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Majjhima Nikāya 48 Middle Discourses 48Middle Discourses 48
Kosambiyasutta In KosambīThe Mendicants of Kosambī
Evaṁ me sutaṁ—I have heard thatSo I have heard.
ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. on one occasion the Blessed One was staying near Kosambī at Ghosita’s monastery.At one time the Buddha was staying near Kosambī in Ghosita’s monastery.
Tena kho pana samayena kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. And on that occasion the monks in Kosambī were given to arguing and quarreling and disputing, stabbing one another with weapons of the mouth.Now at that time the mendicants of Kosambī were fighting, quarreling, and disputing, continually wounding each other with barbed words.
Te na ceva aññamaññaṁ saññāpenti na ca saññattiṁ upenti, na ca aññamaññaṁ nijjhāpenti, na ca nijjhattiṁ upenti. They did not persuade one another, and did not agree to be persuaded by one another. They did not convince one another, and did not agree to be convinced by one another.They couldn’t persuade each other or be persuaded, nor could they convince each other or be convinced.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One:Then a mendicant went up to the Buddha, bowed, sat down to one side, and told him what was happening.
“idha, bhante, kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, te na ceva aññamaññaṁ saññāpenti, na ca saññattiṁ upenti, na ca aññamaññaṁ nijjhāpenti, na ca nijjhattiṁ upentī”ti. “Lord, the monks in Kosambī are now given to arguing and quarreling and disputing, stabbing one another with weapons of the mouth. They don’t persuade one another, and don’t agree to be persuaded by one another. They don’t convince one another, and don’t agree to be convinced by one another.
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: Then the Blessed One told a certain monk,So the Buddha addressed one of the monks,
“ehi tvaṁ, bhikkhu, mama vacanena te bhikkhū āmantehi: “Come, monk. In my name, call those monks, saying,“Please, monk, in my name tell those mendicants that
‘satthā vo āyasmante āmantetī’”ti. ‘The Teacher calls you, venerable ones.’”the Teacher summons them.”
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: Responding, “As you say, lord,” to the Blessed One, the monk went to those monks, and on arrival he said to them,“Yes, sir,” that monk replied. He went to those monks and said,
“satthā āyasmante āmantetī”ti. “The Teacher calls you, venerable ones.”“Venerables, the Teacher summons you.”
“Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca: Responding, “As you say, my friend,” to the monk, those monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, the Blessed One said to them,“Yes, reverend,” those monks replied. They went to the Buddha, bowed, and sat down to one side. The Buddha said to them,
“saccaṁ kira tumhe, bhikkhave, bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, “Is it true, monks, that you are given to arguing and quarreling and disputing, stabbing one another with weapons of the mouth?“Is it really true, mendicants, that you have been fighting, quarreling, and disputing, continually wounding each other with barbed words?
te na ceva aññamaññaṁ saññāpetha, na ca saññattiṁ upetha, na ca aññamaññaṁ nijjhāpetha, na ca nijjhattiṁ upethā”ti? That you don’t persuade one another, and don’t agree to be persuaded by one another? That you don’t convince one another, and don’t agree to be convinced by one another?”And that you can’t persuade each other or be persuaded, nor can you convince each other or be convinced?”
“Evaṁ, bhante”. “Yes, lord.”“Yes, sir,” they said.
“Taṁ kiṁ maññatha, bhikkhave, “And while you are given to arguing and quarreling and disputing, stabbing one another with weapons of the mouth,“What do you think, mendicants?
yasmiṁ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, api nu tumhākaṁ tasmiṁ samaye mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, mettaṁ vacīkammaṁ …pe… mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho cā”ti? are you set on bodily acts of good will with regard to your companions in the holy life, to their faces & behind their backs? Are you set on verbal acts of good will with regard to your companions in the holy life, to their faces & behind their backs? Are you set on mental acts of good will with regard to your companions in the holy life, to their faces & behind their backs?”When you’re fighting, quarreling, and disputing, continually wounding each other with barbed words, are you treating your spiritual companions with kindness by way of body, speech, and mind, both in public and in private?”
