Kīṭāgirisutta

Majjhima Nikāya 70

Middle Discourses 70

Kīṭāgirisutta

At Kīṭāgiri

Evaṁ me sutaṁ—

So I have heard.

ekaṁ samayaṁ bhagavā kāsīsu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.

At one time the Buddha was wandering in the land of the Kāsis together with a large Saṅgha of mendicants.

Tatra kho bhagavā bhikkhū āmantesi:

There the Buddha addressed the mendicants:

“ahaṁ kho, bhikkhave, aññatreva rattibhojanā bhuñjāmi.

“Mendicants, I abstain from eating at night.

Aññatra kho panāhaṁ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.

Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably.

Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha.

You too should never eat at night.

Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.

Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

“Yes, sir,” they replied.

Atha kho bhagavā kāsīsu anupubbena cārikaṁ caramāno yena kīṭāgiri nāma kāsīnaṁ nigamo tadavasari.

Then the Buddha, traveling stage by stage in the land of the Kāsis, arrived at a town of the Kāsis named Kīṭāgiri,

Tatra sudaṁ bhagavā kīṭāgirismiṁ viharati kāsīnaṁ nigame.

and stayed there.

Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṁ āvāsikā honti.

Now at that time the mendicants who followed Assaji and Punabbasuka were residing at Kīṭāgiri.

Atha kho sambahulā bhikkhū yena assajipunabbasukā bhikkhū tenupasaṅkamiṁsu; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṁ:

Then several mendicants went up to them and said,

“bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca.

“Reverends, the Buddha never eats at night, and neither does the mendicant Saṅgha.

Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.

Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably.

Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha.

You too should abstain from eating at night.

Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.

Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.”

Evaṁ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṁ:

When they said this, the mendicants who followed Assaji and Punabbasuka said to them,

“mayaṁ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle.

“Reverends, we eat at dusk, at daybreak, and at the wrong time of day.

Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.

Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably.

Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma?

Why should we give up what is apparent in the present to chase after what takes effect over time?

Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle”ti.

We shall eat at dusk, at daybreak, and at the wrong time of day.”

Yato kho te bhikkhū nāsakkhiṁsu assajipunabbasuke bhikkhū saññāpetuṁ, atha yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

Since those mendicants were unable to persuade the mendicants who were followers of Assaji and Punabbasuka, they approached the Buddha, bowed, sat down to one side, and told him what had happened.

“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.

Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:

So the Buddha addressed one of the monks,

“ehi tvaṁ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi:

“Please, monk, in my name tell the mendicants who follow Assaji and Punabbasuka that

‘satthā āyasmante āmantetī’”ti.

the Teacher summons them.”

“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca:

“Yes, sir,” that monk replied. He went to those mendicants and said,

“satthā āyasmante āmantetī”ti.

“Venerables, the Teacher summons you.”

“Evamāvuso”ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca:

“Yes, reverend,” those mendicants replied. They went to the Buddha, bowed, and sat down to one side.

“saccaṁ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṁ:

The Buddha said to them, “Is it really true, mendicants, that several mendicants went to you and said:

‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca.

‘Reverends, the Buddha never eats at night, and neither does the mendicant Saṅgha.

Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.

Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably.

Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha.

You too should never eat at night.

Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti.

Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.’

Evaṁ vutte, kira, bhikkhave, tumhe te bhikkhū evaṁ avacuttha:

When they said this, did you really say to them:

‘mayaṁ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle.

‘Reverends, we eat at dusk, at daybreak, and at the wrong time of day.

Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.

Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably.

Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma?

Why should we give up what is apparent in the present to chase after what takes effect over time?

Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle’”ti.

We shall eat at dusk, at daybreak, and at the wrong time of day.’”

“Evaṁ, bhante”.

“Yes, sir.”

“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?

“Mendicants, have you ever known me to teach the Dhamma like this: no matter what this individual experiences—pleasurable, painful, or neutral—their unskillful qualities decline and their skillful qualities grow?”

“No hetaṁ, bhante”.

“No, 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?

“Haven’t you known me to teach the Dhamma like this: ‘When someone feels this kind of pleasant feeling, unskillful qualities grow and skillful qualities decline. But when someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow. When someone feels this kind of painful feeling, unskillful qualities grow and skillful qualities decline. But when someone feels that kind of painful feeling, unskillful qualities decline and skillful qualities grow. When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline. But when someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow’?”

