| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ३१
Majjhima Nikāya 31
The Middle-Length Suttas Collection 31
चूळगोसिङ्गसुत्त
Cūḷagosiṅgasutta
The Shorter Discourse at Gosiṅga
एवं मे सुतं—एकं समयं भगवा नातिके विहरति गिञ्जकावसथे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā nātike1 viharati giñjakāvasathe.
So I have heard. At one time the Buddha was staying at Ñātika in the brick house.
तेन खो पन समयेन आयस्मा च अनुरुद्धो आयस्मा च नन्दियो आयस्मा च किमिलो गोसिङ्गसालवनदाये विहरन्ति।
Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo2 gosiṅgasālavanadāye viharanti.
Now at that time the venerables Anuruddha, Nandiya, and Kimbila were staying in the sal forest park at Gosiṅga.
अथ खो भगवा सायन्हसमयं पटिसल्लाना वुट्ठितो येन गोसिङ्गसालवनदायो तेनुपसङ्कमि। अद्दसा खो दायपालो भगवन्तं दूरतोव आगच्छन्तं। दिस्वान भगवन्तं एतदवोच: “मा, समण, एतं दायं पाविसि। सन्तेत्थ तयो कुलपुत्ता अत्तकामरूपा विहरन्ति। मा तेसं अफासुमकासी”ति।
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena gosiṅgasālavanadāyo tenupasaṅkami. Addasā kho dāyapālo bhagavantaṁ dūratova āgacchantaṁ. Disvāna bhagavantaṁ etadavoca: “mā, samaṇa, etaṁ dāyaṁ pāvisi. Santettha tayo kulaputtā attakāmarūpā viharanti. Mā tesaṁ aphāsumakāsī”ti.
Then in the late afternoon, the Buddha came out of retreat and went to that park. The park keeper saw the Buddha coming off in the distance and said to him, “Don’t come into this park, ascetic. There are three gentlemen who love themselves staying here. Don’t disturb them.”
अस्सोसि खो आयस्मा अनुरुद्धो दायपालस्स भगवता सद्धिं मन्तयमानस्स। सुत्वान दायपालं एतदवोच: “मा, आवुसो दायपाल, भगवन्तं वारेसि। सत्था नो भगवा अनुप्पत्तो”ति। अथ खो आयस्मा अनुरुद्धो येनायस्मा च नन्दियो आयस्मा च किमिलो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तञ्च नन्दियं आयस्मन्तञ्च किमिलं एतदवोच: “अभिक्कमथायस्मन्तो, अभिक्कमथायस्मन्तो, सत्था नो भगवा अनुप्पत्तो”ति।
Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṁ mantayamānassa. Sutvāna dāyapālaṁ etadavoca: “mā, āvuso dāyapāla, bhagavantaṁ vāresi. Satthā no bhagavā anuppatto”ti. Atha kho āyasmā anuruddho yenāyasmā ca nandiyo āyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṁ āyasmantañca kimilaṁ etadavoca: “abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti.
Anuruddha heard the park keeper conversing with the Buddha, and said to him, “Don’t keep the Buddha out, good park keeper! Our Teacher, the Blessed One, has arrived.” Then Anuruddha went to Nandiya and Kimbila, and said to them, “Come forth, venerables, come forth! Our Teacher, the Blessed One, has arrived!”
अथ खो आयस्मा च अनुरुद्धो आयस्मा च नन्दियो आयस्मा च किमिलो भगवन्तं पच्चुग्गन्त्वा—एको भगवतो पत्तचीवरं पटिग्गहेसि, एको आसनं पञ्ञपेसि, एको पादोदकं उपट्ठापेसि। निसीदि भगवा पञ्ञत्ते आसने। निसज्ज खो भगवा पादे पक्खालेसि। तेपि खो आयस्मन्तो भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु।
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ paccuggantvā—eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ upaṭṭhāpesi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā pāde pakkhālesi. Tepi kho āyasmanto bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Then Anuruddha, Nandiya, and Kimbila came out to greet the Buddha. One received his bowl and robe, one spread out a seat, and one set out water for washing his feet. He sat on the seat spread out and washed his feet. Those venerables bowed and sat down to one side.
