Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kāsīsu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. Tatra kho bhagavā bhikkhū āmantesi:
Thus have I heard—At one time, the Blessed One was on a walking tour, wandering in the Kāsī region along with a large group of bhikkhus. There, the Blessed One addressed the bhikkhus:
Not Eating At Night
“ahaṁ kho, bhikkhave, aññatreva rattibhojanā bhuñjāmi. Aññatra kho panāhaṁ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha. Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.
“Bhikkhus, I eat only during the day, without having a meal at night. By not eating at night, I experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Therefore, bhikkhus, you too should eat only during the day, without having a meal at night. By not eating at night, you will experience fewer ailments and illnesses, nimbleness, strength, and ease of living.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, venerable sir,” the bhikkhus replied to the Blessed One.
Atha kho bhagavā kāsīsu anupubbena cārikaṁ caramāno yena kīṭāgiri nāma kāsīnaṁ nigamo tadavasari. Tatra sudaṁ bhagavā kīṭāgirismiṁ viharati kāsīnaṁ nigame.
Then, while wandering in stages through the Kāsī region, the Blessed One arrived at a Kāsī town of Kīṭāgiri. There, the Blessed One stayed in this Kāsī town, Kīṭāgiri.
Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṁ āvāsikā honti. Atha kho sambahulā bhikkhū yena assajipunabbasukā bhikkhū tenupasaṅkamiṁsu; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṁ: “bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.
At that time, a group of bhikkhus led by Assaji and Punabbasuka were dwelling in Kīṭāgiri. Then, several bhikkhus went to visit these bhikkhus and said to them: “Friends, the Blessed One eats only during the day, without having a meal at night, and the bhikkhu saṅgha does the same. By not eating at night, they experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Therefore, friends, you too should eat only during the day, without having a meal at night. By doing so, you will experience fewer ailments and illnesses, nimbleness, strength, and ease of living.”
Evaṁ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṁ: “mayaṁ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma? Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle”ti.
When this was said, the bhikkhus led by Assaji and Punabbasuka said to those bhikkhus: “Friends, we eat in the evening, in the morning, and during the day outside of the proper time. By eating in the evening, morning, and during the day outside of the proper time, we experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Why should we abandon what is evident and pursue what is uncertain? We will continue to eat in the evening, morning, and during the day outside of the proper time.”
Yato kho te bhikkhū nāsakkhiṁsu assajipunabbasuke bhikkhū saññāpetuṁ, atha yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha mayaṁ, bhante, yena assajipunabbasukā bhikkhū tenupasaṅkamimha; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocumha: ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca; aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Evaṁ vutte, bhante, assajipunabbasukā bhikkhū amhe etadavocuṁ: ‘mayaṁ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma? Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle’ti. Yato kho mayaṁ, bhante, nāsakkhimha assajipunabbasuke bhikkhū saññāpetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti.
When the bhikkhus were unable to convince the bhikkhus led by Assaji and Punabbasuka, they went to the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One: “Venerable sir, we went to the bhikkhus led by Assaji and Punabbasuka; having approached, we said to them: ‘Friends, the Blessed One only eats during the day, without having a meal at night, and the bhikkhu saṅgha does the same; by not eating at night, they experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Therefore, friends, you too should abstain from eating at night. By so doing, you too will experience fewer ailments and illnesses, nimbleness, strength, and ease of living.’ When this was said, venerable sir, the bhikkhus led by Assaji and Punabbasuka said to us: ‘Friends, we eat in the evening, in the morning, and during the day outside of the proper time. By eating in the evening, morning, and during the day, we experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Why should we abandon what is evident and pursue what is uncertain? We will continue to eat in the evening, morning, and during the day.’ Since we could not convince the bhikkhus led by Assaji and Punabbasuka, venerable sir, we have come to inform the Blessed One of this matter.”
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi: ‘satthā āyasmante āmantetī’”ti.
Then the Blessed One addressed a certain bhikkhu: “Come, bhikkhu, in my name, call the bhikkhus led by Assaji and Punabbasuka, saying: ‘The teacher calls you, venerables.’”
