4👑☸MN 70

(Buddha says not eating in the evening is great for health)



Kīṭāgirisutta	At Kīṭāgiri
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kāsīsu cārikaṃ carati mahatā bhikkhusaṃghena saddhiṃ.	At one time the Buddha was wandering in the land of the Kāsīs together with a large Saṅgha of monks.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“ahaṃ kho, bhikkhave, aññatreva rattibhojanā bhuñjāmi.	“monks, I abstain from eating at night.
Aññatra kho panāhaṃ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.	Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably.
Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha.	You too should abstain from eating at night.
Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.	Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Atha kho bhagavā kāsīsu anupubbena cārikaṃ caramāno yena kīṭāgiri nāma kāsīnaṃ nigamo tadavasari.	Then the Buddha, traveling stage by stage in the land of the Kāsīs, arrived at a town of the Kāsīs named Kīṭāgiri,
Tatra sudaṃ bhagavā kīṭāgirismiṃ viharati kāsīnaṃ nigame.	and stayed there.

Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṃ āvāsikā honti.	Now at that time the monks who followed Assaji and Punabbasuka were residing at Kīṭāgiri.
Atha kho sambahulā bhikkhū yena assajipunabbasukā bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṃ:	Then several monks went up to them and said:
“bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca.	“Reverends, the Buddha abstains from eating at night, and so does the monk Saṅgha.
Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.	Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably.
Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha.	You too should abstain from eating at night.
Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.	Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.”

(some monks say eating whenever they want is great for health)


Evaṃ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṃ:	When they said this, the monks who followed Assaji and Punabbasuka said to them:
“mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle.	“Reverends, we eat in the evening, the morning, and at the wrong time of day.
Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.	Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably.
Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma?	Why should we give up what we see in the present to chase after what takes time?
Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle”ti.	We shall eat in the evening, the morning, and at the wrong time of day.”

Yato kho te bhikkhū nāsakkhiṃsu assajipunabbasuke bhikkhū saññāpetuṃ, atha yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Since those monks were unable to convince the monks who were followers of Assaji and Punabbasuka, they approached the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:
“idha mayaṃ, 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.
Evaṃ vutte, bhante, assajipunabbasukā bhikkhū amhe etadavocuṃ:
‘mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle.
Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.
Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma?
Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’ti.
Yato kho mayaṃ, bhante, nāsakkhimha assajipunabbasuke bhikkhū saññāpetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā”ti.

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:	So the Buddha said to a certain monk:
“ehi tvaṃ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi:	“Please, monk, in my name tell the monks who follow Assaji and Punabbasuka that
‘satthā āyasmante āmantetī’”ti.	the teacher summons them.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca:	“Yes, sir,” that monk replied. He went to those monks and said:
“satthā āyasmante āmantetī”ti.	“Venerables, the teacher summons you.”
“Evamāvuso”ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca:	“Yes, reverend,” those monks replied. They went to the Buddha, bowed, and sat down to one side. The Buddha said to them:
“saccaṃ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṃ:	“Is it really true, monks, that several monks went to you and said:
‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṃgho ca.	‘Reverends, the Buddha abstains from eating at night, and so does the monk Saṅgha.
Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.	Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably.
Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha.	You too should abstain from eating at night.
Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti.	Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.’
Evaṃ vutte, kira, bhikkhave, tumhe te bhikkhū evaṃ avacuttha:	When they said this, did you really say to them:
‘mayaṃ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle.	‘Reverends, we eat in the evening, the morning, and at the wrong time of day.
Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.	Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably.
Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma?	Why should we give up what we see in the present to chase after what takes time?
Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’”ti.	We shall eat in the evening, the morning, and at the wrong time of day.’”
“Evaṃ, bhante”.	“Yes, sir.”

(I’ve taught that by experiencing certain kinds of sensation, unskillful Dharmas will decline)


“Nanu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha	“Haven’t you known me to teach the Dhamma like this:
idhekaccassa yaṃ evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti,	‘When someone feels this kind of pleasant sensation, unskillful Dharmas grow and skillful Dharmas decline.
idha panekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti,	But when someone feels that kind of pleasant sensation, unskillful Dharmas decline and skillful Dharmas grow.
idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti,	When someone feels this kind of painful sensation, unskillful Dharmas grow and skillful Dharmas decline.
idha panekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti,	But when someone feels that kind of painful sensation, unskillful Dharmas decline and skillful Dharmas grow.
idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti,	When someone feels this kind of neutral sensation, unskillful Dharmas grow and skillful Dharmas decline.
idha panekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti?	But when someone feels that kind of neutral sensation, unskillful Dharmas decline and skillful Dharmas grow’?”


