8.
The Discourse at Kosambī
491. Thus have I heard - On one occasion the Blessed One was dwelling at Kosambī in Ghosita's park. Now at that time the monks at Kosambī were quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, dwelling thus. They neither convinced each other nor accepted conviction, they neither persuaded each other nor accepted persuasion. Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "Here, venerable sir, the monks at Kosambī are quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, dwelling thus; they neither convince each other nor accept conviction, they neither persuade each other nor accept persuasion."
Then the Blessed One addressed a certain monk - "Come, monk, in my name address those monks - 'The Teacher calls the venerable ones.'" "Yes, venerable sir," that monk replied to the Blessed One and approached those monks; having approached, he said this to those monks - "The Teacher calls the venerable ones." "Yes, friend," those monks replied to that monk and approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. To those monks seated to one side, the Blessed One said this - "Is it true, monks, that you are quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, dwelling thus, that you neither convince each other nor accept conviction, that you neither persuade each other nor accept persuasion?" "Yes, venerable sir." "What do you think, monks, at the time when you are quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, dwelling thus, is bodily action of friendliness present towards your fellows in the holy life both openly and in private, is verbal action of friendliness... etc. is mental action of friendliness present towards your fellows in the holy life both openly and in private?" "No, Venerable Sir." "So then, monks, at the time when you are quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, dwelling thus, bodily action of friendliness is indeed not present towards your fellows in the holy life both openly and in private, verbal action of friendliness is not... etc. mental action of friendliness is not present towards your fellows in the holy life both openly and in private. Then why now, foolish men, knowing what, seeing what, are you quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, dwelling thus, neither convincing each other nor accepting conviction, neither persuading each other nor accepting persuasion? For that, foolish men, will be for your harm and suffering for a long time."
492. Then the Blessed One addressed the monks: "Monks, there are these six principles of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity. Which six? Here, monks, a monk has bodily action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.
"Furthermore, monks, a monk has verbal action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.
"Furthermore, monks, a monk has mental action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.
"Furthermore, monks, a monk, with those gains that are righteous and righteously acquired, even as little as what is contained in the bowl, is one who shares without reservation with such gains, one who shares in common with virtuous fellows in the holy life. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.
"Furthermore, monks, a monk dwells having attained similarity of morality with his fellows in the holy life both openly and in private in whatever moral practices that are unbroken, without holes, unspotted, unblemished, liberating, praised by the wise, not adhered to, and conducive to concentration. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.
"Furthermore, monks, a monk dwells having attained similarity of view with his fellows in the holy life both openly and in private in such a view that is noble and leading to liberation, that leads one who practises it to the complete destruction of suffering. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.
"These, monks, are the six principles of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity. Of these six principles of cordiality, monks, this is the highest, this is the binding factor, this is the unifying factor - that is to say, the view that is noble and leading to liberation, that leads one who practises it to the complete destruction of suffering. Just as, monks, of a pinnacle chamber, this is the highest, this is the binding factor, this is the unifying factor, that is to say, the pinnacle; just so, monks, of these six principles of cordiality, this is the highest, this is the binding factor, this is the unifying factor, that is to say, the view that is noble and leading to liberation, that leads one who practises it to the complete destruction of suffering.
493. "And how, monks, does this view that is noble and leading to liberation lead one who practises it to the complete destruction of suffering? Here, monks, a monk, having gone to the forest, or having gone to the root of a tree, or having gone to an empty house, considers thus: 'Is there any prepossession internally not abandoned in me, by which prepossession, with a mind possessed, I would not understand, would not see as it really is?' If, monks, a monk is possessed by sensual lust, his mind is indeed possessed. If, monks, a monk is possessed by anger, his mind is indeed possessed. If, monks, a monk is possessed by sloth and torpor, his mind is indeed possessed. If, monks, a monk is possessed by restlessness and remorse, his mind is indeed possessed. If, monks, a monk is possessed by sceptical doubt, his mind is indeed possessed. If, monks, a monk is engaged in speculation about this world, his mind is indeed possessed. If, monks, a monk is engaged in speculation about the world beyond, his mind is indeed possessed. If, monks, a monk dwells quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, his mind is indeed possessed. He thus understands: 'There is no prepossession internally not abandoned in me, by which prepossession, with a mind possessed, I would not understand, would not see as it really is. My mind is well directed for the enlightenment of the truths.' This is his first knowledge attained, which is noble, supramundane, not shared with worldlings.