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca: “satthā āyasmante āmantetī”ti.
“Yes, venerable sir,” the bhikkhu replied. Then that bhikkhu, having answered the Blessed One, approached the bhikkhus led by Assaji and Punabbasuka; having approached them, he said, “The teacher calls you, venerables.”
“Evamāvuso”ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca:
“Yes, friend,” the bhikkhus led by Assaji and Punabbasuka replied to that bhikkhu, and they approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. After they sat down to one side, the Blessed One said this:
“saccaṁ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṁ: ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Evaṁ vutte, kira, bhikkhave, tumhe te bhikkhū evaṁ avacuttha: ‘mayaṁ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma? Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle’”ti.
“Is it true, bhikkhus, that several bhikkhus approached you and said: ‘The Blessed One and the community of bhikkhus eat only during the day, without having a meal at night; by not eating at night, they experience fewer ailments, fewer illnesses, nimbleness, strength, and ease of living. Come, friends, you too should eat only during the day, without having a meal at night. By not eating at night, you too will experience fewer ailments, fewer illnesses, nimbleness, strength, and ease of living.’ And when this was said, bhikkhus, did you respond to those bhikkhus: ‘Friends, we eat in the evening, in the morning, and during the day outside of the proper time. By eating in the evening, morning, and during the day outside of the proper time, we experience fewer ailments, fewer illnesses, nimbleness, strength, and ease of living. Why should we abandon what is evident and pursue what is uncertain? We will continue to eat in the evening, morning, and during the day outside of the proper time.’”
“Evaṁ, bhante”.
“Yes, venerable sir.”
Feelings and Unwholesome and Wholesome States
“Kiṁ nu me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tassa akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti?
“Bhikkhus, do you understand me to teach the Dhamma in such a way as this: ‘Whatever this person experiences, whether pleasant or painful or neither-painful-nor-pleasant, unwholesome states diminish in him and wholesome states increase’?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Nanu me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha idhekaccassa yaṁ evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti?
“Surely, bhikkhus, do you understand the Dhamma as I have taught it: that in the case of some person, experiencing a pleasant feeling, unwholesome states increase and wholesome states diminish; but in the case of another person, experiencing a pleasant feeling, unwholesome states diminish and wholesome states increase. In the case of some person, experiencing a painful feeling, unwholesome states increase and wholesome states diminish; but in the case of another person, experiencing a painful feeling, unwholesome states diminish and wholesome states increase. In the case of some person, experiencing a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states diminish; but in the case of another person, experiencing a neither-painful-nor-pleasant feeling, unwholesome states diminish and wholesome states increase?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
Pleasant Feelings
“Sādhu, bhikkhave. Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ sukhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
“Good, bhikkhus. And if it were unknown to me, unseen, not understood, not realized, or not contacted through wisdom thus: ‘Here, for some person, experiencing such a pleasant feeling, unwholesome states increase and wholesome states diminish,’ would it be appropriate for me, not knowing that, to say: ‘Abandon such a pleasant feeling’?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ sukhaṁ vedanaṁ pajahathā’ti vadāmi. Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ sukhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
“Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: ‘Here, for some person, experiencing such a pleasant feeling, unwholesome states increase and wholesome states diminish,’ therefore I say, ‘Abandon such a pleasant feeling.’ If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: ‘Here, for some person, experiencing such a pleasant feeling, unwholesome states diminish and wholesome states increase,’ would it be appropriate for me, not knowing that, to say, ‘Dwell experiencing such a pleasant feeling’?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ sukhaṁ vedanaṁ upasampajja viharathā’ti vadāmi.
“Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: ‘Here, for some person, experiencing such a pleasant feeling, unwholesome states diminish and wholesome states increase,’ therefore I say, ‘Dwell experiencing such a pleasant feeling.’
