So, Brothers & sisters in the Dhamma, finally I have found the
discourse of the topic I have posted a few days ago. I post this for
sharing:
MN 70
Kitagiri Sutta
At Kitagiri
Translated from the Pali by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was wandering on a
tour of Kasi with a large community of monks. There he addressed the
monks: "I abstain from the night-time meal.1 As I am abstaining from
the night-time meal, I sense next-to-no illness, next-to-no
affliction, lightness, strength, & a comfortable abiding. Come now.
You too abstain from the night-time meal. As you are abstaining from
the night-time meal, you, too, will sense next-to-no illness,
next-to-no affliction, lightness, strength, & a comfortable abiding."
"As you say, lord," the monks responded.
Then, as he was wandering by stages in Kasi, the Blessed One
eventually arrived at a Kasi town called Kitagiri. And there he stayed
in the Kasi town, Kitagiri.
Now at that time the monks led by Assaji & Punabbasu2 were residing in
Kitagiri. Then a large number of monks went to them and, on arrival,
said to them, "The Blessed One and the community of monks abstain from
the night-time meal. As they are abstaining from the night-time meal,
they sense next-to-no illness, next-to-no affliction, lightness,
strength, & a comfortable abiding. Come now, friends. You, too,
abstain from the night-time meal. As you are abstaining from the
night-time meal, you, too, will sense next-to-no illness, next-to-no
affliction, lightness, strength, & a comfortable abiding."
When this was said, the monks led by Assaji & Punabbasu said to those
monks, "Friends, we eat in the evening, in the morning, & in the wrong
time during the day. As we are eating in the evening, in the morning,
& in the wrong time during the day, we sense next-to-no illness,
next-to-no affliction, lightness, strength, & a comfortable abiding.
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."
When they were unable to convince the monks led by Assaji & Punabbasu,
those monks went to the Blessed One [and told him what had happened].
Then the Blessed One told a certain monk, "Come, monk. In my name,
call the monks led by Assaji & Punabbasu, saying, 'The Teacher calls
you, friends.'"
"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 them, "Is it true, monks, that a large number of monks went to
you ... and you said, '...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.'"
"Yes, lord."
"Monks, have you ever understood me to teach the Dhamma in this way:
'Whatever a person experiences pleasant, painful, or
neither-pleasant-nor-painful his unskillful qualities decrease and
his skillful qualities grow'?"
"No, lord."
"And haven't you understood me to teach the Dhamma in this way: '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.'"
"Yes, lord."
"Good, monks. And if it were not known by me not seen, not observed,
not realized, not touched through discernment that 'For someone
feeling a pleasant feeling of this sort, unskillful qualities grow and
skillful qualities decrease,' then would it be fitting for me, not
knowing that, to say, 'Abandon that sort of pleasant feeling'?"
"No, lord."
"But because it is known by me seen, observed, realized, touched
through discernment that 'For someone feeling a pleasant feeling of
this sort, unskillful qualities grow and skillful qualities decrease,'
I therefore say, 'Abandon that sort of pleasant feeling.'
"If it were not known by me not seen, not observed, not realized,
not touched through discernment that 'For someone feeling a pleasant
feeling of this sort, unskillful qualities decrease and skillful
qualities grow,' then would it be fitting for me, not knowing that, to
say, 'Enter & remain in that sort of pleasant feeling'?"
"No, lord."
"But because it is known by me seen, observed, realized, touched
through discernment that 'For someone feeling a pleasant feeling of
this sort, unskillful qualities decrease and skillful qualities grow,'
I therefore say, 'Enter & remain in that sort of pleasant feeling.'
(Similarly for painful feelings and neither-pleasant-nor-painful
feelings.)
"Monks, I don't 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 fermentations 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 don't say of them that they
have work 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 hearts'
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:] '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.' 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 fermentations 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 fermentations 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 fermentations 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:] '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.'
Envisioning this fruit of heedfulness for this monk, I say that he has
a task to do with heedfulness.
"And what is the individual attained to view? 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 some of his fermentations are ended,
and he has reviewed & examined with discernment the qualities (or:
teachings) proclaimed by the Tathagata. This is called an individual
who is attained to view.7 Regarding this monk, I say that he has a
task to do with heedfulness. Why is that? [I think:] '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.' Envisioning this fruit of heedfulness for
this monk, I say that he has a task to do with heedfulness.
