Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.
Thus have I heard—At one time, the Blessed One was dwelling at Kosambi, in Ghosita’s park.
Tena kho pana samayena 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 upenti.
Now at that time, the bhikkhus at Kosambi had taken to |blaming::accusing, conflicting [bhaṇḍanajāta]|, |quarreling::disputing [kalahajāta]|, and |disputing::arguing [vivādāpanna]| with one another, stabbing each other with pointed words. They neither persuaded each other nor accepted |persuasion::lit. causing to know [saññatti]|; they neither deliberated with each other nor accepted |deliberation::lit. causing to consider [nijjhatti]|.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “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.
Then, a certain bhikkhu approached where the Blessed One was; having approached and paid homage, he sat down to one side. Seated to one side, that bhikkhu said to the Blessed One: “Here, venerable sir, the bhikkhus at Kosambi have taken to blaming, quarreling, and disputing with one another, stabbing each other with pointed words. They neither persuade each other nor accept persuasion; they neither deliberate with each other nor accept deliberation.”
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena te bhikkhū āmantehi: ‘satthā vo āyasmante āmantetī’”ti.
Then the Blessed One addressed a certain bhikkhu: “Come, bhikkhu, in my name, call those bhikkhus, saying: ‘The Teacher calls you, venerables.’”
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “satthā āyasmante āmantetī”ti.
“Yes, venerable sir,” that bhikkhu replied to the Blessed One. He approached where those bhikkhus were; having approached, he said to those bhikkhus: “The Teacher calls the venerables.”
“Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:
“Yes friend,” those bhikkhus replied to that bhikkhu. Having replied to that bhikkhu, they went to the Blessed One. Having approached the Blessed One, they paid homage and sat down to one side. When they were seated to one side, the Blessed One said this to those bhikkhus:
“saccaṁ kira tumhe, bhikkhave, bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṁ saññāpetha, na ca saññattiṁ upetha, na ca aññamaññaṁ nijjhāpetha, na ca nijjhattiṁ upethā”ti?
“Is it true, bhikkhus, that you have taken to blaming, quarreling, and disputing with one another, stabbing each other with pointed words? That you neither persuade each other nor accept persuasion; that you neither deliberate with each other nor accept deliberation?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Taṁ kiṁ maññatha, bhikkhave, 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?
“What do you think, bhikkhus? When you take to blaming, quarreling, and disputing with one another, stabbing each other with pointed words, do you on that occasion maintain bodily acts of |loving-kindness::goodwill, friendliness, benevolence [metta]| towards your fellow |spiritual companion::fellow practitioner [sabrahmacārī]|s, both openly and in private? Do you maintain verbal acts of loving-kindness towards your fellow spiritual companions, both openly and in private? Do you maintain mental acts of loving-kindness towards your fellow spiritual companions, both openly and in private?”
“No hetaṁ, bhante”.
“No, venerable 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. 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? Tañhi tumhākaṁ, moghapurisā, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.
“So it seems, bhikkhus, that when you take to blaming, quarreling, and disputing with one another, stabbing each other with pointed words, you do not on that occasion maintain bodily acts of loving-kindness towards your fellow spiritual companions, both openly and in private; nor do you maintain verbal acts of loving-kindness towards your fellow spiritual companions, both openly and in private? Do you maintain mental acts of loving-kindness towards your fellow spiritual companions, both openly and in private. Then, |misguided persons::vain persons [moghapurisā]|, knowing what and seeing what do you take to blaming, quarreling, and disputing with one another, stabbing each other with pointed words, and neither persuade each other nor accept persuasion; neither deliberate with each other nor accept deliberation? For that will lead to your harm and suffering for a long time, misguided persons.”
Six Principles of Cordiality
Atha kho bhagavā bhikkhū āmantesi:
Then the Blessed One addressed the bhikkhus:
“chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti. Katame cha? Idha, bhikkhave, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
“Bhikkhus, there are these six principles of cordiality that |create affection::create love [piyakaraṇa]| and respect, and lead to |cohesion::good relationship; lit. holding together [saṅgaha]|, non-dispute, harmony, and unity. What six? 1.) Here, bhikkhus, a bhikkhu maintains bodily acts of loving-kindness towards his fellow spiritual companions, both openly and in private. This is a principle of cordiality that creates affection and respect, and leads to cohesion, non-dispute, harmony, and unity.
