Source:: [SuttaCentral.net](https://suttacentral.net/mn70/en/sujato?layout=sidebyside&script=latin) # MN70 Kīṭāgirisutta | Corrupt Monks (Eating at wrong time) | 7 Types of Individuals | 13 Steps to Enlightenment | How to be a good student Tags:: [[Bhojane mattannuta|Bhojane mattaññutā]], #dhamma/teaching/student, [[Teaching the Dhamma]], #dhamma/practice/overview ## Notes > [!summary] > - Story of monks unable to persuade corrupt monks from eating in moderation, and Buddha convinced them with great "patience" and gradual reasoning #dhamma/teaching/skillful/buddha > - On **7 Types of individuals** (levels of attainments), including 2 types of Arahats ([[#^7-types-individual|excerpt]]) > 1. [[Ubhatobhaga Vimutti|Ubhatobhāga Vimutti]] > 2. _Paññāvimutto_ > 3. _Kāyasakkhi_ > 4. _Diṭṭhippatto_ > 5. _Saddhāvimutto_ > 6. [[Dhammanusari|Dhammānusārī]] > 7. [[Saddhanusari|Saddhānusārī]] > - **13 Steps of reaching Enlightenment** ([[#^13-steps-enlightenment|excerpt]]) #dhamma/practice/map/best > - Buddha on how to be a proper student of Dhamma #dhamma/teaching/student ^94db1f ## Diagram ![[7 Stages of Attainments (in MN70).canvas|7 Stages of Attainments (in MN70)]] ### Eating at Night > [!NOTE] Abstain from Eating at night (Rattibhojanā) — In Kīṭāgirisutta ([MN70](https://suttacentral.net/mn70/en/sujato)) > “Mendicants, I **abstain from ==eating at night==.** > _“ahaṁ kho, bhikkhave, **aññatreva ==rattibhojanā== bhuñjāmi**._ > > Doing so, I find that I’m **==healthy and well, nimble, strong, and living comfortably==**. > _Aññatra kho panāhaṁ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca._ > > **==You too should abstain from eating at night.==** > _Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha._ > > Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.” > _Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti._ ^bojane-mattannuta ### 7 Individuals & Reaching Enlightenment > [!NOTE] 7 Types of Individuals — In Kīṭāgirisutta ([MN70](https://suttacentral.net/mn70/en/sujato)) > Mendicants, these **==seven people==** are found in the world. > _**Sattime**, bhikkhave, **puggalā** santo saṁvijjamānā lokasmiṁ._ > > What seven? > _Katame satta?_ > > **One freed both ways (1), one freed by wisdom (2), a direct witness (3), one attained to view (4), one freed by faith (5), a follower of teachings (6), and a follower by faith (7).** > > _**==Ubhatobhāgavimutto== (1), ==paññāvimutto== (2), ==kāyasakkhi== (3), ==diṭṭhippatto== (4), ==saddhāvimutto== (5), ==dhammānusārī== (6), ==saddhānusārī== (7)**._ ^7-types-individual > [!NOTE] 13-Step Process of Gradually Achieving Enlightenment — In Kīṭāgirisutta ([MN70](https://suttacentral.net/mn70/en/sujato)) #dhamma/practice/overview | Similar passage is in [[MN95 Caṅkīsutta]] > Mendicants, I **==don’t say==** that **enlightenment is ==achieved right away==**. > _**Nāhaṁ**, bhikkhave, **ādikeneva aññārādhanaṁ vadāmi**;_ > > Rather, enlightenment is achieved by **==gradual training==**, **==progress==**, and **==practice==**. > _api ca, bhikkhave, **==anupubbasikkhā anupubbakiriyā anupubbapaṭipadā==** aññārādhanā hoti._ > > --- > And how is enlightenment achieved by gradual training, progress, and practice? > _Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti?_ > > It’s when someone in whom **==faith has arisen== (1)** **==approaches== (2)** a teacher. They **==pay homage== (3)**, **==actively listen== (4)**, **==hear the teachings== (5)**, **==remember the teachings== (6)**, **==reflect on their meaning (7)==**, and **==accept them after consideration== (8)**. Then **==enthusiasm springs up== (9)**; they **==make an effort== (10)**, **==weigh up== (11)**, and **==persevere== (12)**. Persevering, they **==directly realize the ultimate truth==**, and **==see it with penetrating wisdom== (13)**. > > _Idha, bhikkhave, **saddhājāto (1)** **upasaṅkamati (2)**, upasaṅkamanto **payirupāsati (3)**, payirupāsanto **sotaṁ odahati (4)**, ohitasoto **dhammaṁ suṇāti (5)**, **sutvā dhammaṁ dhāreti (6)**, dhatānaṁ dhammānaṁ **atthaṁ upaparikkhati (7)**, atthaṁ upaparikkhato **dhammā nijjhānaṁ khamanti (8)**, dhammanijjhānakkhantiyā sati **chando jāyati (9)**, chandajāto **ussahati (10)**, ussāhetvā **tuleti (11)**, tulayitvā **padahati (12)**, pahitatto samāno **kāyena ceva paramasaccaṁ sacchikaroti**, **paññāya ca naṁ ativijjha passati (13)**._ ^13-steps-enlightenment ### Be a proper student > [!warning] A Student should NOT "Negotiate" (not even "Worldly" students) — In Kīṭāgirisutta ([MN70](https://suttacentral.net/mn70/en/sujato)) > “**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: > > _“Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṁsaṭṭho viharati tassa pāyaṁ evarūpī paṇopaṇaviyā na upeti:_ > > **==‘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? > > _‘evañca no assa atha naṁ kareyyāma, na ca no evamassa na naṁ kareyyāmā’ti, kiṁ pana, bhikkhave, yaṁ tathāgato sabbaso āmisehi visaṁsaṭṭho viharati._ > > --- > For a faithful disciple who is practicing to fathom the Teacher’s instructions, this is in line with the teaching: > _Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti:_ > > **==‘The Buddha is my Teacher, I am his disciple.