“No hetaṁ, bhante”. “No, lord.”“No, sir.”
“Iti kira, bhikkhave, yasmiṁ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, neva tumhākaṁ tasmiṁ samaye mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, na mettaṁ vacīkammaṁ …pe… na mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. “So then, while you are given to arguing and quarreling and disputing, stabbing one another with weapons of the mouth, you are not set on bodily acts of good will with regard to your companions in the holy life, to their faces & behind their backs; you are not set on verbal acts of good will with regard to your companions in the holy life, to their faces & behind their backs; you are not set on mental acts of good will with regard to your companions in the holy life, to their faces & behind their backs.“So it seems that when you’re arguing you are not treating each other with kindness.
Atha kiñcarahi tumhe, moghapurisā, kiṁ jānantā kiṁ passantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṁ saññāpetha, na ca saññattiṁ upetha, na ca aññamaññaṁ nijjhāpetha, na ca nijjhattiṁ upetha? Then what could you worthless men possibly know or see that you are given to arguing and quarreling and disputing, stabbing one another with weapons of the mouth?So what then do you know and see, you futile men, that you behave in such a way?
Tañhi tumhākaṁ, moghapurisā, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti. That will be to your long-term harm and suffering.”This will be for your lasting harm and suffering.”
Atha kho bhagavā bhikkhū āmantesi: Then the Blessed One addressed the monks:Then the Buddha said to the mendicants:
“chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti. “Monks, these six are conditions that are conducive to amiability, that engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.“Mendicants, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Katame cha? Which six?What six?
Idha, bhikkhave, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. “There is the case where a monk is set on bodily acts of good will with regard to his companions in the holy life, to their faces & behind their backs.Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. “And further, the monk is set on verbal acts of good will with regard to his companions in the holy life, to their faces & behind their backs.Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness …
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. “And further, the monk is set on mental acts of good will with regard to his companions in the holy life, to their faces & behind their backs.Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
Puna caparaṁ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī. “And further, whatever righteous gains the monk may obtain in a righteous way—even if only the alms in his bowl—he does not consume them alone. He consumes them after sharing them in common with his virtuous companions in the holy life.Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions …
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. “And further—with reference to the virtues that are untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration—the monk dwells with his virtue in tune with that of his companions in the holy life, to their faces & behind their backs.Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. …
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. “And further—with reference to the view that is noble, leading outward, that leads those who act in accordance with it to the right ending of suffering & stress—the monk dwells with a view in tune with those of his companions in the holy life, to their faces & behind their backs.Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Ime kho, bhikkhave, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti. “These are the six conditions that are conducive to amiability, that engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Imesaṁ kho, bhikkhave, channaṁ sāraṇīyānaṁ dhammānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ—yadidaṁ yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya. “Of these six conditions conducive to amiability, this is the summit, this the girding, this the kingpin: the view that is noble, leading outward, that leads those who act in accordance with it to the right ending of suffering & stress.Of these six warm-hearted qualities, the chief is the view that is noble and emancipating, and delivers one who applies it to the complete ending of suffering. It holds and binds everything together.
Seyyathāpi, bhikkhave, kūṭāgārassa etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ yadidaṁ kūṭaṁ; Just as in a building with a ridged roof, this is the summit, this the girding, this the kingpin: the ridge beam;It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together.
evameva kho, bhikkhave, imesaṁ channaṁ sāraṇīyānaṁ dhammānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ yadidaṁ yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya. in the same way, of these six conditions conducive to amiability, this is the summit, this the girding, this the kingpin: the view that is noble, leading outward, that leads those who act in accordance with it to the right ending of suffering & stress.In the same way, of these six warm-hearted qualities, the chief is the view that is noble and emancipating, and delivers one who applies it to the complete ending of suffering. It holds and binds everything together.
