mn.70 Majjhima Nikāya (Middle Discourses)

Thus have I heard. On one occasion the Blessed One was wandering in the Kāsi country together with a large Sangha of bhikkhus. There he addressed the bhikkhus thus:

“Bhikkhus, I abstain from eating at night. By so doing, I am free from illness and affliction, and I enjoy lightness, strength, and a comfortable abiding. Come, bhikkhus, abstain from eating at night. By so doing, you too will be free from illness and affliction, and you will enjoy lightness, strength, and a comfortable abiding.”

“Yes, venerable sir,” they replied.

Then, as the Blessed One was wandering by stages in the Kāsi country, he eventually arrived at a Kāsi town called Kīṭāgiri. There he lived in this Kāsi town, Kīṭāgiri.

Now on that occasion the bhikkhus led by Assaji and Punabbasuka were residing at Kīṭāgiri. Then a number of bhikkhus went and told them: “Friends, the Blessed One and the Sangha of bhikkhus now abstain from eating at night. By so doing, they are free from illness and affliction, and they enjoy health, strength, and a comfortable abiding. Come, friends, abstain from eating at night. By so doing, you too will be free from illness and affliction, and you will enjoy lightness, strength, and a comfortable abiding.” When this was said, the bhikkhus led by Assaji and Punabbasuka told those bhikkhus: “Friends, we eat in the evening, in the morning, and in the day outside the proper time. By so doing, we are free from illness and affliction, and we enjoy lightness, strength, and a comfortable abiding. Why should we abandon a benefit visible here and now to pursue a benefit to be achieved at a future time? We shall eat in the evening, in the morning, and in the day outside the proper time.”

Since the bhikkhus were unable to convince the bhikkhus led by Assaji and Punabbasuka, they went to the Blessed One. After paying homage to him, they sat down at one side and told him all that had occurred, adding: “Venerable sir, since we were unable to convince the bhikkhus led by Assaji and Punabbasuka, we have reported this matter to the Blessed One.”

Then the Blessed One addressed a certain bhikkhu thus: “Come, bhikkhu, tell the bhikkhus led by Assaji and Punabbasuka in my name that the Teacher calls them.”

“Yes, venerable sir,” he replied, and he went to the bhikkhus led by Assaji and Punabbasuka and told them: “The Teacher calls you, friends.”

“Yes, friend,” they replied, and they went to the Blessed One, and after paying homage to him, sat down at one side. The Blessed One then said: “Bhikkhus, is it true that when a number of bhikkhus went and told you: ‘Friends, the Blessed One and the Sangha now abstain from eating at night…Come, friends, abstain from eating at night …,’ you told those bhikkhus: ‘Friends, we eat in the evening…Why should we abandon a benefit visible here and now to pursue a benefit to be achieved at a future time? We shall eat in the evening, in the morning, and in the day outside the proper time’?”—“Yes, venerable sir.”

“Bhikkhus, have you known me to teach the Dhamma in such a way as this: ‘Whatever this person experiences, whether pleasant or painful or neither-painful-nor-pleasant, unwholesome states diminish in him and wholesome states increase’?”—“No, venerable sir.”

“Bhikkhus, have you not known me to teach the Dhamma in such a way as this: ‘Here, when someone feels a certain kind of pleasant feeling, unwholesome states increase in him and wholesome states diminish; but when someone feels another kind of pleasant feeling, unwholesome states diminish in him and wholesome states increase. Here, when someone feels a certain kind of painful feeling, unwholesome states increase in him and wholesome states diminish; but when someone feels another kind of painful feeling, unwholesome states diminish in him and wholesome states increase. Here, when someone feels a certain kind of neither-painful-nor-pleasant feeling, unwholesome states increase in him and wholesome states diminish; but when someone feels another kind of neither-painful-nor-pleasant feeling, unwholesome states diminish in him and wholesome states increase’?”—“Yes, venerable sir.”

