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 Saṅgha 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 abiding. 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 abiding.”
“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 abiding. Therefore, friends, 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 abiding.”
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 abiding. Why should we abandon what is evident here and now and pursue what |belongs to time::is time-consuming [kālika]|? 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 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 abiding. Therefore, 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 and illnesses, nimbleness, strength, and ease of abiding.’ 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 outside of the proper time, we experience fewer ailments and illnesses, nimbleness, strength, and ease of abiding. Why should we abandon what is evident here and now and pursue what belongs to time? We will continue to eat in the evening, morning, and during the day outside of the proper time.’ 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. When they were seated 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 bhikkhu Saṅgha eat only during the day, without having a meal at night; by not eating at night, they experience fewer ailments and illnesses, nimbleness, strength, and ease of abiding. 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 and illnesses, nimbleness, strength, and ease of abiding.’ 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 and illnesses, nimbleness, strength, and ease of abiding. Why should we abandon what is evident here and now and pursue what belongs to time? 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,::::| have you known 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?
“|Bhikkhus,::::| have you not known me to teach the Dhamma in such a way as this: ‘Here, when someone experiences a certain kind of pleasant feeling, unwholesome states increase in him and wholesome states diminish; but when someone experiences another kind of pleasant feeling, unwholesome states diminish in him and wholesome states increase. Here, when someone experiences a certain kind of painful feeling, unwholesome states increase in him and wholesome states diminish; but when someone experiences another kind of painful feeling, unwholesome states diminish in him and wholesome states increase. Here, when someone experiences a certain kind of neither-painful-nor-pleasant feeling, unwholesome states increase in him and wholesome states diminish; but when someone experiences another kind of neither-painful-nor-pleasant feeling, unwholesome states diminish in him 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, when someone experiences a certain kind of pleasant feeling, unwholesome states increase in him and wholesome states diminish,’ would it be appropriate for me, not knowing that, to say: ‘Abandon such a kind of 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, when someone experiences a certain kind of pleasant feeling, unwholesome states increase in him and wholesome states diminish,’ therefore I say, ‘Abandon such a kind of pleasant feeling.’ If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: ‘Here, when someone experiences another kind of pleasant feeling, unwholesome states diminish in him and wholesome states increase,’ would it be appropriate for me, not knowing that, to say, ‘Abide in such a kind of 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, when someone experiences another kind of pleasant feeling, unwholesome states diminish in him and wholesome states increase,’ therefore I say, ‘Abide in such a kind of 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, when someone experiences a certain kind of painful feeling, unwholesome states increase in him and wholesome states diminish,’ would it be appropriate for me, not knowing that, to say, ‘Abandon such a kind of 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, when someone experiences a certain kind of painful feeling, unwholesome states increase in him and wholesome states diminish,’ therefore I say, ‘Abandon such a kind of painful feeling.’ If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: ‘Here, when someone experiences another kind of painful feeling, unwholesome states diminish in him and wholesome states increase,’ would it be appropriate for me, not knowing that, to say, ‘Abide in such a kind of 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, when someone experiences another kind of painful feeling, unwholesome states diminish in him and wholesome states increase,’ therefore I say, ‘Abide in such a kind of 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, when someone experiences a certain kind of neither-painful-nor-pleasant feeling, unwholesome states increase in him and wholesome states diminish,’ would it be appropriate for me, not knowing that, to say, ‘Abandon such a kind of 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, when someone experiences a certain kind of neither-painful-nor-pleasant feeling, unwholesome states increase in him and wholesome states diminish,’ therefore I say, ‘Abandon such a kind of neither-painful-nor-pleasant feeling.’ If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: ‘Here, when someone experiences another kind of neither-painful-nor-pleasant feeling, unwholesome states diminish in him and wholesome states increase,’ would it be appropriate for me, not knowing that, to say, ‘Abide in such a kind of 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, when someone experiences another kind of neither-painful-nor-pleasant feeling, unwholesome states diminish in him and wholesome states increase,’ therefore I say, ‘Abide in such a kind of neither-painful-nor-pleasant feeling.’
