mn.48 Majjhima Nikāya (Middle Discourses)

Thus have I heard: At one time the Lord was staying near Kosambī in Ghosita's monastery. Now at that time, the monks of Kosambī, disputatious, quarrelsome, contentious, lived wounding another with the weapons of the tongue. They neither convinced one another nor came to be convinced themselves, nor did they win one another over or come to be won over themselves. Then a certain monk approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, that monk spoke thus to the Lord: “Now, Lord, the monks of Kosambī, disputatious, quarrelsome, contentious, live wounding another with the weapons of the tongue. They neither convinced one another nor came to be convinced themselves, nor did they win one another over or come to be won over themselves.” Then the Lord addressed a certain monk, saying: “Come you, monk, summon these monks in my name, saying: ‘The Teacher is summoning you.’” “Yes, Lord,” and this monk, having answered the Lord in assent, approached those monks; having approached, he spoke thus to those monks: “The Teacher is summoning the venerable ones.” “Yes, your reverence,” and those monks having answered that monk in assent, approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. The Lord spoke thus to those monks as they were sitting down at a respectful distance:

“Is it true, as is said, that you, monks, are disputatious, quarrelsome, contentious, and live wounding another with the weapons of the tongue. That you neither convince one another nor came to be convinced yourselves, that you neither win one another over nor are won over yourselves?” “Yes, Lord.” “What do you think about this, monks? At the time when you, disputatious, quarrelsome, contentious, live wounding one another with the weapon of the tongue, is a friendly act of body offered your fellow Brahma-farers, both in public and in private? Is a friendly act of speech offered your fellow Brahma-farers, both in public and in private? Is a friendly act of thought offered your fellow Brahma-farers, both in public and in private?” “No, Lord.”

“Then it is to be said, monks, that at that time when you, disputatious, quarrelsome, contentious, live wounding one another with the weapons of the tongue, at that time no friendly act of body is offered your fellow Brahma-farers, both in public and in private no friendly act of speech is offered your fellow Brahma-farers, both in public and in private no friendly act of thought is offered your fellow Brahma-farers, either in public or in private. Therefore, knowing what, seeing what, is it that you, foolish men, disputatious, quarrelsome, contentious, live wounding one another with the weapons of the tongue? You neither convince one another nor are convinced yourselves, neither do you win one another over nor are won over yourselves. So this, foolish men, will be for a long time for your woe and sorrow.”

Then the Lord addressed the monks, saying: “Monks, these six things are to be remembered; making for affection, making for respect, they conduce to concord, to lack of contention, to harmony and unity. What six? (1) Herein, monks, a monk should offer his fellow Brahma-farers a friendly act of body both in public and in private. This is a thing to be remembered, making for affection, making for respect, which conduces to concord, to lack of contention, harmony and unity. (2) And again, monks, a monk should offer a friendly act of speech both in public and in private. This is a thing to be remembered, making for affection, making for respect, which conduces to concord, to lack of contention, harmony and unity. (3) And again, monks, a monk should offer a friendly act of thought both in public and in private. This is a thing to be remembered, making for affection, making for respect, which conduces to concord, to lack of contention, harmony and unity. (4) And again, monks, whatever those lawful acquisitions, lawfully acquired, if they be even but what is put into the begging bowl, a monk should be one to enjoy sharing such acquisitions, to enjoy them in common with his virtuous fellow Brahma-farers. This too is a thing to be remembered, making for affection, making for respect, which conduces to concord, to lack of contention, harmony and unity. (5) And again, monks, whatever those moral habits that are faultless, without flaw, spotless, without blemish, freeing, praised by wise men, untarnished, conducive to concentration, a monk should dwell united in virtues such as these with his fellow Brahma-farers, both in public and in private. This too is a thing to be remembered, making for affection, making for respect, which conduces to concord, to lack of contention, harmony and unity. (6) And again, monks, whatever view is ariyan, leading onwards, leading him who acts according to it to the complete destruction of anguish, a monk should dwell united in a view such as this with his fellow Brahma-farers, both in public and in private. This too is a thing to be remembered, making for affection, making for respect, which conduces to concord, to lack of contention, harmony and unity.