Kathañca, bhikkhave, yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya? “And how is there the view that is noble, leading outward, that leads those who act in accordance with it to the right ending of suffering & stress?And how does the view that is noble and emancipating lead one who practices it to the complete ending of suffering?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: “There is the case where a monk, having gone to the wilderness, to the root of a tree, or to an empty dwelling, considers thus:It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this,
‘atthi nu kho me taṁ pariyuṭṭhānaṁ ajjhattaṁ appahīnaṁ, yenāhaṁ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṁ nappajāneyyaṁ na passeyyan’ti? ‘Is there any internal subjugation unabandoned in me that, subjugated by which, my subjugated mind would not know or see things as they have come to be?’‘Is there anything that I’m overcome with internally and haven’t given up, because of which I might not accurately know and see?’
Sace, bhikkhave, bhikkhu kāmarāgapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. If a monk is subjugated by sensual passion, monks, then his mind is subjugated.If a mendicant is overcome with sensual desire, it’s their mind that’s overcome.
Sace, bhikkhave, bhikkhu byāpādapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. If he is subjugated by ill will, then his mind is subjugated.If a mendicant is overcome with ill will,
Sace, bhikkhave, bhikkhu thinamiddhapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. If he is subjugated by sloth & torpor, then his mind is subjugated.dullness and drowsiness,
Sace, bhikkhave, bhikkhu uddhaccakukkuccapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. If he is subjugated by restlessness & anxiety, then his mind is subjugated.restlessness and remorse,
Sace, bhikkhave, bhikkhu vicikicchāpariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. If he is subjugated by uncertainty, then his mind is subjugated.doubt,
Sace, bhikkhave, bhikkhu idhalokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. If a monk is absorbed in speculation about this world, then his mind is subjugated.pursuing speculation about this world,
Sace, bhikkhave, bhikkhu paralokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. If a monk is absorbed in speculation about the other world, then his mind is subjugated.pursuing speculation about the next world,
Sace, bhikkhave, bhikkhu bhaṇḍanajāto kalahajāto vivādāpanno aññamaññaṁ mukhasattīhi vitudanto viharati, pariyuṭṭhitacittova hoti. If a monk is given to arguing and quarreling and disputing, stabbing others with weapons of the mouth, then his mind is subjugated.or fighting, quarreling, and disputing, continually wounding others with barbed words, it’s their mind that’s overcome.
So evaṁ pajānāti: “He discerns that,They understand,
‘natthi kho me taṁ pariyuṭṭhānaṁ ajjhattaṁ appahīnaṁ, yenāhaṁ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṁ nappajāneyyaṁ na passeyyaṁ. ‘There is no subjugation unabandoned in me that, subjugated by which, my subjugated mind would not know and see things as they have come to be.‘There is nothing that I’m overcome with internally and haven’t given up, because of which I might not accurately know and see.
Suppaṇihitaṁ me mānasaṁ saccānaṁ bodhāyā’ti. My mind is well directed for awakening to the truths.’My heart is properly disposed for awakening to the truths.’
Idamassa paṭhamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. This is the first knowledge attained by him that is noble, transcendent, not held in common with run-of-the-mill people.This is the first knowledge they have achieved that is noble and transcendent, and is distinct from that of ordinary people.
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: “And further, the disciple of the noble ones considers thus:Furthermore, a noble disciple reflects,
‘imaṁ nu kho ahaṁ diṭṭhiṁ āsevanto bhāvento bahulīkaronto labhāmi paccattaṁ samathaṁ, labhāmi paccattaṁ nibbutin’ti? ‘When I cultivate, develop, and pursue this view, do I personally obtain tranquility, do I personally obtain unbinding?’‘When I develop, cultivate, and make much of this view, do I personally gain serenity and quenching?’
So evaṁ pajānāti: “He discerns that,They understand,
‘imaṁ kho ahaṁ diṭṭhiṁ āsevanto bhāvento bahulīkaronto labhāmi paccattaṁ samathaṁ, labhāmi paccattaṁ nibbutin’ti. ‘When I cultivate, develop, and pursue this view, I personally obtain tranquility, I personally obtain unbinding.’‘When I develop, cultivate, and make much of this view, I personally gain serenity and quenching.’
