Theravadan

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From: Pali, Bhikkhu Sujato , Ṭhānissaro Bhikkhu

Majjhima Nikāya 70 Middle Discourses 70Middle Discourses 70

Kīṭāgirisutta At KīṭāgiriAt Kīṭāgiri

Evaṁ me sutaṁ—I have heard thatSo I have heard.

ekaṁ samayaṁ bhagavā kāsīsu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. on one occasion the Blessed One was wandering on a tour of Kāsi with a large Saṅgha of monks.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 he addressed the monks:There the Buddha addressed the mendicants:

“ahaṁ kho, bhikkhave, aññatreva rattibhojanā bhuñjāmi. “I abstain from the nighttime meal.“Mendicants, I abstain from eating at night.

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

Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha. Come, now. You, too, abstain from the nighttime meal.You too should never eat at night.

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

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

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.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 there he stayed in the Kāsi town, Kīṭāgiri.and stayed there.

Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṁ āvāsikā honti. Now at that time the monks led by Assaji & Punabbasu were residing in Kīṭāgiri.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 a large number of monks went to them and, on arrival, said to them,Then several mendicants went up to them and said,

“bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. “The Blessed One and the Saṅgha of monks abstain from the nighttime meal.“Reverends, the Buddha never eats at night, and neither does the mendicant Saṅgha.

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

Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Come now, friends. You, too, abstain from the nighttime meal.You too should abstain from eating at night.

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

Evaṁ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṁ: When this was said, the monks led by Assaji & Punabbasu said to those monks,When they said this, the mendicants who followed Assaji and Punabbasuka said to them,

“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.“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. 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.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, abandoning what is immediately visible, chase after something subject to time?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 will eat in the evening, in the morning, & in the wrong-time during the day.”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: 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].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: Then the Blessed One told a certain monk,So the Buddha addressed one of the monks,

“ehi tvaṁ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi: “Come, monk. In my name, call the monks led by Assaji & Punabbasu, saying,“Please, monk, in my name tell the mendicants who follow Assaji and Punabbasuka that

‘satthā āyasmante āmantetī’”ti. ‘The Teacher calls you, friends.’”the Teacher summons them.”

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

“satthā āyasmante āmantetī”ti. “The Teacher calls you, friends.”“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: “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.“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: As they were sitting there, the Blessed One said to them, “Is it true, monks, that a large number of monks went to you and, on arrival, said to you,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. ‘The Blessed One and the Saṅgha of monks abstain from the nighttime meal.‘Reverends, the Buddha never eats at night, and neither does the mendicant Saṅgha.

Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Come now, friends. You, too, abstain from the nighttime meal.You too should never eat at night.

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

‘mayaṁ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. ‘Friends, we eat in the evening, in the morning, & in the wrong-time during the day.‘Reverends, we eat at dusk, at daybreak, and at the wrong time of day.

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

“Evaṁ, bhante”. “Yes, lord.”“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? “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’?”“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, lord.”“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? “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.’”“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, lord.”“Yes, sir.”

“Sādhu, bhikkhave. “Good, monks.“Good, mendicants!

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—thatNow, 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, ‘For someone feeling a pleasant feeling of this sort, unskillful qualities grow and skillful qualities decrease,’‘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? then would it be fitting for me, not knowing that, to say, ‘Abandon that sort of pleasant feeling’?”Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of pleasant feeling’?”

“No hetaṁ, bhante”. “No, lord.”“No, sir.”

“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—that“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. ‘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.’‘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: If it were not known by me—not seen, not observed, not realized, not touched through discernment—thatNow, 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; ‘For someone feeling a pleasant feeling of this sort, unskillful qualities decrease and skillful qualities grow,’ then would it be fitting for me, not knowing that, to say,‘When someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow.’

api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? ‘Enter & remain in that sort of pleasant feeling’?”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, lord.”“No, sir.”

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

‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ dukkhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; ‘For someone feeling a painful feeling of this sort, unskillful qualities grow and skillful qualities decrease,’ then would it be fitting for me, not knowing that, to say,‘When someone feels this kind of painful feeling, unskillful qualities grow and skillful qualities decline.’

api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? ‘Abandon that sort of painful feeling’?”Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of painful feeling’?”

“No hetaṁ, bhante”. “No, lord.”“No, sir.”

‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ dukkhaṁ vedanaṁ pajahathā’ti vadāmi. ‘For someone feeling a painful feeling of this sort, unskillful qualities grow and skillful qualities decrease,’ I therefore say, ‘Abandon that sort of painful feeling.’‘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.’

‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ dukkhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ; ‘For someone feeling a painful feeling of this sort, unskillful qualities decrease and skillful qualities grow,’ then would it be fitting for me, not knowing that, to say,‘When someone feels that kind of painful feeling, unskillful qualities decline and skillful qualities grow.’

api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? ‘Enter & remain in that sort of painful feeling’?”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, lord.”“No, sir.”

‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ dukkhaṁ vedanaṁ upasampajja viharathā’ti vadāmi. ‘For someone feeling a painful feeling of this sort, unskillful qualities decrease and skillful qualities grow,’ I therefore say, ‘Enter & remain in that sort of painful feeling.’‘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.’

‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; ‘For someone feeling a neither-pleasant-nor-painful feeling of this sort, unskillful qualities grow and skillful qualities decrease,’ then would it be fitting for me, not knowing that, to say,‘When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline.’

api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? ‘Abandon that sort of neither-pleasant-nor-painful feeling’?”Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of neutral feeling’?”

“No hetaṁ, bhante”. “No, lord.”“No, sir.”

‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ pajahathā’ti vadāmi. ‘For someone feeling a neither-pleasant-nor-painful feeling of this sort, unskillful qualities grow and skillful qualities decrease,’ I therefore say, ‘Abandon that sort of neither-pleasant-nor-painful feeling.’‘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.’

‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ; ‘For someone feeling a neither-pleasant-nor-painful feeling of this sort, unskillful qualities decrease and skillful qualities grow,’ then would it be fitting for me, not knowing that, to say,‘When someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow.’

api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? ‘Enter & remain in that sort of neither-pleasant-nor-painful feeling’?”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, lord.”“No, sir.”

‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharathā’ti vadāmi. ‘For someone feeling a neither-pleasant-nor-painful feeling of this sort, unskillful qualities decrease and skillful qualities grow,’ I therefore say, ‘Enter & remain in that sort of neither-pleasant-nor-painful feeling.’‘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; “Monks, I don’t say of all monks that they have a task to do with heedfulness;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 of all monks that they have no task to do with heedfulness.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. 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.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?Why is that?

Kataṁ tesaṁ appamādena. They have done their task with heedfulness.They’ve done their work with diligence.

Abhabbā te pamajjituṁ. They are incapable of being heedless.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. 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.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?Why is that? Thinking:

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,‘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. 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.’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. Envisioning this fruit of heedfulness for these monks, I say that they have a task to do with heedfulness.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. “Monks, there are these seven individuals to be found in the world.Mendicants, these seven individuals are found in the world.

Katame satta? Which seven?What 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.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 is the individual (released) both ways?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. 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.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 is called an individual (released) both ways.This individual is called freed 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.And I say that this mendicant has no work to do with diligence.

Taṁ kissa hetu? Why is that?Why is that?

Kataṁ tassa appamādena. He has done his task with heedfulness.They’ve done their work with diligence.

Abhabbo so pamajjituṁ. He is incapable of being heedless.They’re incapable of being negligent.

Katamo ca, bhikkhave, puggalo paññāvimutto? “And what is the individual released through discernment?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. 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.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 is called an individual who is released through discernment.This individual is called freed by wisdom.

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

Taṁ kissa hetu? Why is that?Why is that?

Kataṁ tassa appamādena. He has done his task with heedfulness.They’ve done their work with diligence.

Abhabbo so pamajjituṁ. He is incapable of being heedless.They’re incapable of being negligent.

Katamo ca, bhikkhave, puggalo kāyasakkhi? “And what is the individual who is a bodily witness?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. 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.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 is called an individual who is a bodily witness.This individual is called a direct witness.

Imassa kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Regarding this monk, I say that he has a task to do with heedfulness.I say that this mendicant still has work to do with diligence.

Taṁ kissa hetu? Why is that?Why is that? Thinking:

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,‘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. 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.’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. Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.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 is the individual attained to view?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. 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.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 is called an individual who is attained to view.This individual is called 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.I say that this mendicant also still has work to do with diligence.

Taṁ kissa hetu? Why is that?Why is that? Thinking:

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.’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.’

Katamo ca, bhikkhave, puggalo saddhāvimutto. “And what is the individual released through conviction?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. 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.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 is called an individual who is released through conviction.This individual is called freed by faith.

