MN31 — 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 Ones 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 privately; acts of goodwill in speech, both openly and privately; and acts of goodwill in mind, both openly and privately. 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 privately; acts of goodwill in speech, both openly and privately; and acts of goodwill in mind, both openly and privately. 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 first returns from the village with alms arranges the seats, sets up water for drinking and washing, and prepares the refuse bucket. The one who returns last from the village with alms, if there is any leftover food, eats it if they wish, and if they do not wish, either throws it away or immerses it in water without life; they arrange the seats, set the water for drinking and washing, and cleans the dining area. Whoever sees the water jar or food jar or toilet jar empty fills it up.

If it is beyond his grasp, we call another with a hand gesture and, by means of a hand signal, provide it. Yet, we do not, venerable sir, break our speech because of that. 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 sensual pleasures, detached from unwholesome states, we enter upon and dwell in the first jhāna, which is accompanied by applied and sustained thought, with rapture 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 applied and sustained thought, inwardly calmed, the mind becomes unified, without applied and sustained thought, with rapture 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 rapture, 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.

For the abandonment of this dwelling, Anuruddhas, 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.

What then, revered 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.

Excellent, excellent, Anuruddhas. For the abandonment of this dwelling, Anuruddhas, 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.

What then, revered 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 dimension 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.

What then, revered sir?

Here, venerable sir, we, to whatever extent we wish, having completely transcended the dimension of infinite space, [aware that] consciousness is infinite, enter and abide in the dimension of infinite consciousness... having completely transcended the dimension of infinite consciousness, [aware that] there is nothing, enter and abide in the dimension of nothingness... having completely transcended the dimension of nothingness, enter and abide in the dimension of neither perception nor non-perception. 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.

What then, revered sir?

Certainly. Here is the translation:

What, indeed, would there be for us, Venerable Sir? Here we, Venerable Sir, as far as we wish, after completely transcending the realm of neither-perception-nor-non-perception, attain and dwell in the cessation of perception and feeling, and having seen with wisdom, for us the taints are destroyed. For the surpassing, for the calming of this dwelling, this is another higher distinction in the knowing and vision of the noble ones, a comfortable dwelling attained. Beyond this comfortable dwelling, Venerable Sir, we do not see another more comfortable or more refined.

It is good, it is good, Anuruddha. Beyond this comfortable dwelling, there is no higher or more refined 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 Kimila followed the Blessed One with their minds, and after returning from there, the Venerable Nandiya and the Venerable Kimila said to the Venerable Anuruddha, What indeed have we announced to the Venerable Anuruddha, saying, We are fortunate to attain these various meditative attainments, so that the Venerable Anuruddha reveals it in the presence of the Blessed One until the destruction of the taints?

Venerable ones, you did not announce to me so, We are fortunate to attain these various meditative attainments, but with my mind, encompassing their minds, I knew, These Venerables are fortunate to attain these various meditative attainments. The deities also revealed this matter to me, saying, These Venerables are fortunate to attain these various meditative 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.