On Citta Citta Sutta (AN 6:60)
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('â', Never again will this crop-eating bull get into the crops,â would he be speaking rightly?" "Not at all, friend. Itâs possible that the crop-eating bull, having cut the rope or broken open the pen, could again get into the crops." "In the same way, friends, there is the case where a certain individual is ever so composed⦠But when he leaves the Teacher or the companion in the holy life who is in a position of a mentor⦠he, with his mind invaded by lust, gives up the training and reverts to the lower life. "And further, friends, there is the case where a certain individual, quite secluded from sensuality, secluded from unskillful mental qualities, enters & remains in the first jhṅna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. He, (thinking,) ),
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('â', I have gained the first jhṅna,â gets entangled with monks, nuns, male lay followers, female lay followers, kings, kingsâ ministers, sectarians, and sectariansâ disciples. As he lives entangled, loosened up, uncontrolled, devoted to conversation, lust invades his mind. He, with his mind invaded by lust, gives up the training and reverts to the lower life. "Suppose the deva of heavy rains, raining down on a great crossroads, were to make the dust disappear and mud appear. If someone were to say, ),
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('â', Never again will dust appear at that great crossroads,â would he be speaking rightly?" "Not at all, friend. Itâs possible that human beings will pass through that great crossroads, or herd animals will pass through, or wind & heat will dry up the moisture, and then the dust will reappear." "In the same way, friends, there is the case where a certain individual⦠(thinking,) ),
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('â', I have gained the first jhṅna,â gets entangled⦠He, with his mind invaded by lust, gives up the training and reverts to the lower life. "And further, friends, there is the case where a certain individual, with the stilling of directed thoughts & evaluations, enters & remains in the second jhṅna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. He, (thinking,) ),
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('â', I have gained the second jhṅna,â gets entangled with monks, nuns, male lay followers, female lay followers, kings, kingsâ ministers, sectarians, and sectariansâ disciples. As he lives entangled, loosened up, uncontrolled, devoted to conversation, lust invades his mind. He, with his mind invaded by lust, gives up the training and reverts to the lower life. "Suppose that not far from a village or town was a great reservoir. There, the deva of heavy rains, having rained down, would make the freshwater oysters & mussels, the gravel & pebbles, disappear. If someone were to say, ),
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('â', Never again will the freshwater oysters & mussels, the gravel & pebbles, reappear in that reservoir,â would he be speaking rightly?" "Not at all, friend. Itâs possible that human beings will drink from that reservoir, or herd animals will drink from it, or wind & heat will dry up the moisture, and then the freshwater oysters & mussels, the gravel & pebbles, will reappear." "In the same way, friends, there is the case where a certain individual⦠(thinking,) ),
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('â', I have gained the second jhṅna,â gets entangled⦠He, with his mind invaded by lust, gives up the training and reverts to the lower life. "And further, friends, there is the case where a certain individual, with the fading of rapture, remains equanimous, mindful, & alert, senses pleasure with the body, and enters & remains in the third jhṅna, of which the noble ones declare, ),
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('â', Equanimous & mindful, he has a pleasant abiding.â He, (thinking,) ),
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('â', I have gained the third jhṅna,â gets entangled with monks, nuns, male lay followers, female lay followers, kings, kingsâ ministers, sectarians, and sectariansâ disciples. As he lives entangled, loosened up, uncontrolled, devoted to conversation, lust invades his mind. He, with his mind invaded by lust, gives up the training and reverts to the lower life. "Suppose that a man had eaten his fill of an exquisite meal so that food left over from the night before wouldnât appeal to him. If someone were to say, ),
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('â', Never again will food ever appeal to that man,â would he be speaking rightly?" "Not at all, friend. Once that man has eaten his fill of an exquisite meal, then as long as the vitality of the food remains in his body, then other food wonât appeal to him. But when the vitality of the food has disappeared, then the food will appeal to him." "In the same way, friends, there is the case where a certain individual⦠(thinking,) ),
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('â', I have gained the third jhṅna,â gets entangled⦠He, with his mind invaded by lust, gives up the training and reverts to the lower life. "And further, friends, there is the case where a certain individual, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—enters & remains in the fourth jhṅna: purity of equanimity & mindfulness, neither pleasure nor pain. He, (thinking,) ),