“Evaṁ, bhante”.

“Yes, sir.”

“Sādhu, bhikkhave.

“Good, mendicants!

Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya:

Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:

‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti,

‘When someone feels this kind of pleasant feeling, unskillful qualities grow and skillful qualities decline.’

evāhaṁ ajānanto ‘evarūpaṁ sukhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?

Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of pleasant feeling’?”

“No hetaṁ, bhante”.

“No, sir.”

“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya:

“But I have known, seen, understood, realized, and experienced this with wisdom:

‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ sukhaṁ vedanaṁ pajahathā’ti vadāmi.

‘When someone feels this kind of pleasant feeling, unskillful qualities grow and skillful qualities decline.’ Since this is so, that’s why I say: ‘You should give up this kind of pleasant feeling.’

Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya:

Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:

‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ sukhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ;

‘When someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow.’

api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?

Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of pleasant feeling’?”

“No hetaṁ, bhante”.

“No, sir.”

“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya:

“But I have known, seen, understood, realized, and experienced this with wisdom:

‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ sukhaṁ vedanaṁ upasampajja viharathā’ti vadāmi.

‘When someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of pleasant feeling.’

Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya:

Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:

‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ dukkhaṁ vedanaṁ pajahathā’ti vadeyyaṁ;

‘When someone feels this kind of painful feeling, unskillful qualities grow and skillful qualities decline.’

api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?

Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of painful feeling’?”

“No hetaṁ, bhante”.

“No, sir.”

“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya:

“But I have known, seen, understood, realized, and experienced this with wisdom:

‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ dukkhaṁ vedanaṁ pajahathā’ti vadāmi.

‘When someone feels this kind of painful feeling, unskillful qualities grow and skillful qualities decline.’ Since this is so, that’s why I say: ‘You should give up this kind of painful feeling.’

Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya:

Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:

‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ dukkhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ;

‘When someone feels that kind of painful feeling, unskillful qualities decline and skillful qualities grow.’

api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?

Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of painful feeling’?”

“No hetaṁ, bhante”.

“No, sir.”

“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya:

“But I have known, seen, understood, realized, and experienced this with wisdom:

‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ dukkhaṁ vedanaṁ upasampajja viharathā’ti vadāmi.

‘When someone feels that kind of painful feeling, unskillful qualities decline and skillful qualities grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of painful feeling.’

Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya:

Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:

‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ pajahathā’ti vadeyyaṁ;

‘When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline.’

api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?

Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of neutral feeling’?”

“No hetaṁ, bhante”.

“No, sir.”

“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya:

“But I have known, seen, understood, realized, and experienced this with wisdom:

‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ pajahathā’ti vadāmi.

‘When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline.’ Since this is so, that’s why I say: ‘You should give up this kind of neutral feeling.’

Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya:

Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:

‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ;

‘When someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow.’

api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?

Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of neutral feeling’?”

“No hetaṁ, bhante”.

“No, sir.”

“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya:

“But I have known, seen, understood, realized, and experienced this with wisdom:

‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharathā’ti vadāmi.

‘When someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of neutral feeling.’

Nāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ ‘appamādena karaṇīyan’ti vadāmi;

Mendicants, I don’t say that all these mendicants still have work to do with diligence.

na panāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ ‘na appamādena karaṇīyan’ti vadāmi.

Nor do I say that all these mendicants have no work to do with diligence.

Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘na appamādena karaṇīyan’ti vadāmi.

I say that mendicants don’t have work to do with diligence if they are perfected, with defilements ended, having completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and become rightly freed through enlightenment.

Taṁ kissa hetu?

Why is that?

Kataṁ tesaṁ appamādena.

They’ve done their work with diligence.

Abhabbā te pamajjituṁ.

They’re incapable of being negligent.

Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘appamādena karaṇīyan’ti vadāmi.

I say that mendicants still have work to do with diligence if they are trainees, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke.

Taṁ kissa hetu?

Why is that? Thinking:

Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā—

‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyunti.

Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

Imaṁ kho ahaṁ, bhikkhave, imesaṁ bhikkhūnaṁ appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.

Seeing this fruit of diligence for those mendicants, I say that they still have work to do with diligence.

Sattime, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ.

Mendicants, these seven individuals are found in the world.

Katame satta?

What seven?

Ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.

One freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of teachings, and a follower by faith.

Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto?

And what individual is freed both ways?

Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti.

It’s an individual who has direct meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, their defilements have come to an end.

Ayaṁ vuccati, bhikkhave, puggalo ubhatobhāgavimutto

This individual is called freed both ways.

imassa kho ahaṁ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi.

And I say that this mendicant has no work to do with diligence.

Taṁ kissa hetu?

Why is that?

Kataṁ tassa appamādena.

They’ve done their work with diligence.

Abhabbo so pamajjituṁ.

They’re incapable of being negligent.

Katamo ca, bhikkhave, puggalo paññāvimutto?

And what individual is freed by wisdom?

Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti.

It’s an individual who does not have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, their defilements have come to an end.

Ayaṁ vuccati, bhikkhave, puggalo paññāvimutto.

This individual is called freed by wisdom.

Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi.

I say that this mendicant has no work to do with diligence.

Taṁ kissa hetu?

Why is that?

Kataṁ tassa appamādena.

They’ve done their work with diligence.

Abhabbo so pamajjituṁ.

They’re incapable of being negligent.

Katamo ca, bhikkhave, puggalo kāyasakkhi?

And what individual is a direct witness?

Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti.

It’s an individual who has direct meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, some of their defilements have come to an end.

Ayaṁ vuccati, bhikkhave, puggalo kāyasakkhi.

This individual is called a direct witness.

Imassa kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.

I say that this mendicant still has work to do with diligence.

Taṁ kissa hetu?

Why is that? Thinking:

Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—

‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti.

Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.

Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence.

Katamo ca, bhikkhave, puggalo diṭṭhippatto?

And what individual is attained to view?

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.

It’s an individual who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. And they have clearly seen and clearly contemplated with wisdom the teaching and training proclaimed by the Realized One.

Ayaṁ vuccati, bhikkhave, puggalo diṭṭhippatto.

This individual is called attained to view.

Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.

I say that this mendicant also still has work to do with diligence.

Taṁ kissa hetu?

Why is that? Thinking:

Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—

‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti.

Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.

Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence.

Katamo ca, bhikkhave, puggalo saddhāvimutto.

And what individual is freed by faith?

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.

It’s an individual who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their defilements have come to an end. And their faith is settled, rooted, and planted in the Realized One.

Ayaṁ vuccati, bhikkhave, puggalo saddhāvimutto.

This individual is called freed by faith.

Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.

I say that this mendicant also still has work to do with diligence.

Taṁ kissa hetu?

Why is that? Thinking:

Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—

‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti.

Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.

Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence.

Katamo ca, bhikkhave, puggalo dhammānusārī?

And what individual is a follower of teachings?

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—

It’s an individual who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. And having seen with wisdom, their defilements have not come to an end. And they accept the teachings proclaimed by the Realized One after deliberating them with a degree of wisdom. And they have the following qualities:

saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.

the faculties of faith, energy, mindfulness, immersion, and wisdom.

Ayaṁ vuccati, bhikkhave, puggalo dhammānusārī.

This individual is called a follower of teachings.

Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.

I say that this mendicant also still has work to do with diligence.

Taṁ kissa hetu?

Why is that? Thinking:

Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—

‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti.

Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.

Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence.

Katamo ca, bhikkhave, puggalo saddhānusārī?

And what individual is a follower by faith?

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—

It’s an individual who doesn’t have direct meditative experience of the peaceful liberations that are formless, transcending form. And having seen with wisdom, their defilements have not come to an end. And they have a degree of faith and fondness for the Realized One. And they have the following qualities:

saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.

the faculties of faith, energy, mindfulness, immersion, and wisdom.

Ayaṁ vuccati, bhikkhave, puggalo saddhānusārī.

This individual is called a follower by faith.

Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.

I say that this mendicant also still has work to do with diligence.

Taṁ kissa hetu?

Why is that? Thinking:

Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—

‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti.

Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.

Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence.

