MN 48 · 憍赏弥经
491如是我闻：一时，世尊住在憍赏弥的瞿师罗园。那时，憍赏弥的比丘们陷于争论、陷于争吵、陷于争执，以口箭互相刺伤而住。他们无法互相说服，也不被说服；无法互相劝解，也不被劝解。于是，有一位比丘来到世尊处，顶礼世尊后，坐在一旁。坐定后，那位比丘对世尊说：“尊者！在此，憍赏弥的比丘们陷于争论、陷于争吵、陷于争执，以口箭互相刺伤而住。他们无法互相说服，也不被说服；无法互相劝解，也不被劝解。”
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，世尊唤来一位比丘，对他说道：“来，比丘，你以我的名义去告知那些比丘：大师招呼诸位贤者。”“是的，尊者。”那位比丘应诺世尊后，便前往那些比丘所在之处。到了之后，对那些比丘这样说道：“大师招呼诸位贤者。”“好的，贤友。”那些比丘应诺那位比丘后，便前往世尊之处。到了之后，顶礼世尊，退坐一面。世尊对退坐一面的那些比丘如是说道：“诸比丘，听说你们确实陷于争论、争吵与争执，彼此以口舌之箭相互刺伤而共住；你们既不能说服对方，也不接受说服；既不能劝解对方，也不接受劝解，这是真的吗？”“是的，尊者。”“诸比丘，你们意下如何？当你们这样陷于争论、争吵与争执，彼此以口舌之箭相互刺伤而共住的时候，那时你们对同梵行者，不论是在明处还是暗处，是否有慈爱的身业现前呢？是否有慈爱的语业……是否有慈爱的意业现前呢？”“没有，尊者。”“诸比丘，既然如此，当你们这样陷于争论、争吵与争执，彼此以口舌之箭相互刺伤而共住的时候，那时你们对同梵行者，不论是在明处还是暗处，慈爱的身业未曾现前，慈爱的语业未曾现前，慈爱的意业也未曾现前。那么，你们这些愚人，究竟是知什么、见什么，以至于陷于争论、争吵与争执，彼此以口舌之箭相互刺伤而共住，既不能说服对方，也不接受说服；既不能劝解对方，也不接受劝解呢？你们这些愚人，这将在长夜里为你们带来无益与痛苦。”
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，世尊对诸比丘说：“诸比丘，有六种法，是值得忆念的，能生喜爱，能生尊重，导向摄受、无诤、和合、团结。哪六种呢？诸比丘，于此，有比丘对同梵行者，不论在明处还是暗处，皆现起慈爱的身业。这也是一种值得忆念、能生喜爱、能生尊重，导向摄受、无诤、和合、团结的法。”
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，诸比丘，有比丘对同梵行者，不论在明处还是暗处，皆现起慈爱的语业。这也是一种值得忆念、能生喜爱、能生尊重，导向摄受、无诤、和合、团结的法。”
‘‘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，诸比丘，比丘于同梵行者，不论在人前还是独处，皆安住于慈爱的意业。这也是一种可忆念的法，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，诸比丘，比丘对于如法所得、依法获得的利养，乃至仅钵中所受的一点点，也不独自受用，而与具戒的同梵行者共同受用。这也是一种可忆念的法，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，诸比丘，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缺、无漏、无垢、无杂、解脱、为智者所称叹、无执取、能导向定的戒。这也是一种可忆念的法，能带来喜爱、带来尊重，导向摄受、无诤、和合与一体。”
‘‘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“复次，诸比丘，比丘与同梵行者，无论在众人前或独处时，都一致安住于那种圣的、出离之见——这种见能引导实行者正确灭尽苦。这也是可忆念法，能带来喜爱与尊重，导向摄受、无诤、和合与统一。”
‘‘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诸比丘，这六种可忆念法，能带来喜爱与尊重，导向摄受、无诤、和合与统一。诸比丘，在这六种可忆念法中，这是最高的、是统摄的、是结为一体的，即那种圣的、出离之见，能引导实行者正确灭尽苦。诸比丘，譬如尖顶屋，其屋顶是最高、统摄而结为一体的。同样地，