==** > _‘satthā bhagavā, sāvakohamasmi;_ > > **==The Buddha knows, I do not know.’==** > _jānāti bhagavā, nāhaṁ jānāmī’ti._ > > 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 ruḷhanīyaṁ satthusāsanaṁ hoti ojavantaṁ._ ^student-should-not-negotiate > [!NOTE] A diligent practitioner will reach One of the 2 Results — [[Anagami]], or [[Arahat|Arahatship]] — In Kīṭāgirisutta ([MN70](https://suttacentral.net/mn70/en/sujato)) > For a faithful disciple who is practicing to fathom the Teacher’s instructions, **one of two results** can be expected: > > _Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—_ > > **==enlightenment in the present life (1)==, or if there’s something left over, ==non-return (2)==.”** > _diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti._ ^1-of-2-results ### Videos - What can we learn from Kīṭāgirisutta? ([Youtube](https://www.youtube.com/watch?v=s2cMPavrQJM)) ## Sutta (Translation by Bhikkhu Sujato) Middle Discourses 70 Majjhima Nikāya 70 At Kīṭāgiri Kīṭāgirisutta So I have heard. Evaṁ me sutaṁ— At one time the Buddha was wandering in the land of the Kāsis together with a large Saṅgha of mendicants. ekaṁ samayaṁ bhagavā kāsīsu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. There the Buddha addressed the mendicants: Tatra kho bhagavā bhikkhū āmantesi: “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 (MN 27:13.9). The failure of mendicants to comply led to the laying down of a formal Vinaya rule (Bu Pc 37). But some came to regret their objections, recognizing that the Buddha had acted for their welfare (MN 66:6.4). | The related practice of eating in one sitting is, by contrast, not required in the Vinaya, but was encouraged (MN 21:7.4, MN 65:2.1). “ahaṁ kho, bhikkhave, aññatreva rattibhojanā bhuñjāmi. Variant: rattibhojanā → rattibhojanaṁ (mr) Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably. Aññatra kho panāhaṁ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. You too should abstain from eating at night. Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.” Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti. “Yes, sir,” they replied. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Then the Buddha, traveling stage by stage in the land of the Kāsis, arrived at a town of the Kāsis named Kīṭāgiri, Atha kho bhagavā kāsīsu anupubbena cārikaṁ caramāno yena kīṭāgiri nāma kāsīnaṁ nigamo tadavasari. and stayed there. Tatra sudaṁ bhagavā kīṭāgirismiṁ viharati kāsīnaṁ nigame. Now 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 (Bu Ss 13:1.1.2, Kd 11:13.1.1) and for misdirecting Sangha lodgings (Kd 16:16.1.1), 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 (MN 35:3.1). Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṁ āvāsikā honti. Then several mendicants went up to them and said, Atha kho sambahulā bhikkhū yena assajipunabbasukā bhikkhū tenupasaṅkamiṁsu; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṁ: “Reverends, the Buddha abstains from eating at night, and so does the mendicant Saṅgha. “bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. You too should abstain from eating at night. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.” Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti. When they said this, the mendicants who followed Assaji and Punabbasuka said to them, Evaṁ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṁ: “Reverends, we eat in the evening, the morning, and at the wrong time of day. “mayaṁ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably. Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. 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, MN 7:6.2). In this they are following the example of Māra, who makes the exact same argument (SN 1.20:4.4, SN 4.21:1.7). 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. Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma? We shall eat in the evening, the morning, and at the wrong time of day.” Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle”ti. 