Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā kāsīsu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.that on one occasion the Blessed One was wandering on a tour of Kāsi with a large Saṅgha of monks. Tatra kho bhagavā bhikkhū āmantesi:There he addressed the monks:

“ahaṁ kho, bhikkhave, aññatreva rattibhojanā bhuñjāmi.
rattibhojanā → rattibhojanaṁ (mr)“I abstain from the nighttime meal. Aññatra kho panāhaṁ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.As I am abstaining from the nighttime meal, I sense next-to-no illness, next-to-no affliction, lightness, strength, & comfortable abiding. Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha.Come, now. You, too, abstain from the nighttime meal. Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.As you are abstaining from the nighttime meal, you, too, will sense next-to-no illness, next-to-no affliction, lightness, strength, & comfortable abiding.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.“As you say, lord,” the monks responded to him.

Atha kho bhagavā kāsīsu anupubbena cārikaṁ caramāno yena kīṭāgiri nāma kāsīnaṁ nigamo tadavasari.Then, as he was wandering by stages in Kāsi, the Blessed One eventually arrived at a Kāsi town called Kīṭāgiri. Tatra sudaṁ bhagavā kīṭāgirismiṁ viharati kāsīnaṁ nigame.And there he stayed in the Kāsi town, Kīṭāgiri.

Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṁ āvāsikā honti.Now at that time the monks led by Assaji & Punabbasu were residing in Kīṭāgiri. Atha kho sambahulā bhikkhū yena assajipunabbasukā bhikkhū tenupasaṅkamiṁsu; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṁ:Then a large number of monks went to them and, on arrival, said to them, “bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca.“The Blessed One and the Saṅgha of monks abstain from the nighttime meal. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.As they are abstaining from the nighttime meal, they sense next-to-no illness, next-to-no affliction, lightness, strength, & comfortable abiding. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha.Come now, friends. You, too, abstain from the nighttime meal. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.As you are abstaining from the nighttime meal, you, too, will sense next-to-no illness, next-to-no affliction, lightness, strength, & comfortable abiding.”

Evaṁ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṁ:When this was said, the monks led by Assaji & Punabbasu said to those monks, “mayaṁ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle.“Friends, we eat in the evening, in the morning, & in the wrong-time during the day. Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.As we are eating in the evening, and in the morning, & in the wrong-time during the day, we sense next-to-no illness, next-to-no affliction, lightness, strength, & comfortable abiding. Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma?Why should we, abandoning what is immediately visible, chase after something subject to time? Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle”ti.We will eat in the evening, in the morning, & in the wrong-time during the 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:When they were unable to convince the monks led by Assaji & Punabbasu, those monks went to the Blessed One [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:Then the Blessed One told a certain monk, “ehi tvaṁ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi:“Come, monk. In my name, call the monks led by Assaji & Punabbasu, saying, ‘satthā āyasmante āmantetī’”ti.‘The Teacher calls you, friends.’”

“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca:“As you say, lord,” the monk answered and, having gone to the monks led by Assaji & Punabbasu, on arrival he said, “satthā āyasmante āmantetī”ti.“The Teacher calls you, friends.”

“Evamāvuso”ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca:“As you say, friend,” the monks led by Assaji & Punabbasu replied. Then they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, the Blessed One said to him,

“saccaṁ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṁ:
kira → kiṁ nu (mr)“Is it true, monks, that a large number of monks went to you… ‘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?and you said, ‘…Why should we, abandoning what is immediately visible, chase after something subject to time? Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle’”ti.We will eat in the evening, in the morning, & in the wrong-time during the day.’”

“Evaṁ, bhante”.“Yes, lord.”

“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?“Monks, have you ever understood me to teach the Dhamma in this way: ‘Whatever a person experiences—pleasant, painful, or neither-pleasant-nor-painful—his unskillful qualities decrease and his skillful qualities grow’?”

“No hetaṁ, bhante”.“No, lord.”

“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?“And haven’t you understood me to teach the Dhamma in this way: ‘For someone feeling a pleasant feeling of this sort, unskillful qualities grow and skillful qualities decrease. But there is the case where, for someone feeling a pleasant feeling of that sort, unskillful qualities decrease and skillful qualities grow. For someone feeling a painful feeling of this sort, unskillful qualities grow and skillful qualities decrease. But there is the case where, for someone feeling a painful feeling of that sort, unskillful qualities decrease and skillful qualities grow. For someone feeling a neither-pleasant-nor-painful feeling of this sort, unskillful qualities grow and skillful qualities decrease. But there is the case where, for someone feeling a neither-pleasant-nor-painful feeling of that sort, unskillful qualities decrease and skillful qualities grow.’”