“Evaṃ, bhante”.	“Yes, sir.”

(1. Type of pleasant sensation that causes unskillful Dharmas to grow )


“Sādhu, bhikkhave.	“Good, monks!
Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya:	Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti,	‘When someone feels this kind of pleasant sensation, unskillful Dharmas grow and skillful Dharmas decline.’
evāhaṃ ajānanto ‘evarūpaṃ sukhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti?	Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of pleasant sensation’?”
“No hetaṃ, bhante”.	“No, sir.”

“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya:	“But I have known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ sukhaṃ vedanaṃ pajahathā’ti vadāmi.	‘When someone feels this kind of pleasant sensation, unskillful Dharmas grow and skillful Dharmas decline.’ Since this is so, that’s why I say: ‘You should give up this kind of pleasant sensation.’

(2. Type of pleasant sensation that causes unskillful Dharmas to decline )


Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya:	Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ;	‘When someone feels that kind of pleasant sensation, unskillful Dharmas decline and skillful Dharmas grow.’
api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti?	Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of pleasant sensation’?”
“No hetaṃ, bhante”.	“No, sir.”

“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya:	“But I have known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.	‘When someone feels that kind of pleasant sensation, unskillful Dharmas decline and skillful Dharmas grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of pleasant sensation.’

(3. Type of painful sensation that causes unskillful Dharmas to grow )


Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya:	Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ dukkhaṃ vedanaṃ pajahathā’ti vadeyyaṃ;	‘When someone feels this kind of painful sensation, unskillful Dharmas grow and skillful Dharmas decline.’
api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti?	Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of painful sensation’?”
“No hetaṃ, bhante”.	“No, sir.”

“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya:	“But I have known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ dukkhaṃ vedanaṃ pajahathā’ti vadāmi.	‘When someone feels this kind of painful sensation, unskillful Dharmas grow and skillful Dharmas decline.’ Since this is so, that’s why I say: ‘You should give up this kind of painful sensation.’

(4. Type of painful sensation that causes unskillful Dharmas to decline )


Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya:	Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ;	‘When someone feels that kind of painful sensation, unskillful Dharmas decline and skillful Dharmas grow.’
api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti?	Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of painful sensation’?”
“No hetaṃ, bhante”.	“No, sir.”

“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya:	“But I have known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.	‘When someone feels that kind of painful sensation, unskillful Dharmas decline and skillful Dharmas grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of painful sensation.’

(5. Type of neutral sensation that causes unskillful Dharmas to grow )


Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya:	Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā’ti vadeyyaṃ;	‘When someone feels this kind of neutral sensation, unskillful Dharmas grow and skillful Dharmas decline.’
api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti?	Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of neutral sensation’?”
“No hetaṃ, bhante”.	“No, sir.”

“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya:	“But I have known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā’ti vadāmi.	‘When someone feels this kind of neutral sensation, unskillful Dharmas grow and skillful Dharmas decline.’ Since this is so, that’s why I say: ‘You should give up this kind of neutral sensation.’

(6. Type of neutral sensation that causes unskillful Dharmas to decline )


Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya:	Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ;	‘When someone feels that kind of neutral sensation, unskillful Dharmas decline and skillful Dharmas grow.’
api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti?	Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of neutral sensation’?”
“No hetaṃ, bhante”.	“No, sir.”

“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya:	“But I have known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.	‘When someone feels that kind of neutral sensation, unskillful Dharmas decline and skillful Dharmas grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of neutral sensation.’

(Assiduous monks and negligence)


Nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ ‘appamādena karaṇīyan’ti vadāmi;	monks, I don’t say that all these monks still have work to do with assiduity.
na panāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ ‘na appamādena karaṇīyan’ti vadāmi.	Nor do I say that all these monks have no work to do with assiduity.
Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ ‘na appamādena karaṇīyan’ti vadāmi.	I say that monks don’t have work to do with assiduity if they are perfected, with asinine-inclinations 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.
Taṃ kissa hetu?	Why is that?
Kataṃ tesaṃ appamādena.	They’ve done their work with assiduity.
Abhabbā te pamajjituṃ.	They’re incapable of being negligent.
Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ ‘appamādena karaṇīyan’ti vadāmi.	I say that monks still have work to do with assiduity if they are trainees, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary.
Taṃ kissa hetu?	Why is that? Thinking:
Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā—	‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyunti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Imaṃ kho ahaṃ, bhikkhave, imesaṃ bhikkhūnaṃ appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.	Seeing this fruit of assiduity for those monks, I say that they still have work to do with assiduity.

