Evaṁ me sutaṁ—I have heard that on one occasion ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.the Blessed One was staying near Kosambī at Ghosita’s monastery.

Tena kho pana samayena kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti.And on that occasion the monks in Kosambī were given to arguing and quarreling and disputing, stabbing one another with weapons of the mouth. Te na ceva aññamaññaṁ saññāpenti na ca saññattiṁ upenti, na ca aññamaññaṁ nijjhāpenti, na ca nijjhattiṁ upenti.They did not persuade one another, and did not agree to be persuaded by one another. They did not convince one another, and did not agree to be convinced by one another.

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: “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.“Lord, the monks in Kosambī are now given to arguing and quarreling and disputing, stabbing one another with weapons of the mouth. They don’t persuade one another, and don’t agree to be persuaded by one another. They don’t convince one another, and don’t agree to be convinced by one another.”

Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:Then the Blessed One told a certain monk, “ehi tvaṁ, bhikkhu, mama vacanena te bhikkhū āmantehi:“Come, monk. In my name, call those monks, saying, ‘satthā vo āyasmante āmantetī’”ti.‘The Teacher calls you, venerable ones.’”

“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:Responding, “As you say, lord,” to the Blessed One, the monk went to those monks, and on arrival he said to them, “satthā āyasmante āmantetī”ti.“The Teacher calls you, venerable ones.”

“Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:Responding, “As you say, my friend,” to the monk, those monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, the Blessed One said to them,

“saccaṁ kira tumhe, bhikkhave, bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha,“Is it true, monks, that you are given to arguing and quarreling and disputing, stabbing one another with weapons of the mouth? te na ceva aññamaññaṁ saññāpetha, na ca saññattiṁ upetha, na ca aññamaññaṁ nijjhāpetha, na ca nijjhattiṁ upethā”ti?That you don’t persuade one another, and don’t agree to be persuaded by one another? That you don’t convince one another, and don’t agree to be convinced by one another?”

“Evaṁ, bhante”.“Yes, lord.”

“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?“And while you are given to arguing and quarreling and disputing, stabbing one another with weapons of the mouth, are you set on bodily acts of good will with regard to your companions in the holy life, to their faces & behind their backs? Are you set on verbal acts of good will with regard to your companions in the holy life, to their faces & behind their backs? Are you set on mental acts of good will with regard to your companions in the holy life, to their faces & behind their backs?”

“No hetaṁ, bhante”.“No, lord.”

“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 then, while you are given to arguing and quarreling and disputing, stabbing one another with weapons of the mouth, you are not set on bodily acts of good will with regard to your companions in the holy life, to their faces & behind their backs; you are not set on verbal acts of good will with regard to your companions in the holy life, to their faces & behind their backs; you are not set on mental acts of good will with regard to your companions in the holy life, to their faces & behind their backs. 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?Then what could you worthless men possibly know or see that you are given to arguing and quarreling and disputing, stabbing one another with weapons of the mouth? Tañhi tumhākaṁ, moghapurisā, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.That will be to your long-term harm and suffering.”

Atha kho bhagavā bhikkhū āmantesi:Then the Blessed One addressed the monks:

“chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti.“Monks, these six are conditions that are conducive to amiability, that engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. Katame cha?Which six? Idha, bhikkhave, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.There is the case where a monk is set on bodily acts of good will with regard to his companions in the holy life, to their faces & behind their backs. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.And further, the monk is set on verbal acts of good will with regard to his companions in the holy life, to their faces & behind their backs. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.And further, the monk is set on mental acts of good will with regard to his companions in the holy life, to their faces & behind their backs. 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.And further, whatever righteous gains the monk may obtain in a righteous way—even if only the alms in his bowl—he does not consume them alone. He consumes them after sharing them in common with his virtuous companions in the holy life. 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.And further—with reference to the virtues that are untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration—the monk dwells with his virtue in tune with that of his companions in the holy life, to their faces & behind their backs. 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.And further—with reference to the view that is noble, leading outward, that leads those who act in accordance with it to the right ending of suffering & stress—the monk dwells with a view in tune with those of his companions in the holy life, to their faces & behind their backs. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

Ime kho, bhikkhave, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti.These are the six conditions that are conducive to amiability, that engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.