Painful Feelings
Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ dukkhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: ‘Here, for some person, experiencing such a painful feeling, unwholesome states increase and wholesome states diminish,’ would it be appropriate for me, not knowing that, to say, ‘Abandon such a painful feeling’?"”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ dukkhaṁ vedanaṁ pajahathā’ti vadāmi. Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ dukkhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
“Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: ‘Here, for some person, experiencing such a painful feeling, unwholesome states increase and wholesome states diminish,’ therefore I say, ‘Abandon such a painful feeling.’ If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: ‘Here, for some person, experiencing such a painful feeling, unwholesome states diminish and wholesome states increase,’ would it be appropriate for me, not knowing that, to say, ‘Dwell experiencing such a painful feeling’?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ dukkhaṁ vedanaṁ upasampajja viharathā’ti vadāmi.
“Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: ‘Here, for some person, experiencing such a painful feeling, unwholesome states diminish and wholesome states increase,’ therefore I say, ‘Dwell experiencing such a painful feeling.’
Neither-Painful-Nor-Pleasant Feelings
Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: ‘Here, for some person, experiencing such a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states diminish,’ would it be appropriate for me, not knowing that, to say, ‘Abandon such a neither-painful-nor-pleasant feeling’?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ pajahathā’ti vadāmi. Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?
“Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: ‘Here, for some person, experiencing such a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states diminish,’ therefore I say, ‘Abandon such a neither-painful-nor-pleasant feeling.’ If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: ‘Here, for some person, experiencing such a neither-painful-nor-pleasant feeling, unwholesome states diminish and wholesome states increase,’ would it be appropriate for me, not knowing that, to say, ‘Dwell experiencing such a neither-painful-nor-pleasant feeling’?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharathā’ti vadāmi.
“Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: ‘Here, for some person, experiencing such a neither-painful-nor-pleasant feeling, unwholesome states diminish and wholesome states increase,’ therefore I say, ‘Dwell experiencing such a neither-painful-nor-pleasant feeling.’
Nāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ ‘appamādena karaṇīyan’ti vadāmi; na panāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ ‘na appamādena karaṇīyan’ti vadāmi. Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘na appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Kataṁ tesaṁ appamādena. Abhabbā te pamajjituṁ.
Bhikkhus, I do not say to all bhikkhus, ‘You must act with diligence’; nor do I say to all bhikkhus, ‘You must not act with diligence.’ Bhikkhus, those bhikkhus who are arahants, |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, who have fulfilled the spiritual life, who have done what had to be done, having put down the burden, having achieved the highest goal, |having exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and having been liberated through complete comprehension, I do not say to such bhikkhus, ‘You must act with diligence.’ Why is that? Because their diligence has been accomplished. They are incapable of negligence.
Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyunti. Imaṁ kho ahaṁ, bhikkhave, imesaṁ bhikkhūnaṁ appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.
But, bhikkhus, those bhikkhus who are trainees, not yet attained to their goal, but who are striving for the unsurpassed safety from bondage, to such bhikkhus I say, ‘You must act with diligence.’ Why is that? Because, bhikkhus, it is possible that by resorting to appropriate dwelling places, associating with good friends, and balancing their faculties, those venerable ones might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with their own directly knowing, they might dwell in it. Seeing the fruit of diligence for these bhikkhus, I say, ‘You must act with diligence.’”
Seven Kinds of Persons
Sattime, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame satta? Ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.
“Bhikkhus, there are seven kinds of persons to be found existing in the world. What seven? They are: one liberated both ways, one liberated by wisdom, a body-witness, one attained through view, one attained through confidence, a Dhamma-follower, and a faith-follower.
1. Liberated Both Ways
Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṁ vuccati, bhikkhave, puggalo ubhatobhāgavimutto imassa kho ahaṁ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Kataṁ tassa appamādena. Abhabbo so pamajjituṁ.
Bhikkhus, what kind of a person is one liberated both ways? Here, bhikkhus, a certain person contacts with the body and dwells in those liberations that are peaceful and formless, surpassing forms, and by having seen with wisdom, his taints are exhausted. This kind of a person is called one liberated both ways. For such a bhikkhu, I do not say, ‘You must act with diligence.’ Why is that? Because his diligence has been accomplished. He is incapable of negligence.