एकमन्तं निसिन्नं खो आयस्मन्तं अनुरुद्धं भगवा एतदवोच: “कच्चि वो, अनुरुद्धा, खमनीयं, कच्चि यापनीयं, कच्चि पिण्डकेन न किलमथा”ति?
Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca: “Kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamathā”ti?
The Buddha said to Anuruddha, “I hope you’re keeping well, Anuruddha and friends; I hope you’re alright. And I hope you’re having no trouble getting almsfood.”
“खमनीयं, भगवा, यापनीयं, भगवा; न च मयं, भन्ते, पिण्डकेन किलमामा”ति।
“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā; na ca mayaṁ, bhante, piṇḍakena kilamāmā”ti.
“We’re alright, Blessed One, we’re getting by. And we have no trouble getting almsfood.”
“कच्चि पन वो, अनुरुद्धा, समग्गा सम्मोदमाना अविवदमाना खीरोदकीभूता अञ्ञमञ्ञं पियचक्खूहि सम्पस्सन्ता विहरथा”ति?
“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?”
“तग्घ मयं, भन्ते, समग्गा सम्मोदमाना अविवदमाना खीरोदकीभूता अञ्ञमञ्ञं पियचक्खूहि सम्पस्सन्ता विहरामा”ति।
“Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti.
“Indeed, sir, we live in harmony like this.”
“यथा कथं पन तुम्हे, अनुरुद्धा, समग्गा सम्मोदमाना अविवदमाना खीरोदकीभूता अञ्ञमञ्ञं पियचक्खूहि सम्पस्सन्ता विहरथा”ति?
“Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti?
“But how do you live this way?”
“इध मय्हं, भन्ते, एवं होति: ‘लाभा वत मे, सुलद्धं वत मे, योहं एवरूपेहि सब्रह्मचारीहि सद्धिं विहरामीऽति। तस्स मय्हं, भन्ते, इमेसु आयस्मन्तेसु मेत्तं कायकम्मं पच्चुपट्ठितं आवि चेव रहो च; मेत्तं वचीकम्मं पच्चुपट्ठितं आवि चेव रहो च; मेत्तं मनोकम्मं पच्चुपट्ठितं आवि चेव रहो च। तस्स मय्हं, भन्ते, एवं होति: ‘यन्नूनाहं सकं चित्तं निक्खिपित्वा इमेसंयेव आयस्मन्तानं चित्तस्स वसेन वत्तेय्यन्ऽति। सो खो अहं, भन्ते, सकं चित्तं निक्खिपित्वा इमेसंयेव आयस्मन्तानं चित्तस्स वसेन वत्तामि। नाना हि खो नो, भन्ते, काया एकञ्च पन मञ्ञे चित्तन्”ति।
“Idha mayhaṁ, 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.
“In this case, sir, I think, ‘I’m fortunate, so very fortunate, to live together with spiritual companions such as these.’ I consistently treat these venerables with kindness by way of body, speech, and mind, both in public and in private. I think, ‘Why don’t I set aside my own ideas and just go along with these venerables’ ideas?’ And that’s what I do. Though we’re different in body, sir, we’re one in mind, it seems to me.”
आयस्मापि खो नन्दियो …पे… आयस्मापि खो किमिलो भगवन्तं एतदवोच: “मय्हम्पि, भन्ते, एवं होति: ‘लाभा वत मे, सुलद्धं वत मे, योहं एवरूपेहि सब्रह्मचारीहि सद्धिं विहरामीऽति। तस्स मय्हं, भन्ते, इमेसु आयस्मन्तेसु मेत्तं कायकम्मं पच्चुपट्ठितं आवि चेव रहो च, मेत्तं वचीकम्मं पच्चुपट्ठितं आवि चेव रहो च, मेत्तं मनोकम्मं पच्चुपट्ठितं आवि चेव रहो च। तस्स मय्हं, भन्ते, एवं होति: ‘यन्नूनाहं सकं चित्तं निक्खिपित्वा इमेसंयेव आयस्मन्तानं चित्तस्स वसेन वत्तेय्यन्ऽति। सो खो अहं, भन्ते, सकं चित्तं निक्खिपित्वा इमेसंयेव आयस्मन्तानं चित्तस्स वसेन वत्तामि। नाना हि खो नो, भन्ते, काया एकञ्च पन मञ्ञे चित्तन्”ति। “एवं खो मयं, भन्ते, समग्गा सम्मोदमाना अविवदमाना खीरोदकीभूता अञ्ञमञ्ञं पियचक्खूहि सम्पस्सन्ता विहरामा”ति।
Āyasmāpi kho nandiyo …pe… 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.