Monks, these are the six things to be remembered, making for affection, making for respect, which conduce to concord, to lack of contention, to harmony and unity. And, monks, of these six things to be remembered, this is the topmost, this the roof-plate, this the dome, that is to say whatever view is ariyan, leading onwards, leading him who acts according to it to the complete destruction of anguish. As, monks, in a house with a peaked roof, this is the topmost, the roof-plate, the dome, that is to say the peak, even so, monks, of these six things to be remembered, this is the topmost, this the roof-plate, this the dome, that is to say whatever view is ariyan, leading onwards, leading him who acts according to it to the complete destruction of anguish.

And what, monks, is that view which is ariyan, leading onwards, and which leads him who acts according to it to the complete destruction of anguish? Herein, monks, a monk who is forest-gone or gone to the root of a tree or gone to an empty place, reflects like this; ‘Now, have I a subjective obsession, not got rid of, owing to which I, if my mind were obsessed by it, could not know, could not see (things) as they really are? (1) If, monks, a monk is obsessed by addiction to sense-pleasures, to this extent is his mind obsessed. (2) If, monks, a monk is obsessed by malevolence, to this extent is his mind obsessed. (3) If, monks, a monk is obsessed by sloth and torpor, to this extent is his mind obsessed. (4) If, monks, a monk is obsessed by restlessness and worry, to this extent is his mind obsessed. (5) If, monks, a monk is obsessed by doubt, to this extent is his mind obsessed, to this extent is his mind obsessed. (6) If, monks, a monk centres his thought on this world, to this extent is his mind obsessed. (7) If, monks, a monk centres his thought on the world beyond, to this extent is his mind obsessed. (8) If, monks, a monk, disputatious, quarrelsome, contentious, lives wounding with the weapons of his tongue, to this extent is his mind obsessed. He comprehends thus: ‘I have no subjective obsession, not got rid of, owing to which I, if my mind were obsessed by it, could not know, could not see (things) as they really are; my thought is well directed towards awakening as to the truths.’ This is the first knowledge won by him, ariyan, transcendental, not in common with average men.

And again, monks, the ariyan disciple reflects thus: ‘While I am following, developing, maturing this view, I gain calm for myself, I gain quenchedness for myself.’ He comprehends thus: ‘While I am following, developing, maturing this view, I gain calm for myself, I gain quenchedness for myself.’ This is the second knowledge won by him, ariyan, transcendental, not in common with average men.

And again, monks, an ariyan disciple reflects thus: ‘Is there another recluse or brahman, outside here, who is possessed of a view such as I am possessed of?’ He comprehends thus: ‘There is no other recluse or brahman, outside here, who is possessed of a view such as I am possessed of.’ This is the third knowledge won by him, ariyan, transcendental, not in common with average men.

And again, monks, the ariyan disciple reflects thus: ‘Am I too possessed of the kind of propriety a man is possessed of who is endowed with right view?’ And what kind of propriety, monks, is a man possessed of who is endowed with (right) view? This is propriety, monks, for a man endowed with (right) view: Whatever kind of offence he falls into he makes known the removal of such an offence, for he confesses it, discloses it, declares it quickly to the Teacher or to intelligent fellow Brahma-farers; having confessed, disclosed and declared it, he comes to restraint in the future.

Just as an innocent little baby lying on its back quickly draws back its hand or foot if it has touched a live ember, even so, monks, this is propriety for a man endowed with (right) view: Whatever kind of offence he falls into he makes known the removal of such an offence, for he confesses it, discloses it, declares it quickly to the Teacher or to intelligent fellow Brahma-farers; having confessed, disclosed and declared it, he comes to restraint in the future. He comprehends thus: ‘I too am possessed of the kind of propriety which a man is possessed of who is endowed with (right) view.’ This is the fourth knowledge won by him, ariyan, transcendental, not in common with average men.

