīgha, …
22.11sabbe cepi, dīgha, suddā ete tayo kulaputte pasannacittā anussareyyuṁ, sabbesānampāssa suddānaṁ dīgharattaṁ hitāya sukhāya.
even if all workers, Dīgha, were to recollect these three clansmen with confident minds, that would be for the welfare and happiness of all those workers for a long time.
22.12Sadevako cepi, dīgha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā ete tayo kulaputte pasannacittā anussareyya, sadevakassapāssa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya.
Even if the world with its devatās, with its Māras, with its Brahmās, this population with its ascetics and brahmins, with its devatās and humans, were to recollect these three clansmen with a confident mind, that would be for the welfare and happiness of the world with its devatās, with its Māras, with its Brahmās, of this population with its ascetics and brahmins, with its devatās and humans, for a long time.
22.13Passa, dīgha, yāva ete tayo kulaputtā bahujanahitāya paṭipannā bahujanasukhāya lokānukampāya, atthāya hitāya sukhāya devamanussānan”ti.
See, Dīgha, how far these three clansmen are practicing for the welfare of the many, for the happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of devatās and humans.”
22.14Idamavoca bhagavā.
The Bhagavā said this.
22.15Attamano dīgho parajano yakkho bhagavato bhāsitaṁ abhinandīti.
Satisfied, the yakkha Dīgha Parajana delighted in what the Bhagavā said.
22.16Cūḷagosiṅgasuttaṁ niṭṭhitaṁ paṭhamaṁ.
The Shorter Discourse at Gosiṅga is finished, the first.