“Good, bhikkhus. And if it were unknown by me, unseen, unfound, unrealised, uncontacted by wisdom thus: ‘Here, when someone feels a certain kind of pleasant feeling, unwholesome states increase in him and wholesome states diminish,’ would it be fitting for me, not knowing that, to say: ‘Abandon such a kind of pleasant feeling’?”—“No, venerable sir.”

“But because it is known by me, seen, found, realised, contacted by wisdom thus: ‘Here, when someone feels a certain kind of pleasant feeling , unwholesome states increase in him and wholesome states diminish,’ that I therefore say: ‘Abandon such a kind of pleasant feeling.’

“If it were unknown by me, unseen, unfound, unrealised, uncontacted by wisdom thus: ‘Here, when someone feels another kind of pleasant feeling, unwholesome states diminish in him and wholesome states increase,’ would it be fitting for me, not knowing that, to say: ‘Enter upon and abide in such a kind of pleasant feeling’?”—“No, venerable sir.”

“But because it is known by me, seen, found, realised, contacted by wisdom thus: ‘Here, when someone feels another kind of pleasant feeling, unwholesome states diminish in him and wholesome states increase,’ that I therefore say: ‘Enter upon and abide in such a kind of pleasant feeling.’

“If it were unknown by me…But because it is known by me…contacted by wisdom thus: ‘Here, when someone feels a certain kind of painful feeling, unwholesome states increase in him and wholesome states diminish,’ that I therefore say: ‘Abandon such a kind of painful feeling.’

“If it were unknown by me…But because it is known by me…contacted by wisdom thus: ‘Here, when someone feels another kind of painful feeling, unwholesome states diminish in him and wholesome states increase,’ that I therefore say: ‘Enter upon and abide in such a kind of painful feeling.’

“If it were unknown by me…But because it is known by me…contacted by wisdom thus: ‘Here, when someone feels a certain kind of neither-painful-nor-pleasant feeling, unwholesome states increase in him and wholesome states diminish,’ that I therefore say: ‘Abandon such a kind of neither-painful-nor-pleasant feeling.’

“If it were unknown by me…But because it is known by me…contacted by wisdom thus: ‘Here, when someone feels another kind of neither-painful-nor-pleasant feeling, unwholesome states diminish in him and wholesome states increase,’ that I therefore say: ‘Enter upon and abide in such a kind of neither-painful-nor-pleasant feeling.’

“Bhikkhus, I do not say of all bhikkhus that they still have work to do with diligence; nor do I say of all bhikkhus that they have no more work to do with diligence.

“I do not say of those bhikkhus who are arahants with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and are completely liberated through final knowledge, that they still have work to do with diligence. Why is that? They have done their work with diligence; they are no more capable of being negligent.

“I say of such bhikkhus who are in higher training, whose minds have not yet reached the goal, and who are still aspiring to the supreme security from bondage, that they still have work to do with diligence. Why is that? Because when those venerable ones make use of suitable resting places and associate with good friends and nurture their spiritual faculties, they may by realising for themselves with direct knowledge here and now enter upon and abide in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness. Seeing this fruit of diligence for these bhikkhus, I say that they still have work to do with diligence.

“Bhikkhus, there are seven kinds of persons to be found existing in the world. What seven? They are: one liberated-in-both ways, one liberated-by-wisdom, a body-witness, one attained-to-view, one liberated-by-faith, a Dhamma-follower, and a faith-follower.

“What kind of person is one liberated-in-both-ways? Here some person contacts with the body and abides in those liberations that are peaceful and immaterial, transcending forms, and his taints are destroyed by his seeing with wisdom. This kind of person is called one liberated-in-both-ways. I do not say of such a bhikkhu that he still has work to do with diligence. Why is that? He has done his work with diligence; he is no more capable of being negligent.

