MN 70
Kitagiri Sutta
At Kitagiri
Translated from the Pali by
Thanissaro BhikkhuPTS: M i 473
Source: Transcribed from a file provided by the translator.
Copyright © 2005 Thanissaro Bhikkhu.
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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.
See also: MN 27; MN 95; SN 48.44; AN 3.65
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