And again, monks, the ariyan disciple reflects thus: ‘Am I too possessed of the kind of propriety a man is possessed of who is endowed with (right) view?’ And what kind of propriety, monks, is a man possessed of who is endowed with (right) view? This is propriety, monks, for a man endowed with (right) view: If he is zealous concerning those manifold things which are to be done for fellow Brahma-farers, he then becomes of strong aspiration for training in the higher moral habit, for training in the higher thought, for training in the higher intuitive wisdom.

Just as a cow with a young calf, while she is pulling the grass keeps an eye on the calf, even so, monks, this is propriety for a man endowed with (right) view: If he is zealous concerning those manifold things which are to be done for fellow Brahma-farers, he then becomes of strong aspiration for training in the higher moral habit, for training in the higher thought, for training in the higher intuitive wisdom. He comprehends thus: ‘I too am possessed of the kind of propriety a man is possessed of who is endowed with (right) view.’ This is the fifth knowledge won by him, ariyan, transcendental, not in common with average men.

And again, monks, the ariyan disciple reflects thus: ‘Am I too possessed of the kind of strength a man is possessed of who is endowed with (right) view?’ And what kind of strength, monks, is a man possessed of who is endowed with (right) view? This is strength, monks, for a man endowed with (right) view: While Dhamma and discipline proclaimed by the Tathāgata are being taught, having applied himself, paying attention, concentrating with all the mind, he listens to Dhamma with ready ear. He comprehends thus: ‘I too am possessed of the kind of strength a man is possessed of who is endowed with (right) view.’ This is the sixth knowledge won by him, ariyan, transcendental, not in common with average men.

And again, monks, the ariyan disciple reflects thus: ‘Am I too possessed of the kind of strength a man is possessed of who is endowed with (right) view?’ And what kind of strength, monks, is a man possessed of who is endowed with (right) view? This is strength, monks, for a man endowed with (right) view: While Dhamma and discipline proclaimed by the Tathāgata are being taught, he acquires knowledge of the goal, he acquires knowledge of Dhamma, he acquires the rapture that is connected with Dhamma. He comprehends thus: ‘I too am possessed of the kind of strength a man is possessed of who is endowed with (right) view.’ This monks, is the seventh knowledge won by him, ariyan, transcendental, not in common with average men.

Thus, monks, propriety has come to be well sought by an ariyan disciple who is possessed of seven factors for realising the fruit of stream-attainment. Possessed of seven factors thus, monks, an ariyan disciple is possessed of the fruit of stream-attainment.”

Thus spoke the Lord. Delighted, these monks rejoiced m what the Lord had said.

Discourse at Kosambī: The Eighth

Thus have I heard. On one occasion the Blessed One was dwelling at Kosambi, in Ghosita‘s Park. On this occasion, the monks at Kosambi were engaged in disputes, arguments, and contention; they were verbally assaulting each other. They could not persuade each other, and they were not persuaded by each other; they could not convince each other, and they were not convinced by each other.

Then a certain monk approached the Blessed One, venerated him, and sat to one side. When he was seated to one side, that monk said to the Blessed One, “Here, Bhante, the monks at Kosambi are engaged in disputes, arguments, and contention; they are verbally assaulting each other. They can not persuade each other, and they are not persuaded by each other; they can not convince each other, and they are not convinced by each other.”

Then the Blessed One addressed a certain monk: “Monk, go and summon those monks with my words: ‘The Teacher summons you.’”

“Yes, Bhante,” that monk replied to the Blessed One. He approached the monks and said to them, “The Teacher summons you.”