(7 types of people in the world)


Sattime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	monks, these seven people are found in the world.
Katame satta?	What seven?
Ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.	One freed both ways, one freed by wisdom, an eyewitness, one attained to view, one freed by earned-trust, a follower of the Dharmas, and a follower by earned-trust.

(1. freed both ways )


Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto?	And what person is freed both ways?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti.	It’s a person who has an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, their asinine-inclinations have come to an end.
Ayaṃ vuccati, bhikkhave, puggalo ubhatobhāgavimutto	This person is called freed both ways.
imassa kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi.	And I say that this monk has no work to do with assiduity.
Taṃ kissa hetu?	Why is that?
Kataṃ tassa appamādena.	They’ve done their work with assiduity.
Abhabbo so pamajjituṃ. (1)	They’re incapable of being negligent.

(2. freed by wisdom )


Katamo ca, bhikkhave, puggalo paññāvimutto?	And what person is freed by wisdom?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti.	It’s a person who does not have an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, their asinine-inclinations have come to an end.
Ayaṃ vuccati, bhikkhave, puggalo paññāvimutto.	This person is called freed by wisdom.
Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi.	I say that this monk has no work to do with assiduity.
Taṃ kissa hetu?	Why is that?
Kataṃ tassa appamādena.	They’ve done their work with assiduity.
Abhabbo so pamajjituṃ. (2)	They’re incapable of being negligent.

(3. eyewitness)


Katamo ca, bhikkhave, puggalo kāyasakkhi?	And what person is an eyewitness?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti.	It’s a person who has an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, some of their asinine-inclinations have come to an end.
Ayaṃ vuccati, bhikkhave, puggalo kāyasakkhi.	This person is called an eyewitness.
Imassa kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.	I say that this monk still has work to do with assiduity.
Taṃ kissa hetu?	Why is that? Thinking:
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (3)	Seeing this fruit of assiduity for this monk, I say that they still have work to do with assiduity.

(4. attained to view)


Katamo ca, bhikkhave, puggalo diṭṭhippatto?	And what person is attained to view?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā.	It’s a person who doesn’t have an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their asinine-inclinations have come to an end. And they have clearly seen and clearly contemplated with wisdom The Dharma and training proclaimed by the Realized One.
Ayaṃ vuccati, bhikkhave, puggalo diṭṭhippatto.	This person is called attained to view.
Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.	I say that this monk also still has work to do with assiduity.
Taṃ kissa hetu?	Why is that? Thinking:
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (4)	Seeing this fruit of assiduity for this monk, I say that they still have work to do with assiduity.

(5. freed by earned-trust)


Katamo ca, bhikkhave, puggalo saddhāvimutto.	And what person is freed by earned-trust?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā.	It’s a person who doesn’t have an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their asinine-inclinations have come to an end. And their earned-trust is settled, rooted, and planted in the Realized One.
Ayaṃ vuccati, bhikkhave, puggalo saddhāvimutto.	This person is called freed by earned-trust.
Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.	I say that this monk also still has work to do with assiduity.
Taṃ kissa hetu?	Why is that? Thinking:
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (5)	Seeing this fruit of assiduity for this monk, I say that they still have work to do with assiduity.

(6. Follower of the Dharma )


Katamo ca, bhikkhave, puggalo dhammānusārī?	And what person is a follower of the Dharma?
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 nijjhānaṃ khamanti, api cassa ime dhammā honti, seyyathidaṃ—	It’s a person who doesn’t have an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their asinine-inclinations have come to an end. And they accept the Dharmas proclaimed by the Realized One after jhāna meditating on them with a degree of wisdom. And they possess the following dharmas:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	the faculties of earned-trust, energy, remembering, undistractible-lucidity, and wisdom.
Ayaṃ vuccati, bhikkhave, puggalo dhammānusārī.	This person is called a follower of the Dharmas.
Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.	I say that this monk also still has work to do with assiduity.
Taṃ kissa hetu?	Why is that? Thinking:
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (6)	Seeing this fruit of assiduity for this monk, I say that they still have work to do with assiduity.