And the venerables Nandiya and Kimbila spoke likewise, and they added: “That’s how we live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.”
“साधु साधु, अनुरुद्धा। कच्चि पन वो, अनुरुद्धा, अप्पमत्ता आतापिनो पहितत्ता विहरथा”ति?
“Sādhu sādhu, anuruddhā. Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?
“Good, good, Anuruddha and friends! But I hope you’re living diligently, keen, and resolute?”
“तग्घ मयं, भन्ते, अप्पमत्ता आतापिनो पहितत्ता विहरामा”ति।
“Taggha mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti.
“Indeed, sir, we live diligently.”
“यथा कथं पन तुम्हे, अनुरुद्धा, अप्पमत्ता आतापिनो पहितत्ता विहरथा”ति?
“Yathā kathaṁ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?
“But how do you live this way?”
“इध, भन्ते, अम्हाकं यो पठमं गामतो पिण्डाय पटिक्कमति सो आसनानि पञ्ञपेति, पानीयं परिभोजनीयं उपट्ठापेति, अवक्कारपातिं उपट्ठापेति। यो पच्छा गामतो पिण्डाय पटिक्कमति, सचे होति भुत्तावसेसो सचे आकङ्खति भुञ्जति, नो चे आकङ्खति अप्पहरिते वा छड्डेति, अप्पाणके वा उदके ओपिलापेति। सो आसनानि पटिसामेति, पानीयं परिभोजनीयं पटिसामेति, अवक्कारपातिं पटिसामेति, भत्तग्गं सम्मज्जति। यो पस्सति पानीयघटं वा परिभोजनीयघटं वा वच्चघटं वा रित्तं तुच्छं सो उपट्ठापेति। सचस्स होति अविसय्हं, हत्थविकारेन दुतियं आमन्तेत्वा हत्थविलङ्घकेन उपट्ठापेम, न त्वेव मयं, भन्ते, तप्पच्चया वाचं भिन्दाम। पञ्चाहिकं खो पन मयं, भन्ते, सब्बरत्तिकं धम्मिया कथाय सन्निसीदाम। एवं खो मयं, भन्ते, अप्पमत्ता आतापिनो पहितत्ता विहरामा”ति।
“Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ upaṭṭhāpeti. Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti. So āsanāni paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, avakkārapātiṁ paṭisāmeti, bhattaggaṁ sammajjati. Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti. Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṁ, bhante, tappaccayā vācaṁ bhindāma. Pañcāhikaṁ kho pana mayaṁ, bhante, sabbarattikaṁ dhammiyā kathāya sannisīdāma. Evaṁ kho mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti.
“In this case, sir, whoever returns first from almsround prepares the seats, and puts out the drinking water and the rubbish bin. 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. Then they put away the seats, drinking water, and rubbish bin, and sweep the refectory. If someone sees that the pot of water for washing, drinking, or the toilet is empty they set it up. If he can’t do it, he summons another with a wave of the hand, and they set it up by lifting it with their hands. But we don’t break into speech for that reason. And every five days we sit together for the whole night and discuss the teachings. That’s how we live diligently, keen, and resolute.”
“साधु साधु, अनुरुद्धा। अत्थि पन वो, अनुरुद्धा, एवं अप्पमत्तानं आतापीनं पहितत्तानं विहरन्तानं उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो अधिगतो फासुविहारो”ति?
“Sādhu sādhu, anuruddhā. Atthi pana vo, anuruddhā, evaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharantānaṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
“Good, good, Anuruddha and friends! 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?”