“What kind of person is one liberated-by-wisdom? Here some person does not contact with the body and abide in those liberations that are peaceful and immaterial, transcending forms, but his taints are destroyed by his seeing with wisdom. This kind of person is called one liberated-by-wisdom. I do not say of such a bhikkhu that he still has work to do with diligence. Why is that? He has done his work with diligence; he is no more capable of being negligent.

“What kind of person is a body-witness? Here some person contacts with the body and abides in those liberations that are peaceful and immaterial, transcending forms, and some of his taints are destroyed by his seeing with wisdom. This kind of person is called a body-witness. I say of such a bhikkhu that he still has work to do with diligence. Why is that? Because when that venerable one makes use of suitable resting places and associates with good friends and nurtures his spiritual faculties, he may by realising for himself with direct knowledge here and now enter upon and abide in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness. Seeing this fruit of diligence for such a bhikkhu, I say that he still has work to do with diligence.

“What kind of person is one attained-to-view? Here some person does not contact with the body and abide in those liberations that are peaceful and immaterial, transcending forms, but some of his taints are destroyed by his seeing with wisdom, and he has reviewed and examined with wisdom the teachings proclaimed by the Tathāgata. This kind of person is called one attained-to-view. I say of such a bhikkhu that he still has work to do with diligence. Why is that? Because when that venerable one…into homelessness. Seeing this fruit of diligence for such a bhikkhu, I say that he still has work to do with diligence.

“What kind of person is one liberated-by-faith? Here some person does not contact with the body and abide in those liberations that are peaceful and immaterial, transcending forms, but some of his taints are destroyed by his seeing with wisdom, and his faith is planted, rooted, and established in the Tathāgata. This kind of person is called one liberated-by-faith. I say of such a bhikkhu that he still has work to do with diligence. Why is that? Because when that venerable one …into homelessness. Seeing this fruit of diligence for such a bhikkhu, I say that he still has work to do with diligence.

“What kind of person is a Dhamma-follower? Here some person does not contact with the body and abide in those liberations that are peaceful and immaterial, transcending forms, and his taints are not yet destroyed by his seeing with wisdom, but those teachings proclaimed by the Tathāgata are accepted by him after reflecting on them sufficiently with wisdom. Furthermore, he has these qualities: the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, and the wisdom faculty. This kind of person is called a Dhamma-follower. I say of such a bhikkhu that he still has work to do with diligence. Why is that? Because when that venerable one…into homelessness. Seeing this fruit of diligence for such a bhikkhu, I say that he still has work to do with diligence.

“What kind of person is a faith-follower? Here some person does not contact with the body and abide in those liberations that are peaceful and immaterial, transcending forms, and his taints are not yet destroyed by his seeing with wisdom, yet he has sufficient faith in and love for the Tathāgata. Furthermore, he has these qualities: the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, and the wisdom faculty. This kind of person is called a faith-follower. I say of such a bhikkhu that he still has work to do with diligence. Why is that? Because when that venerable one makes use of suitable resting places and associates with good friends and nurtures his spiritual faculties, he may by realising for himself with direct knowledge here and now enter upon and abide in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness. Seeing this fruit of diligence for such a bhikkhu, I say that he still has work to do with diligence.

“Bhikkhus, I do not say that final knowledge is achieved all at once. On the contrary, final knowledge is achieved by gradual training, by gradual practice, by gradual progress.

“And how is final knowledge achieved by gradual training, gradual practice, gradual progress? Here one who has faith in a teacher visits him; when he visits him, he pays respect to him; when he pays respect to him, he gives ear; one who gives ear hears the Dhamma; having heard the Dhamma, he memorises it; he examines the meaning of the teachings he has memorised; when he examines their meaning, he gains a reflective acceptance of those teachings; when he has gained a reflective acceptance of those teachings, zeal springs up in him; when zeal has sprung up, he applies his will; having applied his will, he scrutinises; having scrutinised, he strives; resolutely striving, he realises with the body the supreme truth and sees it by penetrating it with wisdom.

