At Kīṭṅgiri Kīṭṅgiri Sutta (MN 70)

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('â', The Teacher calls you, friends.â" "As you say, lord," the monk answered and, having gone to the monks led by Assaji & Punabbasu, on arrival he said, "The Teacher calls you, friends." "As you say, friend," the monks led by Assaji & Punabbasu replied. Then they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, the Blessed One said to him, "Is it true, monks, that a large number of monks went to youâ¦ and you said, ),

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('â', â¦Why should we, abandoning what is immediately visible, chase after something subject to time? We will eat in the evening, in the morning, & in the wrong-time during the day.â" "Yes, lord." "Monks, have you ever understood me to teach the Dhamma in this way: ),

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('â', Whatever a person experiences—pleasant, painful, or neither-pleasant-nor-painful—his unskillful qualities decrease and his skillful qualities growâ?" "No, lord." "And havenât you understood me to teach the Dhamma in this way: ),

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('â', For someone feeling a pleasant feeling of this sort, unskillful qualities grow and skillful qualities decrease. But there is the case where, for someone feeling a pleasant feeling of that sort, unskillful qualities decrease and skillful qualities grow. For someone feeling a painful feeling of this sort, unskillful qualities grow and skillful qualities decrease. But there is the case where, for someone feeling a painful feeling of that sort, unskillful qualities decrease and skillful qualities grow. For someone feeling a neither-pleasant-nor-painful feeling of this sort, unskillful qualities grow and skillful qualities decrease. But there is the case where, for someone feeling a neither-pleasant-nor-painful feeling of that sort, unskillful qualities decrease and skillful qualities grow.â" "Yes, lord." "Good, monks. And if it were not known by me—not seen, not observed, not realized, not touched through discernment—that ),

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('â', For someone feeling a pleasant feeling of this sort, unskillful qualities grow and skillful qualities decrease,â then would it be fitting for me, not knowing that, to say, ),

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('â', Abandon that sort of pleasant feelingâ?" "No, lord." "But because it is known by me—seen, observed, realized, touched through discernment—that ),

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('â', For someone feeling a pleasant feeling of this sort, unskillful qualities grow and skillful qualities decrease,â I therefore say, ),

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('â', Abandon that sort of pleasant feeling.â "If it were not known by me—not seen, not observed, not realized, not touched through discernment—that ),

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('â', For someone feeling a pleasant feeling of this sort, unskillful qualities decrease and skillful qualities grow,â then would it be fitting for me, not knowing that, to say, ),

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('â', Enter & remain in that sort of pleasant feelingâ?" "No, lord." "But because it is known by me—seen, observed, realized, touched through discernment—that ),

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('â', For someone feeling a pleasant feeling of this sort, unskillful qualities decrease and skillful qualities grow,â I therefore say, ),

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('â', Enter & remain in that sort of pleasant feeling.â [Similarly for painful feelings and neither-pleasant-nor-painful feelings.] "Monks, I donât say of all monks that they have a task to do with heedfulness; nor do I say of all monks that they have no task to do with heedfulness. "Monks who are arahants, whose mental effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who are released through right gnosis: I donât say of them that they have a task to do with heedfulness. Why is that? They have done their task with heedfulness. They are incapable of being heedless. But as for monks in higher training, who have not yet reached their heartsâ goal, who still aspire for the unexcelled freedom from bondage: I say of them that they have a task to do with heedfulness. Why is that? (I think:) ),

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('â', Perhaps these venerable ones, when making use of suitable resting places, associating with admirable friends, balancing their (mental) faculties,3 will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for themselves in the here & now.â Envisioning this fruit of heedfulness for these monks, I say that they have a task to do with heedfulness. "Monks, there are these seven individuals to be found in the world. Which seven? One (released) both ways, one released through discernment, a bodily witness, one attained to view, one released through conviction, a Dhamma-follower, and a conviction-follower. "And what is the individual (released) both ways? There is the case where a certain individual remains touching with his body those peaceful liberations that transcend form, that are formless, and—having seen with discernment—his effluents are ended. This is called an individual (released) both ways.4 Regarding this monk, I do not say that he has a task to do with heedfulness. Why is that? He has done his task with heedfulness. He is incapable of being heedless. "And what is the individual released through discernment? There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, but—having seen with discernment—his effluents are ended. This is called an individual who is released through discernment.5 Regarding this monk, I do not say that he has a task to do with heedfulness. Why is that? He has done his task with heedfulness. He is incapable of being heedless. "And what is the individual who is a bodily witness? There is the case where a certain individual remains touching with his body those peaceful liberations that transcend form, that are formless, and—having seen with discernment—some of his effluents are ended. This is called an individual who is a bodily witness.6 Regarding this monk, I say that he has a task to do with heedfulness. Why is that? (I think:) ),

