中部48经/拘桑毗经(双小品[5])

这是我亲身听闻到的。有个时候，佛陀住在拘桑毗的瞿师多园。

当时，拘桑毗的比丘们发生争吵、争论，互相用言语攻击。他们既不互相劝解，也不接受劝解，既不互相说服，也不接受说服。

这时，有一位比丘来到佛陀处，顶礼佛陀后坐在一旁。坐下后，那位比丘对佛陀说："世尊，此处拘桑毗的比丘们发生争吵、争论，互相用言语攻击。他们既不互相劝解，也不接受劝解，既不互相说服，也不接受说服。"

于是，佛陀对一位比丘说："比丘，你去以如来的名义告诉那些比丘：'导师召唤你们'。"

"是，世尊。"那位比丘应答佛陀后，来到那些比丘处，告诉他们："导师召唤你们。"

"好的，贤友。"那些比丘应答那位比丘后，来到佛陀处，顶礼佛陀后坐在一旁。

佛陀对坐在一旁的那些比丘说："比丘们，据说你们发生争吵、争论，互相用言语攻击，既不互相劝解，也不接受劝解，既不互相说服，也不接受说服，这是真的吗？"

"是的，世尊。"

"比丘们，你们怎么认为？当你们发生争吵、争论，互相用言语攻击时，你们是否在同修面前公开或私下表现出慈爱的身业、慈爱的语业、慈爱的意业？（业解释，见第四百四十六章）"

"不是的，世尊。"

"这么说，比丘们，当你们发生争吵、争论，互相用言语攻击时，你们在同修面前既不公开也不私下表现出慈爱的身业、慈爱的语业、慈爱的意业。那么，愚蠢的人啊，你们知道什么、看到什么而发生争吵、争论，互相用言语攻击，既不互相劝解，也不接受劝解，既不互相说服，也不接受说服呢？愚蠢的人啊，这将给你们带来长期的伤害和痛苦。"

然后，佛陀对比丘们说："比丘们，这六种和谐法能产生爱、尊重，导向团结、不争吵、和睦、一致。哪六种？

比丘们，在此，比丘在同修面前公开或私下表现出慈爱的身业。这是一种和谐法，能产生爱、尊重，导向团结、不争吵、和睦、一致。

再者，比丘们，比丘在同修面前公开或私下表现出慈爱的语业。这也是一种和谐法，能产生爱、尊重，导向团结、不争吵、和睦、一致。

再者，比丘们，比丘在同修面前公开或私下表现出慈爱的意业。这也是一种和谐法，能产生爱、尊重，导向团结、不争吵、和睦、一致。

再者，比丘们，比丘对于如法获得的利养，哪怕只是钵中的食物，也与持戒的同修平等分享。这也是一种和谐法，能产生爱、尊重，导向团结、不争吵、和睦、一致。

再者，比丘们，比丘与同修公开或私下保持相同的戒行，即无缺陷、无瑕疵、无污点、无杂染，能解脱，为智者所赞叹，不被执着，导向定（定解释，见第九百三十二章）。这也是一种和谐法，能产生爱、尊重，导向团结、不争吵、和睦、一致。

再者，比丘们，比丘与同修公开或私下保持相同的见解，即圣洁的、出离的、能使奉行者完全灭苦的正见（正见解释：正确的见解，也就是对因果、事理、四谛与三法印等、信受理解，并以之作为自己的见地，为八正道之一。八正道以正见为首，当然以正见为最重要，因为有了正见，对於事理才有正确的认识，就能破谬妄偏差的俗知俗见，悟入正道）。这也是一种和谐法，能产生爱、尊重，导向团结、不争吵、和睦、一致。

比丘们，这就是六种和谐法，能产生爱、尊重，导向团结、不争吵、和睦、一致。比丘们，在这六种和谐法中，最高的、最能统摄的、最能团结的就是那圣洁的、出离的、能使奉行者完全灭苦的正见。比丘们，就像房顶是尖顶屋最高的、最能统摄的、最能团结的部分；同样，比丘们，在这六种和谐法中，最高的、最能统摄的、最能团结的就是那圣洁的、出离的、能使奉行者完全灭苦的正见。

比丘们，什么是圣洁的、出离的、能使奉行者完全灭苦的正见呢？比丘们，在此，比丘到林中、树下或空闲处，如此思维：'我是否有未断除的内在烦恼，被这些烦恼所困扰而无法如实知见？'如果比丘被欲贪所困扰，他的心就是被困扰的。如果比丘被嗔恨所困扰（嗔解释：愤怒，生气），他的心就是被困扰的。如果比丘被昏沉睡眠所困扰，他的心就是被困扰的。如果比丘被掉举恶作所困扰（掉举解释，见第八百六十一章），他的心就是被困扰的。如果比丘被怀疑所困扰，他的心就是被困扰的。如果比丘沉迷于今世之思，他的心就是被困扰的。如果比丘沉迷于来世之思，他的心就是被困扰的。如果比丘发生争吵、争论，互相用言语攻击，他的心就是被困扰的。他如此了知：'我没有未断除的内在烦恼，被这些烦恼所困扰而无法如实知见。我的心意很好地专注于觉悟诸谛。'这是他获得的第一种圣洁的、出世间的、凡夫所不共的智。

