Kīṭāgirisutta

Majjhima Nikāya 70

At Kīṭāgiri · Translation: Bhikkhu Sujato, SuttaCentral

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by meMayā and thiscetaṁ, monksbhikkhave, unknownaññātaṁ had beenabhavissa unseenadiṭṭhaṁ ununderstoodaviditaṁ unrealizedasacchikataṁ unexperiencedaphassitaṁ with wisdompaññāya:
here for someone‘idhekaccassa such kindevarūpaṁ neither-painful-nor-pleasantadukkhamasukhaṁ feelingvedanaṁ feelingvedayato unskillfulakusalā qualitiesdhammā growabhivaḍḍhanti skillfulkusalā qualitiesdhammā declineparihāyantī’ti, so Ievāhaṁ not knowingajānanto such kind‘evarūpaṁ neither-painful-nor-pleasantadukkhamasukhaṁ feelingvedanaṁ you should give uppajahathā’ti would I sayvadeyyaṁ;
wouldapi thennu for meme thisetaṁ, monksbhikkhave, appropriatepatirūpaṁ had beenabhavissā”ti?
no“No indeed thishetaṁ, sirbhante”.
since“Yasmā andca indeedkho thisetaṁ, monksbhikkhave, by memayā knownñātaṁ seendiṭṭhaṁ understoodviditaṁ realizedsacchikataṁ experiencedphassitaṁ with wisdompaññāya:
here for someone‘idhekaccassa such kindevarūpaṁ neither-painful-nor-pleasantadukkhamasukhaṁ feelingvedanaṁ feelingvedayato unskillfulakusalā qualitiesdhammā growabhivaḍḍhanti skillfulkusalā qualitiesdhammā declineparihāyantī’ti, therefore Itasmāhaṁ such kind‘evarūpaṁ neither-painful-nor-pleasantadukkhamasukhaṁ feelingvedanaṁ you should give uppajahathā’ti I sayvadāmi.
by meMayā and thiscetaṁ, monksbhikkhave, unknownaññātaṁ had beenabhavissa unseenadiṭṭhaṁ ununderstoodaviditaṁ unrealizedasacchikataṁ unexperiencedaphassitaṁ with wisdompaññāya:
here for someone‘idhekaccassa such kindevarūpaṁ neither-painful-nor-pleasantadukkhamasukhaṁ feelingvedanaṁ feelingvedayato unskillfulakusalā qualitiesdhammā declineparihāyanti skillfulkusalā qualitiesdhammā growabhivaḍḍhantī’ti, so Ievāhaṁ not knowingajānanto such kind‘evarūpaṁ neither-painful-nor-pleasantadukkhamasukhaṁ feelingvedanaṁ having attainedupasampajja you should dwellviharathā’ti would I sayvadeyyaṁ;

Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline.’ Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of neutral feeling’?” “No, sir.” “But I have known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels this kind of neutral feeling, unskillful qualities grow and skillful qualities decline.’ Since this is so, that’s why I say: ‘You should give up this kind of neutral feeling.’ Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow.’

indeedapi thennu for meme thisetaṁ, monksbhikkhave, appropriatepatirūpaṁ would it beabhavissā”ti?
no“No indeed thishetaṁ, sirbhante”.

Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of neutral feeling’?” “No, sir.”

since“Yasmā andca indeedkho thisetaṁ, monksbhikkhave, by memayā knownñātaṁ seendiṭṭhaṁ understoodviditaṁ realizedsacchikataṁ experiencedphassitaṁ with wisdompaññāya:
for someone here‘idhekaccassa suchevarūpaṁ neither-painful-nor-pleasantadukkhamasukhaṁ feelingvedanaṁ feelingvedayato unskillfulakusalā qualitiesdhammā declineparihāyanti skillfulkusalā qualitiesdhammā growabhivaḍḍhantī’ti, therefore Itasmāhaṁ such‘evarūpaṁ neither-painful-nor-pleasantadukkhamasukhaṁ feelingvedanaṁ having enteredupasampajja you should remainviharathā’ti I sayvadāmi.

“But I have known, seen, understood, realized, and experienced this with wisdom: ‘When someone feels that kind of neutral feeling, unskillful qualities decline and skillful qualities grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of neutral feeling.’