“किञ्हि नो सिया, भन्ते। इध मयं, भन्ते, यावदेव आकङ्खाम विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहराम। अयं खो नो, भन्ते, अम्हाकं अप्पमत्तानं आतापीनं पहितत्तानं विहरन्तानं उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो अधिगतो फासुविहारो”ति।
“Kiñhi no siyā, bhante. Idha mayaṁ, bhante, yāvadeva ākaṅkhāma vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāma. Ayaṁ kho no, bhante, amhākaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharantānaṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.
“How could we not, sir? Whenever we want, quite secluded from sensual pleasures, secluded from unskillful qualities, we enter and remain in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. 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.”
“साधु साधु, अनुरुद्धा। एतस्स पन वो, अनुरुद्धा, विहारस्स समतिक्कमाय एतस्स विहारस्स पटिप्पस्सद्धिया अत्थञ्ञो उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो अधिगतो फासुविहारो”ति?
“Sādhu sādhu, anuruddhā. Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
“Good, good! But have you achieved any other superhuman distinction for going beyond and stilling that meditation?”
“किञ्हि नो सिया, भन्ते। इध मयं, भन्ते, यावदेव आकङ्खाम वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहराम। एतस्स, भन्ते, विहारस्स समतिक्कमाय एतस्स विहारस्स पटिप्पस्सद्धिया अयमञ्ञो उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो अधिगतो फासुविहारो”ति।
“Kiñhi no siyā, bhante. Idha mayaṁ, bhante, yāvadeva ākaṅkhāma vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.
“How could we not, sir? Whenever we want, as the placing of the mind and keeping it connected are stilled, we enter and remain in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”
“साधु साधु, अनुरुद्धा। एतस्स पन वो, अनुरुद्धा, विहारस्स समतिक्कमाय एतस्स विहारस्स पटिप्पस्सद्धिया अत्थञ्ञो उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो अधिगतो फासुविहारो”ति?
“Sādhu sādhu, anuruddhā. Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
“Good, good! But have you achieved any other superhuman distinction for going beyond and stilling that meditation?”
“किञ्हि नो सिया, भन्ते। इध मयं, भन्ते, यावदेव आकङ्खाम पीतिया च विरागा उपेक्खका च विहराम, सता च सम्पजाना, सुखञ्च कायेन पटिसंवेदेम, यं तं अरिया आचिक्खन्ति: ‘उपेक्खको सतिमा सुखविहारीऽति ततियं झानं उपसम्पज्ज विहराम। एतस्स, भन्ते, विहारस्स समतिक्कमाय एतस्स विहारस्स पटिप्पस्सद्धिया अयमञ्ञो उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो अधिगतो फासुविहारो”ति।
“Kiñhi no siyā, 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. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.
“How could we not, sir? Whenever we want, with the fading away of rapture, we enter and remain in the third jhāna, 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.’ This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”
“साधु साधु, अनुरुद्धा। एतस्स पन वो, अनुरुद्धा, विहारस्स समतिक्कमाय एतस्स विहारस्स पटिप्पस्सद्धिया अत्थञ्ञो उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो अधिगतो फासुविहारो”ति?
“Sādhu sādhu, anuruddhā. Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
“Good, good! But have you achieved any other superhuman distinction for going beyond and stilling that meditation?”
“किञ्हि नो सिया, भन्ते। इध मयं, भन्ते, यावदेव आकङ्खाम सुखस्स च पहाना दुक्खस्स च पहाना, पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा, अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहराम। एतस्स, भन्ते, विहारस्स समतिक्कमाय एतस्स विहारस्स पटिप्पस्सद्धिया अयमञ्ञो उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो अधिगतो फासुविहारो”ति।
“Kiñhi no siyā, bhante. Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.
“How could we not, sir? 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 jhāna, without pleasure or pain, with pure equanimity and mindfulness. This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”
“साधु साधु, अनुरुद्धा। एतस्स पन वो, अनुरुद्धा, विहारस्स समतिक्कमाय एतस्स विहारस्स पटिप्पस्सद्धिया अत्थञ्ञो उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो अधिगतो फासुविहारो”ति?
“Sādhu sādhu, anuruddhā. Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
“Good, good! But have you achieved any other superhuman distinction for going beyond and stilling that meditation?”