Imesaṁ kho, bhikkhave, channaṁ sāraṇīyānaṁ dhammānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ—yadidaṁ yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya.
saṅgāhikaṁ → saṅgāhakaṁ (?)Of these six conditions conducive to amiability, this is the summit, this the girding, this the kingpin: the view that is noble, leading outward, that leads those who act in accordance with it to the right ending of suffering & stress. Seyyathāpi, bhikkhave, kūṭāgārassa etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ yadidaṁ kūṭaṁ;Just as in a building with a ridged roof, this is the summit, this the girding, this the kingpin: the ridge beam; 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 conditions conducive to amiability, this is the summit, this the girding, this the kingpin: the view that is noble, leading outward, that leads those who act in accordance with it to the right ending of suffering & stress.

Kathañca, bhikkhave, yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya?“And how is there the view that is noble, leading outward, that leads those who act in accordance with it to the right ending of suffering & stress? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:“There is the case where a monk, having gone to the wilderness, to the root of a tree, or to an empty dwelling, considers thus: ‘atthi nu kho me taṁ pariyuṭṭhānaṁ ajjhattaṁ appahīnaṁ, yenāhaṁ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṁ nappajāneyyaṁ na passeyyan’ti?‘Is there any internal subjugation unabandoned in me that, subjugated by which, my subjugated mind would not know or see things as they have come to be?’ Sace, bhikkhave, bhikkhu kāmarāgapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.If a monk is subjugated by sensual passion, monks, then his mind is subjugated. Sace, bhikkhave, bhikkhu byāpādapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.If he is subjugated by ill will, then his mind is subjugated. Sace, bhikkhave, bhikkhu thinamiddhapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.If he is subjugated by sloth & torpor, then his mind is subjugated. Sace, bhikkhave, bhikkhu uddhaccakukkuccapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.If he is subjugated by restlessness & anxiety, then his mind is subjugated. Sace, bhikkhave, bhikkhu vicikicchāpariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.If he is subjugated by uncertainty, then his mind is subjugated. Sace, bhikkhave, bhikkhu idhalokacintāya pasuto hoti, pariyuṭṭhitacittova hoti.If a monk is absorbed in speculation about this world, then his mind is subjugated. Sace, bhikkhave, bhikkhu paralokacintāya pasuto hoti, pariyuṭṭhitacittova hoti.If a monk is absorbed in speculation about the other world, then his mind is subjugated. Sace, bhikkhave, bhikkhu bhaṇḍanajāto kalahajāto vivādāpanno aññamaññaṁ mukhasattīhi vitudanto viharati, pariyuṭṭhitacittova hoti.If a monk is given to arguing and quarreling and disputing, stabbing others with weapons of the mouth, then his mind is subjugated. So evaṁ pajānāti:“He discerns that, ‘natthi kho me taṁ pariyuṭṭhānaṁ ajjhattaṁ appahīnaṁ, yenāhaṁ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṁ nappajāneyyaṁ na passeyyaṁ.‘There is no subjugation unabandoned in me that, subjugated by which, my subjugated mind would not know and see things as they have come to be. Suppaṇihitaṁ me mānasaṁ saccānaṁ bodhāyā’ti.My mind is well directed for awakening to the truths.’ Idamassa paṭhamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.This is the first knowledge attained by him that is noble, transcendent, not held in common with run-of-the-mill people.

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:“And further, the disciple of the noble ones considers thus: ‘imaṁ nu kho ahaṁ diṭṭhiṁ āsevanto bhāvento bahulīkaronto labhāmi paccattaṁ samathaṁ, labhāmi paccattaṁ nibbutin’ti?‘When I cultivate, develop, and pursue this view, do I personally obtain tranquility, do I personally obtain unbinding?’ So evaṁ pajānāti:“He discerns that, ‘imaṁ kho ahaṁ diṭṭhiṁ āsevanto bhāvento bahulīkaronto labhāmi paccattaṁ samathaṁ, labhāmi paccattaṁ nibbutin’ti.‘When I cultivate, develop, and pursue this view, I personally obtain tranquility, I personally obtain unbinding.’ Idamassa dutiyaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.This is the second knowledge attained by him that is noble, transcendent, not held in common with run-of-the-mill people.

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:“And further, the disciple of the noble ones considers thus: ‘yathārūpāyāhaṁ diṭṭhiyā samannāgato, atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti?‘Is there, outside of this (Dhamma & Vinaya), any other contemplative or brahman endowed with the sort of view with which I am endowed?’ So evaṁ pajānāti:“He discerns that, ‘yathārūpāyāhaṁ diṭṭhiyā samannāgato, natthi ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti.‘There is no other contemplative or brahman outside (the Dhamma & Vinaya) endowed with the sort of view with which I am endowed.’ Idamassa tatiyaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.This is the third knowledge attained by him that is noble, transcendent, not held in common with run-of-the-mill people.