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('â', Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his (mental) faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.â Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness. "Monks, I do not say that the attainment of gnosis is all at once. Rather, the attainment of gnosis is after gradual training, gradual action, gradual practice. And how is there the attainment of gnosis after gradual training, gradual action, gradual practice? There is the case where, when conviction has arisen, one visits (a teacher). Having visited, one grows close. Having grown close, one lends ear. Having lent ear, one hears the Dhamma. Having heard the Dhamma, one remembers it. Remembering, one penetrates the meaning of the teachings. Penetrating the meaning, one comes to an agreement through pondering the teachings. There being an agreement through pondering the teachings, desire arises. When desire has arisen, one is willing. When one is willing, one contemplates. Having contemplated, one makes an exertion. Having made an exertion, one realizes with the body the ultimate truth and, having penetrated it with discernment, sees it.9 "Now, monks, there hasnât been that conviction, there hasnât been that visiting, there hasnât been that growing closeâ¦ that lending earâ¦ that hearing of the Dhammaâ¦ that rememberingâ¦ that penetration of the meaning of the teachingsâ¦ that agreement through pondering the teachingsâ¦ that desireâ¦ that willingnessâ¦ that contemplationâ¦ that exertion. You have lost the way, monks. You have gone the wrong way, monks. How far have you strayed, foolish men, from this Dhamma & Discipline! "Monks, there is a four-phrased statement that, when it is recited, an observant man will in no long time learn the meaning through discernment. I will recite it, and you learn it from me." "But, lord, who are we to be learners of the Dhamma?" "Monks, even with a teacher devoted to material things, an heir of material things, who lives attached to material things, this sort of haggling (by his students) wouldnât be proper: ),

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('â', If we get this, weâll do it; if we donât, we wonât.â So how could it be with regard to the Tathṅgata, who dwells entirely detached from material things? "For a disciple who has conviction in the Teacherâs message & lives to penetrate it, what accords with the Dhamma is this: ),

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('â', The Blessed One is the Teacher, I am a disciple. He is the one who knows, not I.â For a disciple who has conviction in the Teacherâs message & lives to penetrate it, the Teacherâs message is healing & nourishing. For a disciple who has conviction in the Teacherâs message & lives to penetrate it, what accords with the Dhamma is this: ),

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('â', Gladly would I let the flesh & blood in my body dry up, leaving just the skin, tendons, & bones, but if I have not attained what can be reached through manly firmness, manly persistence, manly striving, there will be no relaxing my persistence.â For a disciple who has conviction in the Teacherâs message & lives to penetrate it, one of two fruits can be expected: either gnosis here & now, or—if there be any remnant of clinging-sustenance—non-return." That is what the Blessed One said. Gratified, the monks delighted in the Blessed Oneâs words. Notes 1. Pṅcittiya 37 forbids monks from eating during the period from noon until the following dawn. According to MNÂ 66, the Buddha introduced this restriction in stages, first forbidding the afternoon meal, and then the nighttime meal. 2. Assaji and Punabbasu were two of the six ringleaders of the notorious "group-of-six" monks, whose misbehavior led to the formulation of many rules in the Vinaya. (The group is named after the number of ringleaders, not the number of members, which—according to the Commentary—reached more than one thousand.) In the origin story to Saṃghṅdisesa 13, the monks led by Assaji and Punabbasu behaved in many inappropriate ways to please the lay families of Kīṭṅgiri, to the point where the Kīṭṅgiri laypeople ridiculed well-behaved monks and refused to give them alms. The Pali phrase for "monks led by Assaji and Punabbasu" is assaji-punabbasukṅ bhikkhū. Both MLS and MLDB mistakenly treat this phrase as the names of two monks, Assaji and Punabbasuka. Actually, the –kṅ at the end of the compound name is a suffix that converts it into an adjective, describing a group following Assaji and Punabbasu. 3. On the mental faculties, see SNÂ 48:10. On heedfulness, see SNÂ 48:56 and SNÂ 55:40. 4. See DNÂ 15 and ANÂ 9:45. 5. See ANÂ 9:44. 6. See ANÂ 9:43. According to the Commentary, this category includes all noble ones (except for those who have reached the fruit of arahantship) who have also attained any of the formless dimensions. 7. According to the Commentary, this category and the following one include all noble ones (except for those who have reached the fruit of arahantship) who have not attained any of the formless dimensions. 8. According to the Commentary, this category and the following one include those who have reached the path to stream-entry, but not yet the fruit of stream-entry. 9. The steps of the practice, as presented here, follow the same sequence as that discussed in MNÂ 95. However, in that sutta, the sequence is prefaced by instructions on how to determine whether a teacher is worthy of conviction. See also: MNÂ 22; MNÂ 27; MNÂ 95; SNÂ 25:1–10; SNÂ 48:44; SNÂ 55:25, ANÂ 3:66; ANÂ 3:87–88; ANÂ 4:131 - --> - - - -

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At Kīṭṅgiri Kīṭṅgiri Sutta (MN 70)

At Kīṭṅgiri Kīṭṅgiri Sutta (MN 70)