“किञ्हि नो सिया, भन्ते। इध मयं, भन्ते, यावदेव आकङ्खाम सब्बसो रूपसञ्ञानं समतिक्कमा पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा ‘अनन्तो आकासोऽति आकासानञ्चायतनं उपसम्पज्ज विहराम। एतस्स, भन्ते, विहारस्स समतिक्कमाय एतस्स विहारस्स पटिप्पस्सद्धिया अयमञ्ञो उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो अधिगतो फासुविहारो”ति।
“Kiñhi no siyā, bhante. Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.
“How could we not, sir? 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. This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”
“साधु साधु, अनुरुद्धा। एतस्स पन वो, अनुरुद्धा, विहारस्स समतिक्कमाय एतस्स विहारस्स पटिप्पस्सद्धिया अत्थञ्ञो उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो अधिगतो फासुविहारो”ति?
“Sādhu sādhu, anuruddhā. Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
“Good, good! But have you achieved any other superhuman distinction for going beyond and stilling that meditation?”
“किञ्हि नो सिया, भन्ते। इध मयं, भन्ते, यावदेव आकङ्खाम सब्बसो आकासानञ्चायतनं समतिक्कम्म ‘अनन्तं विञ्ञाणन्ऽति विञ्ञाणञ्चायतनं उपसम्पज्ज विहराम …पे… सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म ‘नत्थि किञ्चीऽति आकिञ्चञ्ञायतनं उपसम्पज्ज विहराम …पे… सब्बसो आकिञ्चञ्ञायतनं समतिक्कम्म नेवसञ्ञानासञ्ञायतनं उपसम्पज्ज विहराम। एतस्स, भन्ते, विहारस्स समतिक्कमाय एतस्स विहारस्स पटिप्पस्सद्धिया अयमञ्ञो उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो अधिगतो फासुविहारो”ति।
“Kiñhi no siyā, bhante. Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharāma …pe… sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāma …pe… sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.
“How could we not, sir? 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. … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, we enter and remain in the dimension of nothingness. … going totally beyond the dimension of nothingness, we enter and remain in the dimension of neither perception nor non-perception. This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.”
“साधु साधु, अनुरुद्धा। एतस्स पन वो, अनुरुद्धा, विहारस्स समतिक्कमाय एतस्स विहारस्स पटिप्पस्सद्धिया अत्थञ्ञो उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो अधिगतो फासुविहारो”ति?
“Sādhu sādhu, anuruddhā. Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
“Good, good! But have you achieved any other superhuman distinction for going beyond and stilling that meditation?”
“किञ्हि नो सिया, भन्ते। इध मयं, भन्ते, यावदेव आकङ्खाम सब्बसो नेवसञ्ञानासञ्ञायतनं समतिक्कम्म सञ्ञावेदयितनिरोधं उपसम्पज्ज विहराम, पञ्ञाय च नो दिस्वा आसवा परिक्खीणा। एतस्स, भन्ते, विहारस्स समतिक्कमाय एतस्स विहारस्स पटिप्पस्सद्धिया अयमञ्ञो उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो अधिगतो फासुविहारो। इमम्हा च मयं, भन्ते, फासुविहारा अञ्ञं फासुविहारं उत्तरितरं वा पणीततरं वा न समनुपस्सामा”ति।
“Kiñhi no siyā, bhante. Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāma, paññāya ca no disvā āsavā parikkhīṇā. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro. Imamhā ca mayaṁ, bhante, phāsuvihārā aññaṁ phāsuvihāraṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassāmā”ti.
“How could we not, sir? 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. 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. And we don’t see any better or finer way of meditating at ease than this.”
“साधु साधु, अनुरुद्धा। इमम्हा फासुविहारा उत्तरितरो वा पणीततरो वा फासुविहारो नत्थी”ति।
“Sādhu sādhu, anuruddhā. Imamhā phāsuvihārā uttaritaro vā paṇītataro vā phāsuvihāro natthī”ti.
“Good, good! There is no better or finer way of meditating at ease than this.”
अथ खो भगवा आयस्मन्तञ्च अनुरुद्धं आयस्मन्तञ्च नन्दियं आयस्मन्तञ्च किमिलं धम्मिया कथाय सन्दस्सेत्वा समादपेत्वा समुत्तेजेत्वा सम्पहंसेत्वा उट्ठायासना पक्कामि।
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.