2. Liberated by Wisdom
Katamo ca, bhikkhave, puggalo paññāvimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṁ vuccati, bhikkhave, puggalo paññāvimutto. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Kataṁ tassa appamādena. Abhabbo so pamajjituṁ.
Bhikkhus, what kind of person is one liberated by wisdom? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms; however, having seen with wisdom, his taints are exhausted. This person is called one liberated by wisdom. For this bhikkhu too, I do not say, ‘You must act with diligence.’ Why is that? Because his diligence has been accomplished. He is incapable of negligence.
3. Body-Witness
Katamo ca, bhikkhave, puggalo kāyasakkhi? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṁ vuccati, bhikkhave, puggalo kāyasakkhi. Imassa kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.
Bhikkhus, what kind of person is a body-witness? Here, bhikkhus, a certain person contacts with the body and dwells in those liberations that are peaceful and formless, surpassing forms, and by having seen with wisdom, some of his taints are exhausted. This person is called a body-witness. For this bhikkhu, I say, ‘You must act with diligence.’ Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own directly knowing, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, ‘You must act with diligence.’”
4. Attained Through View
Katamo ca, bhikkhave, puggalo diṭṭhippatto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā. Ayaṁ vuccati, bhikkhave, puggalo diṭṭhippatto. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.
Bhikkhus, what kind of person is one attained through view? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms, but by having seen with wisdom, some of his taints are exhausted, and the teachings proclaimed by the Tathāgata are understood and practiced by him with wisdom. This person is called one attained through view. For this bhikkhu too, I say, ‘You must act with diligence.’ Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own directly knowing, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, ‘You must act with diligence.’
5. Attained Through Confidence
Katamo ca, bhikkhave, puggalo saddhāvimutto. Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā. Ayaṁ vuccati, bhikkhave, puggalo saddhāvimutto. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.
Bhikkhus, what kind of person is one attained through confidence? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms, but by having seen with wisdom, some of his taints are exhausted, and his confidence in the Tathāgata is deeply rooted and well-established. This person is called one attained through confidence. For this bhikkhu too, I say, ‘You must act with diligence.’ Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own directly knowing, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, ‘You must act with diligence.’
6. A Dhamma-Follower
Katamo ca, bhikkhave, puggalo dhammānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṁ khamanti, api cassa ime dhammā honti, seyyathidaṁ—saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Ayaṁ vuccati, bhikkhave, puggalo dhammānusārī. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.
Bhikkhus, what kind of person is a Dhamma-follower? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms, but by having seen with wisdom, some of his taints are exhausted, and the teachings proclaimed by the Tathāgata are understood and practiced by him with wisdom to some extent. Moreover, he possesses the faculties of confidence, |persistence::energy|, mindfulness, collectedness, and wisdom. This person is called a Dhamma-follower. For this bhikkhu too, I say, ‘You must act with diligence.’ Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own directly knowing, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, ‘You must act with diligence.’
7. A Faith-Follower
Katamo ca, bhikkhave, puggalo saddhānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhāmattaṁ hoti pemamattaṁ, api cassa ime dhammā honti, seyyathidaṁ—saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Ayaṁ vuccati, bhikkhave, puggalo saddhānusārī. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.
Bhikkhus, what kind of person is a faith-follower? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms. By having seen with wisdom, his taints are not exhausted, and he has mere faith and love for the Tathāgata. Moreover, he possesses the faculties of confidence, persistence, mindfulness, collectedness, and wisdom. This person is called a faith-follower. For this bhikkhu too, I say, ‘You must act with diligence.’ Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own directly knowing, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, ‘You must act with diligence.’
Final Knowledge Is Attained Gradually
Nāhaṁ, bhikkhave, ādikeneva aññārādhanaṁ vadāmi; api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti.
Bhikkhus, I do not say that final knowledge is attained immediately at the first attempt. However, bhikkhus, it is through gradual training, gradual practice, and gradual progress that final knowledge is attained.
Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti? Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca naṁ ativijjha passati.