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('â', I have gained the fourth jhṅna,â gets entangled with monks, nuns, male lay followers, female lay followers, kings, kingsâ ministers, sectarians, and sectariansâ disciples. As he lives entangled, loosened up, uncontrolled, devoted to conversation, lust invades his mind. He, with his mind invaded by lust, gives up the training and reverts to the lower life. "Suppose that in a mountain glen there was a freshwater lake, free from wind and devoid of waves. If someone were to say, ),
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('â', Never again will a wave appear on that freshwater lake,â would he be speaking rightly?" "Not at all, friend. Itâs possible that a huge storm of wind & rain could come from the east⦠the west⦠the north⦠the south. That would give rise to a wave on that freshwater lake." "In the same way, friends, there is the case where a certain individual⦠(thinking,) ),
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('â', I have gained the fourth jhṅna,â gets entangled⦠He, with his mind invaded by lust, gives up the training and reverts to the lower life. "And further, friends, there is the case where a certain individual, not attending to any themes, enters & remains in the themeless concentration of awareness.1 He, (thinking,) ),
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('â', I have gained the themeless concentration of awareness,â gets entangled with monks, nuns, male lay followers, female lay followers, kings, kingsâ ministers, sectarians, and sectariansâ disciples. As he lives entangled, loosened up, uncontrolled, devoted to conversation, lust invades his mind. He, with his mind invaded by lust, gives up the training and reverts to the lower life. "Suppose that a king or kingâs minister, traveling along a road with a fourfold army, were to set up camp for a night in a forest grove. There—from the noise of elephants, the noise of horses, the noise of chariots, the noise of infantry, the noise & clamor of drums, kettledrums, conch-shell horns, & lutes—the sound of crickets would disappear. If someone were to say, ),
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('â', Never again will the sound of crickets appear in that forest grove,â would he be speaking rightly?" "Not at all, friend. Itâs possible that when the king or kingâs minister leaves that forest grove, the sound of crickets will reappear." "In the same way, friends, there is the case where a certain individual, not attending to any themes, enters & remains in the themeless concentration of awareness. He, thinking, ),
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('â', I have gained the themeless concentration of awareness,â gets entangled with monks, nuns, male lay followers, female lay followers, kings, kingsâ ministers, sectarians, and sectariansâ disciples. As he lives entangled, loosened up, uncontrolled, devoted to conversation, lust invades his mind. He, with his mind invaded by lust, gives up the training and reverts to the lower life." Then at a later time, Ven. Citta Hatthisṅrīputta gave up the training and reverted to the lower life. Then the monks who were his companions went to Ven. Mahṅ Koṭṭhita and, on arrival, asked him, "Did Ven. Mahṅ Koṭṭhita, with his own awareness, encompass the awareness of Citta Hatthisṅrīputta so that he knew, ),
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('â', Citta Hatthisṅrīputta has gained such & such meditative dwellings & attainments but will give up the training and revert to the lower lifeâ? Or did devas report this matter to you: ),
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('â', Venerable sir, Citta Hatthisṅrīputta has gained such & such meditative dwellings & attainments but will give up the training and revert to the lower lifeâ?" "Friends, with my own awareness I encompassed the awareness of Citta Hatthisṅrīputta so that I knew, ),
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('â', Citta Hatthisṅrīputta has gained such & such meditative dwellings & attainments but will give up the training and revert to the lower life.â And devas also reported this matter to me: ),
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('â', Venerable sir, Citta Hatthisṅrīputta has gained such & such meditative dwellings & attainments but will give up the training and revert to the lower life.â" Then the monks who were Citta Hatthisṅrīputtaâs companions went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to him, "Lord, Citta Hatthisṅrīputta, having gained such & such meditative dwellings & attainments, has given up the training and reverted to the lower life." "It wonât be long, monks, before Citta misses [the life of] renunciation." Then not long after that, Citta Hatthisṅrīputta, having shaved off his hair & beard, put on the ochre robes and went forth from the household life into homelessness. Then—dwelling alone, secluded, heedful, ardent, & resolute, Ven. Citta Hatthisṅrīputta in no long time entered & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for himself in the here & now. He knew: "Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world." And thus Ven. Citta Hatthisṅrīputta became another one of the arahants. Note 1. See MN 121. See also: MN 29–30; SN 17:3; SN 17:5; SN 17:8; SN 35:200; AN 4:178; AN 8:7; Iti 81; Iti 109 - --> - - - -