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Medium Discourses Collection 48 – Majjhima Nikāya 48
MN 48 The Bhikkhū of Kosambi – Kosambiyasutta
1.1
So I have heard.
Evaṁ me sutaṁ—
1.2
At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.
2.1
Now at that time the bhikkhū of Kosambi were arguing, quarreling, and disputing, continually wounding each other with barbed words.
Tena kho pana samayena kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti.
2.2
They couldn’t persuade each other or be persuaded, nor could they convince each other or be convinced.
Te na ceva aññamaññaṁ saññāpenti na ca saññattiṁ upenti, na ca aññamaññaṁ nijjhāpenti, na ca nijjhattiṁ upenti.
3.1
Then a bhikkhu went up to the Buddha, bowed, sat down to one side, and told him what was happening.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:
3.2
“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.
4.1
So the Buddha addressed a certain monk,
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:
4.2
“Please, monk, in my name tell those bhikkhū that
“ehi tvaṁ, bhikkhu, mama vacanena te bhikkhū āmantehi:
4.3
the teacher summons them.
‘satthā vo āyasmante āmantetī’”ti.
4.4
“Yes, sir,” that monk replied. He went to those monks and said,
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:
4.5
“Venerables, the teacher summons you.”
“satthā āyasmante āmantetī”ti.
4.6
“Yes, reverend,” those monks replied. They went to the Buddha, bowed, and sat down to one side. The Buddha said to them,
“Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:
4.7
“Is it really true, bhikkhū, that you have been arguing, quarreling, and disputing, continually wounding each other with barbed words?
“saccaṁ kira tumhe, bhikkhave, bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharatha,
4.8
And that you can’t persuade each other or be persuaded, nor can you convince each other or be convinced?”
te na ceva aññamaññaṁ saññāpetha, na ca saññattiṁ upetha, na ca aññamaññaṁ nijjhāpetha, na ca nijjhattiṁ upethā”ti?
4.9
“Yes, sir,” they said.
“Evaṁ, bhante”.
5.1
“What do you think, bhikkhū?
“Taṁ kiṁ maññatha, bhikkhave,
5.2
When you’re arguing, quarreling, and disputing, continually wounding each other with barbed words, are you treating your spiritual companions with kindness by way of body, speech, and mind, both in public and in private?”
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?
5.3
“No, sir.”
“No hetaṁ, bhante”.
5.4
“So it seems that when you’re arguing you are not treating each other with kindness.
“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.
5.5
So what exactly do you know and see, you foolish men, that you behave in such a way?
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?
5.6
This will be for your lasting harm and suffering.”
Tañhi tumhākaṁ, moghapurisā, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.
6.1
Then the Buddha said to the bhikkhū:
Atha kho bhagavā bhikkhū āmantesi:
6.2
“Bhikkhū, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
“chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti.
6.3
What six?
Katame cha?
6.4
Firstly, a bhikkhu consistently treats their spiritual companions with bodily kindness, both in public and in private.
Idha, bhikkhave, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
6.5
This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
6.6
Furthermore, a bhikkhu consistently treats their spiritual companions with verbal kindness …
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
6.7
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
6.8
Furthermore, a bhikkhu consistently treats their spiritual companions with mental kindness …
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
6.9
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
6.10
Furthermore, a bhikkhu shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions …
Puna caparaṁ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī.
6.11
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
6.12
Furthermore, a bhikkhu lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to samādhi. …
Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.
6.13
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
6.14
Furthermore, a bhikkhu lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering.
Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.
6.15
This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
6.16
These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Ime kho, bhikkhave, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti.
7.1
Of these six warm-hearted qualities, the chief is the view that is noble and emancipating, and leads one who practices it to the complete ending of suffering. It holds and binds everything together.
Imesaṁ kho, bhikkhave, channaṁ sāraṇīyānaṁ dhammānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ—yadidaṁ yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya.
7.2
It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together.
Seyyathāpi, bhikkhave, kūṭāgārassa etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ yadidaṁ kūṭaṁ;
7.3
In the same way, of these six warm-hearted qualities, the chief is the view that is noble and emancipating, and leads one who practices it to the complete ending of suffering. It 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.
8.1
And how does the view that is noble and emancipating lead one who practices it to the complete ending of suffering?
Kathañca, bhikkhave, yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya?