“There has not been that faith, bhikkhus, and there has not been that visiting, and there has not been that paying of respect, and there has not been that giving ear, and there has not been that hearing of the Dhamma, and there has not been that memorising of the Dhamma, and there has not been that examination of the meaning, and there has not been that reflective acceptance of the teachings, and there has not been that zeal, and there has not been that application of will, and there has not been that scrutiny, and there has not been that striving. Bhikkhus, you have lost your way; bhikkhus, you have been practising the wrong way. Just how far, bhikkhus, have these misguided men strayed from this Doctrine and Discipline?

“Bhikkhus, there is a four-phrased statement, and when it is recited a wise man would quickly understand it. I shall recite it to you, bhikkhus. Try to understand it.”

“Venerable sir, who are we that we should understand the Dhamma?”

“Bhikkhus, even with a teacher who is concerned with material things, an heir to material things, attached to material things, such haggling by his disciples would not be proper: ‘If we get this, we will do it; if we don’t get this, we won’t do it’; so what should be said when the teacher is the Tathāgata, who is utterly detached from material things?

“Bhikkhus, for a faithful disciple who is intent on fathoming the Teacher’s Dispensation, it is natural that he conduct himself thus: ‘The Blessed One is the Teacher, I am a disciple; the Blessed One knows, I do not know.’ For a faithful disciple who is intent on fathoming the Teacher’s Dispensation, the Teacher’s Dispensation is nourishing and refreshing. For a faithful disciple who is intent on fathoming the Teacher’s Dispensation, it is natural that he conduct himself thus: ‘Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up on my body, but my energy shall not be relaxed so long as I have not attained what can be attained by manly strength, manly energy, and manly persistence.’ For a faithful disciple who is intent on fathoming the Teacher’s Dispensation, one of two fruits may be expected: either final knowledge here and now or, if there is a trace of clinging left, non-return.”

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.

Disrespectful Monks

Thus have I heard: at one time the Lord was walking on tour in Kāsi together with a large order of monks. While he was there the Lord addressed the monks, saying: “I, monks, do not eat a meal at night. Not eating a meal at night, I, monks, am aware of good health and of being without illness and of buoyancy and strength and living in comfort. Come, do you too, monks, not eat a meal at night. Not eating a meal at night, you too, monks, will be aware of good health and of being without illness and of buoyancy and strength and living in comfort.” “Yes, revered sir,” these monks answered the Lord in assent.

Then the Lord, walking on tour in Kāsi, in due course arrived at Kīṭāgiri, a market town in Kāsi. Then the Lord stayed at Kīṭāgiri, the market town in Kāsi. Now at that time the monks named Assaji and Punabbasuka were residing in Kīṭāgiri. Then several monks approached the monks Assaji and Punabbasuka; having approached, they spoke thus to them: “The Lord, your reverences, does not eat a meal at night, nor does the Order of monks; and because, your reverences, they do not eat a meal at night they are aware of good health and of being without illness and of buoyancy and strength and living in comfort. Come, do you too, your reverences, not eat a meal at night. Not eating a meal at night, you too, your reverences, will be aware of good health and of being without illness and of buoyancy and strength and living in comfort.”

When this had been said, the monks Assaji and Punabbasuka spoke thus to these monks: “We, your reverences, eat in the evening, as well as in the morning and during the day, at the wrong time. But although we eat in the evening as well as in the morning and during the day, at the wrong time, we are aware of good health and of being without illness and of buoyancy and strength and living in comfort. Why should we, giving up the things of the present, run after those of the future? We will eat in the evening as well as in the morning and during the day, at the wrong time.”

