Cūḷagosiṅgasutta - The Shorter Discourse at Gosiṅga

Thus have I heard:

At one time the Blessed One was dwelling at Nātika in the Brick House.

Now at that time, the venerable Anuruddha, the venerable Nandiya, and the venerable Kimbila were living in the Gosiṅga Sāla Forest.

Then, in the evening, the Blessed One, having emerged from seclusion, went to the Gosiṅga Sāla Forest Grove.

The forest attendant saw the Blessed One coming from afar and said to him, Do not, ascetic, enter this grove.

There are three noble sons living here who delight in their own welfare.

Do not disturb them.

Venerable Anuruddha heard the forest attendant conversing with the Blessed One.

Having heard this, he said to the forest attendant, Friend, do not prevent the Blessed One.

Our Teacher, the Blessed One, has arrived.

Then, venerable Anuruddha went to venerable Nandiya and venerable Kimbila and said, Come, venerable ones, come. Our Teacher, the Blessed One, has arrived.

Then, venerable Anuruddha, venerable Nandiya, and venerable Kimbila went to greet the Blessed One; One took the Blessed One's robe and bowl, one prepared a seat, and one served water for washing the feet.

The Blessed One sat on the prepared seat.

Sitting, the Blessed One washed his feet.

The venerable ones bowed to the Blessed One and sat down at one side.

As they sat down at one side, the Blessed One addressed venerable Anuruddha, Anuruddha, I hope you are living in harmony, I hope you are getting along, I hope you are not having any trouble with alms-food.

Indeed, Blessed One, we live in harmony, we are getting along, and we have no trouble with alms-food, venerable sir.

But Anuruddha, I hope you are all living together in concord, without disputes, blending like milk and water, looking upon each other with kind eyes?

Indeed, venerable sir, we live in concord, without disputes, blending like milk and water, looking upon each other with kind eyes.

But how, Anuruddha, do you live in concord, without disputes, blending like milk and water, looking upon each other with kind eyes?

Here, venerable sir, it occurs to me: It is gain for me, it is great gain for me, that I am living with such companions in the holy life.

Revered sir, these venerable ones awaken in me acts of goodwill in body, both openly and in private; acts of goodwill in speech, both openly and in private; and acts of goodwill in mind, both openly and in private.

It occurs to me, revered sir, that I should set aside my own mind and follow the mind of just these venerable ones.

Indeed, revered sir, having set aside my own mind, I follow the mind of just these venerable ones.

Indeed, revered sir, though our bodies are diverse, it seems that our minds are united.

Venerable Nandiya... likewise...

Venerable Kimila said to the Blessed One, It also occurs to me, revered sir, that it is my good fortune, truly my good fortune, to dwell with such fellow brahmacharis.

Revered sir, these venerable ones awaken in me acts of goodwill in body, both openly and in private; acts of goodwill in speech, both openly and in private; and acts of goodwill in mind, both openly and in private.

It occurs to me, revered sir, that I should set aside my own mind and follow the mind of just these venerable ones.

Indeed, revered sir, having set aside my own mind, I follow the mind of just these venerable ones.

Indeed, revered sir, though our bodies are diverse, it seems that our minds are united.

Thus, revered sir, we are harmonious, dwelling in mutual appreciation and without conflict, gazing at each other with compassionate eyes like milk mixed with water.

Well done, well done, Anuruddha.

But are you, Anuruddha, diligent, ardent, and resolute?

Indeed, revered sir, we are diligent, ardent, and resolute.

But how are you diligent, ardent, and resolute, Anuruddha?

Here, revered sir, for us, whoever returns last from the village after seeking alms, if there are food leftovers and he wishes to, he may eat them; if he does not wish to, he should throw them away on ground free of vegetation, or drop them into water where there are no living beings.

He then puts away the seats, puts away the drinking water and washing water, puts away the refuse vessel, and sweeps the dining area.

If one finds it beyond their strength, they call a second person with a hand gesture and set to work by lifting together with their hands, but we never break our silence because of that, venerable sir.

Instead, for five nights, venerable sir, we sit together through the entire night engaged in the discussion of the Dhamma.

Thus, we live diligently, ardent, and resolute in purpose, venerable sir.

Excellent, excellent, Anuruddhas.

Is there, for you Anuruddhas, as you dwell diligently, ardent, and resolute in purpose, a superior human quality, an exceptional supermundane insight and vision, a comfort in dwelling that has been attained?

