Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe.
Thus have I heard—At one time, the Blessed One was dwelling at |Nātika::name of a village [nātika]| in the brick house.
Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo gosiṅgasālavanadāye viharanti.
At that time, venerable |Anuruddha::foremost disciple of the Buddha in divine eye; also a cousin of the Buddha [anuruddha]|, venerable Nandiya, and the venerable Kimila were dwelling at the Gosiṅga Sal wood park.
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 Blessed One, having emerged from seclusion, went to the Gosiṅga Sal wood park. The park keeper saw the Blessed One coming from afar, and on seeing him, said: “Do not enter this park, ascetic. Here, there are three young gentlemen intent on self-liberation. Do not disturb them.”
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.
Venerable Anuruddha heard the park keeper speaking with the Blessed One. Hearing this, he said to the park keeper: “Friend park keeper, do not keep the Blessed One out. Our Teacher, the Blessed One, has come.” Then the venerable Anuruddha went to the venerable Nandiya and the venerable Kimbila and said: “Come out, venerable sirs, come out! Our Teacher, the Blessed One, has come.”
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 venerable Anuruddha, venerable Nandiya, and venerable Kimbila went out to welcome the Blessed One. One received his bowl and outer robe, another prepared a seat, and another set out water for washing his feet. The Blessed One sat down on the prepared seat, and having sat down, washed his feet. Then those venerables, having paid homage to the Blessed One, sat down to one side.
Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca: “Kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamathā”ti?
When they were seated, venerable Anuruddha was addressed by the Blessed One: “I hope you are all keeping well, Anuruddhas, that you are all able to keep going, and that you are not having any trouble getting alms food.”
“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā; na ca mayaṁ, bhante, piṇḍakena kilamāmā”ti.
“We are all keeping well, Blessed One, we are all able to keep going, and we are not having any trouble getting alms food.”
“Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti?
“I hope you are all living harmoniously, Anuruddhas, on friendly terms, not disputing, blending like milk and water, and looking upon one another with kindly eyes.”
“Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti.
“Surely, venerable sir, we are living harmoniously, on friendly terms, not disputing, blending like milk and water, and looking upon one another with kindly eyes.”
“Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti?
“And how is it, Anuruddhas, that you are all living harmoniously, on friendly terms, not disputing, blending like milk and water, and looking upon one another with kindly eyes?”
“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 regard, venerable sir, I think thus: ‘It is a blessing for me, it is most fortunate for me, that I have such companions in the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|.’ I maintain bodily acts of |loving-kindness::goodwill, friendliness, benevolence [metta]| towards those venerable ones both openly and privately; I maintain verbal acts of loving-kindness towards them both openly and privately; I maintain mental acts of loving-kindness towards them both openly and privately. I consider: ‘Why should I not set aside what I wish to do and do what these venerable ones wish to do?’ Then I set aside what I wish to do and do what these venerable ones wish to do. We are different in body, venerable sir, but one in mind.”
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.
Venerable Nandiya and then venerable Kimbila also said to the Blessed One: “In this regard, venerable sir, I think thus: ‘It is a blessing for me, it is most fortunate for me, that I have such companions in the spiritual life.’ I maintain bodily acts of loving-kindness towards those venerable ones both openly and privately; I maintain verbal acts of loving-kindness towards them both openly and privately; I maintain mental acts of loving-kindness towards them both openly and privately. I consider: ‘Why should I not set aside what I wish to do and do what these venerable ones wish to do?’ Then I set aside what I wish to do and do what these venerable ones wish to do. We are different in body, venerable sir, but one in mind.”
“Evaṁ kho mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti.
[Venerable Anuruddha]: “It is in this way, venerable sir, that we are living harmoniously, on friendly terms, not disputing, blending like milk and water, and looking upon one another with kindly eyes.”
“Sādhu sādhu, anuruddhā. Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?
“Good, good, Anuruddhas. I hope that you all abide |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, |resolute::determined [pahitatta]|, and |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|.”
“Taggha mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti.
“Surely, venerable sir, we abide diligent, resolute, and with continuous effort.”
“Yathā kathaṁ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?
“And how is it, Anuruddhas, that you all abide diligent, resolute, and with continuous effort?”
