MN70 — Kīṭāgirisutta

Thus have I heard:

At one time, the Blessed One was wandering in the land of the Kāsīs together with a large community of disciples.

There the Blessed One addressed the disciples: Disciples, I eat only one meal a day, abstaining from eating at night. By doing so, I experience few illnesses, few afflictions, lightness, strength, and a comfortable abiding. Come you too should eat only one meal a day, abstaining from eating at night. By doing so, you too will experience few illnesses, few afflictions, lightness, strength, and a comfortable abiding.

Yes, venerable sir, those disciples replied to the Blessed One.

Then the Blessed One, wandering gradually in the land of the Kāsīs, arrived at a market town of the Kāsīs named Kīṭāgiri.

There the Blessed One stayed in Kīṭāgiri, a market town of the Kāsīs.

At that time, there were disciples named Assaji and Punabbasu residing in Kīṭāgiri.

Then several disciples approached the disciples Assaji and Punabbasu and said to them: Friends, the Blessed One eats only one meal a day, abstaining from eating at night, and so does the community of disciples. By doing so, they experience few illnesses, few afflictions, lightness, strength, and a comfortable abiding. Come, friends, you too should eat only one meal a day, abstaining from eating at night. By doing so, you too will experience few illnesses, few afflictions, lightness, strength, and a comfortable abiding.

When this was said, the disciples Assaji and Punabbasu replied: Friends, we eat in the evening, in the morning, during the day, and at the proper time. By doing so, we experience few illnesses, few afflictions, lightness, strength, and a comfortable abiding. Why should we abandon what is visible and pursue what is uncertain? We will continue to eat in the evening, in the morning, during the day, and at the proper time.

When those disciples were unable to persuade the disciples Assaji and Punabbasu, they approached the Blessed One, paid homage to him, and sat down to one side. While seated to one side, those disciples said to the Blessed One:

Venerable sir, we approached the disciples Assaji and Punabbasuka and said to them, Friends, the Blessed One and the community of disciples partake of food only at the appropriate time. By eating at the appropriate time, they experience less illness, less discomfort, lightness, strength, and comfortable abiding. Come, friends, you too should eat only at the appropriate time. By doing so, you will also experience less illness, less discomfort, lightness, strength, and comfortable abiding.

When we said this, venerable sir, the disciples Assaji and Punabbasuka replied, Friends, we eat in the evening, in the morning, and at midday. By eating in the evening, in the morning, and at midday, we experience less illness, less discomfort, lightness, strength, and comfortable abiding. Why should we abandon what is evident and beneficial for something uncertain? We will continue to eat in the evening, in the morning, and at midday.

Since we were unable to persuade the disciples Assaji and Punabbasuka, we reported this matter to the Blessed One.

Then the Blessed One addressed a certain disciple, Go, disciple, and in my name summon the disciples Assaji and Punabbasuka, saying, The Teacher summons you.

Yes, venerable sir, the disciple replied, and having approached the disciples Assaji and Punabbasuka, he said, The Teacher summons you.

Yes, friend, the disciples Assaji and Punabbasuka replied, and they approached the Blessed One. Having approached, they paid homage to the Blessed One and sat down to one side. When they were seated, the Blessed One addressed the disciples Assaji and Punabbasuka, Is it true that several disciples approached you and said, Friends, the Blessed One and the community of disciples partake of food only at the appropriate time. By eating at the appropriate time, they experience less illness, less discomfort, lightness, strength, and comfortable abiding. Come, friends, you too should eat only at the appropriate time. By doing so, you will also experience less illness, less discomfort, lightness, strength, and comfortable abiding.

When this was said, it is said you said to those disciples, Friends, we eat in the evening, in the morning, and at midday. By eating in the evening, in the morning, and at midday, we recognize that we have little illness, little affliction, lightness, strength, and comfortable living. Why should we abandon what is visible and pursue what is uncertain? We will eat in the evening, in the morning, and at midday.

Yes, venerable sir.

Do you understand the teaching I have given that whatever a person experiences, whether pleasant, painful, or neither-painful-nor-pleasant, unwholesome states decline and wholesome states increase?

No, venerable sir.

Do you not understand the teaching I have given that for some, when experiencing such pleasant feelings, unwholesome states increase and wholesome states decline, while for others, unwholesome states decline and wholesome states increase; for some, when experiencing such painful feelings, unwholesome states increase and wholesome states decline, while for others, unwholesome states decline and wholesome states increase; for some, when experiencing such neither-painful-nor-pleasant feelings, unwholesome states increase and wholesome states decline, while for others, unwholesome states decline and wholesome states increase?

Yes, venerable sir.

Good, disciples. If I had not known, seen, understood, realized, and touched with wisdom that for some, when experiencing such pleasant feelings, unwholesome states increase and wholesome states decline, I would not say, Abandon such pleasant feelings. Would that have been appropriate for me?

No, venerable sir.

