Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe. At one time the Buddha was staying at Ñātika in the brick 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.
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. Addasā kho dāyapālo bhagavantaṁ dūratova āgacchantaṁ. The park keeper saw the Buddha coming off in the distance Disvāna bhagavantaṁ etadavoca: and said to him, “mā, samaṇa, etaṁ dāyaṁ pāvisi. “Don’t come into this park, ascetic. Santettha tayo kulaputtā attakāmarūpā viharanti. There are three clansmen here who live desiring [to be only by] themselves. Mā tesaṁ aphāsumakāsī”ti. Do not disturb them.”
Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṁ mantayamānassa. Anuruddha heard the park keeper conversing with the Buddha, Sutvāna dāyapālaṁ etadavoca: and said to him, “mā, āvuso dāyapāla, bhagavantaṁ vāresi. “Don’t keep the Buddha out, good park keeper! Satthā no bhagavā anuppatto”ti. Our Teacher, the Blessed One, has arrived.” 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, “abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti. “Come forth, venerables, come forth! Our Teacher, the Blessed One, has arrived!”
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ paccuggantvā—Then Anuruddha, Nandiya, and Kimbila came out to greet the Buddha. 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. Nisīdi bhagavā paññatte āsane. The Buddha sat on the seat spread out, Nisajja kho bhagavā pāde pakkhālesi. and washed his feet. Tepi kho āyasmanto bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Those venerables bowed and sat down to one side.
Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca: The Buddha said to Anuruddha, “Kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamathā”ti? “I hope you’re keeping well, Anuruddha and friends; I hope you’re getting by. And I hope you’re having no trouble getting almsfood.”
“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.”
“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?” *[“Harmony and Perfect Community”](https://www.youtube.com/watch?v=m7m6GJ8PJBw)
“Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti. “Indeed, Bhante, we live in harmony like this.”
“Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti? “But how do you live this way?”
“Idha mayhaṁ, bhante, evaṁ hoti: “In this case, Bhante, I think, ‘lābhā vata me, suladdhaṁ vata me, ‘I’m fortunate, so very fortunate, yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. to live together with fellow renunciates such as these.’ Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca; My bodily, verbal, and mental actions towards these venerables are friendly, whether in public or in private. mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca; mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca. Tassa mayhaṁ, bhante, evaṁ hoti: 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?’ So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. And that’s what I do. Nānā hi kho no, bhante, kāyā ekañca pana maññe cittan”ti. Though we’re different in body, Bhante, we’re one in mind, it seems to me.” *It’s good to strive for harmony with one’s peers, but not at the cost of calling out wrong as wrong when necessary, even if wrongness is accompanied with good intentions. Furthermore, as said in MN 48, it is the Right View that truly allows for harmony and success in a community. If the members of a commune don't possess Right View, then the harmony that is achieved will be superficial, and more often than not will come through covering up each individual’s personal responsibility and enforcing the undertaking of predefined habits and practices (_sīlabbataparāmāsa_). That’s not what’s being advocated here: in this case, since all three bhikkhus were Arahants, there would never be any fundamental fault with what what any of them was in favor of, and therefore there was no reasonable grounds for disagreement.
Āyasmāpi kho nandiyo …pe… And the venerables Nandiya and Kimbila spoke likewise, and 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.”
“Sādhu sādhu, anuruddhā. “Good, good, Anuruddha and friends! Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? But I hope you’re living heedful, diligent, and resolute?”
“Taggha mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti. “Indeed, Bhante, we live heedful, diligent, and resolute.”
“Yathā kathaṁ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? “But how do you live this way?”
“Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ upaṭṭhāpeti. “In this case, Bhante, whoever returns first from almsround prepares the seats, and puts out the drinking water and the rubbish bin. 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 he likes. Otherwise he throws it out where there is little that grows, or drops it into water that has no living creatures. So āsanāni paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, avakkārapātiṁ paṭisāmeti, bhattaggaṁ sammajjati. Then he puts away the seats, drinking water, and rubbish bin, and sweeps 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 he sets it up. 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 he sets it up by lending each other a hand to lift. But we don’t break into speech for that reason. Pañcāhikaṁ kho pana mayaṁ, bhante, sabbarattikaṁ dhammiyā kathāya sannisīdāma. And every five days we sit together for the whole night and discuss the teachings. Evaṁ kho mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti. That’s how we live heedful, diligent, and resolute.”
“Sādhu sādhu, anuruddhā. “Good, good, Anuruddha and friends! 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 abiding?”