‘‘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“诸比丘，那种圣的、导向出离的见，如何引导如实实践者正确地灭尽苦呢？诸比丘，在此，一位比丘前往林野，或前往树下，或前往空寂处之后，这样反思：‘我内心是否尚有未舍断的缠缚，令我被那缠缚所困的心，不能如实知、如实见呢？’诸比丘，如果那位比丘被欲贪所缠缚，他的心即为缠缚所困。诸比丘，如果那位比丘被嗔恚所缠缚，他的心即为缠缚所困。诸比丘，如果那位比丘被昏沉睡眠所缠缚，他的心即为缠缚所困。诸比丘，如果那位比丘被掉举追悔所缠缚，他的心即为缠缚所困。诸比丘，如果那位比丘被疑惑所缠缚，他的心即为缠缚所困。诸比丘，如果那位比丘热衷于思量此世间，他的心即为缠缚所困。诸比丘，如果那位比丘热衷于思量他世间，他的心即为缠缚所困。诸比丘，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，他的心即为缠缚所困。他这样了知：‘我内心没有那未舍断的缠缚，令我被那缠缚所困的心，不能如实知、如实见。我的心已善安住于诸谛的觉悟。’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，诸比丘，圣弟子这样反思：‘我若修习、培育、多修此见，是否亲身证得宁静、亲身证得寂灭呢？’他了知：‘我若修习、培育、多修此见，便亲身证得宁静、亲身证得寂灭。’这是他证得的第二种智，是圣的、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，诸比丘，圣弟子这样反思：‘在此教法之外，有其他沙门或婆罗门，具足如我一样的见吗？’他了知：‘在此教法之外，没有任何沙门或婆罗门，具足如我一样的见。’这是他证得的第三种智，是圣的、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再者，诸比丘，圣弟子这样反思：‘具足正见者所具足的法性特质，我是否也同样具足？’诸比丘，具足正见者所具足的是怎样的法性特质呢？诸比丘，这是具足正见者的法性特质：他虽可能违犯某种可出罪的过失，却会立刻向导师、智者或同梵行者发露、公开、坦承；发露、公开、坦承之后，便能在未来防护、约束自己。诸比丘，犹如幼小、稚嫩、尚在襁褓的婴儿，手脚碰到火炭便立刻缩回；同样地，诸比丘，这是具足正见者的法性特质：他虽可能违犯某种可出罪的过失，却会立刻向导师、智者或同梵行者发露、公开、坦承；发露、公开、坦承之后，便能在未来防护、约束自己。他了知：‘具足正见者所具足的是这样的法性特质，我也同样具足。’这是他证得的第四种智，是圣的、出世间的、凡夫所不共的。
‘‘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，圣弟子这样内省：‘具正见者所具足的法性，我亦具足。’比丘们，那么，具正见者所具足的法性是怎样的呢？比丘们，这就是具正见者的法性：即使他积极投身于同梵行者们种种大小事务，内心依然对增上戒学、增上心学、增上慧学怀有殷切的向往。比丘们，譬如有母牛带着幼犊，一边吃草，一边顾念着小牛。比丘们，正是如此，这是具正见者的法性：即使他积极投身于同梵行者们种种大小事务，内心依然对增上戒学、增上心学、增上慧学怀有殷切的向往。他这样了知：‘具正见者所具足的法性，我亦具足。’这是他所证得的第五种智，是圣的、出世间的，为凡夫所不共通。
‘‘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诸比丘，再者，圣弟子这样自我反省：‘具见者拥有怎样的力量，我也同样拥有那样的力量。’诸比丘，具见者拥有怎样的力量呢？诸比丘，这是具见者的力量：当如来所宣说的法与律被教导时，他专注、倾心、全心全意、倾耳谛听。他了知：‘具见者拥有这样的力量，我也同样拥有那样的力量。’这是他证得的第六种智，是圣的、出世间的，不是凡夫所共通的。
‘‘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诸比丘，再者，圣弟子这样自我反省：‘具见者拥有怎样的力量，我也同样拥有那样的力量。’诸比丘，具见者拥有怎样的力量呢？诸比丘，这是具见者的力量：当如来所宣说的法与律被教导时，他能领解义理，体得法味，并获得与法相应的喜悦。他了知：‘具见者拥有这样的力量，我也同样拥有那样的力量。’这是他证得的第七种智，是圣的、出世间的，不是凡夫所共通的。
‘‘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诸比丘，当圣弟子具备这七支时，他便通过亲证入流果，善巧洞察了法性。诸比丘，具备这七支的圣弟子，即是成就入流果者。
‘‘Evaṃ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya. Evaṃ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotī’’ti.
18世尊如是说已。诸比丘心生欢喜，于佛所说欢喜赞叹。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
19《憍赏弥经》第八
Kosambiyasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.