Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. At one time the Buddha was staying near Kosambī, in Ghosita’s Monastery.
Tena kho pana samayena kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. Now at that time the bhikkhus of Kosambī were arguing, quarreling, and disputing, continually wounding each other with barbed words. Te na ceva aññamaññaṁ saññāpenti na ca saññattiṁ upenti, na ca aññamaññaṁ nijjhāpenti, na ca nijjhattiṁ upenti. They couldn’t persuade each other or be persuaded, nor could they convince each other or be convinced.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: Then a bhikkhu went up to the Buddha, bowed, sat down to one side, and told him what was happening. “idha, bhante, kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, te na ceva aññamaññaṁ saññāpenti, na ca saññattiṁ upenti, na ca aññamaññaṁ nijjhāpenti, na ca nijjhattiṁ upentī”ti.
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: So the Buddha addressed one of the monks, “ehi tvaṁ, bhikkhu, mama vacanena te bhikkhū āmantehi: “Please, bhikkhu, in my name tell those bhikkhus that ‘satthā vo āyasmante āmantetī’”ti. the teacher summons them.
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “Yes, Bhante,” that bhikkhu replied. He went to those bhikkhus and said, “satthā āyasmante āmantetī”ti. “Venerables, the teacher summons you.”
“Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca: “Yes, friend,” those bhikkhus replied. They went to the Buddha, bowed, and sat down to one side. The Buddha said to them,
“saccaṁ kira tumhe, bhikkhave, bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha, “Is it really true, bhikkhus, that you have been arguing, quarreling, and disputing, continually wounding each other with barbed words? te na ceva aññamaññaṁ saññāpetha, na ca saññattiṁ upetha, na ca aññamaññaṁ nijjhāpetha, na ca nijjhattiṁ upethā”ti? And that you can’t persuade each other or be persuaded, nor can you convince each other or be convinced?”
“Evaṁ, bhante”. “Yes, Bhante,” they said.
“Taṁ kiṁ maññatha, bhikkhave, “What do you think, bhikkhus? 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? When you’re arguing, quarreling, and disputing, continually wounding each other with barbed words, are your bodily, verbal, and mental actions towards your fellow renunciates friendly, both in public and in private?”
“No hetaṁ, bhante”. “No, 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. “So it seems that when you’re arguing like this, your actions towards each other are not friendly. 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? So what exactly do you know and see, you inept men, that you behave in such a way? Tañhi tumhākaṁ, moghapurisā, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti. This will be for your lasting harm and suffering.”
Atha kho bhagavā bhikkhū āmantesi: Then the Buddha said to the bhikkhus:
“chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti. “Bhikkhus, these six amicable qualities make for fondness and respect, conducing to cohesion, non-dispute, concord, and unity. Katame cha? What six? Idha, bhikkhave, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Firstly, a bhikkhu’s bodily actions towards his fellow renunciates are friendly, both in public and in private. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. This amicable quality makes for fondness and respect, conducing to cohesion, non-dispute, concord, and unity.
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Furthermore, a bhikkhu’s verbal actions towards his fellow renunciates are friendly, both in public and in private … Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Furthermore, a bhikkhu’s mental actions towards his fellow renunciates are friendly, both in public and in private … 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. Furthermore, a bhikkhu shares without reservation any material possessions he has gained by legitimate means, even the food placed in the alms-bowl, using them in common with his virtuous fellow renunciates … 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. Furthermore, a bhikkhu lives according to the virtue shared with his fellow renunciates, both in public and in private—that virtue which is unbroken, flawless, unmottled, spotless, and liberating, praised by sensible people, not clung to, and leading to composure. 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. Furthermore, a bhikkhu lives according to the view shared with his fellow renunciates, both in public and in private—that view which is noble and emancipating, and delivers one who acts according to it to the complete ending of suffering. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. This amicable quality makes for fondness and respect, conducing to cohesion, non-dispute, concord, and unity.
Ime kho, bhikkhave, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti. These six amicable qualities make for fondness and respect, conducing to cohesion, non-dispute, concord, and unity.