I do notNāhaṁ, mendicantsbhikkhave, all thesesabbesaṁyeva for mendicantsbhikkhūnaṁ with diligence‘appamādena work to dokaraṇīyan’ti I sayvadāmi;
norna Ipanāhaṁ, mendicantsbhikkhave, all thesesabbesaṁyeva for mendicantsbhikkhūnaṁ not‘na with diligenceappamādena work to dokaraṇīyan’ti I sayvadāmi.
those whoYe thesete, mendicantsbhikkhave, mendicantsbhikkhū perfectedarahanto with defilements endedkhīṇāsavā having completed the spiritual journeyvusitavanto done what had to be donekatakaraṇīyā laid down the burdenohitabhārā achieved their heart's goalanuppattasadatthā utterly ended the fetter of continued existenceparikkhīṇabhavasaṁyojanā become rightly freed through enlightenmentsammadaññāvimuttā, suchtathārūpānāhaṁ, mendicantsbhikkhave, for mendicantsbhikkhūnaṁ not‘na with diligenceappamādena work to dokaraṇīyan’ti I sayvadāmi.
thatTaṁ of whatkissa is the causehetu?
doneKataṁ by themtesaṁ with diligenceappamādena.
incapableAbhabbā theyte of being negligentpamajjituṁ.

Mendicants, I don’t say that all these mendicants still have work to do with diligence. Nor do I say that all these mendicants have no work to do with diligence. I say that mendicants don’t have work to do with diligence if they are perfected, with defilements ended, having completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and become rightly freed through enlightenment. Why is that? They’ve done their work with diligence. They’re incapable of being negligent.

those whoYe andca indeedkho thosete, monksbhikkhave, mendicantsbhikkhū traineessekkhā who haven't achieved their heart's desireappattamānasā supremeanuttaraṁ sanctuary from the yokeyogakkhemaṁ aspiringpatthayamānā they liveviharanti, for such ones Itathārūpānāhaṁ, monksbhikkhave, for mendicantsbhikkhūnaṁ with diligence‘appamādena work is to be donekaraṇīyan’ti I sayvadāmi.
thatTaṁ of whatkissa reason?hetu?
hopefullyAppeva indeed thesenāmime venerablesāyasmanto appropriateanulomikāni lodgingssenāsanāni frequentingpaṭisevamānā good friendskalyāṇamitte associatingbhajamānā facultiesindriyāni controllingsamannānayamānā—
for whose purposeyassatthāya gentlemenkulaputtā rightlysammadeva from the lay lifeagārasmā to homelessnessanagāriyaṁ they go forthpabbajanti, that supreme culmination of the spiritual pathtadanuttaraṁ—brahmacariyapariyosānaṁ in this very lifediṭṭheva in the dhammadhamme themselvessayaṁ with their own insightabhiññā having realizedsacchikatvā having attainedupasampajja they might livevihareyyunti.
thisImaṁ indeedkho Iahaṁ, monksbhikkhave, for theseimesaṁ for mendicantsbhikkhūnaṁ fruit of diligenceappamādaphalaṁ seeingsampassamāno with diligence‘appamādena work is to be donekaraṇīyan’ti I sayvadāmi.

I say that mendicants still have work to do with diligence if they are trainees, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke. Why is that? Thinking: ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ Seeing this fruit of diligence for those mendicants, I say that they still have work to do with diligence.

these sevenSattime, mendicantsbhikkhave, individualspuggalā existingsanto foundsaṁvijjamānā in the worldlokasmiṁ.
whichKatame sevensatta?
one freed both waysUbhatobhāgavimutto, one freed by wisdompaññāvimutto, direct witnesskāyasakkhi, one attained to viewdiṭṭhippatto, one freed by faithsaddhāvimutto, follower of teachingsdhammānusārī, follower by faithsaddhānusārī.