“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 regard, venerable sir, whichever of us returns first from the village with alms food prepares the seats, sets out the water for drinking and for washing, and sets out the refuse bucket in its place. Whichever of us returns last eats any food left over, if he wishes; otherwise he throws it away where there is no greenery or drops it into water where there are no living beings. Then he puts away the seats, puts away the water for drinking and for washing, puts away the bowl for refuse, and sweeps the refectory. Whoever notices that the pots of water for drinking, washing, or the |latrine::excrement [vacca]| are low or empty, fills them. If they are too heavy for him, he calls someone else by a signal of the hand and they move it by joining hands, but because of this we do not break out into speech. And every five days, venerable sir, we sit together all night discussing the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. It is in this way, venerable sir, that we abide diligent, resolute, and with continuous effort.”
“Sādhu sādhu, anuruddhā. Atthi pana vo, anuruddhā, evaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharantānaṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
“Good, good, Anuruddhas. But while you abide thus diligent, resolute, and with continuous effort, have you attained any superhuman state, any distinction in knowledge and vision worthy of a noble person, a comfortable dwelling?”
“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.
“Why wouldn’t we, venerable sir? In this regard, venerable sir, whenever we wish, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, we enter and dwell in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. This, venerable sir, is the superhuman state, a distinction in knowledge and vision worthy of a noble person, and a comfortable dwelling we have attained while abiding thus diligent, resolute, and with continuous effort.”
“Sādhu sādhu, anuruddhā. Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
“Good, good, Anuruddhas. But while abiding thus diligent, resolute, and with continuous effort, is there any other superhuman state—a distinction in knowledge and vision worthy of a noble person, a comfortable dwelling—that you have attained which surpasses this dwelling, with the |internal settling::calming, stilling [paṭippassaddhi]| of this dwelling?”
“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.
“Why wouldn’t we, venerable sir? In this regard, venerable sir, whenever we wish, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, we enter and dwell in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with joyful pleasure. This, venerable sir, is the superhuman state, a distinction in knowledge and vision worthy of a noble person, and a comfortable dwelling we have attained—which surpasses the preceding dwelling, with the internal stilling of that dwelling—while abiding thus diligent, resolute, and with continuous effort.”
“Sādhu sādhu, anuruddhā. Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
“Good, good, Anuruddhas. But while abiding thus diligent, resolute, and with continuous effort, is there any other superhuman state—a distinction in knowledge and vision worthy of a noble person, a comfortable dwelling—that you have attained which surpasses this dwelling, with the internal settling of this dwelling?”
“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.
“Why wouldn’t we, venerable sir? In this regard, venerable sir, whenever we wish, with the fading away of joyful pleasure, we dwell |equanimous::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |pleasure::comfort, contentedness, happiness, ease [sukha]| with the body. We enter and dwell in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ This, venerable sir, is the superhuman state, a distinction in knowledge and vision worthy of a noble person, and a comfortable dwelling we have attained—which surpasses the preceding dwelling, with the internal stilling of that dwelling—while abiding thus diligent, resolute, and with continuous effort.”
“Sādhu sādhu, anuruddhā. Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
“Good, good, Anuruddhas. But while abiding thus diligent, resolute, and with continuous effort, is there any other superhuman state—a distinction in knowledge and vision worthy of a noble person, a comfortable dwelling—that you have attained which surpasses this dwelling, with the internal settling of this dwelling?”
“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.
“Why wouldn’t we, venerable sir? In this regard, venerable sir, whenever we wish, with the abandoning of pleasure and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, we enter and dwell in the fourth jhāna, which is characterized by purification of |mindfulness::recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. This, venerable sir, is the superhuman state, a distinction in knowledge and vision worthy of a noble person, and a comfortable dwelling we have attained—which surpasses the preceding dwelling, with the internal stilling of that dwelling—while abiding thus diligent, resolute, and with continuous effort.”
“Sādhu sādhu, anuruddhā. Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
“Good, good, Anuruddhas. But while abiding thus diligent, resolute, and with continuous effort, is there any other superhuman state—a distinction in knowledge and vision worthy of a noble person, a comfortable dwelling—that you have attained which surpasses this dwelling, with the internal settling of this dwelling?”
“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.