Imesaṁ kho, bhikkhave, channaṁ sāraṇīyānaṁ dhammānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ—yadidaṁ yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya. Of these six amicable qualities, the chief is the view that is noble and emancipating, and delivers one who acts according to it to the complete ending of suffering. It holds and binds everything together. Seyyathāpi, bhikkhave, kūṭāgārassa etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ yadidaṁ kūṭaṁ; It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together. evameva kho, bhikkhave, imesaṁ channaṁ sāraṇīyānaṁ dhammānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ yadidaṁ yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya. In the same way, of these six amicable qualities, the chief is the view that is noble and emancipating, and delivers one who acts according to it to the complete ending of suffering. It holds and binds everything together. *[“Harmony and Perfect Community”(https://www.youtube.com/watch?v=m7m6GJ8PJBw)
Kathañca, bhikkhave, yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya? And how does the view that is noble and emancipating lead one who acts according to it to the complete ending of suffering? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: It’s when a bhikkhu has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this, ‘atthi nu kho me taṁ pariyuṭṭhānaṁ ajjhattaṁ appahīnaṁ, yenāhaṁ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṁ nappajāneyyaṁ na passeyyan’ti? ‘Is there any prepossession not given up internally by me that might prepossess my mind such that I wouldn’t accurately know and see?’ Sace, bhikkhave, bhikkhu kāmarāgapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. If a bhikkhu is prepossessed by sensual desire, his mind is prepossessed. Sace, bhikkhave, bhikkhu byāpādapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. If a bhikkhu is prepossessed by ill will, Sace, bhikkhave, bhikkhu thinamiddhapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. indolence-and-lethargy, Sace, bhikkhave, bhikkhu uddhaccakukkuccapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. restlessness-and-anxiety, Sace, bhikkhave, bhikkhu vicikicchāpariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. doubt, Sace, bhikkhave, bhikkhu idhalokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. pursuing speculation about this world, Sace, bhikkhave, bhikkhu paralokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. pursuing speculation about the next world, Sace, bhikkhave, bhikkhu bhaṇḍanajāto kalahajāto vivādāpanno aññamaññaṁ mukhasattīhi vitudanto viharati, pariyuṭṭhitacittova hoti. or arguing, quarreling, and disputing, continually wounding others with barbed words, his mind is prepossessed. So evaṁ pajānāti: He understands, ‘natthi kho me taṁ pariyuṭṭhānaṁ ajjhattaṁ appahīnaṁ, yenāhaṁ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṁ nappajāneyyaṁ na passeyyaṁ. ‘There is no prepossession not given up internally by me that might prepossess my mind such that I wouldn’t accurately know and see. *It’s not just that he circumstantially doesn’t have these states present at the moment, but that he clearly _understands_ them and their escape [even if they arise](https://suttas.hillsidehermitage.org/?q=an3.121). It’s that understanding—of non-ownership, ultimately—that makes him not be overcome by them, rather than the content of the states and the way they arise having somehow changed. Suppaṇihitaṁ me mānasaṁ saccānaṁ bodhāyā’ti. My mind is properly disposed for awakening to the truths.’ Idamassa paṭhamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. This is the first knowledge he has achieved that is noble and supramundane, and is not shared with ordinary people. *[“What Makes You A Stream-Enterer”](https://www.youtube.com/watch?v=N9vD7cpM0cw)
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: Furthermore, a noble disciple reflects, ‘imaṁ nu kho ahaṁ diṭṭhiṁ āsevanto bhāvento bahulīkaronto labhāmi paccattaṁ samathaṁ, labhāmi paccattaṁ nibbutin’ti? ‘When I develop, cultivate, and make much of this view, do I gain calm and quenching for myself?’ So evaṁ pajānāti: He understands, ‘imaṁ kho ahaṁ diṭṭhiṁ āsevanto bhāvento bahulīkaronto labhāmi paccattaṁ samathaṁ, labhāmi paccattaṁ nibbutin’ti. ‘When I develop, cultivate, and make much of this view, I gain calm and quenching for myrself.’ Idamassa dutiyaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. This is his second knowledge …
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: Furthermore, a noble disciple reflects, ‘yathārūpāyāhaṁ diṭṭhiyā samannāgato, atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti? ‘Are there any ascetics or brahmins outside of here who have the same kind of view that I have?’ So evaṁ pajānāti: He understands, ‘yathārūpāyāhaṁ diṭṭhiyā samannāgato, natthi ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti. ‘There are no ascetics or brahmins outside of here who have the same kind of view that I have.’ Idamassa tatiyaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. This is his third knowledge …