“Yes, Venerable,” those monks replied to that monk. They approached the Blessed One, venerated him, and sat to one side. When they were seated to one side, the Blessed One said to those monks, “Monks, is it true that you are engaged in disputes, arguments, contention, and mutual verbal assault? Is it true that you can not persuade each other, and are not persuaded by each other; that you can not convince each other, and are are not convinced by each other?”

“Yes, Bhante.”

“Monks, what do you think? When you are engaged in disputes, arguments, contention, and mutual verbal assault, have physical actions… verbal actions… and mental actions based on loving-friendliness been established in regards to your co-practitioners, both publicly and privately?”

“Certainly not, Bhante.”

“Thus, monks, it is apparent that when you are engaged in disputes, arguments, contention, and mutual verbal assault, then physical actions… verbal actions… and mental actions based on loving-friendliness have not been established in regards to your co-practitioners, both publicly and privately. Foolish men, what could you possibly know or see that leads you to engage in disputes, arguments, contention, and mutual verbal assault, such that you can not persuade each other, and are not persuaded by each other; that you can not convince each other, and are are not convinced by each other? Foolish men, this will lead to your long-lasting detriment and suffering.”

The Six Factors of Communal Harmony

Then the Blessed One addressed the monks: “Monks, these six things are polite, create affection and respect, and lead to inclusiveness, non-contention, harmony, and unity. What six?

“Here, monks, a monk establishes physical actions based on loving-friendliness in regards to his co-practitioners, both publicly and privately. This is one thing that is polite, creates affection and respect, and leads to inclusiveness, non-contention, harmony, and unity.

“Monks, this is another one: A monk establishes verbal actions based on loving-friendliness in regards to his co-practitioners, both publicly and privately. This is another thing that is polite, creates affection and respect, and leads to inclusiveness, non-contention, harmony, and unity.

“Monks, this is another one: A monk establishes mental actions based on loving-friendliness in regards to his co-practitioners, both publicly and privately. This is another thing that is polite, creates affection and respect, and leads to inclusiveness, non-contention, harmony, and unity.

“Monks, this is another one: A monk unreservedly shares with his virtuous co-practitioners any possessions he has acquired properly – even the contents of his alms-bowl. This is another thing that is polite, creates affection and respect, and leads to inclusiveness, non-contention, harmony, and unity.

“Monks, this is another one: When living with his co-practitioners, a monk engages both publicly and privately in virtuous behaviors which are unbroken, undamaged, unstained, unblemished, liberating, praised by the wise, free of grasping, and conducive to concentration.

“Monks, this is another one: When living with his co-practitioners, a monk maintains both publicly and privately a perspective which is noble, salvific, and correctly leads the maintainer of that perspective to the elimination of suffering.

“Monks, these are six things that are polite, create affection and respect, and lead to inclusiveness, non-contention, harmony, and unity. Monks, of these six polite things, this is the best one, the all-inclusive one, the unifying one: the perspective which is noble, salvific, and correctly leads its maintainer to the elimination of suffering.

The Seven Factors of Stream-Entry

“Monks, what is the perspective which is noble, salvific, and correctly leads its maintainer to the elimination of suffering? Here, monks, a monk has gone to the forest, to the base of a tree, or to an empty building, and considers in this way: ‘Do I have an obsession which has not been abandoned, which can obsess my mind such that I will be unable to accurately know and see?’ Monks, if a monk is obsessed with sensual passion, then his mind is obsessed. Monks, if a monk is obsessed with aversion, then his mind is obsessed. Monks, if a monk is obsessed with lethargy and languor, then his mind is obsessed. Monks, if a monk is obsessed with restlessness and remorse, then his mind is obsessed. Monks, if a monk is obsessed with doubt, then his mind is obsessed. Monks, if a monk is intent upon this world, then his mind is obsessed. Monks, if a monk is intent upon the next world, then his mind is obsessed. Monks, if a monk is engaged in disputes, arguments, contention, and mutual verbal assault, then his mind is obsessed. He understands: ‘There is no obsession in me which has not been abandoned, which could obsess my mind such that I would be unable to accurately know and see. My mind is well-directed for awakening to the truth.’ This is the first knowledge that he has attained which is noble, transcendent, and not in common with ordinary people.