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
2.) Furthermore, bhikkhus, a bhikkhu maintains verbal acts of loving-kindness towards his fellow spiritual companions, both openly and in private. This too is a principle of cordiality that creates affection and respect, and leads to cohesion, non-dispute, harmony, and unity.
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
3.) Furthermore, bhikkhus, a bhikkhu maintains mental acts of loving-kindness towards his fellow spiritual companions, both openly and in private. This too is a principle of cordiality that creates affection and respect, and leads to cohesion, non-dispute, harmony, and unity.
Puna caparaṁ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
4.) Furthermore, bhikkhus, whatever righteous gains a bhikkhu has obtained in accordance with the Dhamma, even the mere contents of his alms bowl, he does not keep such gains to himself, but shares them in common with his virtuous fellow spiritual companions. This too is a principle of cordiality that creates affection and respect, and leads to cohesion, non-dispute, harmony, and 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. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
5.) Furthermore, bhikkhus, a bhikkhu dwells both openly and in private possessing in common with his fellow spiritual companions those virtues that are unbroken, untorn, not spotty, unblemished, freeing, praised by the wise, irreproachable, and |leading to collectedness::leading to samadhi, conducive to mental composure [samādhisaṃvattanika]|. This too is a principle of cordiality that creates affection and respect, and leads to cohesion, non-dispute, harmony, and unity.
Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
6.) Furthermore, bhikkhus, a bhikkhu dwells both openly and in private possessing in common with his fellow spiritual companions that view which is noble and |leading to liberation::redemptive, leading to deliverance [niyyānika]|, which leads one who practices it to the complete |wearing away of suffering::extinction of stress, termination of tension [dukkhakkhaya]|. This too is a principle of cordiality that creates affection and respect, and leads to cohesion, non-dispute, harmony, and unity.
Ime kho, bhikkhave, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti.
Bhikkhus, these are the six principles of cordiality that create affection and respect, and lead to cohesion, non-dispute, harmony, and unity.
Imesaṁ kho, bhikkhave, channaṁ sāraṇīyānaṁ dhammānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ—yadidaṁ yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya. Seyyathāpi, bhikkhave, kūṭāgārassa etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ yadidaṁ kūṭaṁ; evameva kho, bhikkhave, imesaṁ channaṁ sāraṇīyānaṁ dhammānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ yadidaṁ yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya.
Of these six principles of cordiality, bhikkhus, this is the highest, this is what holds them together, this is what binds them together—namely, that view which is noble and leading to liberation, which leads one who practices it to the complete wearing away of suffering. Just as, bhikkhus, in a |building with a peaked roof::mansion; lit. peaked building [kūṭāgāra]|, this is the highest, this is what holds it together, this is what binds it together—namely, the |peak beam::top beam, ridge pole [kūṭa]|; so too, bhikkhus, of these six principles of cordiality, this is the highest, this is what holds them together, this is what binds them together—namely, that view which is noble and leading to liberation, which leads one who practices it to the complete wearing away of suffering.
Seven Qualities Leading to Stream-Entry
Kathañca, bhikkhave, yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘atthi nu kho me taṁ pariyuṭṭhānaṁ ajjhattaṁ appahīnaṁ, yenāhaṁ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṁ nappajāneyyaṁ na passeyyan’ti? Sace, bhikkhave, bhikkhu kāmarāgapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu byāpādapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu thinamiddhapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu uddhaccakukkuccapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu vicikicchāpariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu idhalokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu paralokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu bhaṇḍanajāto kalahajāto vivādāpanno aññamaññaṁ mukhasattīhi vitudanto viharati, pariyuṭṭhitacittova hoti. So evaṁ pajānāti: ‘natthi kho me taṁ pariyuṭṭhānaṁ ajjhattaṁ appahīnaṁ, yenāhaṁ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṁ nappajāneyyaṁ na passeyyaṁ. Suppaṇihitaṁ me mānasaṁ saccānaṁ bodhāyā’ti. Idamassa paṭhamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