Taṁ kissa hetu? Why is that?Why is that? Thinking:

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.’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.’

Katamo ca, bhikkhave, puggalo dhammānusārī? “And what is the individual who is a Dhamma-follower?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—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. And he has these qualities: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 faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, & the faculty of discernment.the faculties of faith, energy, mindfulness, immersion, and wisdom.

Ayaṁ vuccati, bhikkhave, puggalo dhammānusārī. This is called an individual who is a Dhamma-follower.This individual is called a follower of teachings.

Taṁ kissa hetu? Why is that?Why is that? Thinking:

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.’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.’

Katamo ca, bhikkhave, puggalo saddhānusārī? “And what is the individual who is a conviction-follower?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—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. And he has these qualities: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:

Ayaṁ vuccati, bhikkhave, puggalo saddhānusārī. This is called an individual who is a conviction-follower.This individual is called a follower by faith.

Taṁ kissa hetu? Why is that?Why is that? Thinking:

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.’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.’

Nāhaṁ, bhikkhave, ādikeneva aññārādhanaṁ vadāmi; “Monks, I do not say that the attainment of gnosis is all at once.Mendicants, I don’t say that enlightenment is achieved right away.

api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti. Rather, the attainment of gnosis is after gradual training, gradual action, gradual practice.Rather, enlightenment is achieved by gradual training, progress, and practice.

Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti? And how is there the attainment of gnosis after gradual training, gradual action, gradual practice?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. 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.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; “Now, monks, there hasn’t been that conviction,Mendicants, there has not been that faith,

tampi nāma, bhikkhave, upasaṅkamanaṁ nāhosi; there hasn’t been that visiting,that approaching,

sāpi nāma, bhikkhave, payirupāsanā nāhosi; there hasn’t been that growing close…that paying homage,

tampi nāma, bhikkhave, sotāvadhānaṁ nāhosi; that lending ear…that listening,

tampi nāma, bhikkhave, dhammassavanaṁ nāhosi; that hearing of the Dhamma…that hearing the teachings,

sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi; that remembering…that remembering the teachings,

sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi; that penetration of the meaning of the teachings…that examining their meaning,

sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi; that agreement through pondering the teachings…that acceptance after deliberation,

sopi nāma, bhikkhave, chando nāhosi; that desire…that enthusiasm,

sopi nāma, bhikkhave, ussāho nāhosi; that willingness…that making an attempt,

sāpi nāma, bhikkhave, tulanā nāhosi; that contemplation…that weighing up,

tampi nāma, bhikkhave, padhānaṁ nāhosi. that exertion.or that striving.

Vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave. You have lost the way, monks. You have gone the wrong way, monks.You’re on a bad path, mendicants! You’re practicing the wrong way!

Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā. How far have you strayed, foolish men, from this Dhamma & Discipline!How far these futile men have strayed from this teaching and training!

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.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 will recite it, and you learn it from me.”I shall recite it for you, mendicants. Try to understand it.”

“Ke ca mayaṁ, bhante, ke ca dhammassa aññātāro”ti? “But, lord, who are we to be learners of the Dhamma?”“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: “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:“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 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?‘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 disciple who has conviction in the Teacher’s message & lives to penetrate it, what accords with the Dhamma is this:For a faithful disciple who is practicing to fathom the Teacher’s instructions, this is in line with the teaching:

‘satthā bhagavā, sāvakohamasmi; ‘The Blessed One is the Teacher, I am a disciple.‘The Buddha is my Teacher, I am his disciple.

jānāti bhagavā, nāhaṁ jānāmī’ti. He is the one who knows, not I.’The Buddha knows, I do not know.’

Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṁ satthusāsanaṁ hoti ojavantaṁ. For a disciple who has conviction in the Teacher’s message & lives to penetrate it, the Teacher’s message is healing & nourishing.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 disciple who has conviction in the Teacher’s message & lives to penetrate it, what accords with the Dhamma is this: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 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.’‘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 disciple who has conviction in the Teacher’s message & lives to penetrate it, one of two fruits can be expected: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. either gnosis here & now, or—if there be any remnant of clinging-sustenance—non-return.”enlightenment in this very life, or if there’s residue left behind, non-return.”

Idamavoca bhagavā. That is what the Blessed One said.That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Gratified, the monks delighted in the Blessed One’s words.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.

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