再者，比丘们，圣弟子如此思维：'我修习、培育、多修此见，是否能获得内在的寂静，获得内在的寂灭？'他如此了知：'我修习、培育、多修此见，能获得内在的寂静，获得内在的寂灭。'这是他获得的第二种圣洁的、出世间的、凡夫所不共的智。

再者，比丘们，圣弟子如此思维：'我所具有的这种见解，在此之外是否还有其他沙门或婆罗门具有同样的见解？'他如此了知：'我所具有的这种见解，在此之外没有其他沙门或婆罗门具有同样的见解。'这是他获得的第三种圣洁的、出世间的、凡夫所不共的智。

再者，比丘们，圣弟子如此思维：'具足正见的人所具有的性质，我是否也具有那种性质？'比丘们，具足正见的人具有什么样的性质呢？比丘们，具足正见的人的性质是这样的：即使他犯了应该忏悔的过错，他也会迅速地向导师或有智慧的同修坦白、揭露、公开；坦白、揭露、公开后，他会在未来保持谨慎。比丘们，就像一个幼童躺着，不小心用手或脚触碰到热灰，会迅速地缩回；同样，比丘们，具足正见的人的性质是这样的：即使他犯了应该忏悔的过错，他也会迅速地向导师或有智慧的同修坦白、揭露、公开；坦白、揭露、公开后，他会在未来保持谨慎。他如此了知：'具足正见的人所具有的性质，我也具有那种性质。'这是他获得的第四种圣洁的、出世间的、凡夫所不共的智。

再者，比丘们，圣弟子如此思维：'具足正见的人所具有的性质，我是否也具有那种性质？'比丘们，具足正见的人具有什么样的性质呢？比丘们，具足正见的人的性质是这样的：虽然他热心于各种同修的事务，但他对增上戒学、增上心学、增上慧学有强烈的渴望（增上戒学解释：谓依止戒，正勤修学。是故说名增上戒学；增上心学解释：具有增上势力之定学，为能增进心之学，故称增上心学。修定能收摄散乱，令心专注于一对象；进而远离欲望与邪恶，趋向见性悟道；增上慧学解释：发增胜智慧之学。又增进智慧之学）。比丘们，就像一头母牛一边啃草一边照看小牛；同样，比丘们，具足正见的人的性质是这样的：虽然他热心于各种同修的事务，但他对增上戒学、增上心学、增上慧学有强烈的渴望。他如此了知：'具足正见的人所具有的性质，我也具有那种性质。'这是他获得的第五种圣洁的、出世间的、凡夫所不共的智。

再者，比丘们，圣弟子如此思维：'具足正见的人所具有的力量，我是否也具有那种力量？'比丘们，具足正见的人具有什么样的力量呢？比丘们，具足正见的人的力量是这样的：当如来所教导的法和律被宣说时（律解释：戒律），他专注地、用心地、全神贯注地、洗耳恭听。他如此了知：'具足正见的人所具有的力量，我也具有那种力量。'这是他获得的第六种圣洁的、出世间的、凡夫所不共的智。

再者，比丘们，圣弟子如此思维：'具足正见的人所具有的力量，我是否也具有那种力量？'比丘们，具足正见的人具有什么样的力量呢？比丘们，具足正见的人的力量是这样的：当如来所教导的法和律被宣说时，他获得义的喜悦，获得法的喜悦，获得与法有关的欢喜。他如此了知：'具足正见的人所具有的力量，我也具有那种力量。'这是他获得的第七种圣洁的、出世间的、凡夫所不共的智。

比丘们，当圣弟子具足这七支时，他就很好地具备了证悟预流果的性质（预流果解释：音译须陀洹、窣路多阿半那。新译预流，旧译入流。又译作逆流。此为最初之圣果，故称为初果，入流果解释，见第七百九十二章）。比丘们，当圣弟子具足这七支时，他就具备了预流果。"

佛陀说了这些话。那些比丘满意欢喜佛陀所说。

拘桑毗经结束。

巴利语原版经文

MN.48/(8) Kosambiyasuttaṃ

　　 491. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Te na ceva aññamaññaṃ saññāpenti na ca saññattiṃ upenti, na ca aññamaññaṃ nijjhāpenti, na ca nijjhattiṃ upenti. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca– “idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, te na ceva aññamaññaṃ saññāpenti, na ca saññattiṃ upenti, na ca aññamaññaṃ nijjhāpenti, na ca nijjhattiṃ upentī”ti.

