MN70: Kīṭāgirisutta - At Kīṭāgiri:
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn70:1.1So I have heard. At one time the Buddha was wandering in the land of the Kāsis together with a large Saṅgha of mendicants. There the Buddha addressed the mendicants:
mn70:2.1“Mendicants, I abstain from eating at night.While I have not been able to trace a Jain rule regarding eating in the afternoon, not eating at night (rattibhojanā) was a standard practice of Jain ascetics (Uttarādhyayana 19.30, 13.2; Dasaveyāliya 4.6, 6.26; Sūyagaḍa 1.2.3.3). It was adopted early into the Gradual Training (MN27:13.9). The failure of mendicants to comply led to the laying down of a formal Vinaya rule (Bhikkhu Pacittiya 37). But some came to regret their objections, recognizing that the Buddha had acted for their welfare (MN66:6.4).
The related practice of eating in one sitting is, by contrast, not required in the Vinaya, but was encouraged (MN21:7.2, MN65:2.1). Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably. You too should abstain from eating at night. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.”
mn70:2.5“Yes, sir,” they replied.
mn70:3.1Then the Buddha, traveling stage by stage in the land of the Kāsis, arrived at a town of the Kāsis named Kīṭāgiri, and stayed there.
mn70:4.1Now at that time the mendicants who followed Assaji and Punabbasuka were residing at Kīṭāgiri.Assaji and Punabbasuka were a pair of shameless monks known for corrupting lay folk with their superficial charm (Bhikkhu Saṅghādisesa 13, Khandaka 11 verse 118 - ) and for misdirecting Sangha lodgings (Khandaka 16 verse 132 - ), while leading others down the same path.
Assaji is not to be confused with the good monk who was one of the first five mendicants (MN35:3.1). Then several mendicants went up to them and said, “Reverends, the Buddha abstains from eating at night, and so does the mendicant Saṅgha. Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably. You too should abstain from eating at night. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.”
mn70:4.7When they said this, the mendicants who followed Assaji and Punabbasuka said to them, “Reverends, we eat in the evening, the morning, and at the wrong time of day. Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably. Why should we give up what is apparent in the present to chase after what takes effect over time?They are twisting the meaning of well-known properties of the Dhamma, which is “apparent in the present” and “immediately effective” (sandiṭṭhiko akāliko, MN7:6.1). In this they are following the example of Māra, who makes the exact same argument (SN1.20, SN4.21). The fallacy is that it is sensual pleasures that take time—for they bind you to rebirth—whereas the Dhamma may be realized in this life. We shall eat in the evening, the morning, and at the wrong time of day.”
mn70:5.1Since 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.
mn70:6.1So the Buddha addressed one of the monks, “Please, monk, in my name tell the mendicants who follow Assaji and Punabbasuka that the teacher summons them.”
mn70:6.4“Yes, sir,” that monk replied. He went to those mendicants and said, “Venerables, the teacher summons you.”
mn70:6.6“Yes, reverend,” those mendicants replied. They went to the Buddha, bowed, and sat down to one side.
mn70:6.7The Buddha said to them, “Is it really true, mendicants, that several mendicants went to you and said: ‘Reverends, the Buddha abstains from eating at night, and so does the mendicant Saṅgha. Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably. You too should abstain from eating at night. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.’ When they said this, did you really say to them: ‘Reverends, we eat in the evening, the morning, and at the wrong time of day. Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably. Why should we give up what is apparent in the present to chase after what takes effect over time? We shall eat in the evening, the morning, and at the wrong time of day.’”
mn70:6.17“Yes, sir.”
mn70:6.18“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?”The Buddha, even in the face of such intransigence, begins by establishing common ground and giving encouragement.
mn70:6.19“No, sir.”
mn70:7.1“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’?”See MN137:9.1.
mn70:7.2“Yes, sir.”
mn70:8.1“Good, mendicants! Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:Having found an initial common ground, the Buddha takes time to establish that his teaching is grounded on experience. ‘When someone feels this kind of pleasant feeling, unskillful qualities grow and skillful qualities decline.’ Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of pleasant feeling’?”
mn70:8.5“No, sir.”
mn70:8.6“But I have known, seen, understood, realized, and experienced this with wisdom: ‘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.’ Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow.’ Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of pleasant feeling’?”
mn70:8.11“No, sir.”
mn70:8.12“But I have known, seen, understood, realized, and experienced this with wisdom: ‘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.’