8.2
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,
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
8.3
‘Is there anything that I’m overcome with internally and haven’t given up, because of which I might not accurately know and see?’
‘atthi nu kho me taṁ pariyuṭṭhānaṁ ajjhattaṁ appahīnaṁ, yenāhaṁ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṁ nappajāneyyaṁ na passeyyan’ti?
8.4
If a bhikkhu is overcome with sensual desire, it’s their mind that’s overcome.
Sace, bhikkhave, bhikkhu kāmarāgapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.
8.5
If a bhikkhu is overcome with ill will,
Sace, bhikkhave, bhikkhu byāpādapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.
8.6
dullness and drowsiness,
Sace, bhikkhave, bhikkhu thinamiddhapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.
8.7
restlessness and remorse,
Sace, bhikkhave, bhikkhu uddhaccakukkuccapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.
8.8
doubt,
Sace, bhikkhave, bhikkhu vicikicchāpariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.
8.9
pursuing speculation about this world,
Sace, bhikkhave, bhikkhu idhalokacintāya pasuto hoti, pariyuṭṭhitacittova hoti.
8.10
pursuing speculation about the next world,
Sace, bhikkhave, bhikkhu paralokacintāya pasuto hoti, pariyuṭṭhitacittova hoti.
8.11
or arguing, quarreling, and disputing, continually wounding others with barbed words, it’s their mind that’s overcome.
Sace, bhikkhave, bhikkhu bhaṇḍanajāto kalahajāto vivādāpanno aññamaññaṁ mukhasattīhi vitudanto viharati, pariyuṭṭhitacittova hoti.
8.12
They understand,
So evaṁ pajānāti:
8.13
‘There is nothing that I’m overcome with internally and haven’t given up, because of which I might not accurately know and see.
‘natthi kho me taṁ pariyuṭṭhānaṁ ajjhattaṁ appahīnaṁ, yenāhaṁ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṁ nappajāneyyaṁ na passeyyaṁ.
8.14
My mind is properly disposed for awakening to the truths.’
Suppaṇihitaṁ me mānasaṁ saccānaṁ bodhāyā’ti.
8.15
This is the first knowledge they have achieved that is noble and transcendent, and is not shared with ordinary people.
Idamassa paṭhamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
9.1
Furthermore, a noble disciple reflects,
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:
9.2
‘When I develop, cultivate, and make much of this view, do I personally gain serenity and quenching?’
‘imaṁ nu kho ahaṁ diṭṭhiṁ āsevanto bhāvento bahulīkaronto labhāmi paccattaṁ samathaṁ, labhāmi paccattaṁ nibbutin’ti?
9.3
They understand,
So evaṁ pajānāti:
9.4
‘When I develop, cultivate, and make much of this view, I personally gain serenity and quenching.’
‘imaṁ kho ahaṁ diṭṭhiṁ āsevanto bhāvento bahulīkaronto labhāmi paccattaṁ samathaṁ, labhāmi paccattaṁ nibbutin’ti.
9.5
This is their second knowledge …
Idamassa dutiyaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
10.1
Furthermore, a noble disciple reflects,
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:
10.2
‘Are there any ascetics or brahmins outside of the Buddhist community who have the same kind of view that I have?’
‘yathārūpāyāhaṁ diṭṭhiyā samannāgato, atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti?
10.3
They understand,
So evaṁ pajānāti:
10.4
‘There are no ascetics or brahmins outside of the Buddhist community who have the same kind of view that I have.’
‘yathārūpāyāhaṁ diṭṭhiyā samannāgato, natthi ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti.
10.5
This is their third knowledge …
Idamassa tatiyaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
11.1
Furthermore, a noble disciple reflects,
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:
11.2
‘Do I have the same nature as a person accomplished in view?’
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti.
11.3
And what, bhikkhū, is the nature of a person accomplished in view?
Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato?
11.4
This is the nature of a person accomplished in view.
Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa:
11.5
Though they may fall into a kind of offense for which rehabilitation has been laid down, they quickly disclose, clarify, and reveal it to the Teacher or a sensible spiritual companion.
‘kiñcāpi tathārūpiṁ āpattiṁ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṁ paññāyati, atha kho naṁ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti;
11.6
And having revealed it they restrain themselves in the future.
desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjati’.
11.7
Suppose there was a little baby boy. If he puts his hand or foot on a burning coal, he quickly pulls it back.
Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṁ akkamitvā khippameva paṭisaṁharati;
11.8
In the same way, this is the nature of a person accomplished in view.
evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa:
11.9
Though they may still fall into a kind of offense for which rehabilitation has been laid down, they quickly reveal it to the Teacher or a sensible spiritual companion.
‘kiñcāpi tathārūpiṁ āpattiṁ āpajjati yathārūpāya āpattiyā vuṭṭhānaṁ paññāyati, atha kho naṁ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti;
11.10
And having revealed it they restrain themselves in the future.
desetvā vivaritvā uttānīkatvā āyatiṁ saṁvaraṁ āpajjati’.
11.11
They understand,
So evaṁ pajānāti:
11.12
‘I have the same nature as a person accomplished in view.’
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti.
11.13
This is their fourth knowledge …
Idamassa catutthaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
12.1
Furthermore, a noble disciple reflects,
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:
12.2
‘Do I have the same nature as a person accomplished in view?’
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti.
12.3
And what, bhikkhū, is the nature of a person accomplished in view?
Kathaṁrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato?
12.4
This is the nature of a person accomplished in view.
Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa:
12.5
Though they might manage a diverse spectrum of duties for their spiritual companions, they still feel a keen regard for the training in higher ethics, higher mind, and higher wisdom.
‘kiñcāpi yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṁ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya’.
12.6
Suppose there was a cow with a baby calf. She keeps the calf close as she grazes.
Seyyathāpi, bhikkhave, gāvī taruṇavacchā thambañca ālumpati vacchakañca apacinati;
12.7
In the same way, this is the nature of a person accomplished in view.
evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa:
12.8
Though they might manage a diverse spectrum of duties for their spiritual companions, they still feel a keen regard for the training in higher ethics, higher mind, and higher wisdom.
‘kiñcāpi yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṁ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya’.
12.9
They understand,
So evaṁ pajānāti:
12.10
‘I have the same nature as a person accomplished in view.’
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti.
12.11
This is their fifth knowledge …
Idamassa pañcamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
13.1
Furthermore, a noble disciple reflects,
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:
13.2
‘Do I have the same strength as a person accomplished in view?’
‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti.
13.3
And what, bhikkhū, is the strength of a person accomplished in view?
Kathaṁrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato?
13.4
The strength of a person accomplished in view is that, when the teaching and training proclaimed by the Realized One are being taught, they pay heed, pay attention, engage wholeheartedly, and lend an ear.
Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṁ tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṁ katvā manasikatvā sabbacetasā samannāharitvā ohitasoto dhammaṁ suṇāti.
13.5
They understand,
So evaṁ pajānāti:
13.6
‘I have the same strength as a person accomplished in view.’
‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti.
13.7
This is their sixth knowledge …
Idamassa chaṭṭhaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
14.1
Furthermore, a noble disciple reflects,
Puna caparaṁ, bhikkhave, ariyasāvako iti paṭisañcikkhati:
14.2
‘Do I have the same strength as a person accomplished in view?’
‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti.
14.3
And what, bhikkhū, is the strength of a person accomplished in view?
Kathaṁrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato?
14.4
The strength of a person accomplished in view is that, when the teaching and training proclaimed by the Realized One are being taught, they find inspiration in the meaning and the teaching, and find joy connected with the teaching.
Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṁ tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.
14.5
They understand,
So evaṁ pajānāti:
14.6
‘I have the same strength as a person accomplished in view.’
‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti.
14.7
This is the seventh knowledge they have achieved that is noble and transcendent, and is not shared with ordinary people.
Idamassa sattamaṁ ñāṇaṁ adhigataṁ hoti ariyaṁ lokuttaraṁ asādhāraṇaṁ puthujjanehi.
15.1
When a noble disciple has these seven factors, they have properly investigated their own nature with respect to the realization of the fruit of stream-entry.
Evaṁ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya.
15.2
A noble disciple with these seven factors has the fruit of stream-entry.”
Evaṁ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotī”ti.
15.3
That is what the Buddha said.
Idamavoca bhagavā.
15.4
Satisfied, the bhikkhū were happy with what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
15.5
Kosambiyasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.