MN 48 · 国桑比经
491如是我闻：有一次，世尊住在国桑比的瞿师多园。那时，国桑比的比丘们陷入争论、陷入争吵、陷入争执，以口箭互相刺伤而住。他们既不能互相说服，也不接受说服；既不能互相劝解，也不接受劝解。于是，有位比丘去世尊那里。到了以后，礼敬世尊，坐在一边。坐在一边后，那位比丘对世尊这样说：‘大德，在这里，国桑比的比丘们陷入争论、陷入争吵、陷入争执，以口箭互相刺伤而住。他们既不能互相说服，也不接受说服；既不能互相劝解，也不接受劝解。’
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.
2于是，世尊召唤一位比丘：‘来吧，比丘，你以我的名义去招呼那些比丘：大师招呼诸位贤者。’‘好的，大德。’那位比丘回应世尊后，就去那些比丘那里。到了以后，对那些比丘这样说：‘大师招呼诸位贤者。’‘好的，贤友。’那些比丘回应那位比丘后，就去世尊那里。到了以后，礼敬世尊，坐在一边。世尊对那些坐在一边的比丘这样说：‘比丘们，听说你们确实陷入争论、陷入争吵、陷入争执，以口箭互相刺伤而住，你们既不能互相说服，也不接受说服；既不能互相劝解，也不接受劝解，是真的吗？’‘是的，大德。’‘比丘们，你们认为如何？在你们如此陷入争论、陷入争吵、陷入争执，以口箭互相刺伤而住的时候，你们那时对同梵行者，不论是在明处还是在暗处，有慈爱的身业现前吗？有慈爱的语业……有慈爱的意业现前吗？’‘没有，大德。’‘比丘们，这样看来，在你们如此陷入争论、陷入争吵、陷入争执，以口箭互相刺伤而住的时候，你们那时对同梵行者，不论是在明处还是在暗处，慈爱的身业没有现前，慈爱的语业没有现前，慈爱的意业没有现前。那么，你们这些愚蠢的人，到底知道什么、看见什么，以至于陷入争论、陷入争吵、陷入争执，以口箭互相刺伤而住，既不能互相说服，也不接受说服；既不能互相劝解，也不接受劝解呢？你们这些愚蠢的人，这将会长久地导致你们的无益与痛苦。’
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接着，世尊召唤比丘们：‘比丘们，有这六种法，是可忆念的，能带来喜爱、带来尊重，导向摄受、无诤、和合、团结。是哪六种呢？比丘们，在此，一位比丘对同梵行者，不论在明处还是在暗处，有慈爱的身业现前。这是一种可忆念法，能带来喜爱、带来尊重，导向摄受、无诤、和合、团结。
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.
4‘再者，比丘们，一位比丘对同梵行者，不论在明处还是在暗处，有慈爱的语业现前。这也是一种可忆念法，能带来喜爱、带来尊重，导向摄受、无诤、和合、团结。
‘‘Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekibhāvāya saṃvattati.
5‘再者，比丘们，一位比丘对同梵行者，不论在明处还是在暗处，有慈爱的意业现前。这也是一种可忆念法，能带来喜爱、带来尊重，导向摄受、无诤、和合、团结。
‘‘Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
6'再者，比丘们，一位比丘对于那些如法的、从正法得来的利养，哪怕只是钵中所得的一点点，他也不是独受用者，而是与有戒行的同梵行者们共同受用。这也是一种可忆念法，能带来喜爱、带来尊重，导向摄受、无诤、和合、团结。
‘‘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.
7“再者，比丘们，有比丘与同梵行者一起，不论在人前还是独处时，都同样安住于那些无毁坏、无破裂、无污点、无杂色、解放的、被有智者称赞、不执着的、能导向定的戒。这也是一个可忆念的法，它能带来喜爱、带来尊重，导向摄受、无诤、和合与一体。”
‘‘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.
8“再者，比丘们，有比丘与同梵行者一起，不论在人前还是独处时，都同样安住于那种圣的、出离的见，这种见能引导实行者正确地灭尽痛苦。这也是一个可忆念的法，它能带来喜爱、带来尊重，导向摄受、无诤、和合与一体。”
‘‘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.