अथ खो आयस्मा च अनुरुद्धो आयस्मा च नन्दियो आयस्मा च किमिलो भगवन्तं अनुसंयायित्वा ततो पटिनिवत्तित्वा आयस्मा च नन्दियो आयस्मा च किमिलो आयस्मन्तं अनुरुद्धं एतदवोचुं: “किं नु खो मयं आयस्मतो अनुरुद्धस्स एवमारोचिम्ह: ‘इमासञ्च इमासञ्च विहारसमापत्तीनं मयं लाभिनोऽति, यं नो आयस्मा अनुरुद्धो भगवतो सम्मुखा याव आसवानं खया पकासेती”ति?
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ anusaṁyāyitvā3 tato paṭinivattitvā āyasmā ca nandiyo āyasmā ca kimilo āyasmantaṁ anuruddhaṁ etadavocuṁ: “kiṁ nu kho mayaṁ āyasmato anuruddhassa evamārocimha: ‘imāsañca imāsañca vihārasamāpattīnaṁ mayaṁ lābhino’ti, yaṁ no āyasmā anuruddho bhagavato sammukhā yāva āsavānaṁ khayā pakāsetī”ti?
The venerables then accompanied the Buddha for a little way before turning back. Nandiya and Kimbila said to Anuruddha, “Did we ever tell you that we had gained such and such meditations and attainments, up to the ending of defilements, as you revealed to the Buddha?”
“न खो मे आयस्मन्तो एवमारोचेसुं: ‘इमासञ्च इमासञ्च विहारसमापत्तीनं मयं लाभिनोऽति, अपि च मे आयस्मन्तानं चेतसा चेतो परिच्च विदितो: ‘इमासञ्च इमासञ्च विहारसमापत्तीनं इमे आयस्मन्तो लाभिनोऽति। देवतापि मे एतमत्थं आरोचेसुं: ‘इमासञ्च इमासञ्च विहारसमापत्तीनं इमे आयस्मन्तो लाभिनोऽति। तमेनं भगवता पञ्हाभिपुट्ठेन ब्याकतन्”ति।
“Na kho me āyasmanto evamārocesuṁ: ‘imāsañca imāsañca vihārasamāpattīnaṁ mayaṁ lābhino’ti, api ca me āyasmantānaṁ cetasā ceto paricca vidito: ‘imāsañca imāsañca vihārasamāpattīnaṁ ime āyasmanto lābhino’ti. Devatāpi me etamatthaṁ ārocesuṁ: ‘imāsañca imāsañca vihārasamāpattīnaṁ ime āyasmanto lābhino’ti. Tamenaṁ bhagavatā pañhābhipuṭṭhena byākatan”ti.
“The venerables did not tell me that they had gained such meditations and attainments. But I discovered it by comprehending your minds, and deities also told me. I answered when the Buddha directly asked about it.”
अथ खो दीघो परजनो यक्खो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं अट्ठासि। एकमन्तं ठितो खो दीघो परजनो यक्खो भगवन्तं एतदवोच: “लाभा वत, भन्ते, वज्जीनं, सुलद्धलाभा वज्जिपजाय, यत्थ तथागतो विहरति अरहं सम्मासम्बुद्धो, इमे च तयो कुलपुत्ता—आयस्मा च अनुरुद्धो, आयस्मा च नन्दियो, आयस्मा च किमिलो”ति।
Atha kho dīgho parajano yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho dīgho parajano yakkho bhagavantaṁ etadavoca: “lābhā vata, bhante, vajjīnaṁ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṁ sammāsambuddho, ime ca tayo kulaputtā—āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti.
Then the native spirit Dīgha Parajana went up to the Buddha, bowed, stood to one side, and said to him, “The Vajjis are lucky! The Vajjian people are so very lucky that the Realized One, the perfected one, the fully awakened Buddha stays there, as well as these three gentlemen, the venerables Anuruddha, Nandiya, and Kimbila.”