“Evaṁ, bhante”.“Yes, lord.”

“Sādhu, bhikkhave.“Good, monks. Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya:And if it were not known by me—not seen, not observed, not realized, not touched through discernment— ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti,that ‘For someone feeling a pleasant feeling of this sort, unskillful qualities grow and skillful qualities decrease,’ evāhaṁ ajānanto ‘evarūpaṁ sukhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?then would it be fitting for me, not knowing that, to say, ‘Abandon that sort of pleasant feeling’?”

“No hetaṁ, bhante”.“No, lord.”

“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya:“But because it is known by me—seen, observed, realized, touched through discernment— ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ sukhaṁ vedanaṁ pajahathā’ti vadāmi.that ‘For someone feeling a pleasant feeling of this sort, unskillful qualities grow and skillful qualities decrease,’ I therefore say, ‘Abandon that sort of pleasant feeling.’ Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya:“If it were not known by me—not seen, not observed, not realized, not touched through discernment— ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ sukhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ;that ‘For someone feeling a pleasant feeling of this sort, unskillful qualities decrease and skillful qualities grow,’ api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti?then would it be fitting for me, not knowing that, to say, ‘Enter & remain in that sort of pleasant feeling’?”

“No hetaṁ, bhante”.“No, lord.”

“Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya:“But because it is known by me—seen, observed, realized, touched through discernment— ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ sukhaṁ vedanaṁ upasampajja viharathā’ti vadāmi.that ‘For someone feeling a pleasant feeling of this sort, unskillful qualities decrease and skillful qualities grow,’ I therefore say, ‘Enter & remain in that sort of pleasant feeling.’

Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya:[Similarly for painful feelings and neither-pleasant-nor-painful feelings.] ‘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?

“No hetaṁ, bhante”.

“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?

“No hetaṁ, bhante”.

“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.

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?

“No hetaṁ, bhante”.

“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?

“No hetaṁ, bhante”.

“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.

Nāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ ‘appamādena karaṇīyan’ti vadāmi;“Monks, I don’t say of all monks that they have a task to do with heedfulness; na panāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ ‘na appamādena karaṇīyan’ti vadāmi.nor do I say of all monks that they have no task to do with heedfulness. Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘na appamādena karaṇīyan’ti vadāmi.“Monks who are arahants, whose mental effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who are released through right gnosis: I don’t say of them that they have a task to do with heedfulness. Taṁ kissa hetu?Why is that? Kataṁ tesaṁ appamādena.They have done their task with heedfulness. Abhabbā te pamajjituṁ.They are incapable of being heedless.

Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘appamādena karaṇīyan’ti vadāmi.But as for monks in higher training, who have not yet reached their hearts’ goal, who still aspire for the unexcelled freedom from bondage: I say of them that they have a task to do with heedfulness. Taṁ kissa hetu?Why is that? Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā—(I think:) ‘Perhaps these venerable ones, when making use of suitable resting places, associating with admirable friends, balancing their (mental) faculties, yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyunti.will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for themselves in the here & now.’ Imaṁ kho ahaṁ, bhikkhave, imesaṁ bhikkhūnaṁ appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.Envisioning this fruit of heedfulness for these monks, I say that they have a task to do with heedfulness.

Sattime, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ.“Monks, there are these seven individuals to be found in the world. Katame satta?Which seven? Ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.One (released) both ways, one released through discernment, a bodily witness, one attained to view, one released through conviction, a Dhamma-follower, and a conviction-follower.

Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto?“And what is the individual (released) both ways? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti.
phusitvā → phassitvā (bj, pts1ed)There is the case where a certain individual remains touching with his body those peaceful liberations that transcend form, that are formless, and—having seen with discernment—his effluents are ended. Ayaṁ vuccati, bhikkhave, puggalo ubhatobhāgavimuttoThis is called an individual (released) both ways. imassa kho ahaṁ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi.Regarding this monk, I do not say that he has a task to do with heedfulness. Taṁ kissa hetu?Why is that? Kataṁ tassa appamādena.He has done his task with heedfulness. Abhabbo so pamajjituṁ.He is incapable of being heedless.