Idamassa dutiyaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. This is the second knowledge attained by him that is noble, transcendent, not held in common with run-of-the-mill people.This is their second knowledge …
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: “And further, the disciple of the noble ones considers thus:Furthermore, a noble disciple reflects,
‘yathārūpāyāhaṁ diṭṭhiyā samannāgato, atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti? ‘Is there, outside of this (Dhamma & Vinaya), any other contemplative or brahman endowed with the sort of view with which I am endowed?’‘Are there any ascetics or brahmins outside of the Buddhist community who have the same kind of view that I have?’
So evaṁ pajānāti: “He discerns that,They understand,
‘yathārūpāyāhaṁ diṭṭhiyā samannāgato, natthi ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti. ‘There is no other contemplative or brahman outside (the Dhamma & Vinaya) endowed with the sort of view with which I am endowed.’‘There are no ascetics or brahmins outside of the Buddhist community who have the same kind of view that I have.’
Idamassa tatiyaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. This is the third knowledge attained by him that is noble, transcendent, not held in common with run-of-the-mill people.This is their third knowledge …
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: “And further, the disciple of the noble ones considers thus:Furthermore, a noble disciple reflects,
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. ‘I am endowed with the character of a person consummate in view?’‘Do I have the same nature as an individual accomplished in view?’
Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? And what, monks, is the character of a person consummate in view?And what, mendicants, is the nature of an individual accomplished in view?
Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa: This is the character of a person consummate in view:This is the nature of an individual accomplished in view.
kiñcāpi tathārūpiṁ āpattiṁ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṁ paññāyati, atha kho naṁ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; Although he may commit some kind of offence for which a means of rehabilitation has been laid down, still he immediately confesses, reveals, and discloses it to the Teacher or to observant companions in the holy life;Though they may fall into a kind of offense for which rehabilitation is possible, they quickly explain, clarify, and disclose it to the Teacher or a sensible spiritual companion.
desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjati. having done that, he undertakes restraint for the future.And having revealed it they restrain themselves in the future.
Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṁ akkamitvā khippameva paṭisaṁharati; Just as a young, tender infant lying on his back, when he has hit a live ember with his hand or his foot, immediately draws back;Suppose there was a little baby boy. If he puts his hand or foot on a burning coal, he quickly pulls it back.
evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa: in the same way, this is the character of a person consummate in view:In the same way, this is the nature of an individual accomplished in view.
kiñcāpi tathārūpiṁ āpattiṁ āpajjati yathārūpāya āpattiyā vuṭṭhānaṁ paññāyati, atha kho naṁ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; Although he may commit some kind of offence for which a means of rehabilitation has been laid down, still he immediately confesses, reveals, and discloses it to the Teacher or to observant companions in the holy life;Though they may still fall into a kind of offense for which rehabilitation is possible, they quickly disclose it to the Teacher or a sensible spiritual companion.
desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjati. having done that, he undertakes restraint for the future.And having revealed it they restrain themselves in the future.
So evaṁ pajānāti: “He discerns that,They understand,
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. ‘I am endowed with the character of a person consummate in view.’‘I have the same nature as an individual accomplished in view.’
Idamassa catutthaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. This is the fourth knowledge attained by him that is noble, transcendent, not held in common with run-of-the-mill people.This is their fourth knowledge …
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: “And further, the disciple of the noble ones considers thus:Furthermore, a noble disciple reflects,
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. ‘I am endowed with the character of a person consummate in view?’‘Do I have the same nature as an individual accomplished in view?’
Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? And what, monks, is the character of a person consummate in view?And what, mendicants, is the nature of an individual accomplished in view?
Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa: This is the character of a person consummate in view:This is the nature of an individual accomplished in view.
kiñcāpi yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṁ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya. Although he may be active in the various affairs of his companions in the holy life, he still has a keen regard for training in heightened virtue, training in heightened mind, & training in heightened discernment.Though they might manage a diverse spectrum of duties for their spiritual companions, they still feel a keen regard for the training in higher ethics, higher mind, and higher wisdom.