So because these monks were unable to convince the monks Assaji and Punabbasuka, they approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. As they were sitting down at a respectful distance, these monks spoke thus to the Lord: “Now we, revered sir, approached the monks Assaji and Punabbasuka; having approached, we spoke thus to the monks Assaji and Punabbasuka: “The Lord, your reverences, does not eat a meal at night, nor does the Order of monks; and because, your reverences, they do not eat a meal at night they are aware of good health and of being without illness and of buoyancy and strength and living in comfort. Come, do you too, your reverences, not eat a meal at night. Not eating a meal at night, you too, your reverences, will be aware of good health and of being without illness and of buoyancy and strength and living in comfort.” When this had been said, the monks Assaji and Punabbasuka spoke thus to these monks: “We, your reverences, eat in the evening as well as in the morning and during the day, at the wrong time. But although we eat in the evening as well as in the morning and during the day, at the wrong time, we are aware of good health and of being without illness and of buoyancy and strength and living in comfort. Why should we, giving up the things of the present, run after those of the future? We will eat in the evening as well as in the morning and during the day, at the wrong time.” It is because we, revered sir, were not able to convince the monks Assaji and Punabbasuka that we are telling this matter to the Lord.”

Then the Lord summoned a certain monk, saying: “Come you, monk, in my name summon the monks Assaji and Punabbasuka, saying: ‘The Teacher is summoning the venerable ones.’” “Yes, revered sir,” and this monk, having answered the Lord in assent, approached the monks Assaji and Punabbasuka; having approached, he spoke thus to the monks Assaji and Punabbasuka: “The Teacher is summoning the venerable ones.” “Yes, your reverence,” and the monks Assaji and Punabbasuka, having answered that monk in assent, approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance.

As they were sitting down at a respectful distance, the Lord spoke thus to the monks Assaji and Punabbasuka: “Is it true, as is said, monks, that several monks, having approached you, spoke thus: “The Lord, your reverences, does not eat a meal at night, nor does the Order of monks; and because, your reverences, they do not eat a meal at night they are aware of good health and of being without illness and of buoyancy and strength and living in comfort. Come, do you too, your reverences, not eat a meal at night. Not eating a meal at night, you too, your reverences, will be aware of good health and of being without illness and of buoyancy and strength and living in comfort.” It is said that when this had been said, monks, you spoke thus to those monks: “We, your reverences, eat in the evening as well as in the morning and during the day, at the wrong time. But although we eat in the evening as well as in the morning and during the day, at the wrong time, we are aware of good health and of being without illness and of buoyancy and strength and living in comfort. Why should we, giving up the things of the present, run after those of the future? We will eat in the evening as well as in the morning and during the day, at the wrong time.” “Yes, revered sir.”

“Did you, monks, ever understand that Dhamma was taught thus by me: Whatever an individual experiences, be it pleasant or painful or neither painful nor pleasant, unskilled states decline in him, skilled states grow much?” “No, revered sir.”

“Did not you, monks, understand that Dhamma was taught thus by me: For anyone here feeling a pleasant feeling of one kind unskilled states grow much, skilled states decline, but for anyone here feeling a pleasant feeling of another kind unskilled states decline, skilled states grow much; for anyone here feeling a painful feeling of one kind unskilled states grow much, skilled states decline, but for anyone here feeling a painful feeling of another kind unskilled states decline, skilled states grow much; for anyone here feeling a feeling that is neither painful nor pleasant of one kind unskilled states grow much, skilled states decline, but for anyone here feeling a feeling that is neither painful nor pleasant of another kind unskilled states decline, skilled states grow much.” “Yes, revered sir.”

“It is good, monks. If this, monks, had not been understood by me, if it had not been seen, known, realised, apprehended by means of wisdom that: For anyone here feeling a pleasant feeling of one kind unskilled states grow much, skilled states decline, could I, monks, not understanding it thus, say: Get rid of pleasant feeling of this kind and would this have been suitable in me, monks?” “No, revered sir.” “But, monks, since this has been understood by me, seen, known, realised and apprehended by means of wisdom that: For anyone here feeling a pleasant feeling of one kind unskilled states grow much, skilled states decline, therefore I say: ‘Get rid of pleasant feeling of this kind.’