Nāhaṁ, bhikkhave, ādikeneva aññārādhanaṁ vadāmi;

Mendicants, I don’t say that enlightenment is achieved right away.

api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti.

Rather, enlightenment is achieved by gradual training, progress, and practice.

Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti?

And how is enlightenment achieved by gradual training, progress, and practice?

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.

It’s when someone in whom faith has arisen approaches a teacher. They pay homage, actively listen, hear the teachings, remember the teachings, examine their meaning, and accept them after deliberation. Then enthusiasm springs up; they make an attempt, weigh up, and strive. Striving, they directly realize the ultimate truth, and see it with penetrating wisdom.

Sāpi nāma, bhikkhave, saddhā nāhosi;

Mendicants, there has not been that faith,

tampi nāma, bhikkhave, upasaṅkamanaṁ nāhosi;

that approaching,

sāpi nāma, bhikkhave, payirupāsanā nāhosi;

that paying homage,

tampi nāma, bhikkhave, sotāvadhānaṁ nāhosi;

that listening,

tampi nāma, bhikkhave, dhammassavanaṁ nāhosi;

that hearing the teachings,

sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi;

that remembering the teachings,

sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi;

that examining their meaning,

sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi;

that acceptance after deliberation,

sopi nāma, bhikkhave, chando nāhosi;

that enthusiasm,

sopi nāma, bhikkhave, ussāho nāhosi;

that making an attempt,

sāpi nāma, bhikkhave, tulanā nāhosi;

that weighing up,

tampi nāma, bhikkhave, padhānaṁ nāhosi.

or that striving.

Vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave.

You’re on a bad path, mendicants! You’re practicing the wrong way!

Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā.

How far these futile men have strayed from this teaching and training!

Atthi, bhikkhave, catuppadaṁ veyyākaraṇaṁ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṁ ājāneyya.

There is an exposition in four statements, which a sensible person would quickly understand when it is recited.

Uddisissāmi vo, bhikkhave, ājānissatha me tan”ti?

I shall recite it for you, mendicants. Try to understand it.”

“Ke ca mayaṁ, bhante, ke ca dhammassa aññātāro”ti?

“Sir, who are we next to those who understand the teaching?”

“Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṁsaṭṭho viharati tassa pāyaṁ evarūpī paṇopaṇaviyā na upeti:

“Even with a teacher who values things of the flesh, is an heir in things of the flesh, who lives caught up in things of the flesh, you wouldn’t get into such haggling:

‘evañca no assa atha naṁ kareyyāma, na ca no evamassa na naṁ kareyyāmā’ti, kiṁ pana, bhikkhave, yaṁ tathāgato sabbaso āmisehi visaṁsaṭṭho viharati.

‘If we get this, we’ll do that. If we don’t get this, we won’t do it.’ What then of the Realized One, who lives utterly detached from things of the flesh?

Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti:

For a faithful disciple who is practicing to fathom the Teacher’s instructions, this is in line with the teaching:

‘satthā bhagavā, sāvakohamasmi;

‘The Buddha is my Teacher, I am his disciple.

jānāti bhagavā, nāhaṁ jānāmī’ti.

The Buddha knows, I do not know.’

Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṁ satthusāsanaṁ hoti ojavantaṁ.

For a faithful disciple who is practicing to fathom the Teacher’s instructions, the Teacher’s instructions are nourishing and nutritious.

Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti:

For a faithful disciple who is practicing to fathom the Teacher’s instructions, this is in line with the teaching:

‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti.

‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not relax my energy until I have achieved what is possible by human strength, energy, and vigor.’

Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—

For a faithful disciple who is practicing to fathom the Teacher’s instructions, one of two results can be expected:

diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

enlightenment in this very life, or if there’s residue left behind, non-return.”

Idamavoca bhagavā.

That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Satisfied, the mendicants approved what the Buddha said.

Kīṭāgirisuttaṁ niṭṭhitaṁ dasamaṁ.

Bhikkhuvaggo niṭṭhito dutiyo.

Tassuddānaṁ

Kuñjara rāhula sassataloko,

Mālukyaputto ca bhaddāli nāmo;

Khudda dijātha sahampatiyācaṁ,

Nāḷaka raññikiṭāgirināmo.