SN46.6 — Kuṇḍaliyasutta
At one time, the Blessed One was staying in Sāketa, in the Añjanavana Deer Park.
Then the wanderer Kuṇḍaliya approached the Blessed One; having approached, he exchanged greetings with the Blessed One.
After exchanging greetings and cordial talk, he sat down to one side. Sitting to one side, the wanderer Kuṇḍaliya said to the Blessed One:
I am, Master Gotama, one who lives depending on parks, wandering from park to park.
After my meal, having eaten my morning meal, this is my habit: I wander from park to park, from garden to garden.
There I see some ascetics and brahmins engaged in discussions about the benefits of their doctrines and the benefits of their criticisms.
But what benefit does Master Gotama live for?
The Tathāgata, Kuṇḍaliya, lives for the benefit of knowing and liberation.
But what, Master Gotama, are the things that, when developed and cultivated, fulfill knowing and liberation?
The seven factors of enlightenment, Kuṇḍaliya, when developed and cultivated, fulfill knowing and liberation.
But what, Master Gotama, are the things that, when developed and cultivated, fulfill the seven factors of enlightenment?
The four foundations of mindfulness, Kuṇḍaliya, when developed and cultivated, fulfill the seven factors of enlightenment.
But what, Master Gotama, are the things that, when developed and cultivated, fulfill the four foundations of mindfulness?
The three kinds of good conduct, Kuṇḍaliya, when developed and cultivated, fulfill the four foundations of mindfulness.
But what, Master Gotama, are the things that, when developed and cultivated, fulfill the three kinds of good conduct?
Sense restraint, Kuṇḍaliya, when developed and cultivated, fulfills the three kinds of good conduct.
And how, Kuṇḍaliya, is sense restraint developed and cultivated to fulfill the three kinds of good conduct?
Here, Kuṇḍaliya, a disciple, having seen a form with the eye, does not grasp at its signs and features.
Since, if he left the eye faculty unguarded, evil, unwholesome states of longing and dejection might invade him, he practices guarding it, he protects the eye faculty, he undertakes the restraint of the eye faculty.
Having heard a sound with the ear...
Having smelled an odor with the nose...
Tasting a flavor with the tongue ...
Touching a tangible object with the body ...
Understanding a mental object with the mind, he does not covet or rejoice in what is pleasing, nor does he generate lust.
His body remains steady, his mind remains steady, well-established internally, and well-liberated.
Understanding a mental object with the mind, he does not become dejected, his mind does not become unsettled, he is not downhearted, and his mind is free from ill-will.
His body remains steady, his mind remains steady, well-established internally, and well-liberated.
When, Kundaliya, a disciple sees a form with the eye, whether the form is pleasing or unpleasing, his body remains steady, his mind remains steady, well-established internally, and well-liberated.
Hearing a sound with the ear ...
Smelling a scent with the nose ...
Tasting a flavor with the tongue ...
Touching a tangible object with the body ...
Understanding a mental object with the mind, whether the mental object is pleasing or unpleasing, his body remains steady, his mind remains steady, well-established internally, and well-liberated.
Thus developed, Kundaliya, sense restraint, when practiced frequently, fulfills the three kinds of good conduct.
How, Kundaliya, are the three kinds of good conduct developed and practiced frequently to fulfill the four foundations of mindfulness?
Here, Kundaliya, a disciple, having abandoned bodily misconduct, develops bodily good conduct; having abandoned verbal misconduct, develops verbal good conduct; having abandoned mental misconduct, develops mental good conduct.
Thus developed, Kundaliya, the three kinds of good conduct, when practiced frequently, fulfill the four foundations of mindfulness.
How, Kundaliya, are the four foundations of mindfulness developed and practiced frequently to fulfill the seven factors of enlightenment?
Here, Kundaliya, a disciple dwells contemplating the body in the body, ardent, clearly knowing, and mindful, having removed covetousness and grief in regard to the world;
In feelings ...
In mind ...
In mental objects, he dwells contemplating mental objects, ardent, clearly knowing, and mindful, having removed covetousness and grief in regard to the world.
Thus developed, Kundaliya, the four foundations of mindfulness, when practiced frequently, fulfill the seven factors of enlightenment.
How, Kundaliya, are the seven factors of enlightenment developed and practiced frequently to fulfill knowing and liberation?
Here, Kundaliya, a disciple develops the enlightenment factor of mindfulness, which is based on seclusion, dispassion, and cessation, and matures in relinquishment ...
He develops the enlightenment factor of equanimity, which is based on seclusion, dispassion, and cessation, and matures in relinquishment.
Thus developed, Kundaliya, the seven factors of enlightenment, when cultivated and frequently practiced, fulfill knowing and liberation.
When this was said, the wanderer Kundaliya spoke to the Blessed One:
Excellent, Master Gotama, excellent, Master Gotama.
Just as if one were to set upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to hold up a lamp in the dark so that those with eyes could see forms, in the same way has the Dhamma been explained by Master Gotama in various ways.
I go to Master Gotama for refuge, to the Dhamma, and to the Sangha of disciples. May Master Gotama remember me as a lay follower who has gone to him for refuge from this day onward for life.