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Majjhima Nikāya 48

Kosambiyasutta

The Mendicants of Kosambī · Translation: Bhikkhu Sujato, SuttaCentral

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theseIme indeedkho, monksbhikkhave, sixcha warm-heartedsāraṇīyā qualitiesdhammā making fondnesspiyakaraṇā making respectgarukaraṇā for inclusionsaṅgahāya for non-quarrelingavivādāya for harmonysāmaggiyā for unityekībhāvāya conducesaṁvattanti.

These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

of theseImesaṁ indeedkho, monksbhikkhave, of sixchannaṁ of warm-heartedsāraṇīyānaṁ of qualitiesdhammānaṁ thisetaṁ chiefaggaṁ thisetaṁ holding togethersaṅgāhikaṁ thisetaṁ binding together + that issaṅghāṭanikaṁ—yadidaṁ which + thisyāyaṁ viewdiṭṭhi nobleariyā emancipatingniyyānikā deliversniyyāti of one who applies ittakkarassa rightlysammā suffering + endingdukkhakkhayāya.
just asSeyyathāpi, monksbhikkhave, of a bungalowkūṭāgārassa thisetaṁ chiefaggaṁ thisetaṁ holding togethersaṅgāhikaṁ thisetaṁ binding togethersaṅghāṭanikaṁ that isyadidaṁ roof-peakkūṭaṁ;
even soevameva indeedkho, monksbhikkhave, of theseimesaṁ of sixchannaṁ of warm-heartedsāraṇīyānaṁ of qualitiesdhammānaṁ thisetaṁ chiefaggaṁ thisetaṁ holding togethersaṅgāhikaṁ thisetaṁ binding togethersaṅghāṭanikaṁ that isyadidaṁ which + thisyāyaṁ viewdiṭṭhi nobleariyā emancipatingniyyānikā deliversniyyāti of one who applies ittakkarassa rightlysammā suffering + endingdukkhakkhayāya.

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. It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together. 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.

how·andKathañca, monks,bhikkhave, which + thisyāyaṁ viewdiṭṭhi nobleariyā emancipatingniyyānikā leadsniyyāti one who practices ittakkarassa rightlysammā suffering·endingdukkhakkhayāya?
here,Idha, monks,bhikkhave, a mendicantbhikkhu forest·gonearaññagato orvā tree·root·gonerukkhamūlagato orvā empty·house·gonesuññāgāragato orvā thusiti reflects:paṭisañcikkhati:
‘is there‘atthi nownu indeedkho of meme thattaṁ obsessionpariyuṭṭhānaṁ internallyajjhattaṁ not·given upappahīnaṁ, because of which Iyenāhaṁ by that obsessionpariyuṭṭhānena overcome·mindpariyuṭṭhitacitto as it really isyathābhūtaṁ might not knownappajāneyyaṁ notna might see’?passeyyan’ti?
if,Sace, monks,bhikkhave, a mendicantbhikkhu sensual·desire·overcomekāmarāgapariyuṭṭhito is,hoti, overcome·mindpariyuṭṭhitacittova it is.hoti.
if,Sace, monks,bhikkhave, a mendicantbhikkhu ill will·overcomebyāpādapariyuṭṭhito is,hoti, overcome·mindpariyuṭṭhitacittova it is.hoti.
if,Sace, monks,bhikkhave, a mendicantbhikkhu dullness·drowsiness·overcomethinamiddhapariyuṭṭhito is,hoti, overcome·mindpariyuṭṭhitacittova it is.hoti.
if,Sace, monks,bhikkhave, a mendicantbhikkhu restlessness·remorse·overcomeuddhaccakukkuccapariyuṭṭhito is,hoti, overcome·mindpariyuṭṭhitacittova it is.hoti.
if,Sace, monks,bhikkhave, a mendicantbhikkhu doubt·overcomevicikicchāpariyuṭṭhito is,hoti, overcome·mindpariyuṭṭhitacittova it is.hoti.
if,Sace, monks,bhikkhave, a mendicantbhikkhu this world·world·speculationidhalokacintāya engagedpasuto is,hoti, overcome·mindpariyuṭṭhitacittova it is.hoti.
if,Sace, monks,bhikkhave, a mendicantbhikkhu next·world·speculationparalokacintāya engagedpasuto is,hoti, overcome·mindpariyuṭṭhitacittova it is.hoti.
if,Sace, monks,bhikkhave, a mendicantbhikkhu arguing·bornbhaṇḍanajāto quarreling·bornkalahajāto dispute·enteredvivādāpanno each otheraññamaññaṁ mouth·spearmukhasattīhi woundingvitudanto dwells,viharati, overcome·mindpariyuṭṭhitacittova it is.hoti.