दीघस्स परजनस्स यक्खस्स सद्दं सुत्वा भुम्मा देवा सद्दमनुस्सावेसुं: “लाभा वत, भो, वज्जीनं, सुलद्धलाभा वज्जिपजाय, यत्थ तथागतो विहरति अरहं सम्मासम्बुद्धो, इमे च तयो कुलपुत्ता—आयस्मा च अनुरुद्धो, आयस्मा च नन्दियो, आयस्मा च किमिलो”ति।
Dīghassa parajanassa yakkhassa saddaṁ sutvā bhummā devā saddamanussāvesuṁ: “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.
Hearing the cry of Dīgha Parajana, the Earth Gods raised the cry …
भुम्मानं देवानं सद्दं सुत्वा चातुमहाराजिका देवा …पे… तावतिंसा देवा …पे… यामा देवा …पे… तुसिता देवा …पे… निम्मानरती देवा …पे… परनिम्मितवसवत्ती देवा …पे… ब्रह्मकायिका देवा सद्दमनुस्सावेसुं: “लाभा वत, भो, वज्जीनं, सुलद्धलाभा वज्जिपजाय, यत्थ तथागतो विहरति अरहं सम्मासम्बुद्धो, इमे च तयो कुलपुत्ता—आयस्मा च अनुरुद्धो, आयस्मा च नन्दियो, आयस्मा च किमिलो”ति।
Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā …pe… tāvatiṁsā devā …pe… yāmā devā …pe… tusitā devā …pe… nimmānaratī devā …pe… paranimmitavasavattī devā …pe… brahmakāyikā devā saddamanussāvesuṁ: “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.
Hearing the cry of the Earth Gods, the Gods of the Four Great Kings … the Gods of the Thirty-Three … the Gods of Yama … the Joyful Gods … the Gods Who Love to Create … the Gods Who Control the Creations of Others … the Gods of Brahmā’s Host raised the cry, “The Vajjis are lucky! The Vajjian people are so very lucky that the Realized One, the perfected one, the fully awakened Buddha stays there, as well as these three gentlemen, the venerables Anuruddha, Nandiya, and Kimbila.”
इतिह ते आयस्मन्तो तेन खणेन तेन लयेन तेन मुहुत्तेन याव ब्रह्मलोका विदिता अहेसुं।
And so at that moment, in that instant, those venerables were known as far as the Brahmā realm.
“एवमेतं, दीघ, एवमेतं, दीघ। यस्मापि, दीघ, कुला एते तयो कुलपुत्ता अगारस्मा अनगारियं पब्बजिता, तञ्चेपि कुलं एते तयो कुलपुत्ते पसन्नचित्तं अनुस्सरेय्य, तस्सपास्स कुलस्स दीघरत्तं हिताय सुखाय। यस्मापि, दीघ, कुलपरिवट्टा एते तयो कुलपुत्ता अगारस्मा अनगारियं पब्बजिता, सो चेपि कुलपरिवट्टो एते तयो कुलपुत्ते पसन्नचित्तो अनुस्सरेय्य, तस्सपास्स कुलपरिवट्टस्स दीघरत्तं हिताय सुखाय। यस्मापि, दीघ, गामा एते तयो कुलपुत्ता अगारस्मा अनगारियं पब्बजिता, सो चेपि गामो एते तयो कुलपुत्ते पसन्नचित्तो अनुस्सरेय्य, तस्सपास्स गामस्स दीघरत्तं हिताय सुखाय। यस्मापि, दीघ, निगमा एते तयो कुलपुत्ता अगारस्मा अनगारियं पब्बजिता, सो चेपि निगमो एते तयो कुलपुत्ते पसन्नचित्तो अनुस्सरेय्य, तस्सपास्स निगमस्स दीघरत्तं हिताय सुखाय। यस्मापि, दीघ, नगरा एते तयो कुलपुत्ता अगारस्मा अनगारियं पब्बजिता, तञ्चेपि नगरं एते तयो कुलपुत्ते पसन्नचित्तं अनुस्सरेय्य, तस्सपास्स नगरस्स दीघरत्तं हिताय सुखाय। यस्मापि, दीघ, जनपदा एते तयो कुलपुत्ता अगारस्मा अनगारियं पब्बजिता, सो चेपि जनपदो एते तयो कुलपुत्ते पसन्नचित्तो अनुस्सरेय्य, तस्सपास्स जनपदस्स दीघरत्तं हिताय सुखाय। सब्बे चेपि, दीघ, खत्तिया एते तयो कुलपुत्ते पसन्नचित्ता अनुस्सरेय्युं, सब्बेसानम्पास्स खत्तियानं दीघरत्तं हिताय सुखाय। सब्बे चेपि, दीघ, ब्राह्मणा …पे… सब्बे चेपि, दीघ, वेस्सा …पे… सब्बे चेपि, दीघ, सुद्दा एते तयो कुलपुत्ते पसन्नचित्ता अनुस्सरेय्युं, सब्बेसानम्पास्स सुद्दानं दीघरत्तं हिताय सुखाय।