Seyyathāpi, bhikkhave, gāvī taruṇavacchā thambañca ālumpati vacchakañca apacinati; Just as a cow with a new calf watches after her calf all the while she is grazing on grass,Suppose there was a cow with a baby calf. She watches her calf devotedly as she grazes.
evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa: in the same way, this is the character of a person consummate in view:In the same way, this is the nature of an individual accomplished in view.
kiñcāpi yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṁ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya. Although he may be active in the various affairs of his companions in the holy life, he still has a keen regard for training in heightened virtue, training in heightened mind, & training in heightened discernment.Though they might manage a diverse spectrum of duties for their spiritual companions, they still feel a keen regard for the training in higher ethics, higher mind, and higher wisdom.
So evaṁ pajānāti: “He discerns that,They understand,
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. ‘I am endowed with the character of a person consummate in view.’‘I have the same nature as an individual accomplished in view.’
Idamassa pañcamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. This is the fifth knowledge attained by him that is noble, transcendent, not held in common with run-of-the-mill people.This is their fifth knowledge …
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: “And further, the disciple of the noble ones considers thus:Furthermore, a noble disciple reflects,
‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. ‘I am endowed with the strength of a person consummate in view?’‘Do I have the same strength as an individual accomplished in view?’
Kathaṁrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? And what, monks, is the strength of a person consummate in view?And what, mendicants, is the strength of an individual accomplished in view?
Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṁ tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṁ katvā manasikatvā sabbacetasā samannāharitvā ohitasoto dhammaṁ suṇāti. This is the strength of a person consummate in view: When the Dhamma & Vinaya proclaimed by the Tathāgata is being taught, he heeds it, gives it attention, engages it with all his mind, hears the Dhamma with eager ears.The strength of an individual accomplished in view is that, when the teaching and training proclaimed by the Realized One are being taught, they pay attention, apply the mind, concentrate wholeheartedly, and actively listen to the teaching.
So evaṁ pajānāti: “He discerns that,They understand,
‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. ‘I am endowed with the strength of a person consummate in view.’‘I have the same strength as an individual accomplished in view.’
Idamassa chaṭṭhaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. This is the sixth knowledge attained by him that is noble, transcendent, not held in common with run-of-the-mill people.This is their sixth knowledge …
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: “And further, the disciple of the noble ones considers thus:Furthermore, a noble disciple reflects,
‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. ‘I am endowed with the strength of a person consummate in view?’‘Do I have the same strength as an individual accomplished in view?’
Kathaṁrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? And what, monks, is the strength of a person consummate in view?And what, mendicants, is the strength of an individual accomplished in view?
Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṁ tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. This is the strength of a person consummate in view: When the Dhamma & Vinaya proclaimed by the Tathāgata is being taught, he gains understanding of the meaning, gains understanding of the Dhamma, gains gladness connected with the Dhamma.The strength of an individual accomplished in view is that, when the teaching and training proclaimed by the Realized One are being taught, they find inspiration in the meaning and the teaching, and find joy connected with the teaching.
So evaṁ pajānāti: “He discerns that,They understand,
‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. ‘I am endowed with the strength of a person consummate in view.’‘I have the same strength as an individual accomplished in view.’
Idamassa sattamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. This is the seventh knowledge attained by him that is noble, transcendent, not held in common with run-of-the-mill people.This is the seventh knowledge they have achieved that is noble and transcendent, and is distinct from that of ordinary people.
Evaṁ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya. “A disciple of the noble ones thus endowed with seven factors has well examined the character for the realization of the fruit of stream entry.When a noble disciple has these seven factors, they have properly investigated their nature through the realization of the fruit of stream-entry.
Evaṁ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotī”ti. A disciple of the noble ones thus endowed with seven factors is endowed with the fruit of stream entry.”A noble disciple with these seven factors has the fruit of stream-entry.”
Idamavoca bhagavā. That is what the Blessed One said.That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Gratified, the monks delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.
Kosambiyasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.