　　 Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi– “ehi tvaṃ, bhikkhu, mama vacanena te bhikkhū āmantehi– ‘satthā vo āyasmante āmantetī’”ti. “Evaṃ 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 tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca– “saccaṃ kira tumhe, bhikkhave, bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṃ saññāpetha, na ca saññattiṃ upetha, na ca aññamaññaṃ nijjhāpetha, na ca nijjhattiṃ upethā”ti? “Evaṃ, bhante”. “Taṃ kiṃ maññatha, bhikkhave, yasmiṃ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, api nu tumhākaṃ tasmiṃ samaye mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, mettaṃ vacīkammaṃ …pe… mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho cā”ti? “No hetaṃ, bhante”. “Iti kira, bhikkhave, yasmiṃ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, neva tumhākaṃ tasmiṃ samaye mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, na mettaṃ vacīkammaṃ …pe… na mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Atha kiñcarahi tumhe, moghapurisā, kiṃ jānantā kiṃ passantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṃ saññāpetha, na ca saññattiṃ upetha, na ca aññamaññaṃ nijjhāpetha, na ca nijjhattiṃ upetha Tañhi tumhākaṃ, moghapurisā, bhavissati dīgharattaṃ ahitāya dukkhāyā”ti.

　　 492. Atha kho bhagavā bhikkhū āmantesi– “chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Katame cha? Idha, bhikkhave, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

　　 “Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekibhāvāya saṃvattati.

　　 “Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

　　 “Puna caparaṃ, 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 saṃvattati.

　　 “Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

　　 “Puna caparaṃ, bhikkhave, bhikkhu yāyaṃ 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 saṃvattati.

　　 “Ime kho, bhikkhave, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Imesaṃ kho, bhikkhave, channaṃ sāraṇīyānaṃ dhammānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ– yadidaṃ yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya. Seyyathāpi, bhikkhave, kūṭāgārassa etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ yadidaṃ kūṭaṃ; evameva kho, bhikkhave imesaṃ channaṃ sāraṇīyānaṃ dhammānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ yadidaṃ yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya.

　　 493. “Kathañca, bhikkhave, yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati– ‘atthi nu kho me taṃ pariyuṭṭhānaṃ ajjhattaṃ appahīnaṃ, yenāhaṃ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṃ nappajāneyyaṃ na passeyyan’ti? Sace, bhikkhave, bhikkhu kāmarāgapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu byāpādapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu thīnamiddhapariyuṭṭhito 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 aññamaññaṃ mukhasattīhi vitudanto viharati, pariyuṭṭhitacittova hoti So evaṃ pajānāti– ‘natthi kho me taṃ pariyuṭṭhānaṃ ajjhattaṃ appahīnaṃ, yenāhaṃ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṃ nappajāneyyaṃ na passeyyaṃ. Suppaṇihitaṃ me mānasaṃ saccānaṃ bodhāyā’ti. Idamassa paṭhamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

　　 494. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati– ‘imaṃ nu kho ahaṃ diṭṭhiṃ āsevanto bhāvento bahulīkaronto labhāmi paccattaṃ samathaṃ, labhāmi paccattaṃ nibbutin’ti? So evaṃ pajānāti– ‘imaṃ kho ahaṃ diṭṭhiṃ āsevanto bhāvento bahulīkaronto labhāmi paccattaṃ samathaṃ, labhāmi paccattaṃ nibbutin’ti. Idamassa dutiyaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

　　 495. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati– ‘yathā rūpāyāhaṃ diṭṭhiyā samannāgato, atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti? So evaṃ pajānāti– ‘yathārūpāyāhaṃ diṭṭhiyā samannāgato, natthi ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti. Idamassa tatiyaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

　　 496. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati– ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Kathaṃrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa– ‘kiñcāpi tathārūpiṃ āpattiṃ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati, atha kho naṃ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjati’. Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṃ akkamitvā khippameva paṭisaṃharati; evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa– ‘kiñcāpi tathārūpiṃ āpattiṃ āpajjati yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati, atha kho naṃ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjati’. So evaṃ pajānāti– ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Idamassa catutthaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

　　 497. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati– ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Kathaṃrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa– ‘kiñcāpi yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha ussukkaṃ 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 sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha ussukkaṃ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya’. So evaṃ pajānāti– ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Idamassa pañcamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

　　 498. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati– ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Kathaṃrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṃ tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṃkatvā manasikatvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇāti. So evaṃ pajānāti– ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Idamassa chaṭṭhaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

　　 499. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati– ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Kathaṃrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṃ tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. So evaṃ pajānāti– ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Idamassa sattamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

　　 500. “Evaṃ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya. Evaṃ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotī”ti.

　　 Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

　　 Kosambiyasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.