And how does the view that is noble and emancipating lead one who practices it to the complete ending of suffering? 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, ‘Is there anything that I’m overcome with internally and haven’t given up, because of which I might not accurately know and see?’ If a mendicant is overcome with sensual desire, it’s their mind that’s overcome. If a mendicant is overcome with ill will, dullness and drowsiness, restlessness and remorse, doubt, pursuing speculation about this world, pursuing speculation about the next world, or fighting, quarreling, and disputing, continually wounding others with barbed words, it’s their mind that’s overcome.

heSo thusevaṁ forth·knowpajānāti:
there is not‘natthi indeedkho for meme thattaṁ around·standpariyuṭṭhānaṁ internallyajjhattaṁ not·give upappahīnaṁ, because of which Iyenāhaṁ around·standpariyuṭṭhānena around·obsessed·mindpariyuṭṭhitacitto as·trueyathābhūtaṁ not·forth·knownappajāneyyaṁ notna might seepasseyyaṁ.
properly disposedSuppaṇihitaṁ myme heartmānasaṁ of the truthssaccānaṁ for awakening’bodhāyā’ti.
this·this·for themIdamassa firstpaṭhamaṁ knowledgeñāṇaṁ up·goneadhigataṁ ishoti nobleariyaṁ world·beyondlokuttaraṁ not·sharedasādhāraṇaṁ from ordinary peopleputhujjanehi.

They understand, ‘There is nothing that I’m overcome with internally and haven’t given up, because of which I might not accurately know and see. My heart is properly disposed for awakening to the truths.’ This is the first knowledge they have achieved that is noble and transcendent, and is distinct from that of ordinary people.

furthermorePuna and moreovercaparaṁ, o monksbhikkhave, a noble discipleariyasāvako thusiti reflectspaṭisañcikkhati:
this‘imaṁ nownu indeedkho Iahaṁ viewdiṭṭhiṁ developingāsevanto cultivatingbhāvento making much ofbahulīkaronto I gainlabhāmi personallypaccattaṁ serenitysamathaṁ, I gainlabhāmi personallypaccattaṁ quenching?nibbutin’ti?
theySo thusevaṁ forth·knowpajānāti:
this‘imaṁ indeedkho Iahaṁ viewdiṭṭhiṁ developingāsevanto cultivatingbhāvento making much ofbahulīkaronto I gainlabhāmi personallypaccattaṁ serenitysamathaṁ, I gainlabhāmi personallypaccattaṁ quenching.nibbutin’ti.
this + isIdamassa seconddutiyaṁ knowledgeñāṇaṁ over·go·edadhigataṁ ishoti nobleariyaṁ supramundanelokuttaraṁ not·sharedasādhāraṇaṁ by ordinary peopleputhujjanehi.

Furthermore, a noble disciple reflects, ‘When I develop, cultivate, and make much of this view, do I personally gain serenity and quenching?’ They understand, ‘When I develop, cultivate, and make much of this view, I personally gain serenity and quenching.’ This is their second knowledge …

furthermorePuna and alsocaparaṁ, monk·vocative pluralbhikkhave, a noble discipleariyasāvako thusiti reflectspaṭisañcikkhati:
of such kind as I‘yathārūpāyāhaṁ view·instrumental singulardiṭṭhiyā endowed·gonesamannāgato, there isatthi thennu indeedkho from hereito outsidebahiddhā other·nominative singularañño ascetic·nominative singularsamaṇo orvā brahmin·nominative singularbrāhmaṇo orvā with such kindtathārūpāya view·instrumental singulardiṭṭhiyā endowedsamannāgato’ti?
theySo thusevaṁ forth·know·3rd singular presentpajānāti:
of such kind as I‘yathārūpāyāhaṁ view·instrumental singulardiṭṭhiyā endowed·gonesamannāgato, there is notnatthi from hereito outsidebahiddhā other·nominative singularañño ascetic·nominative singularsamaṇo orvā brahmin·nominative singularbrāhmaṇo orvā with such kindtathārūpāya view·instrumental singulardiṭṭhiyā endowedsamannāgato’ti.
for themIdamassa third·nominative singulartatiyaṁ knowledge·nominative singularñāṇaṁ over·go·past participleadhigataṁ ishoti noble·nominative singularariyaṁ world·beyond·nominative singularlokuttaraṁ not·shared·nominative singularasādhāraṇaṁ with ordinary peopleputhujjanehi.