“Kiñhi no siyā, bhante. “How could we not, Bhante? Idha mayaṁ, bhante, yāvadeva ākaṅkhāma vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāma. Whenever we want, quite disjoined from sensuality, disjoined from detrimental phenomena, with thinking and with pondering, with joy and comfort born of separation, we abide having entered upon the first jhāna. 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 abiding, that we have achieved while living heedful, diligent, and resolute.”
“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 in knowledge-and-vision worthy of the noble ones, a comfortable abiding, for surmounting and calming that abiding?”
“Kiñhi no siyā, bhante. “How could we not, Bhante? Idha mayaṁ, bhante, yāvadeva ākaṅkhāma vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāma. Whenever we want, with the appeasement of thinking and pondering, with internal confidence and collectedness of mind, without thinking or pondering and with joy and comfort born of composure, we abide having entered upon the second jhāna. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. This is another superhuman distinction in knowledge-and-vision worthy of the noble ones, a comfortable abiding, that we have achieved for surmounting and calming that abiding.
“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 in knowledge-and-vision worthy of the noble ones, a comfortable abiding, for surmounting and calming that abiding?”
“Kiñhi no siyā, bhante. “How could we not, Bhante? 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 of joy, we abide equanimous, recollected and aware, experiencing comfort with the body. We abide having entered upon the third jhāna, with regard to which the noble ones say “one abides equanimous, recollected, and comfortable.” Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. This is another superhuman distinction in knowledge-and-vision worthy of the noble ones, a comfortable abiding, that we have achieved for surmounting and calming that abiding.
“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 in knowledge-and-vision worthy of the noble ones, a comfortable abiding, for surmounting and calming that abiding?”
“Kiñhi no siyā, bhante. “How could we not, Bhante? 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 comfort and discomfort—and with the ending of joys and upsets beforehand—without comfort or discomfort, with purity of equanimity and recollection, we abide having entered upon the fourth jhāna. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. This is another superhuman distinction in knowledge-and-vision worthy of the noble ones, a comfortable abiding, that we have achieved for surmounting and calming that abiding.
“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 in knowledge-and-vision worthy of the noble ones, a comfortable abiding, for surmounting and calming that abiding?”
“Kiñhi no siyā, bhante. “How could we not, Bhante? Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharāma. Whenever we want, having fully surmounted perceptions of form, with the ending of perceptions of resistance, not attending to perceptions of multiplicity, aware that ‘space is infinite’, we abide having entered upon the extent of infinite space. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. This is another superhuman distinction in knowledge-and-vision worthy of the noble ones, a comfortable abiding, that we have achieved for surmounting and calming that abiding.
“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 in knowledge-and-vision worthy of the noble ones, a comfortable abiding, for surmounting and calming that abiding?”
“Kiñhi no siyā, bhante. “How could we not, Bhante? Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharāma …pe… Whenever we want, going totally beyond the extent of infinite space, aware that ‘consciousness is infinite’, we abide in the extent of infinite consciousness. … sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāma …pe… Having fully surmounted the extent of infinite consciousness, aware that ‘there is nothing’, we abide having entered upon the extent of nothingness. … sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāma. Having fully surmounted the extent of nothingness, we abide having entered upon the extent of neither-perception-nor-non-perception. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. This is another superhuman distinction in knowledge-and-vision worthy of the noble ones, a comfortable abiding, that we have achieved for surmounting and calming that abiding.
“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 in knowledge-and-vision worthy of the noble ones, a comfortable abiding, for surmounting and calming that abiding?”
“Kiñhi no siyā, bhante. “How could we not, Bhante? Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāma, paññāya ca no disvā āsavā parikkhīṇā. Whenever we want, having fully surmounted the extent of neither-perception-nor-non-perception, we abide having entered upon the cessation of perception-and-feeling. And, having seen with understanding, our influxes have been destroyed. 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 abiding, that we have achieved for surmounting and calming that 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 abiding comfortably than this.”
“Sādhu sādhu, anuruddhā. “Good, good! Imamhā phāsuvihārā uttaritaro vā paṇītataro vā phāsuvihāro natthī”ti. There is no better or finer comfortable abiding than this.”
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.
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, “kiṁ nu kho mayaṁ āyasmato anuruddhassa evamārocimha: “Did we ever tell you that we had ‘imāsañca imāsañca vihārasamāpattīnaṁ mayaṁ lābhino’ti, yaṁ no āyasmā anuruddho bhagavato sammukhā yāva āsavānaṁ khayā pakāsetī”ti? gained such and such abidings and attainments, up to the destruction of the influxes, as you revealed to the Buddha?”