(7. follower by earned-trust )


Katamo ca, bhikkhave, puggalo saddhānusārī?	And what person is a follower by earned-trust?
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 saddhāmattaṃ hoti pemamattaṃ, api cassa ime dhammā honti, seyyathidaṃ—	It’s a person who doesn’t have an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their asinine-inclinations have come to an end. And they have a degree of earned-trust and love for the Realized One. And they possess the following Dharmas:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	the faculties of earned-trust, energy, remembering, undistractible-lucidity, and wisdom.
Ayaṃ vuccati, bhikkhave, puggalo saddhānusārī.	This person is called a follower by earned-trust.
Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.	I say that this monk also still has work to do with assiduity.
Taṃ kissa hetu?	Why is that? Thinking:
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (7)	Seeing this fruit of assiduity for this monk, I say that they still have work to do with assiduity.

(Buddha’s 12 step program: gradual training, progress, and practice)


Nāhaṃ, bhikkhave, ādikeneva aññārādhanaṃ vadāmi;	monks, I don’t say that enlightenment is achieved right away.
api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti.	Rather, enlightenment is achieved by gradual training, progress, and practice.
Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti?	And how is enlightenment achieved by gradual training, progress, and practice?
Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca naṃ ativijjha passati.	It’s when someone in whom earned-trust has arisen approaches a teacher. They pay homage, lend an ear, hear the Dharmas, remember the Dharmas, equanimously-observe their meaning, and accept them after jhāna meditating. Then enthusiasm springs up; they make an effort, scrutinize, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom.
Sāpi nāma, bhikkhave, saddhā nāhosi;	monks, there has not been that earned-trust,
tampi nāma, bhikkhave, upasaṅkamanaṃ nāhosi;	that approaching,
sāpi nāma, bhikkhave, payirupāsanā nāhosi;	that paying homage,
tampi nāma, bhikkhave, sotāvadhānaṃ nāhosi;	that listening,
tampi nāma, bhikkhave, dhammassavanaṃ nāhosi;	that hearing the Dharmas,
sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi;	that remembering the Dharmas,
sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi;	that equanimous-observation of their meaning,
sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi;	that acceptance after jhāna meditation on those Dharmas [with third jhāna or higher],
sopi nāma, bhikkhave, chando nāhosi;	that enthusiasm,
sopi nāma, bhikkhave, ussāho nāhosi;	that making an effort,
sāpi nāma, bhikkhave, tulanā nāhosi;	that scrutiny,
tampi nāma, bhikkhave, padhānaṃ nāhosi.	or that striving.
Vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave.	You’ve lost the way, monks! You’re practicing the wrong way!
Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā.	Just how far have these foolish people strayed from this Dharma and training!

(exposition in four parts, which a sensible person would quickly understand)


Atthi, bhikkhave, catuppadaṃ veyyākaraṇaṃ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṃ ājāneyya.	There is an exposition in four parts, which a sensible person would quickly understand when it is recited.
Uddisissāmi vo, bhikkhave, ājānissatha me tan”ti?	I shall recite it for you, monks. Try to understand it.”
“Ke ca mayaṃ, bhante, ke ca dhammassa aññātāro”ti?	“Sir, who are we to be counted alongside those who understand The Dharma?”
“Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṃsaṭṭho viharati tassa pāyaṃ evarūpī paṇopaṇaviyā na upeti:	“Even with a teacher who values material things, is an heir in material things, who lives caught up in material things, you wouldn’t get into such haggling:
‘evañca no assa atha naṃ kareyyāma, na ca no evamassa na naṃ kareyyāmā’ti, kiṃ pana, bhikkhave, yaṃ tathāgato sabbaso āmisehi visaṃsaṭṭho viharati.	‘If we get this, we’ll do that. If we don’t get this, we won’t do it.’ What then of the Realized One, who lives utterly detached from material things?
Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti:	For an earned-trust disciple who is practicing to fathom the Teacher’s instructions, this is in line with The Dharma:

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

‘satthā bhagavā, sāvakohamasmi;

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

(2. The Buddha knows, I do not know.’ )

jānāti bhagavā, nāhaṃ jānāmī’ti.

The Buddha knows, I do not know.’

(3. the Teacher’s instructions are nourishing and nutritious. )

Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṃ satthusāsanaṃ hoti ojavantaṃ.

For an earned-trust disciple who is practicing to fathom the Teacher’s instructions, the Teacher’s instructions are nourishing and nutritious.

(4. ‘Gladly, let only skin, sinews, and bones remain! )

Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti:	For an earned-trust disciple who is practicing to fathom the Teacher’s instructions, this is in line with The Dharma:
‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti.	‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not relax my energy until I have achieved what is possible by manly strength, energy, and vigor.’
Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ—	an earned-trust disciple who is practicing to fathom the Teacher’s instructions can expect one of two results:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.	enlightenment in the present life, or if there’s something left over, non-return.”

Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

MN 70

MN 70 Kīṭāgiri (name of place)