[237] Then the Blessed One gave the brahmin Kūṭadanta a progressive discourse (anupubbīkathā), that is to say: he expounded talk on giving, talk on virtue, and talk on heaven; he made known the danger, the degradation, and the defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that the brahmin Kūṭadanta's mind (citta) was ready, malleable, free from the hindrances (nīvaraṇa), uplifted, and confident, he then made known that Dhamma teaching which the Buddhas themselves have exalted: suffering (dukkha), its origin (samudaya), its cessation (nirodha), and the path (magga). Just as a clean cloth, free of dark stains, would properly take the dye, even so, in that very seat, there arose in the brahmin Kūṭadanta the dustless, stainless eye of the Dhamma (dhammacakkhu): "Whatever is subject to origination, all that is subject to cessation."
Then the brahmin Kūṭadanta—having seen the Dhamma, attained the Dhamma, understood the Dhamma, and fathomed the Dhamma; having crossed beyond doubt (vicikicchā), with perplexity gone; having attained self-assurance, independent of others in the Teacher's dispensation—said this to the Blessed One: "May the worthy Gotama, together with the Saṅgha of bhikkhus, consent to accept tomorrow's meal from me." The Blessed One consented by silence. Then the brahmin Kūṭadanta, knowing the Blessed One's consent, rose from his seat, paid homage to the Blessed One, circumambulated him keeping him on his right, and departed.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.