Because I have known, seen, understood, realized, and touched with wisdom that for some, when experiencing such pleasant feelings, unwholesome states increase and wholesome states decline, I say, Abandon such pleasant feelings. If I had not known, seen, understood, realized, and touched with wisdom...

If I did not know that for some, experiencing such a pleasant feeling leads to the decline of unwholesome states and the growth of wholesome states, I would not say, Enter and dwell in such a pleasant feeling. Would that be appropriate for me, disciples?

No, venerable sir.

Because I know, see, understand, realize, and have experienced with wisdom that for some, experiencing such a pleasant feeling leads to the decline of unwholesome states and the growth of wholesome states, I say, Enter and dwell in such a pleasant feeling.

If I did not know, see, understand, realize, and have experienced with wisdom that for some, experiencing such a painful feeling leads to the growth of unwholesome states and the decline of wholesome states, I would not say, Abandon such a painful feeling. Would that be appropriate for me, disciples?

No, venerable sir.

Because I know, see, understand, realize, and have experienced with wisdom that for some, experiencing such a painful feeling leads to the growth of unwholesome states and the decline of wholesome states, I say, Abandon such a painful feeling.

If I did not know, see, understand, realize, and have experienced with wisdom that for some, experiencing such a painful feeling leads to the decline of unwholesome states and the growth of wholesome states, I would not say, Enter and dwell in such a painful feeling. Would that be appropriate for me, disciples?

No, venerable sir.

Because I know, see, understand, realize, and have experienced with wisdom that for some, experiencing such a painful feeling leads to the decline of unwholesome states and the growth of wholesome states, I say, Enter and dwell in such a painful feeling.

If I did not know, see, understand, realize, and have experienced with wisdom that for some, experiencing such a neither-painful-nor-pleasant feeling leads to the growth of unwholesome states and the decline of wholesome states, I would not say, Abandon such a neither-painful-nor-pleasant feeling.

Would this be appropriate for me, disciples?

No, venerable sir.

Because I have known, seen, understood, realized, and experienced with wisdom that for someone experiencing such a neutral feeling, unwholesome states increase and wholesome states decline, therefore I say, Abandon such neutral feelings.

If I had not known, seen, understood, realized, and experienced with wisdom that for someone experiencing such a neutral feeling, unwholesome states decline and wholesome states increase, I would say, Enter and dwell in such neutral feelings;

Would this be appropriate for me, disciples?

No, venerable sir.

Because I have known, seen, understood, realized, and experienced with wisdom that for someone experiencing such a neutral feeling, unwholesome states decline and wholesome states increase, therefore I say, Enter and dwell in such neutral feelings.

I do not say to all disciples, Act with heedfulness;

nor do I say to all disciples, Do not act with heedfulness.

Those disciples who are arahants, with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, destroyed the fetters of existence, and are completely liberated through final knowing, to such disciples I do not say, Act with heedfulness.

Why is that?

Because they have done what had to be done with heedfulness.

They are incapable of negligence.

But those disciples who are trainees, not yet attained to the highest security from bondage, aspiring to the supreme peace, to such disciples I say, Act with heedfulness.

Why is that?

Because, by associating with suitable dwellings, good friends, and balancing their faculties:

for the sake of which sons of good families rightly go forth from the household life into homelessness, that unsurpassed culmination of the holy life, they may realize it here and now by their own direct knowing and enter upon and dwell in it.

Seeing this fruit of heedfulness for these disciples, I say, Act with heedfulness.

Disciples, there are seven types of individuals existing in the world.

What are the seven?

The one liberated in both ways, the one liberated by wisdom, the body-witness, the one attained to view, the one liberated by faith, the follower of the Dharma, and the follower of faith.

And who is the individual liberated in both ways?

Here a certain individual, having transcended material forms, attains the formless liberations and, having touched them with the body, abides in them. And having seen with wisdom, his taints are destroyed.

This is called the individual liberated in both ways.

For this disciple, I say, there is nothing further to be done with diligence.

Why is that?

Because he has done what should be done with diligence.

He is incapable of negligence.

And who is the individual liberated by wisdom?

Here a certain individual, having transcended material forms, attains the formless liberations but does not touch them with the body. And having seen with wisdom, his taints are destroyed.

This is called the individual liberated by wisdom.

For this disciple too, I say, there is nothing further to be done with diligence.

Why is that?

Because he has done what should be done with diligence.

He is incapable of negligence.

And who is the body-witness?

This is called the body-witness.

For this disciple, I say, there is something to be done with diligence.

Why is that?

Perhaps, by engaging in suitable dwellings, associating with good friends, and balancing his faculties:

for the sake of which sons of good families rightly go forth from the household life into homelessness, that unsurpassed culmination of the holy life, he might realize it here and now by his own higher knowing and abide in it.

Seeing the fruit of diligence for this disciple, I say there is something to be done with diligence.

And who is the individual attained to view?