“Evametaṁ, dīgha, evametaṁ, dīgha. Yasmāpi, dīgha, kulā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, tañcepi kulaṁ ete tayo kulaputte pasannacittaṁ anussareyya, tassapāssa kulassa dīgharattaṁ hitāya sukhāya. Yasmāpi, dīgha, kulaparivaṭṭā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi kulaparivaṭṭo ete tayo kulaputte pasannacitto anussareyya, tassapāssa kulaparivaṭṭassa dīgharattaṁ hitāya sukhāya. Yasmāpi, dīgha, gāmā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi gāmo ete tayo kulaputte pasannacitto anussareyya, tassapāssa gāmassa dīgharattaṁ hitāya sukhāya. Yasmāpi, dīgha, nigamā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi nigamo ete tayo kulaputte pasannacitto anussareyya, tassapāssa nigamassa dīgharattaṁ hitāya sukhāya. Yasmāpi, dīgha, nagarā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, tañcepi nagaraṁ ete tayo kulaputte pasannacittaṁ anussareyya, tassapāssa nagarassa dīgharattaṁ hitāya sukhāya. Yasmāpi, dīgha, janapadā ete tayo kulaputtā agārasmā anagāriyaṁ pabbajitā, so cepi janapado ete tayo kulaputte pasannacitto anussareyya, tassapāssa janapadassa dīgharattaṁ hitāya sukhāya. Sabbe cepi, dīgha, khattiyā ete tayo kulaputte pasannacittā anussareyyuṁ, sabbesānampāssa khattiyānaṁ dīgharattaṁ hitāya sukhāya. Sabbe cepi, dīgha, brāhmaṇā …pe… sabbe cepi, dīgha, vessā …pe… sabbe cepi, dīgha, suddā ete tayo kulaputte pasannacittā anussareyyuṁ, sabbesānampāssa suddānaṁ dīgharattaṁ hitāya sukhāya.
“That’s so true, Dīgha! That’s so true! 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. If the family circle … village … town … city … country … all the aristocrats … all the brahmins … all the peasants … all the workers were to recollect those venerables with confident heart, that would be for all those menials’ lasting welfare and happiness.
सदेवको चेपि, दीघ, लोको समारको सब्रह्मको सस्समणब्राह्मणी पजा सदेवमनुस्सा एते तयो कुलपुत्ते पसन्नचित्ता अनुस्सरेय्य, सदेवकस्सपास्स लोकस्स समारकस्स सब्रह्मकस्स सस्समणब्राह्मणिया पजाय सदेवमनुस्साय दीघरत्तं हिताय सुखाय।
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.
पस्स, दीघ, याव एते तयो कुलपुत्ता बहुजनहिताय पटिपन्ना बहुजनसुखाय लोकानुकम्पाय, अत्थाय हिताय सुखाय देवमनुस्सानन्”ति।
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!”
इदमवोच भगवा। अत्तमनो दीघो परजनो यक्खो भगवतो भासितं अभिनन्दीति।
Idamavoca bhagavā. Attamano dīgho parajano yakkho bhagavato bhāsitaṁ abhinandīti.
That is what the Buddha said. Satisfied, the native spirit Dīgha Parajana was happy with what the Buddha said.
चूळगोसिङ्गसुत्तं निट्ठितं पठमं।
Cūḷagosiṅgasuttaṁ niṭṭhitaṁ paṭhamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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