Majjhima Nikāya 31
Translators: sujato
Middle Discourses 31
Cūḷagosiṅgasutta
The Shorter Discourse at Gosiṅga
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 gentlemen staying here whose nature is to desire only the self.
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?”
“Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti.
“Indeed, sir, 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, sir, I think,
‘lābhā vata me, suladdhaṁ vata me,
‘I’m fortunate, so very fortunate,
yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti.
to live together with spiritual companions such as these.’
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.
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, sir, we’re one in mind, it seems to me.”
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 diligently, keen, and resolute?”
“Taggha mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti.
“Indeed, sir, we live diligently.”
“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, sir, 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 they like. Otherwise they throw it out where there is little that grows, or drop it into water that has no living creatures.
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.
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.
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.
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 diligently, keen, 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 meditation at ease?”
“Kiñhi no siyā, bhante.
“How could we not, 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.
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 meditation at ease, that we have achieved while living diligent, keen, 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 for going beyond and stilling that meditation?”
“Kiñhi no siyā, bhante.
“How could we not, 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.
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 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.’
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 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.
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 rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharāma.
Whenever we want, going totally beyond perceptions of form, with the ending 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.
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. …
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. …
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.
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 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.
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 meditation at ease, that we have achieved for going beyond and stilling that meditation.
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 at ease than this.”
“Sādhu sādhu, anuruddhā.
“Good, good!
Imamhā phāsuvihārā uttaritaro vā paṇītataro vā phāsuvihāro natthī”ti.
There is no better or finer way of meditating at ease 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 meditations and attainments, up to the ending of defilements, 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 meditations 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.
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 perfected one, the fully awakened Buddha stays there, as well as these three gentlemen,
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 Joyful Gods …
nimmānaratī devā …pe…
the Gods Who Love to Imagine …
paranimmitavasavattī devā …pe…
the Gods Who Control what is Imagined by 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 perfected one, the fully awakened Buddha stays there, as well as these three gentlemen,
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 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.
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 heart, that would be for all those menials’ 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 heart, 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 gentlemen 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.
Satisfied, the native spirit Dīgha Parajana was happy with what the Buddha said.
Cūḷagosiṅgasuttaṁ niṭṭhitaṁ paṭhamaṁ.