9“比丘们，这六种可忆念的法，能带来喜爱、带来尊重，导向摄受、无诤、和合与一体。比丘们，在这六种可忆念法中，这是最高的、这是统摄的、这是结为一体的——也就是那种圣的、出离的见，这种见能引导实行者正确地灭尽痛苦。比丘们，就像一座尖顶屋，那个屋尖是最高的、是统摄的、是结为一体的。同样地，比丘们，在这六种可忆念法中，这是最高的、这是统摄的、这是结为一体的——也就是那种圣的、出离的见，这种见能引导实行者正确地灭尽痛苦。”
‘‘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“比丘们，那么，那种圣的、出离的见，是怎样引导实行者正确地灭尽痛苦的呢？比丘们，在此，一位比丘去到林野，或去到树下，或去到空寂之处后，这样反思：‘我内心是否还有那种没有舍断的缠缚，使得我被那种缠缚所困的内心，不能如实地知、见呢？’比丘们，如果那位比丘被欲贪所缠缚，他的内心就是被缠缚的。比丘们，如果那位比丘被嗔恨所缠缚，他的内心就是被缠缚的。比丘们，如果那位比丘被昏沉与睡眠所缠缚，他的内心就是被缠缚的。比丘们，如果那位比丘被掉举与追悔所缠缚，他的内心就是被缠缚的。比丘们，如果那位比丘被疑惑所缠缚，他的内心就是被缠缚的。比丘们，如果那位比丘热衷于思量此世间，他的内心就是被缠缚的。比丘们，如果那位比丘热衷于思量他世间，他的内心就是被缠缚的。比丘们，如果那位比丘起争论、生口角、陷入争执，以口箭互相刺伤而住，他的内心就是被缠缚的。他这样了知：‘我内心没有那种没有舍断的缠缚，使得我被那种缠缚所困的内心，不能如实地知、见。我的心已善安立于诸谛的觉悟。’这是他证得的第一种智，圣的、出世间的、凡夫所不共的。”
‘‘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 passeyya’nti? 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“再者，比丘们，一位圣弟子这样反思：‘我若修习、培养、多修这种见，是否亲自体验到宁静，亲自体验到寂灭呢？’他这样了知：‘我若修习、培养、多修这种见，就能亲自体验到宁静，亲自体验到寂灭。’这是他证得的第二种智，圣的、出世间的、凡夫所不共的。”
‘‘Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘imaṃ nu kho ahaṃ diṭṭhiṃ āsevanto bhāvento bahulīkaronto labhāmi paccattaṃ samathaṃ, labhāmi paccattaṃ nibbuti’nti? So evaṃ pajānāti – ‘imaṃ kho ahaṃ diṭṭhiṃ āsevanto bhāvento bahulīkaronto labhāmi paccattaṃ samathaṃ, labhāmi paccattaṃ nibbuti’nti. Idamassa dutiyaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.
495“再者，比丘们，一位圣弟子这样反思：‘除了这里之外，在外面的其他沙门或婆罗门，有没有人具备像我这样的见呢？’他这样了知：‘除了这里之外，在外面的其他沙门或婆罗门，没有人具备像我这样的见。’这是他证得的第三种智，圣的、出世间的、凡夫所不共的。”
‘‘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比丘们，再者，圣弟子这样自我反思：‘具有正见的人拥有怎样的法性特质，我也拥有那样的法性特质。’比丘们，具有正见的人拥有怎样的法性特质呢？比丘们，这是具有正见者的法性特质：虽然他可能会违犯某种可以从其中出罪的过失，但他会立刻向导师或智慧的同梵行者发露、公开、坦白它；发露、公开、坦白之后，在未来就能防护、约束自己。比丘们，就像一个幼小、稚嫩、还躺着的小婴儿，手脚碰到了火炭，会立刻缩回来一样；比丘们，完全相同地，这是具有正见者的法性特质：虽然他可能会违犯某种可以从其中出罪的过失，但他会立刻向导师或智慧的同梵行者发露、公开、坦白它；发露、公开、坦白之后，在未来就能防护、约束自己。他这样了知：‘具有正见的人拥有这样的法性特质，我也拥有这样的法性特质。’这是他证得的第四种智，是圣的、出世间的、凡夫所不共通的。
‘‘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比丘们，再者，圣弟子这样自我反思：‘具有正见的人拥有怎样的法性特质，我也拥有那样的法性特质。’比丘们，具有正见的人拥有怎样的法性特质呢？比丘们，这是具有正见者的法性特质：尽管他会积极投入同梵行者们那些大大小小需要处理的事务中，但他内心却对增上戒学、增上心学、增上慧学有着强烈的期盼。比丘们，就像一头母牛带着小牛，一边吃着草，一边还牵挂着小牛一样；比丘们，完全相同地，这是具有正见者的法性特质：尽管他会积极投入同梵行者们那些大大小小需要处理的事务中，但他内心却对增上戒学、增上心学、增上慧学有着强烈的期盼。他这样了知：‘具有正见的人拥有这样的法性特质，我也拥有这样的法性特质。’这是他证得的第五种智，是圣的、出世间的、凡夫所不共通的。
‘‘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比丘们，再者，圣弟子这样自我反思：‘具有正见的人拥有怎样的力量，我也拥有那样的力量。’比丘们，具有正见的人拥有怎样的力量呢？比丘们，这是具有正见者的力量：当如来所宣说的法与律被教导时，他能专心致志、全心全意、全神贯注、倾耳恭听。他这样了知：‘具有正见的人拥有这样的力量，我也拥有那样的力量。’这是他证得的第六种智，是圣的、出世间的、凡夫所不共通的。
‘‘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比丘们，再者，圣弟子这样自我反思：‘具有正见的人拥有怎样的力量，我也拥有那样的力量。’比丘们，具有正见的人拥有怎样的力量呢？比丘们，这是具有正见者的力量：当如来所宣说的法与律被教导时，他能获得义理上的领解，获得法味上的领受，获得与法相应的喜悦。他这样了知：‘具有正见的人拥有这样的力量，我也拥有那样的力量。’这是他证得的第七种智，是圣的、出世间的、凡夫所不共通的。
‘‘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比丘们，一位圣弟子如此具备了这七支，他的法性就为亲证入流果而完美成就了。比丘们，这样具备了七支的圣弟子，就是一位成就了入流果的人。
‘‘Evaṃ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya. Evaṃ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotī’’ti.
18世尊说了这些。那些比丘们内心满足，对世尊的教导感到欢喜。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
19国桑比经完 第八
Kosambiyasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.