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:“And further, the disciple of the noble ones considers thus: ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti.‘I am endowed with the character of a person consummate in view?’ Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato?And what, monks, is the character of a person consummate in view? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa:This is the character of a person consummate in view: kiñcāpi tathārūpiṁ āpattiṁ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṁ paññāyati, atha kho naṁ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti;Although he may commit some kind of offence for which a means of rehabilitation has been laid down, still he immediately confesses, reveals, and discloses it to the Teacher or to observant companions in the holy life; desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjati.having done that, he undertakes restraint for the future. Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṁ akkamitvā khippameva paṭisaṁharati;Just as a young, tender infant lying on his back, when he has hit a live ember with his hand or his foot, immediately draws back; evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa:in the same way, this is the character of a person consummate in view: kiñcāpi tathārūpiṁ āpattiṁ āpajjati yathārūpāya āpattiyā vuṭṭhānaṁ paññāyati, atha kho naṁ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti;Although he may commit some kind of offence for which a means of rehabilitation has been laid down, still he immediately confesses, reveals, and discloses it to the Teacher or to observant companions in the holy life; desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjati.having done that, he undertakes restraint for the future. So evaṁ pajānāti:“He discerns that, ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti.‘I am endowed with the character of a person consummate in view.’ Idamassa catutthaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.This is the fourth knowledge attained by him that is noble, transcendent, not held in common with run-of-the-mill people.

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:“And further, the disciple of the noble ones considers thus: ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti.‘I am endowed with the character of a person consummate in view?’ Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato?And what, monks, is the character of a person consummate in view? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa:This is the character of a person consummate in view: kiñcāpi yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṁ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya.Although he may be active in the various affairs of his companions in the holy life, he still has a keen regard for training in heightened virtue, training in heightened mind, & training in heightened discernment. Seyyathāpi, bhikkhave, gāvī taruṇavacchā thambañca ālumpati vacchakañca apacinati;Just as a cow with a new calf watches after her calf all the while she is grazing on grass, evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa:in the same way, this is the character of a person consummate in view: kiñcāpi yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṁ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya.Although he may be active in the various affairs of his companions in the holy life, he still has a keen regard for training in heightened virtue, training in heightened mind, & training in heightened discernment. So evaṁ pajānāti:“He discerns that, ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti.‘I am endowed with the character of a person consummate in view.’ Idamassa pañcamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.This is the fifth knowledge attained by him that is noble, transcendent, not held in common with run-of-the-mill people.

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:“And further, the disciple of the noble ones considers thus: ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti.‘I am endowed with the strength of a person consummate in view?’ Kathaṁrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato?And what, monks, is the strength of a person consummate in view? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṁ tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṁ katvā manasikatvā sabbacetasā samannāharitvā ohitasoto dhammaṁ suṇāti.
aṭṭhiṁ katvā → aṭṭhikatvā (bj) | sabbacetasā → sabbacetaso (bj, sya-all, km, pts1ed); sabbaṁ cetasā (mr)This is the strength of a person consummate in view: When the Dhamma & Vinaya proclaimed by the Tathāgata is being taught, he heeds it, gives it attention, engages it with all his mind, hears the Dhamma with eager ears. So evaṁ pajānāti:“He discerns that, ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti.‘I am endowed with the strength of a person consummate in view.’ This is the sixth knowledge attained by him that is noble, transcendent, not held in common with run-of-the-mill people. Idamassa chaṭṭhaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.“And further, the disciple of the noble ones considers thus:

Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:‘I am endowed with the strength of a person consummate in view?’ ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti.And what, monks, is the strength of a person consummate in view? Kathaṁrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato?This is the strength of a person consummate in view: Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṁ tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.When the Dhamma & Vinaya proclaimed by the Tathāgata is being taught, he gains understanding of the meaning, gains understanding of the Dhamma, gains gladness connected with the Dhamma. So evaṁ pajānāti:“He discerns that, ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti.‘I am endowed with the strength of a person consummate in view.’ Idamassa sattamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.This is the seventh knowledge attained by him that is noble, transcendent, not held in common with run-of-the-mill people.

Evaṁ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya.A disciple of the noble ones thus endowed with seven factors has well examined the character for the realization of the fruit of stream entry. Evaṁ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotī”ti.A disciple of the noble ones thus endowed with seven factors is endowed with the fruit of stream entry.”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words.

Kosambiyasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.