And how, bhikkhus, is final knowledge attained through gradual training, gradual practice, and gradual progress? Here, bhikkhus, someone who has faith approaches [a teacher]; having approached, he attends on [the teacher]; attending on him, he lends ear; having lent ear, he hears the Dhamma; having heard the Dhamma, he |remembers::memorizes| it; he examines the meaning of the teachings he has remembered; when he examines their meaning, he gains a reflective acceptance of those teachings; when he has gained reflective acceptance of those teachings, |aspiration::interest/desire/zeal| springs up in him; when aspiration has sprung up, he applies his will; having applied his will, he scrutinizes; having scrutinized, he strives; resolutely striving, he realizes with the body the ultimate truth and sees it by penetrating it with wisdom.
Sāpi nāma, bhikkhave, saddhā nāhosi; tampi nāma, bhikkhave, upasaṅkamanaṁ nāhosi; sāpi nāma, bhikkhave, payirupāsanā nāhosi; tampi nāma, bhikkhave, sotāvadhānaṁ nāhosi; tampi nāma, bhikkhave, dhammassavanaṁ nāhosi; sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi; sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi; sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi; sopi nāma, bhikkhave, chando nāhosi; sopi nāma, bhikkhave, ussāho nāhosi; sāpi nāma, bhikkhave, tulanā nāhosi; tampi nāma, bhikkhave, padhānaṁ nāhosi. Vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave. Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā.
There has not been that faith, bhikkhus, and there has not been that approaching, and there has not been that attending, and there has not been that lending ear, and there has not been that hearing of the Dhamma, and there has not been that remembering of the Dhamma, and there has not been that examination of the meaning, and there has not been that reflective acceptance of the teachings, and there has not been that aspiration, and there has not been that application of will, and there has not been that scrutiny, and there has not been that striving. Bhikkhus, you have lost your way; bhikkhus, you have been practising the wrong way. Just how far, bhikkhus, have these misguided men strayed from this teaching and training.
Atthi, bhikkhave, catuppadaṁ veyyākaraṇaṁ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṁ ājāneyya. Uddisissāmi vo, bhikkhave, ājānissatha me tan”ti?
Bhikkhus, there is a four-phrased statement, and when it is understood, a wise person would quickly comprehend its meaning. Shall I declare it to you, bhikkhus, so you can understand it?”
“Ke ca mayaṁ, bhante, ke ca dhammassa aññātāro”ti?
“And who are we, venerable sir, that we should understand the Dhamma?”
“Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṁsaṭṭho viharati tassa pāyaṁ evarūpī paṇopaṇaviyā na upeti: ‘evañca no assa atha naṁ kareyyāma, na ca no evamassa na naṁ kareyyāmā’ti, kiṁ pana, bhikkhave, yaṁ tathāgato sabbaso āmisehi visaṁsaṭṭho viharati.
“Bhikkhus, even with a teacher who is concerned with worldly things, inheritor of worldly things, involved with worldly things, such haggling by his disciples would not be proper: ‘If it were like this for us, then we would do it; if it were not like this for us, then we would not do it’; how much more so when the teacher is the Tathāgata, who dwells completely detached from worldly things?
Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti: ‘satthā bhagavā, sāvakohamasmi; jānāti bhagavā, nāhaṁ jānāmī’ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṁ satthusāsanaṁ hoti ojavantaṁ. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti: ‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.
“Bhikkhus, for a faithful disciple who is intent on deeply penetrating the Teacher’s teaching, it is natural that he conduct himself thus: ‘The Blessed One is the Teacher, I am a disciple; the Blessed One knows, I do not know.’ For a faithful disciple who is intent on deeply penetrating the Teacher’s teaching, the Teacher’s instruction becomes nourishing and is suitable for growth. Furthermore, for a faithful disciple who is intent on deeply penetrating the Teacher’s teaching, it is natural that he conduct himself thus: ‘Even if my skin, sinews, and bones remain, and my flesh and blood dry up, I will not let the energy for striving slacken until I have attained what can be attained by human strength, human energy, and human persistence.’ Bhikkhus, for a faithful disciple who is intent on deeply penetrating the Teacher’s teaching, one of two fruits is to be expected: either final knowledge in this very life or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and rejoiced in the Blessed One’s words.