How could it not be, venerable sir?

Here, venerable sir, whenever we wish, detached from sense satisfaction, detached from unwholesome states, we enter upon and dwell in the first jhāna, which is accompanied by directed and sustained attention, with pīti and pleasure born of seclusion.

This, venerable sir, is for us who are diligent, ardent, and resolute in purpose, the superior human quality, the exceptional supermundane insight and vision, the comfort in dwelling that has been attained.

Excellent, excellent, Anuruddhas.

Beyond this dwelling, Anuruddhas, is there any other superior human quality, exceptional supermundane insight and vision, comfort in dwelling that has been attained by the passing away of this dwelling?

How could it not be, venerable sir?

Here, venerable sir, with the subsiding of directed and sustained attention, inwardly calmed, the mind becomes unified, without directed and sustained attention, with pīti and pleasure born of concentration, we enter upon and dwell in the second jhāna.

By the abandoning of this dwelling and its passing away, another superior human quality, exceptional supermundane insight and vision, comfort in dwelling has been attained.

Excellent, excellent, Anuruddhas.

Beyond this dwelling, is there any further superior human quality, exceptional supermundane insight and vision, comfort in dwelling that has been attained by the passing away of this dwelling?

How could it not be, venerable sir?

Here, venerable sir, by the fading away of pīti, we remain equanimous, mindful, and fully aware, experiencing happiness with the body, that which the noble ones describe.

By the abandoning of this dwelling and its passing away, another superior human quality, exceptional supermundane insight and vision, comfort in dwelling has been attained.

Excellent, excellent, Anuruddhas.

Is there, however, Anuruddhās, any other distinction in higher human states:a comfortable dwelling attained by knowing and vision worthy of the noble ones:that goes beyond this state and brings this state to stillness?

Why wouldn't there be, Venerable Sir?

Here, venerable sir, we, to whatever extent we wish, having abandoned pleasure and having abandoned pain, and with the prior disappearance of joy and sorrow, enter and abide in the purity of equanimity and mindfulness, the fourth jhāna.

For the abandonment of this dwelling, for the tranquillity of this dwelling, another higher attainment in the realm of the superhuman, a special knowing and vision befitting the noble ones, has been achieved as a comfortable abiding.

But Anuruddhas, for the transcending of that abiding, for the stilling of that abiding, have you attained any other distinction in knowing and vision worthy of the noble ones, a comfortable abiding surpassing human states?

Why wouldn't there be, Venerable Sir?

Here, venerable sir, we, to whatever extent we wish, having completely transcended perceptions of form, with the disappearance of perceptions of resistance, and not attending to perceptions of diversity, [aware that] space is infinite, enter and abide in the realm of infinite space.

For the abandonment of this dwelling, for the tranquillity of this dwelling, another higher attainment in the realm of the superhuman, a special knowing and vision befitting the noble ones, has been achieved as a comfortable abiding.

But Anuruddhas, for the transcending of that abiding, for the stilling of that abiding, is there any other comfortable dwelling attained:a distinction in knowing and vision worthy of the noble ones, surpassing human states?

How could there not be, venerable sir?

Here, venerable sir, we, to whatever extent we wish, having completely transcended the realm of infinite space, [aware that] consciousness is infinite, enter and abide in the realm of infinite consciousness...

having completely transcended the realm of infinite consciousness, [aware that] there is nothing, enter and abide in the realm of nothingness...

having completely transcended the realm of nothingness, enter and abide in the realm of neither perception nor non-perception.

For the abandonment of this dwelling, for the stilling of this dwelling, another higher attainment in the realm of the superhuman, a special knowing and vision befitting the noble ones, has been achieved as a comfortable abiding.

But, Anuruddhas, is there any other comfortable dwelling, transcending this state and stilling this state, that you have attained, a superhuman state, a distinction in knowing and vision worthy of the noble ones?

Of course, Venerable Sir.

Here, venerable sir, to whatever extent we desire, having completely transcended the sphere of neither-perception-nor-non-perception, we enter and abide in the cessation of perception and feeling, and having seen with wisdom, our taints (defilements) are completely destroyed.

Venerable Sir, through the transcending of this attainment and through the subsiding of this attainment, another state, higher than human states, a distinction of knowing and vision worthy of the noble ones, has been attained:a pleasant abiding.

And, venerable sir, we do not see any other comfortable living condition that is higher or more refined than this comfortable living condition.

It is good, it is good, Anuruddha.