mn70:8.14Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels this kind of painful feeling, unskillful qualities grow and skillful qualities decline.’ Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of painful feeling’?”
mn70:8.17“No, sir.”
mn70:9.1“But I have known, seen, understood, realized, and experienced this with wisdom: ‘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.’ Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels that kind of painful feeling, unskillful qualities decline and skillful qualities grow.’ Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of painful feeling’?”
mn70:9.6“No, sir.”
mn70:9.7“But I have known, seen, understood, realized, and experienced this with wisdom: ‘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.’
mn70:10.1Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline.’ Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of neutral feeling’?”
mn70:10.4“No, sir.”
mn70:10.5“But I have known, seen, understood, realized, and experienced this with wisdom: ‘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.’ Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow.’ Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of neutral feeling’?”
mn70:10.10“No, sir.”
mn70:11.1“But I have known, seen, understood, realized, and experienced this with wisdom: ‘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.’
mn70:12.1Mendicants, I don’t say that all these mendicants still have work to do with diligence.Now the Buddha shows that it is not just him, but others also, who have benefited from sincere practice. Nor do I say that all these mendicants have no work to do with diligence. 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. Why is that? They’ve done their work with diligence. They’re incapable of being negligent.
mn70:13.1I 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. Why is that? Thinking: ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. 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.’ Seeing this fruit of diligence for those mendicants, I say that they still have work to do with diligence.
mn70:14.1Mendicants, these seven people are found in the world. What seven? 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.
mn70:15.1And what person is freed both ways? It’s a person 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.The first two of the seven are both fully perfected arahants. The arahant “freed both ways” is defined by their mastery of formless meditations, which they understand with wisdom (DN15:36.1, AN9.45).
“Direct meditative experience” is an oblique rendering of kāyena phusitvā, since in the “formless” meditations, kāya cannot mean “body”. Like other meditative terms, the sense of the word gradually grows more subtle as meditation deepens. In preliminary passages it simply means “the body” as contemplated in meditation. As meditation deepens it takes more of a sense of experience as it happens in the body. Finally, as physical perception fades, kāya loses any sense of materiality and simply means direct personal experience of meditative states or even of Nibbana. This person is called freed both ways. And I say that this mendicant has no work to do with diligence. Why is that? They’ve done their work with diligence. They’re incapable of being negligent.
mn70:16.1And what person is freed by wisdom? It’s a person 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.Of course these arahants have practiced absorption, which is an essential part of the eightfold path. But because of their strong insight, they have not needed to further develop the ultimate refinement of the formless attainments. This person is called freed by wisdom. I say that this mendicant has no work to do with diligence. Why is that? They’ve done their work with diligence. They’re incapable of being negligent.
mn70:17.1And what person is a direct witness?The next three may be once-returners, non-returners, or on the path to perfection (AN3.21).
A “direct witness” (kāyasakkhi) is distinguished by their mastery of immersion including formless attainments (AN9.43). It’s a person 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. This person is called a direct witness. I say that this mendicant still has work to do with diligence. Why is that? Thinking: ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. 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.’ Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence.
mn70:18.1And what person is attained to view? It’s a person 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. This person is called attained to view. I say that this mendicant also still has work to do with diligence. Why is that? Thinking: ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. 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.’ Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence.
mn70:19.1And what person is freed by faith? It’s a person 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. This person is called freed by faith. I say that this mendicant also still has work to do with diligence. Why is that? Thinking: ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. 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.’ Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence.
mn70:20.1And what person is a follower of teachings? It’s a person 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:For “and having seen with wisdom, their defilements have not come to an end”, accept the reading of BJT and PTS, (paññāya cassa disvā āsavā aparikkhīṇā honti). The Mahāsaṅgīti says that “certain” defilements have ended, but it is stream-entry that marks the initial breaking of fetters, while the follower of teachings (and the follower by faith below) are still on the path to stream-entry. the faculties of faith, energy, mindfulness, immersion, and wisdom. This person is called a follower of teachings. I say that this mendicant also still has work to do with diligence. Why is that? Thinking: ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. 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.’ Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence.
mn70:21.1And what person is a follower by faith? It’s a person 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 love for the Realized One. And they have the following qualities: the faculties of faith, energy, mindfulness, immersion, and wisdom.Even the least of the noble ones possesses the five spiritual faculties, which include absorption. This person is called a follower by faith. I say that this mendicant also still has work to do with diligence. Why is that? Thinking: ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. 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.’ Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence.