“Why wouldn’t we, venerable sir? In this regard, venerable sir, whenever we wish, with the complete surpassing of |perceptions of form::recognition of matter, concept of materiality [rūpasaññā]|, with the disappearance of |perception of sensory impact::recognition of sense impression, aversion; lit. striking against perception [paṭighasaññā]|, and non-attention to |perception of diversity::recognition of diversity, perception of multiplicity [nānattasaññā]|, aware that ‘space is boundless,’ we enter upon and dwell in the |base of boundless space::field of boundless expanse, sometimes translated as dimension of infinite space [ākāsānañcāyatana]|. This, venerable sir, is the superhuman state, a distinction in knowledge and vision worthy of a noble person, and a comfortable dwelling we have attained—which surpasses the preceding dwelling, with the internal stilling of that dwelling—while abiding thus diligent, resolute, and with continuous effort.”
“Sādhu sādhu, anuruddhā. Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
“Good, good, Anuruddhas. But while abiding thus diligent, resolute, and with continuous effort, is there any other superhuman state—a distinction in knowledge and vision worthy of a noble person, a comfortable dwelling—that you have attained which surpasses this dwelling, with the internal settling of this dwelling?”
“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.
“Why wouldn’t we, venerable sir? In this regard, venerable sir, whenever we wish, with the complete surpassing of the base of boundless space, aware that ‘consciousness is boundless,’ we enter upon and dwell in the |base of boundless consciousness::field of limitless awareness [viññāṇañcāyatana]|. With the complete surpassing of the base of boundless consciousness, aware that ‘there is nothing,’ we enter upon and abide in the |base of nothingness::field of awareness centered on the absence of any distinct “something” to grasp or hold onto [ākiñcaññāyatana]|. With the complete surpassing of the base of nothingness, we enter upon and abide in the |base of neither perception nor non-perception::field of awareness of subtle mental activity that do not arise to the level of forming a perception [nevasaññānāsaññāyatana]|. This, venerable sir, is the superhuman state, a distinction in knowledge and vision worthy of a noble person, and a comfortable dwelling we have attained—which surpasses the preceding dwelling, with the internal stilling of that dwelling—while abiding thus diligent, resolute, and with continuous effort.”
“Sādhu sādhu, anuruddhā. Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
“Good, good, Anuruddhas. But while abiding thus diligent, resolute, and with continuous effort, is there any other superhuman state—a distinction in knowledge and vision worthy of a noble person, a comfortable dwelling—that you have attained which surpasses this dwelling, with the internal settling of this dwelling?”
“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.
“Why wouldn’t we, venerable sir? In this regard, venerable sir, whenever we wish, with the complete surpassing of the base of neither perception nor non-perception, we enter upon and dwell in the |cessation of perception and what is felt::ending of recognition and felt experience, cessation of conception and what is felt [saññāvedayitanirodha]|. And having seen with wisdom, our [mental] |defilements::outflows, discharges, taints [āsavā]| are exhausted. This, venerable sir, is the superhuman state, a distinction in knowledge and vision worthy of a noble person, and a comfortable dwelling we have attained—which surpasses the preceding dwelling, with the internal stilling of that dwelling—while abiding thus diligent, resolute, and with continuous effort. And, venerable sir, we do not see any other comfortable dwelling more excellent or more sublime than this one.”
“Sādhu sādhu, anuruddhā. Imamhā phāsuvihārā uttaritaro vā paṇītataro vā phāsuvihāro natthī”ti.
“Good, good, Anuruddhas. There is no other comfortable dwelling more excellent or more sublime than that one.”
Atha kho bhagavā āyasmantañca anuruddhaṁ āyasmantañca nandiyaṁ āyasmantañca kimilaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
Then the Blessed One, having instructed, encouraged, inspired, and gladdened the venerables Anuruddha, Nandiya, and Kimbila with a discourse on the Dhamma, rose from his seat and departed.
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ anusaṁyāyitvā 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?
Then the venerables Anuruddha, Nandiya, and Kimbila accompanied the Blessed One for a while, then returned from there. The venerables Nandiya and Kimbila said this to the venerable Anuruddha: “Did we ever inform the venerable Anuruddha thus: ‘We have gained such-and-such |abidings or attainments::meditation attainment in which one lives, state of meditation in which one dwells [vihārasamāpatti]|,’ that the venerable Anuruddha, in the Blessed One’s presence, made them known of us—even up to the exhaustion of the [mental] defilements?”