Furthermore, a noble disciple reflects, ‘Are there any ascetics or brahmins outside of the Buddhist community who have the same kind of view that I have?’ They understand, ‘There are no ascetics or brahmins outside of the Buddhist community who have the same kind of view that I have.’ This is their third knowledge …

againPuna and furthercaparaṁ, monksbhikkhave, noble·discipleariyasāvako thusiti reflectspaṭisañcikkhati:
of what kind‘yathārūpāya of naturedhammatāya view·accomplisheddiṭṭhisampanno an individualpuggalo endowedsamannāgato, I·tooahampi such·kindtathārūpāya of naturedhammatāya endowedsamannāgato’ti.
of what kindKathaṁrūpāya andca, monksbhikkhave, of naturedhammatāya view·accomplisheddiṭṭhisampanno an individualpuggalo endowedsamannāgato?
the natureDhammatā thisesā, monksbhikkhave, view·accomplisheddiṭṭhisampannassa of an individualpuggalassa:
even thoughkiñcāpi such·kindtathārūpiṁ offenseāpattiṁ falls intoāpajjati, as·kindyathārūpāya from offenseāpattiyā rehabilitationvuṭṭhānaṁ is foundpaññāyati, thenatha indeedkho itnaṁ quick·justkhippameva to the Teachersatthari orvā to wise onesviññūsu orvā with·holy·livingsabrahmacārīsu explainsdeseti clarifiesvivarati disclosesuttānīkaroti;
having explaineddesetvā having clarifiedvivaritvā open·madeuttānīkatvā in the futureāyatiṁ restraintsaṁvaraṁ undertakesāpajjati.
just asSeyyathāpi, monksbhikkhave, a littledaharo boykumāro tendermando back·lyinguttānaseyyako with handhatthena orvā with footpādena orvā a burning coalaṅgāraṁ having stepped onakkamitvā quick·justkhippameva pulls backpaṭisaṁharati;
just soevameva indeedkho, monksbhikkhave, the naturedhammatā thisesā view·accomplisheddiṭṭhisampannassa of an individualpuggalassa:
even thoughkiñcāpi such·kindtathārūpiṁ offenseāpattiṁ falls intoāpajjati as·kindyathārūpāya from offenseāpattiyā rehabilitationvuṭṭhānaṁ is foundpaññāyati, thenatha indeedkho itnaṁ quick·justkhippameva to the Teachersatthari orvā to wise onesviññūsu orvā with·holy·livingsabrahmacārīsu explainsdeseti clarifiesvivarati disclosesuttānīkaroti;
having explaineddesetvā having clarifiedvivaritvā open·madeuttānīkatvā in the futureāyatiṁ restraintsaṁvaraṁ undertakesāpajjati.

Furthermore, a noble disciple reflects, ‘Do I have the same nature as an individual accomplished in view?’ And what, mendicants, is the nature of an individual accomplished in view? This is the nature of an individual accomplished in view. 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. And having revealed it they restrain themselves in the future. Suppose there was a little baby boy. If he puts his hand or foot on a burning coal, he quickly pulls it back. In the same way, this is the nature of an individual accomplished in view. 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. And having revealed it they restrain themselves in the future.

heSo thusevaṁ forth·knowpajānāti:
of such nature‘yathārūpāya by naturedhammatāya view·accomplisheddiṭṭhisampanno individualpuggalo with·knowsamannāgato, I·tooahampi so·formtathārūpāya by naturedhammatāya with·knowsamannāgato’ti.
this + for himIdamassa fourthcatutthaṁ knowledgeñāṇaṁ higher·goadhigataṁ ishoti nobleariyaṁ world·beyondlokuttaraṁ not·sharedasādhāraṇaṁ by ordinary peopleputhujjanehi.

They understand, ‘I have the same nature as an individual accomplished in view.’ This is their fourth knowledge …

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