Katamo ca, bhikkhave, puggalo paññāvimutto?“And what is the individual released through discernment? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti.There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, but—having seen with discernment—his effluents are ended. Ayaṁ vuccati, bhikkhave, puggalo paññāvimutto.This is called an individual who is released through discernment. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi.Regarding this monk, I do not say that he has a task to do with heedfulness. Taṁ kissa hetu?Why is that? Kataṁ tassa appamādena.He has done his task with heedfulness. Abhabbo so pamajjituṁ.He is incapable of being heedless.

Katamo ca, bhikkhave, puggalo kāyasakkhi?“And what is the individual who is a bodily witness? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti.There is the case where a certain individual remains touching with his body those peaceful liberations that transcend form, that are formless, and—having seen with discernment—some of his effluents are ended. Ayaṁ vuccati, bhikkhave, puggalo kāyasakkhi.This is called an individual who is a bodily witness. Imassa kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.Regarding this monk, I say that he has a task to do with heedfulness. Taṁ kissa hetu?Why is that? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—(I think:) ‘Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his (mental) faculties, yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti.will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.’ Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.

Katamo ca, bhikkhave, puggalo diṭṭhippatto?“And what is the individual 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.There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, but—having seen with discernment—some of his effluents are ended, and he has reviewed & examined with discernment the qualities (or: teachings) proclaimed by the Tathāgata. Ayaṁ vuccati, bhikkhave, puggalo diṭṭhippatto.This is called an individual who is attained to view. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.Regarding this monk, I say that he has a task to do with heedfulness. Taṁ kissa hetu?Why is that? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—(I think:) ‘Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his (mental) faculties, yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti.will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.’ Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.

Katamo ca, bhikkhave, puggalo saddhāvimutto.“And what is the individual released through conviction? 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.There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, but—having seen with discernment—some of his effluents are ended, and his conviction in the Tathāgata is settled, rooted, and established. Ayaṁ vuccati, bhikkhave, puggalo saddhāvimutto.This is called an individual who is released through conviction. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.Regarding this monk, I say that he has a task to do with heedfulness. Taṁ kissa hetu?Why is that? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—(I think:) ‘Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his (mental) faculties, yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti.will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.’ Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.

Katamo ca, bhikkhave, puggalo dhammānusārī?“And what is the individual who is a Dhamma-follower? 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—
cassa disvā ekacce āsavā parikkhīṇā → disvā āsavā aparikkhīṇā (bj, pts1ed)There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, nor—having seen with discernment—are his effluents ended. But with a (sufficient) measure of reflection through discernment he has come to an agreement with the teachings proclaimed by the Tathāgata. saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.And he has these qualities: the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, & the faculty of discernment. Ayaṁ vuccati, bhikkhave, puggalo dhammānusārī.This is called an individual who is a Dhamma-follower. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.Regarding this monk, I say that he has a task to do with heedfulness. Taṁ kissa hetu?Why is that? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—(I think:) ‘Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his (mental) faculties, yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti.will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.’ Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.

Katamo ca, bhikkhave, puggalo saddhānusārī?“And what is the individual who is a conviction-follower? 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—
cassa disvā ekacce āsavā parikkhīṇā → disvā āsavā aparikkhīṇā (bj, pts1ed)There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, nor—having seen with discernment—are his effluents ended. But he has a (sufficient) measure of conviction in & love for the Tathāgata. saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.And he has these qualities: the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, & the faculty of discernment. Ayaṁ vuccati, bhikkhave, puggalo saddhānusārī.This is called an individual who is a conviction-follower. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.Regarding this monk, I say that he has a task to do with heedfulness. Taṁ kissa hetu?Why is that? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—(I think:) ‘Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his (mental) faculties, yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti.will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.’ Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.

Nāhaṁ, bhikkhave, ādikeneva aññārādhanaṁ vadāmi;“Monks, I do not say that the attainment of gnosis is all at once. api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti.Rather, the attainment of gnosis is after gradual training, gradual action, gradual practice.

Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti?And how is there the attainment of gnosis after gradual training, gradual action, gradual 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.
dhatānaṁ → dhātānaṁ (mr)There is the case where, when conviction has arisen, one visits (a teacher). Having visited, one grows close. Having grown close, one lends ear. Having lent ear, one hears the Dhamma. Having heard the Dhamma, one remembers it. Remembering, one penetrates the meaning of the teachings. Penetrating the meaning, one comes to an agreement through pondering the teachings. There being an agreement through pondering the teachings, desire arises. When desire has arisen, one is willing. When one is willing, one contemplates. Having contemplated, one makes an exertion. Having made an exertion, one realizes with the body the ultimate truth and, having penetrated it with discernment, sees it.

Sāpi nāma, bhikkhave, saddhā nāhosi;“Now, monks, there hasn’t been that conviction, tampi nāma, bhikkhave, upasaṅkamanaṁ nāhosi;there hasn’t been that visiting, sāpi nāma, bhikkhave, payirupāsanā nāhosi;there hasn’t been that growing close… tampi nāma, bhikkhave, sotāvadhānaṁ nāhosi;that lending ear… tampi nāma, bhikkhave, dhammassavanaṁ nāhosi;that hearing of the Dhamma… sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi;that remembering… sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi;that penetration of the meaning of the teachings… sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi;that agreement through pondering the teachings… sopi nāma, bhikkhave, chando nāhosi;that desire… sopi nāma, bhikkhave, ussāho nāhosi;that willingness… sāpi nāma, bhikkhave, tulanā nāhosi;that contemplation… tampi nāma, bhikkhave, padhānaṁ nāhosi.that exertion. Vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave.You have lost the way, monks. You have gone the wrong way, monks. Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā.How far have you strayed, foolish men, from this Dhamma & Discipline!

Atthi, bhikkhave, catuppadaṁ veyyākaraṇaṁ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṁ ājāneyya.“Monks, there is a four-phrased statement that, when it is recited, an observant man will in no long time learn the meaning through discernment. Uddisissāmi vo, bhikkhave, ājānissatha me tan”ti?
vo → uddiṭṭhassāpi (mr)I will recite it, and you learn it from me.”

“Ke ca mayaṁ, bhante, ke ca dhammassa aññātāro”ti?“But, lord, who are we to be learners of the Dhamma?”

“Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṁsaṭṭho viharati tassa pāyaṁ evarūpī paṇopaṇaviyā na upeti:“Monks, even with a teacher devoted to material things, an heir of material things, who lives attached to material things, this sort of haggling (by his students) wouldn’t be proper: ‘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 it; if we don’t, we won’t.’ So how could it be with regard to the Tathāgata, who dwells entirely detached from material things?

Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti:
pariyogāhiya → pariyogāya (bj, cck, pts1ed, mr); pariyogayha (sya1ed, sya2ed, km)“For a disciple who has conviction in the Teacher’s message & lives to penetrate it, what accords with the Dhamma is this: ‘satthā bhagavā, sāvakohamasmi;‘The Blessed One is the Teacher, I am a disciple. jānāti bhagavā, nāhaṁ jānāmī’ti.He is the one who knows, not I.’ Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṁ satthusāsanaṁ hoti ojavantaṁ.
ruḷhanīyaṁ → rumhaniyaṁ (bj, pts1ed)For a disciple who has conviction in the Teacher’s message & lives to penetrate it, the Teacher’s message is healing & nourishing. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti:For a disciple who has conviction in the Teacher’s message & lives to penetrate it, what accords with the Dhamma is this: ‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti.
sarīre upassussatu → upasussatu sarīre (bj); sarīre avasussatu (sya-all, mr) | saṇṭhānaṁ → santhānaṁ (bj, cck, sya1ed, pts1ed)‘Gladly would I let the flesh & blood in my body dry up, leaving just the skin, tendons, & bones, but if I have not attained what can be reached through manly firmness, manly persistence, manly striving, there will be no relaxing my persistence.’ Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—For a disciple who has conviction in the Teacher’s message & lives to penetrate it, one of two fruits can be expected: diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.either gnosis here & now, or—if there be any remnant of clinging-sustenance—non-return.”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words.

Kīṭāgirisuttaṁ niṭṭhitaṁ dasamaṁ.

Bhikkhuvaggo niṭṭhito dutiyo.

TassuddānaṁThe Summary

Kuñjara rāhula sassataloko, mālukyaputto ca bhaddāli nāmo; Khudda dijātha sahampatiyācaṁ, nāḷaka raññikiṭāgirināmo.