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. Yato kho te bhikkhū nāsakkhiṁsu assajipunabbasuke bhikkhū saññāpetuṁ, atha yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha mayaṁ, bhante, yena assajipunabbasukā bhikkhū tenupasaṅkamimha; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocumha: ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca; aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Evaṁ vutte, bhante, assajipunabbasukā bhikkhū amhe etadavocuṁ: ‘mayaṁ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma? Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle’ti. Yato kho mayaṁ, bhante, nāsakkhimha assajipunabbasuke bhikkhū saññāpetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti. So the Buddha addressed one of the monks, Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “Please, monk, in my name tell the mendicants who follow Assaji and Punabbasuka that “ehi tvaṁ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi: the teacher summons them.” ‘satthā āyasmante āmantetī’”ti. “Yes, sir,” that monk replied. He went to those mendicants and said, “Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca: “Venerables, the teacher summons you.” “satthā āyasmante āmantetī”ti. “Yes, reverend,” those mendicants replied. They went to the Buddha, bowed, and sat down to one side. “Evamāvuso”ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca: The Buddha said to them, “Is it really true, mendicants, that several mendicants went to you and said: “saccaṁ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṁ: Variant: kira → kiṁ nu (mr) ‘Reverends, the Buddha abstains from eating at night, and so does the mendicant Saṅgha. ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. You too should abstain from eating at night. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.’ Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. When they said this, did you really say to them: Evaṁ vutte, kira, bhikkhave, tumhe te bhikkhū evaṁ avacuttha: ‘Reverends, we eat in the evening, the morning, and at the wrong time of day. ‘mayaṁ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably. Te mayaṁ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Why should we give up what is apparent in the present to chase after what takes effect over time? Te mayaṁ kiṁ sandiṭṭhikaṁ hitvā kālikaṁ anudhāvissāma? We shall eat in the evening, the morning, and at the wrong time of day.’” Sāyañceva mayaṁ bhuñjissāma pāto ca divā ca vikāle’”ti. “Yes, sir.” “Evaṁ, bhante”. “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. “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, sir.” “No hetaṁ, bhante”. “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 MN 137:9.3. “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? “Yes, sir.” “Evaṁ, bhante”. “Good, mendicants! “Sādhu, bhikkhave. 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. Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘When someone feels this kind of pleasant feeling, unskillful qualities grow and skillful qualities decline.’ ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of pleasant feeling’?” evāhaṁ ajānanto ‘evarūpaṁ sukhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? “No, sir.” “No hetaṁ, bhante”. “But I have known, seen, understood, realized, and experienced this with wisdom: “Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘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.’ ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ sukhaṁ vedanaṁ pajahathā’ti vadāmi. Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘When someone feels that kind of pleasant feeling, unskillful qualities decline and skillful qualities grow.’ ‘idhekaccassa evarūpaṁ sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ sukhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ; Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of pleasant feeling’?” api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? “No, sir.” “No hetaṁ, bhante”. “But I have known, seen, understood, realized, and experienced this with wisdom: “Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘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 sukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ sukhaṁ vedanaṁ upasampajja viharathā’ti vadāmi. Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘When someone feels this kind of painful feeling, unskillful qualities grow and skillful qualities decline.’ ‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ dukkhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of painful feeling’?” api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? “No, sir.” “No hetaṁ, bhante”. “But I have known, seen, understood, realized, and experienced this with wisdom: “Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘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 abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ dukkhaṁ vedanaṁ pajahathā’ti vadāmi. Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘When someone feels that kind of painful feeling, unskillful qualities decline and skillful qualities grow.’ ‘idhekaccassa evarūpaṁ dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ dukkhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ; Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of painful feeling’?” api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? “No, sir.” “No hetaṁ, bhante”. “But I have known, seen, understood, realized, and experienced this with wisdom: “Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘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 dukkhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ dukkhaṁ vedanaṁ upasampajja viharathā’ti vadāmi. Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline.’ ‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ pajahathā’ti vadeyyaṁ; Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of neutral feeling’?” api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? “No, sir.” “No hetaṁ, bhante”. “But I have known, seen, understood, realized, and experienced this with wisdom: “Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘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 abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṁ ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ pajahathā’ti vadāmi. Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: Mayā cetaṁ, bhikkhave, aññātaṁ abhavissa adiṭṭhaṁ aviditaṁ asacchikataṁ aphassitaṁ paññāya: ‘When someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow.’ ‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṁ ajānanto ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharathā’ti vadeyyaṁ; Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of neutral feeling’?” api nu me etaṁ, bhikkhave, patirūpaṁ abhavissā”ti? “No, sir.” “No hetaṁ, bhante”. “But I have known, seen, understood, realized, and experienced this with wisdom: “Yasmā ca kho etaṁ, bhikkhave, mayā ñātaṁ diṭṭhaṁ viditaṁ sacchikataṁ phassitaṁ paññāya: ‘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.’ ‘idhekaccassa evarūpaṁ adukkhamasukhaṁ vedanaṁ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṁ ‘evarūpaṁ adukkhamasukhaṁ vedanaṁ upasampajja viharathā’ti vadāmi. Mendicants, 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. Nāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ ‘appamādena karaṇīyan’ti vadāmi; Nor do I say that all these mendicants have no work to do with diligence. na panāhaṁ, bhikkhave, sabbesaṁyeva bhikkhūnaṁ ‘na appamādena karaṇīyan’ti vadāmi. I say that mendicants don’t have work to do with diligence if they are perfected, with defilements ended, having completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and become rightly freed through enlightenment. Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘na appamādena karaṇīyan’ti vadāmi. Why is that? Taṁ kissa hetu? They’ve done their work with diligence. Kataṁ tesaṁ appamādena. They’re incapable of being negligent. Abhabbā te pamajjituṁ. 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. Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, tathārūpānāhaṁ, bhikkhave, bhikkhūnaṁ ‘appamādena karaṇīyan’ti vadāmi. Why is that? Thinking: Taṁ kissa hetu? ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā— 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.’ yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyunti. Seeing this fruit of diligence for those mendicants, I say that they still have work to do with diligence. Imaṁ kho ahaṁ, bhikkhave, imesaṁ bhikkhūnaṁ appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. Mendicants, these seven people are found in the world. Sattime, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. What seven? Katame satta? 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. Ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī. And what person is freed both ways? Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto? 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 (DN 15:36.3, AN 9.45). | “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. Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. Variant: phusitvā → phassitvā (bj, pts1ed) This person is called freed both ways. Ayaṁ vuccati, bhikkhave, puggalo ubhatobhāgavimutto And I say that this mendicant has no work to do with diligence. imassa kho ahaṁ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi. Why is that? Taṁ kissa hetu? They’ve done their work with diligence. Kataṁ tassa appamādena. They’re incapable of being negligent. Abhabbo so pamajjituṁ. And what person is freed by wisdom? Katamo ca, bhikkhave, puggalo paññāvimutto? 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 they have not needed to further develop the ultimate refinement of the formless attainments. Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. This person is called freed by wisdom. Ayaṁ vuccati, bhikkhave, puggalo paññāvimutto. I say that this mendicant has no work to do with diligence. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi. Why is that? Taṁ kissa hetu? They’ve done their work with diligence. Kataṁ tassa appamādena. They’re incapable of being negligent. Abhabbo so pamajjituṁ. And what person is a direct witness? The next three may be once-returners, non-returners, or on the path to perfection (AN 3.21:9.3. | A “direct witness” (kāyasakkhi) is distinguished by their mastery of immersion including formless attainments (AN 9.43). Katamo ca, bhikkhave, puggalo kāyasakkhi? 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. Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. This person is called a direct witness. Ayaṁ vuccati, bhikkhave, puggalo kāyasakkhi. I say that this mendicant still has work to do with diligence. Imassa kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Why is that? Thinking: Taṁ kissa hetu? ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno— 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.’ yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. And what person is attained to view? Katamo ca, bhikkhave, puggalo diṭṭhippatto? 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. 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. This person is called attained to view. Ayaṁ vuccati, bhikkhave, puggalo diṭṭhippatto. I say that this mendicant also still has work to do with diligence. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Why is that? Thinking: Taṁ kissa hetu? ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno— 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.’ yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. And what person is freed by faith? Katamo ca, bhikkhave, puggalo saddhāvimutto. 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. 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. This person is called freed by faith. Ayaṁ vuccati, bhikkhave, puggalo saddhāvimutto. I say that this mendicant also still has work to do with diligence. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Why is that? Thinking: Taṁ kissa hetu? ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno— 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.’ yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. And what person is a follower of teachings? Katamo ca, bhikkhave, puggalo dhammānusārī? 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 considering 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. 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— Variant: cassa disvā ekacce āsavā parikkhīṇā → disvā āsavā aparikkhīṇā (bj, pts1ed) the faculties of faith, energy, mindfulness, immersion, and wisdom. saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. This person is called a follower of principles. Ayaṁ vuccati, bhikkhave, puggalo dhammānusārī. I say that this mendicant also still has work to do with diligence. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Why is that? Thinking: Taṁ kissa hetu? ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno— 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.’ yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. And what person is a follower by faith? Katamo ca, bhikkhave, puggalo saddhānusārī? 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: 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— Variant: cassa disvā ekacce āsavā parikkhīṇā → disvā āsavā aparikkhīṇā (bj, pts1ed) the faculties of faith, energy, mindfulness, immersion, and wisdom. Even the least of the noble ones possesses the five spiritual faculties, which include absorption. saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. This person is called a follower by faith. Ayaṁ vuccati, bhikkhave, puggalo saddhānusārī. I say that this mendicant also still has work to do with diligence. Imassapi kho ahaṁ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Why is that? Thinking: Taṁ kissa hetu? ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno— 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.’ yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyāti. Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence. Imaṁ kho ahaṁ, bhikkhave, imassa bhikkhuno appamādaphalaṁ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. Mendicants, I don’t say that enlightenment is achieved right away. Nāhaṁ, bhikkhave, ādikeneva aññārādhanaṁ vadāmi; Rather, enlightenment is achieved by gradual training, progress, and practice. api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti. And how is enlightenment achieved by gradual training, progress, and practice? Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti? 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 consideration. 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 AN 8.82:2.1 and AN 10.83:4.1 add “ask questions” after “pay homage”, which seems preferable. 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. Variant: dhatānaṁ → dhātānaṁ (mr) Mendicants, there has not been that faith, Finally the Buddha admonishes them. Sāpi nāma, bhikkhave, saddhā nāhosi; that approaching, tampi nāma, bhikkhave, upasaṅkamanaṁ nāhosi; that paying homage, sāpi nāma, bhikkhave, payirupāsanā nāhosi; that listening, tampi nāma, bhikkhave, sotāvadhānaṁ nāhosi; that hearing the teachings, tampi nāma, bhikkhave, dhammassavanaṁ nāhosi; that remembering the teachings, sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi; that reflecting on their meaning, sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi; that acceptance after consideration, sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi; that enthusiasm, sopi nāma, bhikkhave, chando nāhosi; that making an effort, sopi nāma, bhikkhave, ussāho nāhosi; that weighing up, sāpi nāma, bhikkhave, tulanā nāhosi; or that striving. tampi nāma, bhikkhave, padhānaṁ nāhosi. 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. Bu Pj 1:9.7.11, SN 3.6:1.4). | The suffix -attha is second plural present of atthi (“you are”), whereas the same form at DN 9:34.19 is imperative (“you should”). Vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave. How far these foolish men have strayed from this teaching and training! Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā. There 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”. Atthi, bhikkhave, catuppadaṁ veyyākaraṇaṁ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṁ ājāneyya. I shall recite it for you, mendicants. Try to understand it.” Uddisissāmi vo, bhikkhave, ājānissatha me tan”ti? Variant: vo → uddiṭṭhassāpi (mr) “Sir, who are we next to those who understand the teaching?” This idiomatic expression is paralleled at MN 95:34.12. “Ke ca mayaṁ, bhante, ke ca dhammassa aññātāro”ti? “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: “Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṁsaṭṭho viharati tassa pāyaṁ evarūpī paṇopaṇaviyā na upeti: ‘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? ‘evañca no assa atha naṁ kareyyāma, na ca no evamassa na naṁ kareyyāmā’ti, kiṁ pana, bhikkhave, yaṁ tathāgato sabbaso āmisehi visaṁsaṭṭho viharati. For a faithful disciple who is practicing to fathom the Teacher’s instructions, this is in line with the teaching: Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti: Variant: pariyogāhiya → pariyogāya (bj, cck, pts1ed, mr); pariyogayha (sya1ed, sya2ed, km) ‘The Buddha is my Teacher, I am his disciple. ‘satthā bhagavā, sāvakohamasmi; The Buddha knows, I do not know.’ jānāti bhagavā, nāhaṁ jānāmī’ti. 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 ruḷhanīyaṁ satthusāsanaṁ hoti ojavantaṁ. Variant: ruḷhanīyaṁ → rumhaniyaṁ (bj, pts1ed) For a faithful disciple who is practicing to fathom the Teacher’s instructions, this is in line with the teaching: Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti: ‘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.’ ‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisaparakkamena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti. Variant: sarīre upassussatu → upasussatu sarīre (bj); sarīre avasussatu (sya-all, mr) | saṇṭhānaṁ → santhānaṁ (bj, cck, sya1ed, pts1ed) For a faithful disciple who is practicing to fathom the Teacher’s instructions, one of two results can be expected: Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— enlightenment in the present life, or if there’s something left over, non-return.” diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. That is what the Buddha said. Idamavoca bhagavā. Satisfied, the mendicants approved what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Kīṭāgirisuttaṁ niṭṭhitaṁ dasamaṁ.