“Monks, this is another one: A noble disciple considers in this way: ‘When I pursue, develop, and commit to this perspective, do I personally acquire tranquility and peacefulness?’ He understands: ‘When I pursue, develop, and commit to this perspective, I personally acquire tranquility and peacefulness.’ This is the second knowledge that he has attained which is noble, transcendent, and not in common with ordinary people.

“Monks, this is another one: A noble disciple considers in this way: ‘Are there contemplatives and priests outside of this teaching¹ who have the same kind of perspective as I do?’ He understands: ‘There are no contemplatives and priests outside of this teaching who have the same kind of perspective as I do.’ This is the third knowledge that he has attained which is noble, transcendent, and not in common with ordinary people.

“Monks, this is another one: A noble disciple considers in this way: ‘Do I have the disposition of a person who has attained right perspective?’ And, monks, what is the disposition of a person who has attained right perspective? Monks, this is the disposition of a person who has attained right perspective: If he commits an offense for which rehabilitation is possible, then he quickly tells, discloses, and clarifies it to the Teacher or to wise co-practitioners; and after telling, disclosing, and clarifying it, he is restrained in the future. Monks, just as a young, undeveloped infant that touches a hot coal with its hand or foot quickly withdraws, in the same way, monks, this is the disposition of a person who has attained right perspective: If he commits an offense… he is restrained in the future. He understands: ‘I have the disposition of a person who has attained right perspective.’ This is the fourth knowledge that he has attained which is noble, transcendent, and not in common with ordinary people.

“Monks, this is another one: A noble disciple considers in this way: ‘Do I have the disposition of a person who has attained right perspective?’ And, monks, what is the disposition of a person who has attained right perspective? Monks, this is the disposition of a person who has attained right perspective: He makes an effort to do whatever needs to be done for his co-practitioners, while still having a strong commitment to training himself in heightened virtue, heightened mentality, and heightened wisdom. Just as a cow with a young calf watches the calf while grazing, in the same way, monks, this is the disposition of a person who has attained right perspective: He makes an effort to do whatever needs to be done for his co-practitioners, while still having a strong commitment to training himself in heightened virtue, heightened mentality, and heightened wisdom. He understands: ‘I have the disposition of a person who has attained right perspective.’ This is the fifth knowledge that he has attained which is noble, transcendent, and not in common with ordinary people.

“Monks, this is another one: A noble disciple considers in this way: ‘Do I have the strength of a person who has attained right perspective?’ And, monks, what is the strength of a person who has attained right perspective? Monks, this is the strength of a person who has attained right perspective: When the Dhamma-Vinaya² which has been declared by the Tathāgata is being taught, he listens to the Dhamma carefully, attentively, and wholeheartedly³. He understands: ‘I have the strength of a person who has attained right perspective.’ This is the sixth knowledge that he has attained which is noble, transcendent, and not in common with ordinary people.

“Monks, this is another one: A noble disciple considers in this way: ‘Do I have the strength of a person who has attained right perspective?’ And, monks, what is the strength of a person who has attained right perspective? Monks, this is the strength of a person who has attained right perspective: When the Dhamma-Vinaya which has been declared by the Tathāgata is being taught, he acquires an understanding of its meaning⁴, he acquires an understanding of the Dhamma, and he acquires joy connected with the Dhamma. He understands: ‘I have the strength of a person who has attained right perspective.’ This is the seventh knowledge that he has attained which is noble, transcendent, and not in common with ordinary people.

“Monks, when a noble disciple has these seven characteristics, he has sought out⁵ well the disposition that leads to realizing the attainment of stream-entry⁶. Monks, when a noble disciple has these seven characteristics, he has attained stream-entry.”

This is what the Blessed One said. Satisfied, those monks delighted in the Blessed One‘s speech.