And if this, monks, had not been understood by me, if it had not been seen, known, realised, apprehended by means of wisdom that: For anyone here feeling a pleasant feeling of another kind unskilled states decline, skilled states grow much, could I, monks, not understanding it thus, say: Entering on pleasant feeling of this (other) kind, abide in it and would this have been suitable in me, monks?” “No, revered sir.” “But, monks, since this has been understood by me, seen, known, realised and apprehended by means of wisdom that: For anyone here feeling a pleasant feeling of this other kind unskilled states decline, skilled states grow much, therefore I say: Entering on pleasant feeling of this (other) kind, abide in it.

And if this, monks, had not been understood by me, if it had not been seen, known, realised, apprehended by means of wisdom that: For anyone here feeling a painful feeling of one kind unskilled states grow much, skilled states decline, could I, monks, not understanding it thus, say: Get rid of painful feeling of this kind and would this have been suitable in me, monks?” “No, revered sir.” “But, monks, since this has been understood by me, seen, known, realised and apprehended by means of wisdom that: For anyone here feeling a painful feeling of one kind unskilled states grow much, skilled states decline, therefore I say: Get rid of painful feeling of this kind.

And if this, monks, had not been understood by me, if it had not been seen, known, realised, apprehended by means of wisdom that: For anyone here feeling a painful feeling of another kind unskilled states decline, skilled states grow much, could I, monks, not understanding it thus, say: Entering on painful feeling of this (other) kind, abide in it and would this have been suitable in me, monks?” “No, revered sir.” “But, monks, since this has been understood by me, seen, known, realised and apprehended by means of wisdom that: For anyone here feeling a painful feeling of this other kind unskilled states decline, skilled states grow much, therefore I say: Entering on painful feeling of this (other) kind, abide in it.

And if this, monks, had not been understood by me, if it had not been seen, known, realised, apprehended by means of wisdom that: For anyone here feeling a neither painful nor pleasant feeling of one kind unskilled states grow much, skilled states decline, could I, monks, not understanding it thus, say: Get rid of neither painful nor pleasant feeling of this kind and would this have been suitable in me, monks?” “No, revered sir.” “But, monks, since this has been understood by me, seen, known, realised and apprehended by means of wisdom that: For anyone here feeling a neither painful nor pleasant feeling of one kind unskilled states grow much, skilled states decline, therefore I say: Get rid of neither painful nor pleasant feeling of this kind.

And if this, monks, had not been understood by me, if it had not been seen, known, realised, apprehended by means of wisdom that: For anyone here feeling a neither painful nor pleasant feeling of another kind unskilled states decline, skilled states grow much, could I, monks, not understanding it thus, say: Entering on neither painful nor pleasant feeling of this (other) kind, abide in it and would this have been suitable in me, monks?” “No, revered sir.” “But, monks, since this has been understood by me, seen, known, realised and apprehended by means of wisdom that: For anyone here feeling a neither painful nor pleasant feeling of this other kind unskilled states decline, skilled states grow much, therefore I say: Entering on neither painful nor pleasant feeling of this (other) kind, abide in it.

Those With More To Do and Those Without

I, monks, do not say of all monks that there is something to be done through diligence; yet, I, monks, do not say of all monks that there is not something to be done through diligence. Monks, those monks who are perfected ones, canker-waned, who have lived the life, done what there was to be done, laid down the burden, who have attained their own goal, the fetters of becoming utterly destroyed, who are freed by right profound knowledge, of monks such as these I do not say, monks, that there is something to be done through diligence. What is the reason for this? It has (already) been done by these through diligence, these could not become negligent.

But, monks, those monks who are learners, not attained to perfection, but who live striving for the incomparable security from the bonds, of monks such as these I say, monks, that there is something to be done through diligence. What is the reason for this? Even while these venerable ones are: [1] resorting to suitable lodgings, [2] associating with lovely friends, and [3] are themselves controlling their sense-organs, having realised here and now by their own super-knowledge that matchless goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, entering on it, they could abide in it. So I, monks, beholding this fruit of diligence for these monks, say that there is something to be done through diligence.

Seven Types of Disciples (Noble Ones)

Monks, there are the seven (types of) persons existing in the world. What seven? [1] The one who is freed both ways, [2] the one freed by means of intuitive wisdom, [3] the mental realiser, [4] the one won to view, [5] the one freed by faith, [6] the striver after Dhamma, [7] the striver after faith.

And which, monks, is [1] the person who is freed both ways? As to this, monks, some person is abiding, having apprehended with the person those peaceful Deliverances which are incorporeal having transcended material shapes; and having seen by means of wisdom his cankers are utterly destroyed. This, monks, is called the person who is freed both ways. I, monks, do not say of this monk that there is something to be done through diligence. What is the reason for this? It has been done by him through diligence, he could not become negligent.

And which, monks, is [2] the person who is freed by means of intuitive wisdom? As to this, monks, some person is abiding without having apprehended with the person those peaceful Deliverances which are incorporeal having transcended material shapes; yet, having seen by means of wisdom his cankers are utterly destroyed. This, monks, is called the person who is freed by means of intuitive wisdom. I, monks, do not say of this monk that there is something to be done through diligence. What is the reason for this? It has been done by him through diligence, he could not become negligent.

And which, monks, is [3] the person who is a mental-realiser? As to this, monks, some person is abiding, having apprehended with the person those peaceful Deliverances which are incorporeal having transcended material shapes; and having seen by means of wisdom some (only) of his cankers are utterly destroyed. This, monks, is called the person who is a mental-realiser. I, monks, say of this monk that there is something to be done through diligence. What is the reason for this? Even while this venerable one is resorting to suitable lodgings, associating with lovely friends, and is himself controlling his sense-organs, having realised here and now by his own super-knowledge that matchless goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, entering on it he might abide in it. So I, monks, beholding this fruit of diligence for this monk, say that there is something to be done through diligence.

And which, monks, is [4] the person who has won to view? As to this, monks, some person is abiding without having apprehended with the person those peaceful Deliverances which are incorporeal having transcended material shapes; yet, having seen by means of wisdom some of his cankers are utterly destroyed, and those things proclaimed by the Tathāgata are fully seen by him through intuitive wisdom and fully practised. This, monks, is called the person who has won to view. I, monks, say of this monk that there is something to be done through diligence. What is the reason for this? Even while this venerable one is resorting to suitable lodgings, associating with lovely friends, and is himself controlling his sense-organs, having realised here and now by his own super-knowledge that matchless goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, entering on it he might abide in it. So I, monks, beholding this fruit of diligence for this monk, say that there is something to be done through diligence.

And which, monks, is [5] the person who is freed by faith? As to this, monks, some person is abiding without having apprehended with the person those peaceful Deliverances which are incorporeal having transcended material shapes; yet, having seen by means of wisdom some of his cankers are utterly destroyed, and his faith in the Tathāgata is settled, genuine, established. This, monks, is called the person who is freed through faith. I, monks, say of this monk that there is something to be done through diligence. What is the reason for this? Even while this venerable one is resorting to suitable lodgings, associating with lovely friends, and is himself controlling his sense-organs, having realised here and now by his own super-knowledge that matchless goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, entering on it he might abide in it. So I, monks, beholding this fruit of diligence for this monk, say that there is something to be done through diligence.

And which, monks, is [6] the person who is striving for Dhamma? As to this, monks, some person is abiding without having apprehended with the person those peaceful Deliverances which are incorporeal having transcended material shapes; but (although) he has seen by means of wisdom, his cankers are not (yet) utterly destroyed; and those things proclaimed by the Tathāgata are (only) moderately approved of by him by means of intuitive wisdom, although he has these states, namely the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. This, monks, is called the person who is striving for Dhamma. I, monks, say of this monk that there is something to be done through diligence. What is the reason for this? Even while this venerable one is resorting to suitable lodgings, associating with lovely friends, and is himself controlling his sense-organs, having realised here and now by his own super-knowledge that matchless goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, entering on it he might abide in it. So I, monks, beholding this fruit of diligence for this monk, say that there is something to be done through diligence.

And which, monks, is [7] the person striving after faith? As to this, monks, some person is abiding without having apprehended with the person those peaceful Deliverances which are incorporeal having transcended material shapes; yet, having seen by means of wisdom his cankers are not utterly destroyed; but if he has enough faith in the Tathāgata, enough regard, then he will have these things, that is to say the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. This, monks, is called the person who is striving after faith. I, monks, say of this monk that there is something to be done through diligence. What is the reason for this? Even while this venerable one is resorting to suitable lodgings, associating with lovely friends, and is himself controlling his sense-organs, having realised here and now by his own super-knowledge that matchless goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, entering on it he might abide in it. So I, monks, beholding this fruit of diligence for this monk, say that there is something to be done through diligence.

A Gradual Path

I, monks, do not say that the attainment of profound knowledge comes straightaway; nevertheless, monks, the attainment of profound knowledge comes by a gradual training, a gradual doing, a gradual course. And how, monks, does the attainment of profound knowledge come by means of a gradual training, a gradual doing, a gradual course?

A Twelve-fold Gradual Path

As to this, monks, [1] one who has faith draws close; [2] drawing close, he sits down near by; [3] sitting down near by, he lends ear; [4] lending ear, he hears Dhamma; [5] having heard Dhamma, he remembers it; [6] he tests the meaning of the things he has borne in mind; [7] while testing the meaning the things are approved of; there being approval of the things desire is born; [8] with desire born he makes an effort; [9] having made the effort he weighs it up; [10] having weighed it up he strives; [11] being self-resolute he realises with his person the highest truth itself (ñāṇā - knowledge) and, [12] penetrating it by means of wisdom, he sees (dassana - vision).

But, monks, had there not been that faith, there would not have been, monks, that drawing close; there would not have been, monks, that sitting down near by; there would not have been, monks, that lending ear; there would not have been, monks, that hearing of Dhamma; there would not have been, monks, that remembering of Dhamma; there would not have been, monks, that testing of the meaning; there would not have been, monks, that approval of the things; there would not have been, monks, that desire; there would not have been, monks, that effort; there would not have been, monks, that striving.

Monks, you are on a wrong track, you are on a false track, monks. How very far, monks, have not these foolish persons strayed from this Dhamma and discipline. There is a fourfold exposition, monks, the meaning of which, when it is recited, an intelligent man could soon understand by means of wisdom. I will recite it to you, monks, you will understand it from me.”

“Who are we, revered sir, and who are the knowers of Dhamma?” “Monks, even a teacher who sets store on material things, is an heir to material things, and lives in association with material things, why, even to him, this kind of higgling and haggling does not apply, that (his followers) will or will not do this or that according as they like it or not. So what has this to do with the Tathāgata who lives dissociated from material things?

For a disciple who has faith in the Teacher's instruction and lives in unison with it, monks, it is a principle that: ‘The Teacher is the Lord, a disciple am I; the Lord knows, I do not know.’ For a disciple who has faith in the Teacher's instruction and lives in unison with it, monks, the Teacher's instruction is a furthering in growth, giving strength. For a disciple who has faith in the Teacher's instruction and lives in unison with it, monks, it is a principle that: ‘Gladly would I be reduced to skin and sinews and bone and let my body's flesh and blood dry up if there came to be a vortex of energy so that that which is not (yet) won might be won by human strength, by human energy, by human striving.’ For a disciple who has faith in the Teacher's instruction and lives in unison with it, monks, one of two fruits is to be expected: profound knowledge here and now, or, if there is any basis (for rebirth remaining), the state of no-return.”

Thus spoke the Lord. Delighted, these monks rejoiced in what the Lord had said.