“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 venerable ones have never informed me that they have gained such-and-such abidings or attainments. Yet, by encompassing their minds with my own mind, I know that they have gained such-and-such abidings or attainments. Deities too have reported to me: ‘These venerable ones have gained such-and-such abidings or attainments.’ And when directly questioned by the Blessed One, I declared it.”
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::a spirit that may be protective or malevolent, a daemon, or a supernatural being [yakkha]| Dīgha Parajana approached the Blessed One; having drawn near, he paid homage to the Blessed One and stood to one side. Standing to one side, the native spirit Dīgha Parajana said to the Blessed One: “It is a blessing for the Vajjians, venerable sir, it is most fortunate for the Vajjian people, that the Tathāgata, the Arahant, the Perfectly Awakened One, dwells among them and also these three young gentlemen—the venerable Anuruddha, the venerable Nandiya, and the venerable Kimbila.”
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 voice of the native spirit Dīgha Parajana, the earth deities proclaimed aloud: “It is a blessing for the Vajjians, good sirs, it is most fortunate for the Vajjian people, that the Tathāgata, the Arahant, the Perfectly Awakened One, dwells among them and also these three young gentlemen—the venerable Anuruddha, the venerable Nandiya, and the venerable Kimbila.”
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 voice of the earth deities, the gods belonging to the realm of the Four Great Kings … the gods belonging to the heaven of the Thirty-Three … the Yāma gods … the Tusita gods … the Nimmānarati gods … the Paranimmita-vasavatti gods … and the gods belonging to the Brahmā’s realm proclaimed aloud: “It is a blessing for the Vajjians, good sirs, it is most fortunate for the Vajjian people, that the Tathāgata, the Arahant, the Perfectly Awakened One, dwells among them and also these three young gentlemen—the venerable Anuruddha, the venerable Nandiya, and the venerable Kimbila.”
Itiha te āyasmanto tena khaṇena tena layena tena muhuttena yāva brahmalokā viditā ahesuṁ.
Thus, in that very moment, in that very instant, in that very blink of an eye, those three venerable ones became known as far as the Brahmā’s realm.
“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.
[The Blessed One]: “So it is, Dīgha, so it is! And if the family from which these three young gentlemen have gone forth from home into homelessness were to recollect these three young gentlemen with a |settled mind::mentally full of confidence, a bright, pure, or pleased mind [pasannacitta]|, that would be for the long-term benefit and happiness of that family. And if the |extended family::family circle [kulaparivaṭṭa]| from which these three young gentlemen have gone forth from home into homelessness were to recollect these three young gentlemen with a settled mind, that would be for the long-term benefit and happiness of that family circle. And if the village from which these three young gentlemen have gone forth from home into homelessness were to recollect these three young gentlemen with a settled mind, that would be for the long-term benefit and happiness of that village. And if the district from which these three young gentlemen have gone forth from home into homelessness were to recollect these three young gentlemen with a settled mind, that would be for the long-term benefit and happiness of that district. And if the city from which these three young gentlemen have gone forth from home into homelessness were to recollect these three young gentlemen with a settled mind, that would be for the long-term benefit and happiness of that city. And if the country from which these three young gentlemen have gone forth from home into homelessness were to recollect these three young gentlemen with a settled mind, that would be for the long-term benefit and happiness of that country. If all the noblemen, Dīgha, were to recollect these three young gentlemen with settled minds, that would be for the long-term benefit and happiness of all the noblemen. If all the brahmins … if all the merchants … if all the workers, Dīgha, were to recollect these three young gentlemen with settled minds, that would be for the long-term benefit and happiness of all the workers.
Sadevako cepi, dīgha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā ete tayo kulaputte pasannacittā anussareyya, sadevakassapāssa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya.
And if the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, its ascetics and brahmins, kings and commoners, were to recollect these three young gentlemen with settled minds, it would be for the long-term benefit and happiness of the world with its deities, Māras, Brahmas, its ascetics and brahmins, kings and commoners.
Passa, dīgha, yāva ete tayo kulaputtā bahujanahitāya paṭipannā bahujanasukhāya lokānukampāya, atthāya hitāya sukhāya devamanussānan”ti.
See, Dīgha, how those three young gentlemen are practicing for the benefit and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”
Idamavoca bhagavā. Attamano dīgho parajano yakkho bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. The native spirit Dīgha Parajana was satisfied and rejoice in the Blessed One’s words.