​MN 48 Kosambiya Sutta: The Kosambians 

Thus have i heard.

On one occasion the Blessed One was living at Kosambi in Ghosita's Park. On one occasion, the bhikkhus at Kosambi started to quarrel and brawl and were deep in disputes, verbally assaulting each other. They could neither convince each other nor be convinced by others; they could neither persuade each other nor be persuaded by others. Then a certain bhikkhu went to the Blessed One, and after paying homage to him, he sat down at one side and informed him of what was happening.
​
Then the Blessed One addressed a certain bhikkhu thus: "Come, bhikkhu, tell those bhikkhus in my name that the Teacher calls them." Then the Bhikkhus went to the Blessed One, and after paying homage to him, they sat down at one side. The Blessed One then asked them: "Bhikkhus, is it true that you have taken to quarreling and are deep in disputes, verbally abusing each other such that you can neither convince each other nor be convinced by others, that you can neither persuade each other nor be persuaded by others?"
Bhikkhus: "Yes, venerable sir."
Buddha: "Bhikkhus, what do you think? When you were quarreling and brawling with verbal daggers, do you on that occasion maintain acts of loving-kindness by body, speech, and mind in public and in private towards your companions in the holy life?"
Bhikkhus: "No, venerable sir."
"So, bhikkhus, when you were quarreling and arguing , on that occasion you do not maintain acts of loving-kindness by body, speech, and mind in public and in private towards your companions in the holy life. Misguided men, what can you possibly know, what can you see, that you take to quarreling and brawling and are deep in disputes, verbally abusing each other? That you can neither convince each other nor be convinced by others, that you can neither persuade each other nor be persuaded by others? Misguided men, that will lead to your harm and suffering for a long time." 

Then the Blessed One addressed the bhikkhus thus: "Bhikkhus, there are these six memorable qualities that create love and respect and conduce to helpfulness, to non-dispute, to concord, and to unity. What are the six? "
1. A bhikkhu maintains bodily acts of loving-kindness both in public and in private towards . This is a memorable quality that creates love and respect, and conduces to helpfulness, to non-dispute, to concord, and to unity. 
2. A bhikkhu maintains verbal acts of loving-kindness both in public and in private towards fellow monastics. This is a memorable quality that creates love and respect, and conduces to unity.
3. A bhikkhu maintains mental acts of loving-kindness both in public and in private towards fellow monastics. This is a memorable quality that creates love and respect, and conduces to unity.
4. A bhikkhu shares things in common with his virtuous fellow monastics; without making reservations, he shares with them any gain of a kind that accords with the Dhamma and has been obtained in a way that accords with the Dhamma, including even the contents of his bowl. This is a memorable quality that creates love and respect, and conduces to unity.
5. A bhikkhu dwells both in public and in private possessing in common with his fellow monastics those virtues that are unbroken, undamaged, liberating, commended by the wise, not misapprehended, and conducive to concentration. This too is a memorable quality that creates love and respect, and conduces to unity.
6. A bhikkhu dwells both in public and in private possessing in common with his fellow monastics that right view that is noble and emancipating, and leads one who practices in accordance with it to the complete destruction of suffering. This too is a memorable quality that creates love and respect, and conduces to helpfulness, to non-dispute, to concord, and to unity.

"These are the six memorable qualities that create love and respect, and conduce to helpfulness, to non-dispute, to concord, and to unity."
The Seven Factors of Stream-Entry

 "Of these memorable qualities, the highest, the most comprehensive, the most conclusive is this view that is noble and emancipating, and leads the one who practices in accordance with it to the complete destruction of suffering. Just as the highest, the most comprehensive, the most conclusive part of a pinnacled building is the pinnacle itself, so too, of these six memorable qualities, the highest is this view that is noble and emancipating. And how does this view that is noble and emancipating lead the one who practices in accordance with it to the complete destruction of suffering?"

1. "Here a bhikkhu goes to the forest or to the root of a tree or to an empty hut, considers thus: 'Is there any obsession un-abandoned in myself that might so obsess my mind that I cannot know or see things as they actually are?' If a bhikkhu is obsessed by sensual lust, then his mind is obsessed. If he is obsessed by ill will, then his mind is obsessed. If he is obsessed by sloth and torpor, then his mind is obsessed. If he is obsessed by restlessness and remorse, then his mind is obsessed. If he is obsessed by doubt, then his mind is obsessed. If a bhikkhu is absorbed in speculation about this world, then his mind is obsessed. If a bhikkhu is absorbed in speculation about the other world, then his mind is obsessed. If a bhikkhu takes to quarreling and brawling and is deep in disputes, verbally abusing each other, then his mind is obsessed. "

He understands thus: 'There is no obsession un-abandoned in myself that might so obsess my mind that I cannot know and see things as they actually are. My mind is well disposed for awakening to the truths. This is the first knowledge attained by him that is noble, supramundane, not shared by ordinary people. " (Knowing the mind is free of obsessions and thus well-disposed for seeing things as they really are and awakening to the truths.)

2. "Again, a noble disciple considers thus: 'When I pursue, develop, and cultivate this view, do I obtain internal serenity, do I personally obtain stillness?' He understands thus: 'When I pursue, develop, and cultivate this view, I obtain internal serenity, I personally obtain stillness.' This is the second knowledge attained by him that is noble, supramundane, not shared by ordinary people. (Knowing that with this view one’s mind attains serenity. )

3. "Again, a noble disciple considers thus: 'Is there any other recluse or brahmin outside the Buddha's Dispensation possessed of a view such as I possess?' "He understands thus: "There is no other recluse or brahmin outside the Buddha's Dispensation possessed of a view such as I possess.' This is the third knowledge attained by him that is noble, supramundane, not shared by ordinary people. (Knowing that one’s view is consistent with the Buddha’s dispensation, not that of other teachers. )

4. "Again, a noble disciple considers thus: 'Do I possess the character of a person who possesses right view?' What is the character of a person who possesses right view? The character of a person who possesses right view is such that although he may commit some land of offence for which a means of rehabilitation has been laid down, still he confesses and discloses it to the Teacher or to wise companions in the holy life at once, and having done that, he enters upon restraint for the future. Just like a young infant lying prone at once draws back when he puts his hand or his foot on a live coal, so too, that is the character of a person who possesses right view. "He understands thus: 'I possess the character of a person who possesses right view.' This is the fourth knowledge attained by him that is noble, supramundane, not shared by ordinary people. (Knowing oneself to have that character that would lead a person to immediately confess any violation of monastic rules and practice restraint in the future.)

5. "Again, a noble disciple considers thus: 'Do I possess the character of a person who possesses right view?' What is the character of a person who possesses right view? This is the character of a person who possesses right view: although he may be active in various matters for his fellow monastics, yet he has a keen regard for training in the higher virtue, training in the higher mind, and training in the higher wisdom. Just as a cow with a new calf, while she grazes watches her calf, so too, that is the character of a person who possesses right view. "He understands thus: 'I possess the character of a person who possesses right view.' This is the fifth knowledge attained by him that is noble, supramundane, not shared by ordinary people. (Knowing oneself to have that character that would remain dedicated to training in virtue, meditation and wisdom even if he or she is active in monastic affairs. )

6. "Again, a noble disciple considers thus: 'Do I possess the strength of a person who possesses right view?' What is the strength of a person who possesses right view? This is the strength of a person who possesses right view: when the Dhamma and Discipline proclaimed by the Tathagata is being taught, he heeds it, gives it attention, engages it with all his mind, hears the Dhamma as with eager ears. "He understands thus: 'I possess the strength of a person who possesses right view.' This is the sixth knowledge attained by him that is noble, supramundane, not shared by ordinary people. (Knowing oneself to have the strength to give careful attention when listening to the Buddha teaching the Dharma and Discipline.)

7. "Again, a noble disciple considers thus: 'Do I possess the strength of a person who possesses right view?' What is the strength of a person who possesses right view? This is the strength of a person who possesses right view: when the Dhamma and Discipline proclaimed by the Tathagata is being taught, he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. " He understands thus: 'I possess the strength of a person who possesses right view.' This is the seventh knowledge attained by him that is noble, supramundane, not shared by ordinary people. (Knowing oneself to have the strength of someone who is inspired and gladdened in hearing the Buddha teaching the Dhamma and Discipline. )

"When a noble disciple is thus possessed of seven factors, he has well sought the character for realization of the fruit of stream-entry. When a noble disciple is thus possessed of seven factors, he possesses the fruit of stream-entry."

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words. 
In summary, despite the Buddha’s presence, the monks of Kosambi went into a deep and bitter unstoppable dispute, verbally abusing each other. The Buddha taught the reluctant monks to develop love and harmony, practice loving kindness, reminding them of the state of peace that they sought by reminding them the six qualities that create love and respect and conduce to unity. He also explained seven extraordinary knowledges possessed by a noble disciple who has realized the fruit of stream-entry. ​ He was encouraged the monks to look into themselves to see that they were deficient in the training. 
​References: 
1. www.accesstoinsight.org
2. https://suttacentral.net/
3. The middle length discourses of the Buddha (Bhikkhu Bodhi)