"And what is the individual released through conviction? 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 some of his fermentations are ended,
and his conviction in the Tathagata is settled, rooted, and
established. This is called an individual who is released through
conviction.8 Regarding this monk, I say that he has a task to do with
heedfulness. Why is that? [I think:] '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.' Envisioning this fruit of heedfulness for this monk, I say
that he has a task to do with heedfulness.
"And what is the individual who is a Dhamma-follower? There is the
case where a certain individual does not remain touching with his body
those peaceful liberations that transcend form, that are formless, nor
having seen with discernment are his fermentations ended. But with
a [sufficient] measure of reflection through discernment he has come
to an agreement with the teachings proclaimed by the Tathagata. And he
has these qualities: the faculty of conviction, the faculty of
persistence, the faculty of mindfulness, the faculty of concentration,
& the faculty of discernment. This is called an individual who is a
Dhamma-follower.9 Regarding this monk, I say that he has a task to do
with heedfulness. Why is that? [I think:] '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.' Envisioning this fruit of heedfulness for this monk, I say
that he has a task to do with heedfulness.
"And what is the individual who is a conviction-follower? There is the
case where a certain individual does not remain touching with his body
those peaceful liberations that transcend form, that are formless, nor
having seen with discernment are his fermentations ended. But he
has a [sufficient] measure of conviction in & love for the Tathagata.
And he has these qualities: the faculty of conviction, the faculty of
persistence, the faculty of mindfulness, the faculty of concentration,
& the faculty of discernment. This is called an individual who is a
conviction-follower. Regarding this monk, I say that he has a task to
do with heedfulness. Why is that? [I think:] '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.' 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.10
"Now, monks, there hasn't been that conviction, there hasn't been that
visiting, there hasn't been that growing close ... that lending ear
... that hearing of the Dhamma ... that remembering ... that
penetration of the meaning of the teachings ... that agreement through
pondering the teachings ... that desire ... that willingness ... that
contemplation ... 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, a
wise 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] wouldn't be proper: 'If we get this, we'll
do it; if we don't, we won't.' So how could it be with regard to the
Tathagata, who dwells entirely detached from material things?
"For a disciple who has conviction in the Teacher's message & lives to
penetrate it, what accords with the Dhamma is this: 'The Blessed One
is the Teacher, I am a disciple. He is the one who knows, not I.' For
a disciple who has conviction in the Teacher's message & lives to
penetrate it, the Teacher's message is healing & nourishing. For a
disciple who has conviction in the Teacher's message & lives to
penetrate it, what accords with the Dhamma is this: '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 human firmness, human persistence, human striving, there will
be no relaxing my persistence.' For a disciple who has conviction in
the Teacher's 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 One's words.
Notes
1. Pacittiya 37 forbids monks from eating during the period from noon
until the following dawn. According to MN 66, the Buddha introduced
this restriction in stages, first forbidding the afternoon meal, and
then the night-time 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 Sanghadisesa 13, the monks led by Assaji and Punabbasu behaved in
many inappropriate ways to please the lay families of Kitagiri, to the
point where the Kitagiri lay people ridiculed well-behaved monks and
refused to give them alms.
The Pali phrase for "monks led by Assaji and Punabbasu" is
assaji-punabbusakaa bhikkhuu. Both The Middle-Length Sayings (Horner,
trans.) and The Middle Length Discourses of the Buddha
(Ñanamoli/Bodhi, trans.) mistakenly treat this phrase as the names of
two monks, Assaji and Punabbasuka. Actually, the -kaa at the end of
the name is a suffix that converts it into an adjective, describing a
group following Assaji and Punabbasu.
3. On the mental faculties, see SN 48.10
4. See AN 9.45.
5. See AN 9.44.
6. See AN 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, 8. 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.
9. 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.
10. The steps of the practice, as presented here, follow the same
sequence as that discussed in MN 95. However, in that sutta, the
sequence is prefaced by instructions on how to determine whether a
teacher is worthy of conviction.