mn70:22.1Mendicants, I don’t say that enlightenment is achieved right away. Rather, enlightenment is achieved by gradual training, progress, and practice.
mn70:23.1And how is enlightenment achieved by gradual training, progress, and practice? It’s when someone in whom faith has arisen approaches a teacher. They pay homage, actively listen, hear the teachings, remember the teachings, reflect on their meaning, and accept them after deliberation. Then enthusiasm springs up; they make an effort, weigh up, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom.Parallel passages at AN8.82 and AN10.83 add “ask questions” after “pay homage”, which seems preferable.
mn70:24.1Mendicants, there has not been that faith,Finally the Buddha admonishes them. that approaching, that paying homage, that listening, that hearing the teachings, that remembering the teachings, that reflecting on their meaning, that acceptance after deliberation, that enthusiasm, that making an effort, that weighing up, or that striving. You’re on a bad path, mendicants! You’re practicing the wrong way!The vi- in vippaṭipanna indicates not separation (“lost your way”) but (moral) depravity (eg. SN3.6).
The suffix -attha is second plural present of atthi (“you are”), whereas the same form at DN9:34.17 is imperative (“you should”). How far these futile men have strayed from this teaching and training!
mn70:25.1There is an exposition in four statements, which a sensible person would quickly understand when it is recited.This refers to the four injunctions below that begin with “for a faithful disciple”. I shall recite it for you, mendicants. Try to understand it.”
mn70:25.3“Sir, who are we next to those who understand the teaching?”This idiomatic expression is paralleled at MN95:34.11.
mn70:26.1“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: ‘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?
mn70:27.1For a faithful disciple who is practicing to fathom the Teacher’s instructions, this is in line with the teaching: ‘The Buddha is my Teacher, I am his disciple. The Buddha knows, I do not know.’ For a faithful disciple who is practicing to fathom the Teacher’s instructions, the Teacher’s instructions are nourishing and nutritious. For a faithful disciple who is practicing to fathom the Teacher’s instructions, this is in line with the teaching: ‘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.’ For a faithful disciple who is practicing to fathom the Teacher’s instructions, one of two results can be expected: enlightenment in this very life, or if there’s something left over, non-return.”
mn70:27.9That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā kāsīsu cārikaṁ carati mahatā bhikkhusaṁghena saddhiṁ. Tatra kho bhagavā bhikkhū āmantesi:
"Ahaṁ kho, bhikkhave, aññatreva rattibhojanā bhuñjāmi. Aññatra kho panāhaṁ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha. Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā"ti.
"Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ.
Atha kho bhagavā kāsīsu anupubbena cārikaṁ caramāno yena kīṭāgiri nāma kāsīnaṁ nigamo tadavasari. Tatra sudaṁ bhagavā kīṭāgirismiṁ viharati kāsīnaṁ nigame.
2Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṁ āvāsikā honti. Atha kho sambahulā bhikkhū yena assajipunabbasukā bhikkhū tenupasaṅkamiṁsu; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṁ: "Bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā"ti.
Evaṁ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṁ: "Mayaṁ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma? Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle"ti.
3Yato kho te bhikkhū nāsakkhiṁsu assajipunabbasuke bhikkhū saññāpetuṁ, atha yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: "idha mayaṁ, bhante, yena assajipunabbasukā bhikkhū tenupasaṅkamimha; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocumha: ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca; aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Evaṁ vutte, bhante, assajipunabbasukā bhikkhū amhe etadavocuṁ: ‘mayaṁ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma? Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle’ti. Yato kho mayaṁ, bhante, nāsakkhimha assajipunabbasuke bhikkhū saññāpetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā"ti.
4Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: "ehi tvaṁ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi: ‘satthā āyasmante āmantetī’"ti.
"Evaṁ, bhante"ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca: "satthā āyasmante āmantetī"ti.
"Evamāvuso"ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca:
"Saccaṁ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṁ: ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṁgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Evaṁ vutte, kira, bhikkhave, tumhe te bhikkhū evaṁ avacuttha: ‘mayaṁ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma? Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle’"ti.
"Evaṁ, bhante".
5"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?
"No hetaṁ, bhante".
"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?
"Evaṁ, bhante".
6"Sādhu, bhikkhave. Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ sukhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā"ti?
"No hetaṁ, bhante".
7"Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ sukhaṁ vedanaṁ pajahathā’ti vadāmi. Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ sukhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā"ti?