There is no comfortable dwelling higher or more refined than this comfortable dwelling.

Then the Blessed One, after giving counsel and encouragement through discourse to the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila, and delighting them, rose from his seat and departed.

Then the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimbila, having accompanied the Blessed One for a distance and turned back from there, the Venerable Nandiya and the Venerable Kimbila said this to the Venerable Anuruddha: Did we ever report to Venerable Anuruddha, ‘We are attainers of such and such dwelling-attainments, that Venerable Anuruddha declares our attainments in the presence of the Blessed One all the way up to the destruction of the taints?

Venerable ones, you did not announce to me so, We are fortunate to attain these various contemplative attainments, but with my mind, encompassing their minds, I knew, These Venerables are fortunate to attain these various contemplative attainments.

The deities also revealed this matter to me, saying, These Venerables are fortunate to attain these various contemplative attainments.

And the Blessed One questioned me about this, and I explained.

Then Dīgha Parajana the yakkha approached the Blessed One; having approached, he paid homage to the Blessed One and stood to one side.

While standing to one side, Dīgha Parajana the yakkha said to the Blessed One, Indeed, Venerable Sir, it is a gain for the Vajjians, a fortunate gain for the Vajji people, where the Tathagata dwells, an Arahant, Fully Enlightened, along with these three noble sons – the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimila.

Hearing the voice of Dīgha Parajana the yakkha, the devas dwelling on the earth proclaimed, Indeed, friends, it is a gain for the Vajjians, a fortunate gain for the Vajji people; In the place where the Tathagata, the Worthy One, the Perfectly Enlightened Tathāgata resides, along with these three noble sons:Venerable Anuruddha, Venerable Nandiyo, and Venerable Kimilo:having heard the voice of the earth-dwelling deities, the Cātumahārājika gods, the Tāvatiṁsa gods, the Yāma gods, the Tusitā gods, the Nimmānaratī gods, the Paranimmitavasavattī gods, and the Brahmā deities broadcast their voices: Indeed, O sirs, great is the fortune of the Vajjians, wisely won is the fortune of the Vajjian people, in that the Tathagata, the Worthy One, the Perfectly Enlightened Tathāgata resides, along with these three noble sons:Venerable Anuruddha, Venerable Nandiyo, and Venerable Kimilo.

Thus, those venerable ones were recognized in that moment, in that moment of time, up to the Brahma world.

Thus it is, Dīgha, thus it is, Dīgha.

Since, Dīgha, these three noble sons have gone forth from the household life to homelessness from such a family, if such a family were to recollect these three noble sons with a heart of faith, it would be for the long-lasting welfare and happiness of that family.

Since, Dīgha, these three noble sons have gone forth from the household life to homelessness from such a community, if such a community were to recollect these three noble sons with a heart of faith, it would be for the long-lasting welfare and happiness of that community.

Since, Dīgha, these three noble sons have gone forth from the household life to homelessness from such a village, if such a village were to recollect these three noble sons with a heart of faith, it would be for the long-lasting welfare and happiness of that village.

Since, Dīgha, these three noble sons have gone forth from the household life to homelessness from such a market town, if such a market town were to recollect these three noble sons with a heart of faith, it would be for the long-lasting welfare and happiness of that market town.

Since, Dīgha, these three noble sons have gone forth from the household life to homelessness from such a city, if such a city were to recollect these three noble sons with a heart of faith, it would be for the long-lasting welfare and happiness of that city.

Since, Dīgha, these three noble sons have gone forth from the household life to homelessness from such a country region, if such a regional district were to recollect these three noble sons with a heart of faith, it would be for the long-lasting welfare and happiness of that region.

If all the Kshatriyas were to recollect these three noble sons with a heart of faith, it would be for the long-lasting welfare and happiness of all those Kshatriyas.

The same goes for the Brahmins, the same for the Vessa (merchants)...

If all the common people, O Digha, with trusting hearts remember these three noble sons, it will be for the long-term welfare and happiness of all these common people.

Even if the entire world, O Digha, with its gods, its Maras, its Brahmas, its ascetics, its Brahmins, its creatures, and all humans, remember these three noble sons with trusting hearts, it will be for the long-term welfare and happiness of the whole world with its gods.

Look, O Digha, at how these three noble sons have undertaken the path for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

Thus spoke the Blessed One.

Gladly, Digha the demon rejoiced in what the Blessed One had said.

Thus concludes the Culagosinga Sutta, the first.