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: Furthermore, a noble disciple reflects, ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. ‘Do I have the same nature as an individual accomplished in view?’ Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? And what, bhikkhus, is the nature of an individual accomplished in view? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa: This is the nature of an individual accomplished in view: kiñcāpi tathārūpiṁ āpattiṁ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṁ paññāyati, atha kho naṁ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; Though they may fall into a kind of offense for which resolution is possible, they quickly disclose, clarify, and reveal it to the Teacher or a sensible fellow renunciate. desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjati. And having revealed it they restrain themselves in the future. Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṁ akkamitvā khippameva paṭisaṁharati; Suppose a young tender infant puts his hand or foot on a burning coal; he quickly pulls it back. evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa: In the same way, this is the nature of an individual accomplished in view. kiñcāpi tathārūpiṁ āpattiṁ āpajjati yathārūpāya āpattiyā vuṭṭhānaṁ paññāyati, atha kho naṁ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; Though they may still fall into a kind of offense for which resolution is possible, they quickly reveal it to the Teacher or a sensible fellow renunciate. desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjati. And having revealed it they restrain themselves in the future. So evaṁ pajānāti: He understands, ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. ‘I have the same nature as an individual accomplished in view.’ Idamassa catutthaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. This is his fourth knowledge …
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: Furthermore, a noble disciple reflects, ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. ‘Do I have the same nature as an individual accomplished in view?’ Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? And what, bhikkhus, is the nature of an individual accomplished in view? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa: This is the nature of an individual accomplished in view. kiñcāpi yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṁ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya. Though they might manage a diverse spectrum of duties for their fellow renunciates, they still feel a keen regard for the training in higher virtue, higher mind, and higher understanding. Seyyathāpi, bhikkhave, gāvī taruṇavacchā thambañca ālumpati vacchakañca apacinati; Suppose there was a cow with a baby calf. As she grazes, she keeps an eye on her calf. evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa: In the same way, this is the nature of an individual accomplished in view. kiñcāpi yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṁ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya. Though they might manage a diverse spectrum of duties for their fellow renunciates, they still feel a keen regard for the training in higher virtue, higher mind, and higher wisdom. So evaṁ pajānāti: They understand, ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. ‘I have the same nature as an individual accomplished in view.’ Idamassa pañcamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. This is their fifth knowledge …
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: Furthermore, a noble disciple reflects, ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. ‘Do I have the same strength as an individual accomplished in view?’ Kathaṁrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? And what, bhikkhus, is the strength of an individual accomplished in view? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṁ tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṁ katvā manasikatvā sabbacetasā samannāharitvā ohitasoto dhammaṁ suṇāti. The strength of an individual accomplished in view is that, when the teaching-and-discipline proclaimed by the Realized One are being taught, they listen to it wholeheartedly, with full attention. So evaṁ pajānāti: He understands, ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. ‘I have the same strength as an individual accomplished in view.’ Idamassa chaṭṭhaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. This is their sixth knowledge …
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati: Furthermore, a noble disciple reflects, ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. ‘Do I have the same strength as an individual accomplished in view?’ Kathaṁrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? And what, bhikkhus, is the strength of an individual accomplished in view? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṁ tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. The strength of an individual accomplished in view is that, when the teaching-and-discipline proclaimed by the Realized One are being taught, he realizes the Dhamma and its meaning, and gains gladness connected with the Dhamma. So evaṁ pajānāti: He understands, ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. ‘I have the same strength as an individual accomplished in view.’ Idamassa sattamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi. This is the seventh knowledge they have achieved that is noble and supramundane, and is not shared with ordinary people.
Evaṁ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya. When a noble disciple has these seven factors, they have properly investigated their nature through the realization of the fruit of stream-entry. Evaṁ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotī”ti. A noble disciple with these seven factors has the fruit of stream-entry.” *A noble disciple would know beyond doubt that there is no conceivable occasion, no matter how extreme, where they would lack these seven qualities. They would not only be permanently ingrained, but also effortless.
Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Pleased, the bhikkhus delighted in what the Buddha said.
Kosambiyasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn48