Thus have I heard - At one time, the Blessed One was wandering in the Kāsī region along with a large group of bhikkhus. There, the Blessed One addressed the bhikkhus:

"Bhikkhus, I eat only during the day, without having a meal at night. By not eating at night, I experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Therefore, bhikkhus, you too should eat only during the day, without having a meal at night. By not eating at night, you will experience fewer ailments and illnesses, nimbleness, strength, and ease of living."

"Yes, venerable sir," the bhikkhus replied to the Blessed One.

Then, while wandering in stages through the Kāsī region, the Blessed One arrived at a Kāsī town of Kīṭāgiri. There, the Blessed One stayed in this Kāsī town, Kīṭāgiri.

At that time, a group of bhikkhus led by Assaji and Punabbasuka were dwelling in Kīṭāgiri. Then, several bhikkhus went to visit these bhikkhus and said to them: "Friends, the Blessed One eats only during the day, without having a meal at night, and the bhikkhu saṅgha does the same. By not eating at night, they experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Therefore, friends, you too should eat only during the day, without having a meal at night. By doing so, you will experience fewer ailments and illnesses, nimbleness, strength, and ease of living."

When this was said, the bhikkhus led by Assaji and Punabbasuka said to those bhikkhus: "Friends, we eat in the evening, in the morning, and during the day outside of the proper time. By eating in the evening, morning, and during the day outside of the proper time, we experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Why should we abandon what is evident and pursue what is uncertain? We will continue to eat in the evening, morning, and during the day outside of the proper time."

When the bhikkhus were unable to convince the bhikkhus led by Assaji and Punabbasuka, they went to the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One: "Venerable sir, we went to the bhikkhus led by Assaji and Punabbasuka; having approached, we said to them: 'Friends, the Blessed One only eats during the day, without having a meal at night, and the bhikkhu saṅgha does the same; by not eating at night, they experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Therefore, friends, you too should abstain from eating at night. By so doing, you too will experience fewer ailments and illnesses, nimbleness, strength, and ease of living.' When this was said, venerable sir, the bhikkhus led by Assaji and Punabbasuka said to us: 'Friends, we eat in the evening, in the morning, and during the day outside of the proper time. By eating in the evening, morning, and during the day, we experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Why should we abandon what is evident and pursue what is uncertain? We will continue to eat in the evening, morning, and during the day.' Since we could not convince the bhikkhus led by Assaji and Punabbasuka, venerable sir, we have come to inform the Blessed One of this matter."

Then the Blessed One addressed a certain bhikkhu: "Come, bhikkhu, in my name, call the bhikkhus led by Assaji and Punabbasuka, saying: 'The teacher calls you, venerables.'"

"Yes, venerable sir," the bhikkhu replied. Then that bhikkhu, having answered the Blessed One, approached the bhikkhus led by Assaji and Punabbasuka; having approached them, he said, "The teacher calls you, venerables."

"Yes, friend," the bhikkhus led by Assaji and Punabbasuka replied to that bhikkhu, and they approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. After they sat to one side, the Blessed One said this:

"Is it true, bhikkhus, that several bhikkhus approached you and said: 'The Blessed One and the community of bhikkhus eat only during the day, without having a meal at night; by not eating at night, they experience fewer ailments, fewer illnesses, nimbleness, strength, and ease of living. Come, friends, you too should eat only during the day, without having a meal at night. By not eating at night, you too will experience fewer ailments, fewer illnesses, nimbleness, strength, and ease of living.' And when this was said, bhikkhus, did you respond to those bhikkhus: 'Friends, we eat in the evening, in the morning, and during the day outside of the proper time. By eating in the evening, morning, and during the day outside of the proper time, we experience fewer ailments, fewer illnesses, nimbleness, strength, and ease of living. Why should we abandon what is evident and pursue what is uncertain? We will continue to eat in the evening, morning, and during the day outside of the proper time.'"

"Yes, venerable sir."

"Bhikkhus, do you understand 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."

"Surely, bhikkhus, do you understand the Dhamma as I have taught it: that in the case of some person, experiencing a pleasant feeling, unwholesome states increase and wholesome states diminish; but in the case of another person, experiencing a pleasant feeling, unwholesome states diminish and wholesome states increase. In the case of some person, experiencing a painful feeling, unwholesome states increase and wholesome states diminish; but in the case of another person, experiencing a painful feeling, unwholesome states diminish and wholesome states increase. In the case of some person, experiencing a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states diminish; but in the case of another person, experiencing a neither-painful-nor-pleasant feeling, unwholesome states diminish and wholesome states increase?"

"Yes, venerable sir."

"Good, bhikkhus. And if it were unknown to me, unseen, not understood, not realized, or not contacted through wisdom thus: 'Here, for some person, experiencing such a pleasant feeling, unwholesome states increase and wholesome states diminish,' would it be appropriate for me, not knowing that, to say: 'Abandon such a pleasant feeling'?"

"No, venerable sir."

"Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: 'Here, for some person, experiencing such a pleasant feeling, unwholesome states increase and wholesome states diminish,' therefore I say, 'Abandon such a pleasant feeling.' If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: 'Here, for some person, experiencing such a pleasant feeling, unwholesome states diminish and wholesome states increase,' would it be appropriate for me, not knowing that, to say, 'Dwell experiencing such a pleasant feeling'?"

"No, venerable sir."

"Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: 'Here, for some person, experiencing such a pleasant feeling, unwholesome states diminish and wholesome states increase,' therefore I say, 'Dwell experiencing such a pleasant feeling.'

If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: 'Here, for some person, experiencing such a painful feeling, unwholesome states increase and wholesome states diminish,' would it be appropriate for me, not knowing that, to say, 'Abandon such a painful feeling'?""

"No, venerable sir."

"Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: 'Here, for some person, experiencing such a painful feeling, unwholesome states increase and wholesome states diminish,' therefore I say, 'Abandon such a painful feeling.' If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: 'Here, for some person, experiencing such a painful feeling, unwholesome states diminish and wholesome states increase,' would it be appropriate for me, not knowing that, to say, 'Dwell experiencing such a painful feeling'?"

"No, venerable sir."

"Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: 'Here, for some person, experiencing such a painful feeling, unwholesome states diminish and wholesome states increase,' therefore I say, 'Dwell experiencing such a painful feeling.'

If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: 'Here, for some person, experiencing such a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states diminish,' would it be appropriate for me, not knowing that, to say, 'Abandon such a neither-painful-nor-pleasant feeling'?”

"No, venerable sir."

"Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: 'Here, for some person, experiencing such a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states diminish,' therefore I say, 'Abandon such a neither-painful-nor-pleasant feeling.' If it had been unknown to me, unseen, not understood, not realized, or not contacted through wisdom: 'Here, for some person, experiencing such a neither-painful-nor-pleasant feeling, unwholesome states diminish and wholesome states increase,' would it be appropriate for me, not knowing that, to say, 'Dwell experiencing such a neither-painful-nor-pleasant feeling'?"

"No, venerable sir."

"Bhikkhus, because this has been known, seen, understood, realized, and contacted by me through wisdom: 'Here, for some person, experiencing such a neither-painful-nor-pleasant feeling, unwholesome states diminish and wholesome states increase,' therefore I say, 'Dwell experiencing such a neither-painful-nor-pleasant feeling.'

Bhikkhus, I do not say to all bhikkhus, 'You must act with diligence'; nor do I say to all bhikkhus, 'You must not act with diligence.' Bhikkhus, those bhikkhus who are arahants, whose taints are exhausted, who have lived the spiritual life, done what had to be done, laid down the burden, reached the true goal, exhausted the fetters of existence, and are completely liberated through final knowledge, I do not say to such bhikkhus, 'You must act with diligence.' Why is that? Because their diligence has been accomplished. They are incapable of negligence.

But, bhikkhus, those bhikkhus who are trainees, not yet attained to their goal, but who are striving for the unsurpassed safety from bondage, to such bhikkhus I say, 'You must act with diligence.' Why is that? Because, bhikkhus, it is possible that by resorting to appropriate dwelling places, associating with good friends, and balancing their faculties, those venerable ones might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with their own direct knowing, they might dwell in it. Seeing the fruit of diligence for these bhikkhus, I say, 'You must act with diligence.'"

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

Bhikkhus, what kind of a person is one liberated both ways? Here, bhikkhus, a certain person contacts with the body and dwells in those liberations that are peaceful and formless, surpassing forms, and by having seen with wisdom, his taints are exhausted. This kind of a person is called one liberated both ways. For such a bhikkhu, I do not say, 'You must act with diligence.' Why is that? Because his diligence has been accomplished. He is incapable of negligence.

Bhikkhus, what kind of person is one liberated by wisdom? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms; however, having seen with wisdom, his taints are exhausted. This person is called one liberated by wisdom. For this bhikkhu too, I do not say, 'You must act with diligence.' Why is that? Because his diligence has been accomplished. He is incapable of negligence.

Bhikkhus, what kind of person is a body-witness? Here, bhikkhus, a certain person contacts with the body and dwells in those liberations that are peaceful and formless, surpassing forms, and by having seen with wisdom, some of his taints are exhausted. This person is called a body-witness. For this bhikkhu, I say, 'You must act with diligence.' Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own direct knowing, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, 'You must act with diligence.'"

Bhikkhus, what kind of person is one attained through view? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms, but by having seen with wisdom, some of his taints are exhausted, and the teachings proclaimed by the Tathāgata are understood and practiced by him with wisdom. This person is called one attained through view. For this bhikkhu too, I say, 'You must act with diligence.' Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own direct knowing, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, 'You must act with diligence.'

Bhikkhus, what kind of person is one attained through confidence? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms, but by having seen with wisdom, some of his taints are exhausted, and his confidence in the Tathāgata is deeply rooted and well-established. This person is called one attained through confidence. For this bhikkhu too, I say, 'You must act with diligence.' Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own direct knowing, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, 'You must act with diligence.'

Bhikkhus, what kind of person is a Dhamma-follower? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms, but by having seen with wisdom, some of his taints are exhausted, and the teachings proclaimed by the Tathāgata are understood and practiced by him with wisdom to some extent. Moreover, he possesses the faculties of confidence, persistence, mindfulness, collectedness, and wisdom. This person is called a Dhamma-follower. For this bhikkhu too, I say, 'You must act with diligence.' Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own direct knowing, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, 'You must act with diligence.'

Bhikkhus, what kind of person is a faith-follower? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms. By having seen with wisdom, his taints are not exhausted, and he has mere faith and love for the Tathāgata. Moreover, he possesses the faculties of confidence, persistence, mindfulness, collectedness, and wisdom. This person is called a faith-follower. For this bhikkhu too, I say, 'You must act with diligence.' Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own direct knowing, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, 'You must act with diligence.'

Bhikkhus, I do not say that final knowledge is attained immediately at the first attempt. However, bhikkhus, it is through gradual training, gradual practice, and gradual progress that final knowledge is attained.

And how, bhikkhus, is final knowledge attained through gradual training, gradual practice, and gradual progress? Here, bhikkhus, someone who has faith approaches [a teacher]; having approached, he attends on [the teacher]; attending on him, he lends ear; having lent ear, he hears the Dhamma; having heard the Dhamma, he remembers it; he examines the meaning of the teachings he has remembered; when he examines their meaning, he gains a reflective acceptance of those teachings; when he has gained reflective acceptance of those teachings, aspiration springs up in him; when aspiration has sprung up, he applies his will; having applied his will, he scrutinizes; having scrutinized, he strives; resolutely striving, he realizes with the body the ultimate truth and sees it by penetrating it with wisdom.

There has not been that faith, bhikkhus, and there has not been that approaching, and there has not been that attending, and there has not been that lending ear, and there has not been that hearing of the Dhamma, and there has not been that remembering 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 aspiration, 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 teaching and training.

Bhikkhus, there is a four-phrased statement, and when it is understood, a wise person would quickly comprehend its meaning. Shall I declare it to you, bhikkhus, so you can understand it?"

"And who are we, venerable sir, that we should understand the Dhamma?"

"Bhikkhus, even with a teacher who is concerned with worldly things, inheritor of worldly things, involved with worldly things, such haggling by his disciples would not be proper: 'If it were like this for us, then we would do it; if it were not like this for us, then we would not do it'; how much more so when the teacher is the Tathāgata, who dwells completely detached from worldly things?

"Bhikkhus, for a faithful disciple who is intent on deeply penetrating the Teacher's teaching, 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 deeply penetrating the Teacher's teaching, the Teacher's instruction becomes nourishing and is suitable for growth. Furthermore, for a faithful disciple who is intent on deeply penetrating the Teacher's teaching, it is natural that he conduct himself thus: 'Even if my skin, sinews, and bones remain, and my flesh and blood dry up, I will not let the energy for striving stop until I have attained what can be attained by human strength, human energy, and human persistence.' Bhikkhus, for a faithful disciple who is intent on deeply penetrating the Teacher's teaching, one of two fruits is to be expected: either final knowledge in this very life or, if there is a trace of clinging left, the state of non-returning.

The Blessed One said this. The bhikkhus were satisfied and rejoiced in the Blessed One's words.