"No hetaṁ, bhante".
8"Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ sukhaṁ vedanaṁ upasampajja viharathā’ti vadāmi.
9Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ dukkhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā"ti?
"No hetaṁ, bhante".
10"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".
11"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.
12Mayā 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".
13"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".
14"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.
15Nāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ ‘appamādena karaṇīyan’ti vadāmi; na panāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ ‘Na appamādena karaṇīyan’ti vadāmi. Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘Na appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Kataṁ tesaṁ appamādena. Abhabbā te pamajjituṁ.
Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā — yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ — brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyunti. Imaṁ kho ahaṁ, bhikkhave, imesaṁ bhikkhūnaṁ appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.
16Sattime, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame satta? Ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.
17Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṁ vuccati, bhikkhave, puggalo ubhatobhāgavimutto imassa kho ahaṁ, bhikkhave, bhikkhuno ‘Na appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Kataṁ tassa appamādena. Abhabbo so pamajjituṁ. (1)
18Katamo ca, bhikkhave, puggalo paññāvimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṁ vuccati, bhikkhave, puggalo paññāvimutto. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘Na appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Kataṁ tassa appamādena. Abhabbo so pamajjituṁ. (2)
19Katamo ca, bhikkhave, puggalo kāyasakkhi? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṁ vuccati, bhikkhave, puggalo kāyasakkhi. Imassa kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno — yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ — brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (3)
20Katamo ca, bhikkhave, puggalo diṭṭhippatto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā. Ayaṁ vuccati, bhikkhave, puggalo diṭṭhippatto. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno — yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ — brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (4)
21Katamo ca, bhikkhave, puggalo saddhāvimutto. Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā. Ayaṁ vuccati, bhikkhave, puggalo saddhāvimutto. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno — yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ — brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (5)
22Katamo ca, bhikkhave, puggalo dhammānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṁ khamanti, api cassa ime dhammā honti, seyyathidaṁ — saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Ayaṁ vuccati, bhikkhave, puggalo dhammānusārī. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno — yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ — brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (6)
23Katamo ca, bhikkhave, puggalo saddhānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhāmattaṁ hoti pemamattaṁ, api cassa ime dhammā honti, seyyathidaṁ — saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. Ayaṁ vuccati, bhikkhave, puggalo saddhānusārī. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṁ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno — yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ — brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (7)
24Nāhaṁ, bhikkhave, ādikeneva aññārādhanaṁ vadāmi; api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti.
Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti? Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca naṁ ativijjha passati.
Sāpi nāma, bhikkhave, saddhā nāhosi; tampi nāma, bhikkhave, upasaṅkamanaṁ nāhosi; sāpi nāma, bhikkhave, payirupāsanā nāhosi; tampi nāma, bhikkhave, sotāvadhānaṁ nāhosi; tampi nāma, bhikkhave, dhammassavanaṁ nāhosi; sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi; sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi; sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi; sopi nāma, bhikkhave, chando nāhosi; sopi nāma, bhikkhave, ussāho nāhosi; sāpi nāma, bhikkhave, tulanā nāhosi; tampi nāma, bhikkhave, padhānaṁ nāhosi. Vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave. Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā.
25Atthi, bhikkhave, catuppadaṁ veyyākaraṇaṁ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṁ ājāneyya.
Uddisissāmi vo, bhikkhave, ājānissatha me tan"ti? "Ke ca mayaṁ, bhante, ke ca dhammassa aññātāro"ti?
"Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṁsaṭṭho viharati tassa pāyaṁ evarūpī paṇopaṇaviyā na upeti: ‘evañca no assa atha naṁ kareyyāma, na ca no evamassa na naṁ kareyyāmā’ti, kiṁ pana, bhikkhave, yaṁ tathāgato sabbaso āmisehi visaṁsaṭṭho viharati.
Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti: ‘satthā bhagavā, sāvakohamasmi; jānāti bhagavā, nāhaṁ jānāmī’ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṁ satthusāsanaṁ hoti ojavantaṁ. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti: ‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ — diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā"ti.
26Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Kīṭāgirisuttaṁ niṭṭhitaṁ dasamaṁ.
Bhikkhuvaggo niṭṭhito dutiyo.
27Kuñjara rāhula sassataloko,
Mālukyaputto ca bhaddāli nāmo;
Khudda dijātha sahampatiyācaṁ,
Nāḷaka raññikiṭāgirināmo.