Here a certain individual, having transcended material forms, attains the formless liberations but does not touch them with the body. And having seen with wisdom, some of his taints are destroyed, and the teachings proclaimed by the Tathagata are well discerned and understood by him with wisdom.

This is called the individual attained to view.

In this regard I say that a disciple should act with diligence.

And why is that?

Perhaps this venerable one, by engaging in suitable dwellings, associating with good friends, and harmonizing his faculties:

for the sake of which sons of good families rightly go forth from the household life into homelessness, that unsurpassed: culmination of the holy life, having realized it with direct knowing in this very life, may dwell having attained it.

Seeing this fruit of diligence for this disciple, I say that he should act with diligence.

And what is a person liberated by faith?

Here a certain person, having transcended form, does not dwell touching with the body those peaceful liberations, the formless attainments, and having seen with wisdom, some of his taints are destroyed, and his faith in the Tathagata is settled, rooted, and established.

This is called a person liberated by faith.

Seeing this fruit of diligence for this disciple, I say that he should act with diligence.

And why is that?

Perhaps this venerable one, by engaging in suitable dwellings, associating with good friends, and harmonizing his faculties:

Seeing this fruit of diligence for this disciple, I say that he should act with diligence.

And what is a person who follows the Dhamma?

Here a certain person, having transcended form, does not dwell touching with the body those peaceful liberations, the formless attainments, and having seen with wisdom, some of his taints are destroyed, and the teachings declared by the Tathagata are acceptable to him after reflection with wisdom, and he possesses these qualities, namely:

the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom.

This is called a person who follows the Dhamma.

Seeing this fruit of diligence for this disciple, I say that he should act with diligence.

And why is that?

Perhaps this venerable one, by engaging in suitable dwellings, associating with good friends, and harmonizing his faculties:

Disciples, I say that a disciple should act with diligence, seeing the fruit of diligence.

And what is a person who follows faith?

Here a certain person does not experience with the body those peaceful liberations that are formless, surpassing forms, but having seen with wisdom, some of his taints are destroyed, and he has mere faith and affection for the Tathagata, and he possesses these qualities, namely:

the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom.

This is called a person who follows faith.

For this disciple too, I say, should act with diligence.

And why is that?

Perhaps, by resorting to suitable dwellings, associating with good friends, and balancing his faculties:

for the sake of which sons of good family rightly go forth from the home to homelessness, that unsurpassed culmination of the holy life, he might realize it here and now by his own higher knowing and abide in it.

Disciples, I say that a disciple should act with diligence, seeing the fruit of diligence.

I do not say that the attainment of knowing is achieved at the beginning;

but gradual training, gradual practice, gradual progress leads to the attainment of knowing.

And how does gradual training, gradual practice, gradual progress lead to the attainment of knowing?

Here one who has faith approaches, having approached, he attends, attending, he listens, listening, he hears the Dhamma, having heard the Dhamma, he retains it, retaining the Dhamma, he examines the meaning, examining the meaning, the Dhamma is accepted, with acceptance of the Dhamma, desire arises, with desire arisen, he exerts himself, exerting himself, he weighs it up, weighing it up, he strives, striving, being resolute, he realizes the ultimate truth with the body, and penetrates it with wisdom.

And if there were no faith, disciples;

and if there were no approaching, disciples;

and if there were no attending, disciples;

and if there were no listening, disciples;

and if there were no hearing of the Dhamma, disciples;

and if there were no retaining of the Dhamma, disciples;

and if there were no examination of the meaning, disciples;

and if there were no acceptance of the Dhamma, disciples;

Indeed there was no desire;

Indeed there was no effort;

Indeed there was no weighing;

Indeed there was no striving.

You have gone astray you have practiced wrongly, disciples.

How far have these foolish men strayed from this doctrine and discipline.

There is a fourfold exposition, by understanding which a wise person would soon comprehend the meaning.

Shall I declare it to you will you understand it from me?

Who are we, venerable sir, who are the knowers of the doctrine?

Even that teacher who is attached to material things, who is a material heir, who dwells associated with material things, does not approach such a one with a request like this: If it were so for us, we would do it, and if it were not so for us, we would not do it, what then of the Tathagata who dwells completely detached from material things.

For a faithful disciple in the teacher's instruction, this is the natural law: The teacher is the Blessed One, I am the disciple;

The Blessed One knows, I do not know.

For a faithful disciple in the teacher's instruction, the teacher's instruction is well-established and full of vigor.

For a faithful disciple in the teacher's instruction, this is the natural law: Let the skin, sinews, and bones remain, let the flesh and blood dry up in the body, but without attaining that which can be attained by human strength, human energy, and human effort, there will be no cessation of striving.

For a faithful disciple in the teacher's instruction, one of two fruits is to be expected:

knowing in this very life, or if there is a remainder of clinging, non-returning.

Thus spoke the Blessed One.

The disciples were delighted and rejoiced in the Blessed One's words.

The discourse on Kīṭāgiri is finished.