Who should Act with Diligence
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 of all bhikkhus that they still have work to do with diligence; nor do I say of all bhikkhus that they have no more work to do with diligence. |Bhikkhus,::::| those bhikkhus who are arahants, |whose taints have worn away::who is awakened through the complete exhaustion of the taints of sensuality, becoming, and ignorance; an epithet for an Arahant [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 of such bhikkhus that they still have work to do with diligence. Why is that? Because their work with diligence has been done. 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, of such bhikkhus I say that they still have work to do 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 sons of good families rightly go forth from the household life into homelessness, and having realized it for themselves with direct knowledge, they might enter upon and dwell in it. Seeing the fruit of diligence for these bhikkhus, I say that they still have work to do 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 in both ways::emancipated in two regards [ubhatobhāgavimutta]|, one |liberated by wisdom::emancipated by insight [paññāvimutta]|, a |body-witness::liberated through the experience of jhāna and formless attainments [kāyasakkhī]|, one attained through view, one |attained through faith::liberated through faith; epithet of a stream-enterer or higher [saddhāvimutta]|, a |Dhamma-follower::who has attained the path of stream entry through understanding the teaching; lit. following the Dhamma [dhammānusārī]|, and a |faith-follower::who has attained the path of stream entry through faith; lit. faith follower [saddhānusārī]|.
1. Liberated in 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 in 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 fully exhausted. This kind of a person is called one liberated in both ways. For such a bhikkhu, I do not say that he still has work to do with diligence. Why is that? Because his work with diligence has been done. 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 fully exhausted. This person is called one liberated by wisdom. For this bhikkhu too, I do not say that he still has work to do with diligence. Why is that? Because his work with diligence has been done. 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, his taints are partially exhausted. This person is called a body-witness. For this bhikkhu, I say that he still has work to do 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 sons of good families rightly go forth from the household life into homelessness, and having realized it for himself with direct knowledge, he might enter upon and dwell in it. Seeing the fruit of diligence for this bhikkhu, I say that he still has work to do 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, his taints are partially exhausted, and the teachings proclaimed by the Tathāgata have been |thoroughly seen::distinguished, fully understood; lit. looked down distinctly [vodiṭṭha]| and penetrated with wisdom by him. This person is called one attained through view. For this bhikkhu too, I say that he still has work to do 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 sons of good families rightly go forth from the household life into homelessness, and having realized it for himself with direct knowledge, he might enter upon and dwell in it. Seeing the fruit of diligence for this bhikkhu, I say that he still has work to do with diligence.
5. Attained Through Faith
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 faith? 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, his taints are partially exhausted, and his faith in the Tathāgata is settled, rooted, and well-established. This person is called one attained through faith. For this bhikkhu too, I say that he still has work to do 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 sons of good families rightly go forth from the household life into homelessness, and having realized it for himself with direct knowledge, he might enter upon and dwell in it. Seeing the fruit of diligence for this bhikkhu, I say that he still has work to do 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, his taints are partially exhausted, and he accepts the teachings proclaimed by the Tathāgata to a sufficient degree after pondering them with wisdom. Moreover, he is endowed with the |faculty of faith::mental faculty of confidence, conviction, trust [saddhindriya]|, the |faculty of energy::mental faculty of willpower, determination [vīriya]|, the |faculty of mindfulness::mental faculty of awareness, presence [satindriya]|, the |faculty of collectedness::mental faculty of stability of mind, mental composure [samādhindriya]|, and the |faculty of wisdom::mental faculty of discernment [paññindriya]|. This person is called a Dhamma-follower. For this bhikkhu too, I say that he still has work to do 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 sons of good families rightly go forth from the household life into homelessness, and having realized it for himself with direct knowledge, he might enter upon and dwell in it. Seeing the fruit of diligence for this bhikkhu, I say that he still has work to do 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 partially exhausted, and he has mere faith and love for the Tathāgata. Moreover, he is endowed with the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of collectedness, and the faculty of wisdom. This person is called a faith-follower. For this bhikkhu too, I say that he still has work to do 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 sons of good families rightly go forth from the household life into homelessness, and having realized it for himself with direct knowledge, he might enter upon and dwell in it. Seeing the fruit of diligence for this bhikkhu, I say that he still has work to do 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 from the very beginning. 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,::::| there has not been that approaching, there has not been that attending, there has not been that lending ear, there has not been that hearing of the Dhamma, there has not been that remembering of the Dhamma, there has not been that examination of the meaning, there has not been that reflective acceptance of the teachings, there has not been that aspiration, there has not been that application of will, 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 Dhamma and Vinaya?
Atthi, bhikkhave, catuppadaṁ veyyākaraṇaṁ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṁ ājāneyya. Uddisissāmi vo, bhikkhave, ājānissatha me tan”ti?
|Bhikkhus,::::| there is a four-phrased statement which, when recited, a wise person would soon know its meaning. I will recite it to you; will you 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 Dhamma, 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 Dhamma, 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 Dhamma, 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 Dhamma, 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 pleased with the Blessed One’s words.