Mendicants, these seven individuals are found in the world. What seven? One freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of teachings, and a follower by faith.

whatKatamo andca, monksbhikkhave, personpuggalo freed both waysubhatobhāgavimutto?
hereIdha, monksbhikkhave, someekacco personpuggalo whichye thosete peacefulsantā liberationsvimokkhā transcendingatikkamma formrūpe formlessāruppā thosete with bodykāyena having touchedphusitvā dwellsviharati with wisdompaññāya and for himcassa having seendisvā defilementsāsavā destroyedparikkhīṇā arehonti.
thisAyaṁ is calledvuccati, monksbhikkhave, personpuggalo freed both waysubhatobhāgavimutto
of thisimassa indeedkho Iahaṁ, monksbhikkhave, mendicantbhikkhuno no‘na with diligenceappamādena to be donekaraṇīyan’ti sayvadāmi.
thatTaṁ whatkissa reasonhetu?
doneKataṁ by himtassa with diligenceappamādena.
incapableAbhabbo heso of being negligentpamajjituṁ.

And what individual is freed both ways? It’s an individual who has direct meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, their defilements have come to an end. This individual is called freed both ways. And I say that this mendicant has no work to do with diligence. Why is that? They’ve done their work with diligence. They’re incapable of being negligent.

whichKatamo andca, monksbhikkhave, individualpuggalo freed by wisdompaññāvimutto?
hereIdha, monksbhikkhave, someekacco individualpuggalo whichye thosete peacefulsantā liberationsvimokkhā transcendingatikkamma formrūpe formlessāruppā thosete notna with the bodykāyena having contactedphusitvā dwellsviharati, with wisdompaññāya and for himcassa having seendisvā defilementsāsavā endedparikkhīṇā arehonti.
thisAyaṁ is calledvuccati, monksbhikkhave, individualpuggalo freed by wisdompaññāvimutto.
for this one tooImassapi indeedkho Iahaṁ, monksbhikkhave, for a mendicantbhikkhuno not‘na with diligenceappamādena is to be donekaraṇīyan’ti I sayvadāmi.
thatTaṁ of whatkissa reasonhetu?
doneKataṁ by themtassa with diligenceappamādena.
incapableAbhabbo theyso of being negligentpamajjituṁ.

And what individual is freed by wisdom? It’s an individual who does not have direct meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, their defilements have come to an end. This individual is called freed by wisdom. I say that this mendicant has no work to do with diligence. Why is that? They’ve done their work with diligence. They’re incapable of being negligent.

whichKatamo andca, monksbhikkhave, individualpuggalo direct witnesskāyasakkhi?
hereIdha, monksbhikkhave, someekacco individualpuggalo whoye thosete peacefulsantā liberationsvimokkhā having transcendedatikkamma formrūpe formlessāruppā thosete with the bodykāyena having touchedphusitvā dwellsviharati, with wisdompaññāya and for himcassa having seendisvā someekacce defilementsāsavā destroyedparikkhīṇā arehonti.
thisAyaṁ is calledvuccati, monksbhikkhave, individualpuggalo direct witnesskāyasakkhi.
for thisImassa indeedkho Iahaṁ, monksbhikkhave, for the mendicantbhikkhuno with diligence‘appamādena to be donekaraṇīyan’ti I sayvadāmi.
thatTaṁ of whatkissa reasonhetu?
hopefullyAppeva indeednāma this venerableayamāyasmā appropriateanulomikāni lodgingssenāsanāni frequentingpaṭisevamāno good friendskalyāṇamitte associating withbhajamāno facultiesindriyāni controllingsamannānayamāno—
for the sake of whichyassatthāya clansmenkulaputtā rightlysammadeva from the homeagārasmā to homelessnessanagāriyaṁ go forthpabbajanti, that supreme culmination of the spiritual pathtadanuttaraṁ—brahmacariyapariyosānaṁ in this very lifediṭṭheva in the dhammadhamme themselvessayaṁ with direct insightabhiññā having realizedsacchikatvā having attainedupasampajja might dwellvihareyyāti.
thisImaṁ indeedkho Iahaṁ, monksbhikkhave, for thisimassa for the mendicantbhikkhuno the fruit of diligenceappamādaphalaṁ seeingsampassamāno with diligence‘appamādena to be donekaraṇīyan’ti I sayvadāmi.

And what individual is a direct witness? It’s an individual who has direct meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, some of their defilements have come to an end. This individual is called a direct witness. I say that this mendicant still has work to do with diligence. Why is that? Thinking: ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ Seeing this fruit of diligence for this mendicant, I say that they still have work to do with diligence.

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