494. "Furthermore, monks, a noble disciple considers thus: 'By practising, developing, and cultivating this view, do I obtain serenity individually, do I obtain peace individually?' He thus understands: 'By practising, developing, and cultivating this view, I obtain serenity individually, I obtain peace individually.' This is his second knowledge attained, which is noble, supramundane, not shared with worldlings.
495. "Furthermore, monks, a noble disciple considers thus: 'With such a view as I am possessed of, is there indeed outside of here another ascetic or brahmin possessed of such a view?' He thus understands: 'With such a view as I am possessed of, there is not outside of here another ascetic or brahmin possessed of such a view.' This is his third knowledge attained, which is noble, supramundane, not shared with worldlings.
496. "Furthermore, monks, a noble disciple considers thus: 'With whatever nature a person accomplished in right view is endowed, I too am endowed with such a nature.' And with what kind of nature, monks, is a person accomplished in right view endowed? This is the nature, monks, of a person accomplished in right view: 'Although he commits such an offence for which emergence is discerned, yet he quickly confesses it, reveals it, makes it clear to the Teacher, or to the wise, or to his fellows in the holy life; having confessed, having revealed, having made it clear, he commits to restraint in the future.' Just as, monks, a young, tender boy, dull, lying on his back, having stepped on an ember with his hand or foot, quickly withdraws; just so, monks, this is the nature of a person accomplished in right view: 'Although he commits such an offence for which emergence is discerned, yet he quickly confesses it, reveals it, makes it clear to the Teacher, or to the wise, or to his fellows in the holy life; having confessed, having revealed, having made it clear, he commits to restraint in the future.' He thus understands: 'With whatever nature a person accomplished in right view is endowed, I too am endowed with such a nature.' This is his fourth knowledge attained, which is noble, supramundane, not shared with worldlings.
497. "Furthermore, monks, a noble disciple considers thus: 'With whatever nature a person accomplished in right view is endowed, I too am endowed with such a nature.' And with what kind of nature, monks, is a person accomplished in right view endowed? This is the nature, monks, of a person accomplished in right view: 'Although he is engaged in zeal regarding whatever high and low duties there are to be done for his fellows in the holy life, yet he has keen desire for the training in higher morality, the training in higher consciousness, and the training in higher wisdom.' Just as, monks, a cow with a young calf, while grazing on grass, keeps watch over her calf; just so, monks, this is the nature of a person accomplished in right view: 'Although he is engaged in zeal regarding whatever high and low duties there are to be done for his fellows in the holy life, yet he has keen desire for the training in higher morality, the training in higher consciousness, and the training in higher wisdom.' He thus understands: 'With whatever nature a person accomplished in right view is endowed, I too am endowed with such a nature.' This is his fifth knowledge attained, which is noble, supramundane, not shared with worldlings.
498. "Furthermore, monks, a noble disciple considers thus: 'With whatever power a person accomplished in right view is endowed, I too am endowed with such power.' And with what kind of power, monks, is a person accomplished in right view endowed? This is the power, monks, of a person accomplished in right view: that when the Teaching and discipline proclaimed by the Truth-finder is being taught, having given attention, having reflected, having collected together with the whole mind, he listens to the Teaching with ears inclined. He thus understands: 'With whatever power a person accomplished in right view is endowed, I too am endowed with such power.' This is his sixth knowledge attained, which is noble, supramundane, not shared with worldlings.
499. "Furthermore, monks, a noble disciple considers thus: 'With whatever power a person accomplished in right view is endowed, I too am endowed with such power.' And with what kind of power, monks, is a person accomplished in right view endowed? This is the power, monks, of a person accomplished in right view: that when the Teaching and discipline proclaimed by the Truth-finder is being taught, he obtains inspiration regarding the meaning, obtains inspiration regarding the Teaching, obtains gladness connected with the Teaching. He thus understands: 'With whatever power a person accomplished in right view is endowed, I too am endowed with such power.' This is his seventh knowledge attained, which is noble, supramundane, not shared with worldlings.
500. "Thus, monks, for a noble disciple possessed of seven factors, the natural order is well investigated for the realisation of the fruition of stream-entry. Thus, monks, a noble disciple possessed of seven factors is one possessed of the fruition of stream-entry."
This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.
The Discourse on Kosambī is concluded as eighth.