And how, bhikkhus, does this view that is noble and leading to liberation, lead one who practices it to the complete wearing away of suffering? 1.) Here, bhikkhus, a bhikkhu gone to a forest, to the foot of a tree, or to an empty hut, reflects thus: ‘Is there any |obsession::possession; lit. standing up all around [pariyuṭṭhāna]| unabandoned in myself that might so obsess my mind that I cannot know or see things |as they truly are::as they have come to be, in reality [yathābhūta]|?’ Bhikkhus, if a bhikkhu is |obsessed by sensual desire::consumed by the desire for sensual objects [kāmarāgapariyuṭṭhita]|, then his mind is obsessed. Bhikkhus, if a bhikkhu is |obsessed by hatred::consumed by ill will [byāpādapariyuṭṭhita]|, then his mind is obsessed. Bhikkhus, if a bhikkhu is |obsessed by dullness and drowsiness::consumed by sloth and torpor [thinamiddhapariyuṭṭhita]|, then his mind is obsessed. Bhikkhus, if a bhikkhu is |obsessed by restlessness and fidgetiness::consumed by agitation and edginess [uddhaccakukkuccapariyuṭṭhita]|, then his mind is obsessed. Bhikkhus, if a bhikkhu is |obsessed by doubt::consumed by uncertainty [vicikicchāpariyuṭṭhita]|, then his mind is obsessed. Bhikkhus, if a bhikkhu is engaged in |speculation about the present life::thoughts about this world [idhalokacintā]|, then his mind is obsessed. Bhikkhus, if a bhikkhu is engaged in |speculation about the afterlife::thoughts about the next world [paralokacintā]|, then his mind is obsessed. Bhikkhus, if a bhikkhu takes to blaming, quarreling, and disputing, stabbing others with pointed words, then his mind is obsessed. He understands thus: ‘There is no obsession unabandoned in myself that might so obsess my mind that I cannot know or see things as they truly are. My mind is |well directed::well disposed; lit. well placed down forward [suppaṇihita]| for |awakening::understanding [bodhāya]| to the truths.’ This is the first knowledge attained by him that is noble, |world-transcending::supra-mundane [lokuttara]|, and not shared with |ordinary person::common person, worldling [puthujjana]|s.
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘imaṁ nu kho ahaṁ diṭṭhiṁ āsevanto bhāvento bahulīkaronto labhāmi paccattaṁ samathaṁ, labhāmi paccattaṁ nibbutin’ti? So evaṁ pajānāti: ‘imaṁ kho ahaṁ diṭṭhiṁ āsevanto bhāvento bahulīkaronto labhāmi paccattaṁ samathaṁ, labhāmi paccattaṁ nibbutin’ti. Idamassa dutiyaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
2.) Furthermore, bhikkhus, a noble disciple reflects thus: ‘By applying, cultivating, and frequently practicing in line with this view, do I personally gain |tranquility::serenity, stilling, calming, peace, mental unification [samatha]|, do I personally gain |quenching::cooling of mental defilements; lit. blown away state [nibbuti]|?’ He understands thus: ‘By applying, cultivating, and frequently practicing in line with this view, I personally gain tranquility, I personally gain quenching.’ This is the second knowledge attained by him that is noble, world-transcending, and not shared with ordinary persons.
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘yathārūpāyāhaṁ diṭṭhiyā samannāgato, atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti? So evaṁ pajānāti: ‘yathārūpāyāhaṁ diṭṭhiyā samannāgato, natthi ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti. Idamassa tatiyaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
3.) Furthermore, bhikkhus, a noble disciple reflects thus: ‘Is there any other ascetic or brahmin outside [of the Buddha’s dispensation] possessed of a view such as I possess?’ He understands thus: ‘There is no other ascetic or brahmin outside [of the Buddha’s dispensation] possessed of a view such as I possess.’ This is the third knowledge attained by him that is noble, world-transcending, and not shared with ordinary persons.
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa: kiñcāpi tathārūpiṁ āpattiṁ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṁ paññāyati, atha kho naṁ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjati. Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṁ akkamitvā khippameva paṭisaṁharati; evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa: kiñcāpi tathārūpiṁ āpattiṁ āpajjati yathārūpāya āpattiyā vuṭṭhānaṁ paññāyati, atha kho naṁ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjati. So evaṁ pajānāti: ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Idamassa catutthaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
4.) Furthermore, bhikkhus, a noble disciple reflects thus: ‘Am I endowed with the character of a person |accomplished in view::having right view, with correct outlook, attitude, belief [diṭṭhisampanna]|?’ And what, bhikkhus, is the character of a person accomplished in view? This, bhikkhus, is the character of a person accomplished in view: whatever kind of |offense::transgression, wrongdoing [āpatti]| they might commit for which a means of rehabilitation is prescribed, they immediately confess, reveal, and disclose it to the Teacher or to wise fellow spiritual companions; having confessed, revealed, and disclosed it, they undertake restraint for the future. Just as, bhikkhus, a young, tender infant lying on its back, upon touching a live coal with its hand or foot, immediately draws it back; so too, bhikkhus, this is the character of a person accomplished in view: whatever kind of offense they might commit for which a means of rehabilitation is prescribed, they immediately confess, reveal, and disclose it to the Teacher or to wise fellow spiritual companions; having confessed, revealed, and disclosed it, they undertake restraint for the future. He understands thus: ‘I am endowed with the character of a person accomplished in view.’ This is the fourth knowledge attained by him that is noble, world-transcending, and not shared with ordinary persons.
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa: kiñcāpi yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṁ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya. Seyyathāpi, bhikkhave, gāvī taruṇavacchā thambañca ālumpati vacchakañca apacinati; evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa: kiñcāpi yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṁ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya. So evaṁ pajānāti: ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Idamassa pañcamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
5.) Furthermore, bhikkhus, a noble disciple reflects thus: ‘Am I endowed with the character of a person accomplished in view?’ And what, bhikkhus, is the character of a person accomplished in view? This, bhikkhus, is the character of a person accomplished in view: although they may be actively engaged in the various duties of their fellow spiritual companions, they still maintain a |keen interest::keen regard, strong desire [tibbāpekkha]| for the training in |higher virtue::higher conduct [adhisīla]|, the training in |higher mind::meditation, mental development, higher consciousness [adhicitta]|, and the training in |higher wisdom::deeper understanding, insight [adhipaññā]|. Just as, bhikkhus, a cow with a young calf grazes on a tuft of grass while still keeping an eye on her calf; so too, bhikkhus, this is the character of a person accomplished in view: although they may be actively engaged in the various duties of their fellow spiritual companions, they still maintain a keen interest for the training in higher virtue, the training in higher mind, and the training in higher wisdom. He understands thus: ‘I am endowed with the character of a person accomplished in view.’ This is the fifth knowledge attained by him that is noble, world-transcending, and not shared with ordinary persons.
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Kathaṁrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṁ tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṁ katvā manasikatvā sabbacetasā samannāharitvā ohitasoto dhammaṁ suṇāti. So evaṁ pajānāti: ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Idamassa chaṭṭhaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
6.) Furthermore, bhikkhus, a noble disciple reflects thus: ‘Am I endowed with the strength of a person accomplished in view?’ And what, bhikkhus, is the strength of a person accomplished in view? This, bhikkhus, is the strength of a person accomplished in view: when the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]| proclaimed by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| are being taught, they heed it, give it attention, engage it with a collected mind, and listen to the Dhamma with attentive ears. He understands thus: ‘I am endowed with the strength of a person accomplished in view.’ This is the sixth knowledge attained by him that is noble, world-transcending, and not shared with ordinary persons.
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Kathaṁrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṁ tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. So evaṁ pajānāti: ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Idamassa sattamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
7.) Furthermore, bhikkhus, a noble disciple reflects thus: ‘Am I endowed with the strength of a person accomplished in view?’ And what, bhikkhus, is the strength of a person accomplished in view? This, bhikkhus, is the strength of a person accomplished in view: when the Dhamma and Vinaya proclaimed by the Tathāgata are being taught, they gain inspiration from the meaning, they gain inspiration from the Dhamma, and they gain |joy::cheerfulness, gladness; a fresh and mild happiness arising from a sense of spiritual well-being and a clear conscience [pāmojja]| connected with the Dhamma. He understands thus: ‘I am endowed with the strength of a person accomplished in view.’ This is the seventh knowledge attained by him that is noble, world-transcending, and not shared with ordinary persons.
Evaṁ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya. Evaṁ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotī”ti.
When a noble disciple is thus endowed with seven qualities, he has well sought the character for realization of the fruit of |stream-entry::first stage of awakening where one overcomes the fetters of 1.) personal existence view: view of being someone, that one is an embodied being, 2.) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the end of suffering, and 3.) adherence to rules and observances as a means of liberation [sotāpatti]|. When a noble disciple is thus endowed with seven qualities, he possesses the fruit of stream-entry.”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.
Thus have I heard—At one time, the Blessed One was dwelling at Kosambi, in Ghosita’s park.
Now at that time, the bhikkhus at Kosambi had taken to |blaming::accusing, conflicting [bhaṇḍanajāta]|, |quarreling::disputing [kalahajāta]|, and |disputing::arguing [vivādāpanna]| with one another, stabbing each other with pointed words. They neither persuaded each other nor accepted |persuasion::lit. causing to know [saññatti]|; they neither deliberated with each other nor accepted |deliberation::lit. causing to consider [nijjhatti]|.
Then, a certain bhikkhu approached where the Blessed One was; having approached and paid homage, he sat down to one side. Seated to one side, that bhikkhu said to the Blessed One: “Here, venerable sir, the bhikkhus at Kosambi have taken to blaming, quarreling, and disputing with one another, stabbing each other with pointed words. They neither persuade each other nor accept persuasion; they neither deliberate with each other nor accept deliberation.”
Then the Blessed One addressed a certain bhikkhu: “Come, bhikkhu, in my name, call those bhikkhus, saying: ‘The Teacher calls you, venerables.’”
“Yes, venerable sir,” that bhikkhu replied to the Blessed One. He approached where those bhikkhus were; having approached, he said to those bhikkhus: “The Teacher calls the venerables.”
“Yes friend,” those bhikkhus replied to that bhikkhu. Having replied to that bhikkhu, they went to the Blessed One. Having approached the Blessed One, they paid homage and sat down to one side. When they were seated to one side, the Blessed One said this to those bhikkhus:
“Is it true, bhikkhus, that you have taken to blaming, quarreling, and disputing with one another, stabbing each other with pointed words? That you neither persuade each other nor accept persuasion; that you neither deliberate with each other nor accept deliberation?”
“Yes, venerable sir.”
“What do you think, bhikkhus? When you take to blaming, quarreling, and disputing with one another, stabbing each other with pointed words, do you on that occasion maintain bodily acts of |loving-kindness::goodwill, friendliness, benevolence [metta]| towards your fellow |spiritual companion::fellow practitioner [sabrahmacārī]|s, both openly and in private? Do you maintain verbal acts of loving-kindness towards your fellow spiritual companions, both openly and in private? Do you maintain mental acts of loving-kindness towards your fellow spiritual companions, both openly and in private?”
“No, venerable sir.”
“So it seems, bhikkhus, that when you take to blaming, quarreling, and disputing with one another, stabbing each other with pointed words, you do not on that occasion maintain bodily acts of loving-kindness towards your fellow spiritual companions, both openly and in private; nor do you maintain verbal acts of loving-kindness towards your fellow spiritual companions, both openly and in private? Do you maintain mental acts of loving-kindness towards your fellow spiritual companions, both openly and in private. Then, |misguided persons::vain persons [moghapurisā]|, knowing what and seeing what do you take to blaming, quarreling, and disputing with one another, stabbing each other with pointed words, and neither persuade each other nor accept persuasion; neither deliberate with each other nor accept deliberation? For that will lead to your harm and suffering for a long time, misguided persons.”
Six Principles of Cordiality
Then the Blessed One addressed the bhikkhus:
“Bhikkhus, there are these six principles of cordiality that |create affection::create love [piyakaraṇa]| and respect, and lead to |cohesion::good relationship; lit. holding together [saṅgaha]|, non-dispute, harmony, and unity. What six? 1.) Here, bhikkhus, a bhikkhu maintains bodily acts of loving-kindness towards his fellow spiritual companions, both openly and in private. This is a principle of cordiality that creates affection and respect, and leads to cohesion, non-dispute, harmony, and unity.
2.) Furthermore, bhikkhus, a bhikkhu maintains verbal acts of loving-kindness towards his fellow spiritual companions, both openly and in private. This too is a principle of cordiality that creates affection and respect, and leads to cohesion, non-dispute, harmony, and unity.
3.) Furthermore, bhikkhus, a bhikkhu maintains mental acts of loving-kindness towards his fellow spiritual companions, both openly and in private. This too is a principle of cordiality that creates affection and respect, and leads to cohesion, non-dispute, harmony, and unity.
4.) Furthermore, bhikkhus, whatever righteous gains a bhikkhu has obtained in accordance with the Dhamma, even the mere contents of his alms bowl, he does not keep such gains to himself, but shares them in common with his virtuous fellow spiritual companions. This too is a principle of cordiality that creates affection and respect, and leads to cohesion, non-dispute, harmony, and unity.
5.) Furthermore, bhikkhus, a bhikkhu dwells both openly and in private possessing in common with his fellow spiritual companions those virtues that are unbroken, untorn, not spotty, unblemished, freeing, praised by the wise, irreproachable, and |leading to collectedness::leading to samadhi, conducive to mental composure [samādhisaṃvattanika]|. This too is a principle of cordiality that creates affection and respect, and leads to cohesion, non-dispute, harmony, and unity.
6.) Furthermore, bhikkhus, a bhikkhu dwells both openly and in private possessing in common with his fellow spiritual companions that view which is noble and |leading to liberation::redemptive, leading to deliverance [niyyānika]|, which leads one who practices it to the complete |wearing away of suffering::extinction of stress, termination of tension [dukkhakkhaya]|. This too is a principle of cordiality that creates affection and respect, and leads to cohesion, non-dispute, harmony, and unity.
Bhikkhus, these are the six principles of cordiality that create affection and respect, and lead to cohesion, non-dispute, harmony, and unity.
Of these six principles of cordiality, bhikkhus, this is the highest, this is what holds them together, this is what binds them together—namely, that view which is noble and leading to liberation, which leads one who practices it to the complete wearing away of suffering. Just as, bhikkhus, in a |building with a peaked roof::mansion; lit. peaked building [kūṭāgāra]|, this is the highest, this is what holds it together, this is what binds it together—namely, the |peak beam::top beam, ridge pole [kūṭa]|; so too, bhikkhus, of these six principles of cordiality, this is the highest, this is what holds them together, this is what binds them together—namely, that view which is noble and leading to liberation, which leads one who practices it to the complete wearing away of suffering.
Seven Qualities Leading to Stream-Entry
And how, bhikkhus, does this view that is noble and leading to liberation, lead one who practices it to the complete wearing away of suffering? 1.) Here, bhikkhus, a bhikkhu gone to a forest, to the foot of a tree, or to an empty hut, reflects thus: ‘Is there any |obsession::possession; lit. standing up all around [pariyuṭṭhāna]| unabandoned in myself that might so obsess my mind that I cannot know or see things |as they truly are::as they have come to be, in reality [yathābhūta]|?’ Bhikkhus, if a bhikkhu is |obsessed by sensual desire::consumed by the desire for sensual objects [kāmarāgapariyuṭṭhita]|, then his mind is obsessed. Bhikkhus, if a bhikkhu is |obsessed by hatred::consumed by ill will [byāpādapariyuṭṭhita]|, then his mind is obsessed. Bhikkhus, if a bhikkhu is |obsessed by dullness and drowsiness::consumed by sloth and torpor [thinamiddhapariyuṭṭhita]|, then his mind is obsessed. Bhikkhus, if a bhikkhu is |obsessed by restlessness and fidgetiness::consumed by agitation and edginess [uddhaccakukkuccapariyuṭṭhita]|, then his mind is obsessed. Bhikkhus, if a bhikkhu is |obsessed by doubt::consumed by uncertainty [vicikicchāpariyuṭṭhita]|, then his mind is obsessed. Bhikkhus, if a bhikkhu is engaged in |speculation about the present life::thoughts about this world [idhalokacintā]|, then his mind is obsessed. Bhikkhus, if a bhikkhu is engaged in |speculation about the afterlife::thoughts about the next world [paralokacintā]|, then his mind is obsessed. Bhikkhus, if a bhikkhu takes to blaming, quarreling, and disputing, stabbing others with pointed words, then his mind is obsessed. He understands thus: ‘There is no obsession unabandoned in myself that might so obsess my mind that I cannot know or see things as they truly are. My mind is |well directed::well disposed; lit. well placed down forward [suppaṇihita]| for |awakening::understanding [bodhāya]| to the truths.’ This is the first knowledge attained by him that is noble, |world-transcending::supra-mundane [lokuttara]|, and not shared with |ordinary person::common person, worldling [puthujjana]|s.
2.) Furthermore, bhikkhus, a noble disciple reflects thus: ‘By applying, cultivating, and frequently practicing in line with this view, do I personally gain |tranquility::serenity, stilling, calming, peace, mental unification [samatha]|, do I personally gain |quenching::cooling of mental defilements; lit. blown away state [nibbuti]|?’ He understands thus: ‘By applying, cultivating, and frequently practicing in line with this view, I personally gain tranquility, I personally gain quenching.’ This is the second knowledge attained by him that is noble, world-transcending, and not shared with ordinary persons.
3.) Furthermore, bhikkhus, a noble disciple reflects thus: ‘Is there any other ascetic or brahmin outside [of the Buddha’s dispensation] possessed of a view such as I possess?’ He understands thus: ‘There is no other ascetic or brahmin outside [of the Buddha’s dispensation] possessed of a view such as I possess.’ This is the third knowledge attained by him that is noble, world-transcending, and not shared with ordinary persons.
4.) Furthermore, bhikkhus, a noble disciple reflects thus: ‘Am I endowed with the character of a person |accomplished in view::having right view, with correct outlook, attitude, belief [diṭṭhisampanna]|?’ And what, bhikkhus, is the character of a person accomplished in view? This, bhikkhus, is the character of a person accomplished in view: whatever kind of |offense::transgression, wrongdoing [āpatti]| they might commit for which a means of rehabilitation is prescribed, they immediately confess, reveal, and disclose it to the Teacher or to wise fellow spiritual companions; having confessed, revealed, and disclosed it, they undertake restraint for the future. Just as, bhikkhus, a young, tender infant lying on its back, upon touching a live coal with its hand or foot, immediately draws it back; so too, bhikkhus, this is the character of a person accomplished in view: whatever kind of offense they might commit for which a means of rehabilitation is prescribed, they immediately confess, reveal, and disclose it to the Teacher or to wise fellow spiritual companions; having confessed, revealed, and disclosed it, they undertake restraint for the future. He understands thus: ‘I am endowed with the character of a person accomplished in view.’ This is the fourth knowledge attained by him that is noble, world-transcending, and not shared with ordinary persons.
5.) Furthermore, bhikkhus, a noble disciple reflects thus: ‘Am I endowed with the character of a person accomplished in view?’ And what, bhikkhus, is the character of a person accomplished in view? This, bhikkhus, is the character of a person accomplished in view: although they may be actively engaged in the various duties of their fellow spiritual companions, they still maintain a |keen interest::keen regard, strong desire [tibbāpekkha]| for the training in |higher virtue::higher conduct [adhisīla]|, the training in |higher mind::meditation, mental development, higher consciousness [adhicitta]|, and the training in |higher wisdom::deeper understanding, insight [adhipaññā]|. Just as, bhikkhus, a cow with a young calf grazes on a tuft of grass while still keeping an eye on her calf; so too, bhikkhus, this is the character of a person accomplished in view: although they may be actively engaged in the various duties of their fellow spiritual companions, they still maintain a keen interest for the training in higher virtue, the training in higher mind, and the training in higher wisdom. He understands thus: ‘I am endowed with the character of a person accomplished in view.’ This is the fifth knowledge attained by him that is noble, world-transcending, and not shared with ordinary persons.
6.) Furthermore, bhikkhus, a noble disciple reflects thus: ‘Am I endowed with the strength of a person accomplished in view?’ And what, bhikkhus, is the strength of a person accomplished in view? This, bhikkhus, is the strength of a person accomplished in view: when the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]| proclaimed by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| are being taught, they heed it, give it attention, engage it with a collected mind, and listen to the Dhamma with attentive ears. He understands thus: ‘I am endowed with the strength of a person accomplished in view.’ This is the sixth knowledge attained by him that is noble, world-transcending, and not shared with ordinary persons.
7.) Furthermore, bhikkhus, a noble disciple reflects thus: ‘Am I endowed with the strength of a person accomplished in view?’ And what, bhikkhus, is the strength of a person accomplished in view? This, bhikkhus, is the strength of a person accomplished in view: when the Dhamma and Vinaya proclaimed by the Tathāgata are being taught, they gain inspiration from the meaning, they gain inspiration from the Dhamma, and they gain |joy::cheerfulness, gladness; a fresh and mild happiness arising from a sense of spiritual well-being and a clear conscience [pāmojja]| connected with the Dhamma. He understands thus: ‘I am endowed with the strength of a person accomplished in view.’ This is the seventh knowledge attained by him that is noble, world-transcending, and not shared with ordinary persons.
When a noble disciple is thus endowed with seven qualities, he has well sought the character for realization of the fruit of |stream-entry::first stage of awakening where one overcomes the fetters of 1.) personal existence view: view of being someone, that one is an embodied being, 2.) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the end of suffering, and 3.) adherence to rules and observances as a means of liberation [sotāpatti]|. When a noble disciple is thus endowed with seven qualities, he possesses the fruit of stream-entry.”
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.
Tena kho pana samayena 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 upenti.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “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.
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena te bhikkhū āmantehi: ‘satthā vo āyasmante āmantetī’”ti.
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “satthā āyasmante āmantetī”ti.
“Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:
“saccaṁ kira tumhe, bhikkhave, bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṁ saññāpetha, na ca saññattiṁ upetha, na ca aññamaññaṁ nijjhāpetha, na ca nijjhattiṁ upethā”ti?
“Evaṁ, bhante”.
“Taṁ kiṁ maññatha, bhikkhave, 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?
“No hetaṁ, bhante”.
“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. 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? Tañhi tumhākaṁ, moghapurisā, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.
Atha kho bhagavā bhikkhū āmantesi:
“chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti. Katame cha? Idha, bhikkhave, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Ime kho, bhikkhave, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti.
Imesaṁ kho, bhikkhave, channaṁ sāraṇīyānaṁ dhammānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ—yadidaṁ yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya. Seyyathāpi, bhikkhave, kūṭāgārassa etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ yadidaṁ kūṭaṁ; evameva kho, bhikkhave, imesaṁ channaṁ sāraṇīyānaṁ dhammānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ yadidaṁ yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya.
Kathañca, bhikkhave, yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘atthi nu kho me taṁ pariyuṭṭhānaṁ ajjhattaṁ appahīnaṁ, yenāhaṁ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṁ nappajāneyyaṁ na passeyyan’ti? Sace, bhikkhave, bhikkhu kāmarāgapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu byāpādapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu thinamiddhapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu uddhaccakukkuccapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu vicikicchāpariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu idhalokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu paralokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu bhaṇḍanajāto kalahajāto vivādāpanno aññamaññaṁ mukhasattīhi vitudanto viharati, pariyuṭṭhitacittova hoti. So evaṁ pajānāti: ‘natthi kho me taṁ pariyuṭṭhānaṁ ajjhattaṁ appahīnaṁ, yenāhaṁ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṁ nappajāneyyaṁ na passeyyaṁ. Suppaṇihitaṁ me mānasaṁ saccānaṁ bodhāyā’ti. Idamassa paṭhamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘imaṁ nu kho ahaṁ diṭṭhiṁ āsevanto bhāvento bahulīkaronto labhāmi paccattaṁ samathaṁ, labhāmi paccattaṁ nibbutin’ti? So evaṁ pajānāti: ‘imaṁ kho ahaṁ diṭṭhiṁ āsevanto bhāvento bahulīkaronto labhāmi paccattaṁ samathaṁ, labhāmi paccattaṁ nibbutin’ti. Idamassa dutiyaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘yathārūpāyāhaṁ diṭṭhiyā samannāgato, atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti? So evaṁ pajānāti: ‘yathārūpāyāhaṁ diṭṭhiyā samannāgato, natthi ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti. Idamassa tatiyaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa: kiñcāpi tathārūpiṁ āpattiṁ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṁ paññāyati, atha kho naṁ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjati. Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṁ akkamitvā khippameva paṭisaṁharati; evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa: kiñcāpi tathārūpiṁ āpattiṁ āpajjati yathārūpāya āpattiyā vuṭṭhānaṁ paññāyati, atha kho naṁ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjati. So evaṁ pajānāti: ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Idamassa catutthaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa: kiñcāpi yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṁ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya. Seyyathāpi, bhikkhave, gāvī taruṇavacchā thambañca ālumpati vacchakañca apacinati; evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa: kiñcāpi yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṁ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya. So evaṁ pajānāti: ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Idamassa pañcamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Kathaṁrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṁ tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṁ katvā manasikatvā sabbacetasā samannāharitvā ohitasoto dhammaṁ suṇāti. So evaṁ pajānāti: ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Idamassa chaṭṭhaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Kathaṁrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṁ tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. So evaṁ pajānāti: ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Idamassa sattamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
Evaṁ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya. Evaṁ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotī”ti.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.