“Na kho me āyasmanto evamārocesuṁ: “The venerables did not tell me that they had ‘imāsañca imāsañca vihārasamāpattīnaṁ mayaṁ lābhino’ti, api ca me āyasmantānaṁ cetasā ceto paricca vidito: gained such abidings and attainments. But I discovered it by comprehending your minds, ‘imāsañca imāsañca vihārasamāpattīnaṁ ime āyasmanto lābhino’ti. Devatāpi me etamatthaṁ ārocesuṁ: and deities also told me. ‘imāsañca imāsañca vihārasamāpattīnaṁ ime āyasmanto lābhino’ti. Tamenaṁ bhagavatā pañhābhipuṭṭhena byākatan”ti. So I answered when the Buddha directly asked about it.”
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, “lābhā vata, bhante, vajjīnaṁ, suladdhalābhā vajjipajāya, “The Vajjis are lucky! The Vajjian people are so very lucky yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā—that the Realized One, the Arahant, the fully awakened Buddha stays there, as well as these three clansmen, āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti. the venerables Anuruddha, Nandiya, and Kimbila.”
Dīghassa parajanassa yakkhassa saddaṁ sutvā bhummā devā saddamanussāvesuṁ: Hearing the cry of Dīgha Parajana, the Earth Gods raised the cry … “lābhā vata, bho, vajjīnaṁ, suladdhalābhā vajjipajāya, 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 … tāvatiṁsā devā …pe… the Gods of the Thirty-Three … yāmā devā …pe… the Gods of Yama … tusitā devā …pe… the Contented Gods … nimmānaratī devā …pe… the Gods Who Delight in Creation … paranimmitavasavattī devā …pe… the Gods Who Control the Creations of Others … brahmakāyikā devā saddamanussāvesuṁ: the Gods of Brahmā’s Host raised the cry, “lābhā vata, bho, vajjīnaṁ, suladdhalābhā vajjipajāya, “The Vajjis are lucky! The Vajjian people are so very lucky yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā—that the Realized One, the Arahant, the fully awakened Buddha stays there, as well as these three clansmen, āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti. the venerables Anuruddha, Nandiya, and Kimbila.”
Itiha te āyasmanto tena khaṇena tena layena tena muhuttena yāva brahmalokā viditā ahesuṁ. And so at that moment, in that instant, those venerables were known as far as the Brahmā realm.
“Evametaṁ, dīgha, evametaṁ, dīgha. “That’s so true, Dīgha! That’s so true! 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 clansmen went forth from the lay life to homelessness were to recollect those venerables with confident mind, that would be for that family’s lasting welfare and happiness. 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 … Yasmāpi, dīgha, gāmā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi gāmo ete tayo kulaputte pasannacitto anussareyya, tassapāssa gāmassa dīgharattaṁ hitāya sukhāya. village … Yasmāpi, dīgha, nigamā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi nigamo ete tayo kulaputte pasannacitto anussareyya, tassapāssa nigamassa dīgharattaṁ hitāya sukhāya. town … Yasmāpi, dīgha, nagarā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, tañcepi nagaraṁ ete tayo kulaputte pasannacittaṁ anussareyya, tassapāssa nagarassa dīgharattaṁ hitāya sukhāya. city … Yasmāpi, dīgha, janapadā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi janapado ete tayo kulaputte pasannacitto anussareyya, tassapāssa janapadassa dīgharattaṁ hitāya sukhāya. country … Sabbe cepi, dīgha, khattiyā ete tayo kulaputte pasannacittā anussareyyuṁ, sabbesānampāssa khattiyānaṁ dīgharattaṁ hitāya sukhāya. all the aristocrats … Sabbe cepi, dīgha, brāhmaṇā …pe… all the brahmins … sabbe cepi, dīgha, vessā …pe… all the peasants … sabbe cepi, dīgha, suddā ete tayo kulaputte pasannacittā anussareyyuṁ, sabbesānampāssa suddānaṁ dīgharattaṁ hitāya sukhāya. all the workers were to recollect those venerables with confident mind, that would be for all those workers’ lasting welfare and happiness.
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 Brahmās, this population with its ascetics and brahmins, gods and humans—were to recollect those venerables with confident mind, that would be for the whole world’s lasting welfare and happiness.
Passa, dīgha, yāva ete tayo kulaputtā bahujanahitāya paṭipannā bahujanasukhāya lokānukampāya, atthāya hitāya sukhāya devamanussānan”ti. See, Dīgha, how those three clansmen are practicing for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!”
Idamavoca bhagavā. That is what the Buddha said. Attamano dīgho parajano yakkho bhagavato bhāsitaṁ abhinandīti. Pleased, the spirit Dīgha Parajana delighted in what the Buddha said.
Cūḷagosiṅgasuttaṁ niṭṭhitaṁ paṭhamaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn31