Disrespectful Monks

Thus have I heard: at one time the Lord was walking on tour in Kāsi together with a large order of monks. While he was there the Lord addressed the monks, saying: “I, monks, do not eat a meal at night. Not eating a meal at night, I, monks, am aware of good health and of being without illness and of buoyancy and strength and living in comfort. Come, do you too, monks, not eat a meal at night. Not eating a meal at night, you too, monks, will be aware of good health and of being without illness and of buoyancy and strength and living in comfort.” “Yes, revered sir,” these monks answered the Lord in assent.

Then the Lord, walking on tour in Kāsi, in due course arrived at Kīṭāgiri, a market town in Kāsi. Then the Lord stayed at Kīṭāgiri, the market town in Kāsi. Now at that time the monks named Assaji and Punabbasuka were residing in Kīṭāgiri. Then several monks approached the monks Assaji and Punabbasuka; having approached, they spoke thus to them: “The Lord, your reverences, does not eat a meal at night, nor does the Order of monks; and because, your reverences, they do not eat a meal at night they are aware of good health and of being without illness and of buoyancy and strength and living in comfort. Come, do you too, your reverences, not eat a meal at night. Not eating a meal at night, you too, your reverences, will be aware of good health and of being without illness and of buoyancy and strength and living in comfort.”

When this had been said, the monks Assaji and Punabbasuka spoke thus to these monks: “We, your reverences, eat in the evening, as well as in the morning and during the day, at the wrong time. But although we eat in the evening as well as in the morning and during the day, at the wrong time, we are aware of good health and of being without illness and of buoyancy and strength and living in comfort. Why should we, giving up the things of the present, run after those of the future? We will eat in the evening as well as in the morning and during the day, at the wrong time.”

So because these monks were unable to convince the monks Assaji and Punabbasuka, they approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. As they were sitting down at a respectful distance, these monks spoke thus to the Lord: “Now we, revered sir, approached the monks Assaji and Punabbasuka; having approached, we spoke thus to the monks Assaji and Punabbasuka: “The Lord, your reverences, does not eat a meal at night, nor does the Order of monks; and because, your reverences, they do not eat a meal at night they are aware of good health and of being without illness and of buoyancy and strength and living in comfort. Come, do you too, your reverences, not eat a meal at night. Not eating a meal at night, you too, your reverences, will be aware of good health and of being without illness and of buoyancy and strength and living in comfort.” When this had been said, the monks Assaji and Punabbasuka spoke thus to these monks: “We, your reverences, eat in the evening as well as in the morning and during the day, at the wrong time. But although we eat in the evening as well as in the morning and during the day, at the wrong time, we are aware of good health and of being without illness and of buoyancy and strength and living in comfort. Why should we, giving up the things of the present, run after those of the future? We will eat in the evening as well as in the morning and during the day, at the wrong time.” It is because we, revered sir, were not able to convince the monks Assaji and Punabbasuka that we are telling this matter to the Lord.”

Then the Lord summoned a certain monk, saying: “Come you, monk, in my name summon the monks Assaji and Punabbasuka, saying: ‘The Teacher is summoning the venerable ones.’” “Yes, revered sir,” and this monk, having answered the Lord in assent, approached the monks Assaji and Punabbasuka; having approached, he spoke thus to the monks Assaji and Punabbasuka: “The Teacher is summoning the venerable ones.” “Yes, your reverence,” and the monks Assaji and Punabbasuka, having answered that monk in assent, approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance.

As they were sitting down at a respectful distance, the Lord spoke thus to the monks Assaji and Punabbasuka: “Is it true, as is said, monks, that several monks, having approached you, spoke thus: “The Lord, your reverences, does not eat a meal at night, nor does the Order of monks; and because, your reverences, they do not eat a meal at night they are aware of good health and of being without illness and of buoyancy and strength and living in comfort. Come, do you too, your reverences, not eat a meal at night. Not eating a meal at night, you too, your reverences, will be aware of good health and of being without illness and of buoyancy and strength and living in comfort.” It is said that when this had been said, monks, you spoke thus to those monks: “We, your reverences, eat in the evening as well as in the morning and during the day, at the wrong time. But although we eat in the evening as well as in the morning and during the day, at the wrong time, we are aware of good health and of being without illness and of buoyancy and strength and living in comfort. Why should we, giving up the things of the present, run after those of the future? We will eat in the evening as well as in the morning and during the day, at the wrong time.” “Yes, revered sir.”

“Did you, monks, ever understand that Dhamma was taught thus by me: Whatever an individual experiences, be it pleasant or painful or neither painful nor pleasant, unskilled states decline in him, skilled states grow much?” “No, revered sir.”

“Did not you, monks, understand that Dhamma was taught thus by me: For anyone here feeling a pleasant feeling of one kind unskilled states grow much, skilled states decline, but for anyone here feeling a pleasant feeling of another kind unskilled states decline, skilled states grow much; for anyone here feeling a painful feeling of one kind unskilled states grow much, skilled states decline, but for anyone here feeling a painful feeling of another kind unskilled states decline, skilled states grow much; for anyone here feeling a feeling that is neither painful nor pleasant of one kind unskilled states grow much, skilled states decline, but for anyone here feeling a feeling that is neither painful nor pleasant of another kind unskilled states decline, skilled states grow much.” “Yes, revered sir.”

“It is good, monks. If this, monks, had not been understood by me, if it had not been seen, known, realised, apprehended by means of wisdom that: For anyone here feeling a pleasant feeling of one kind unskilled states grow much, skilled states decline, could I, monks, not understanding it thus, say: Get rid of pleasant feeling of this kind and would this have been suitable in me, monks?” “No, revered sir.” “But, monks, since this has been understood by me, seen, known, realised and apprehended by means of wisdom that: For anyone here feeling a pleasant feeling of one kind unskilled states grow much, skilled states decline, therefore I say: ‘Get rid of pleasant feeling of this kind.’

And if this, monks, had not been understood by me, if it had not been seen, known, realised, apprehended by means of wisdom that: For anyone here feeling a pleasant feeling of another kind unskilled states decline, skilled states grow much, could I, monks, not understanding it thus, say: Entering on pleasant feeling of this (other) kind, abide in it and would this have been suitable in me, monks?” “No, revered sir.” “But, monks, since this has been understood by me, seen, known, realised and apprehended by means of wisdom that: For anyone here feeling a pleasant feeling of this other kind unskilled states decline, skilled states grow much, therefore I say: Entering on pleasant feeling of this (other) kind, abide in it.

And if this, monks, had not been understood by me, if it had not been seen, known, realised, apprehended by means of wisdom that: For anyone here feeling a painful feeling of one kind unskilled states grow much, skilled states decline, could I, monks, not understanding it thus, say: Get rid of painful feeling of this kind and would this have been suitable in me, monks?” “No, revered sir.” “But, monks, since this has been understood by me, seen, known, realised and apprehended by means of wisdom that: For anyone here feeling a painful feeling of one kind unskilled states grow much, skilled states decline, therefore I say: Get rid of painful feeling of this kind.

And if this, monks, had not been understood by me, if it had not been seen, known, realised, apprehended by means of wisdom that: For anyone here feeling a painful feeling of another kind unskilled states decline, skilled states grow much, could I, monks, not understanding it thus, say: Entering on painful feeling of this (other) kind, abide in it and would this have been suitable in me, monks?” “No, revered sir.” “But, monks, since this has been understood by me, seen, known, realised and apprehended by means of wisdom that: For anyone here feeling a painful feeling of this other kind unskilled states decline, skilled states grow much, therefore I say: Entering on painful feeling of this (other) kind, abide in it.

And if this, monks, had not been understood by me, if it had not been seen, known, realised, apprehended by means of wisdom that: For anyone here feeling a neither painful nor pleasant feeling of one kind unskilled states grow much, skilled states decline, could I, monks, not understanding it thus, say: Get rid of neither painful nor pleasant feeling of this kind and would this have been suitable in me, monks?” “No, revered sir.” “But, monks, since this has been understood by me, seen, known, realised and apprehended by means of wisdom that: For anyone here feeling a neither painful nor pleasant feeling of one kind unskilled states grow much, skilled states decline, therefore I say: Get rid of neither painful nor pleasant feeling of this kind.

And if this, monks, had not been understood by me, if it had not been seen, known, realised, apprehended by means of wisdom that: For anyone here feeling a neither painful nor pleasant feeling of another kind unskilled states decline, skilled states grow much, could I, monks, not understanding it thus, say: Entering on neither painful nor pleasant feeling of this (other) kind, abide in it and would this have been suitable in me, monks?” “No, revered sir.” “But, monks, since this has been understood by me, seen, known, realised and apprehended by means of wisdom that: For anyone here feeling a neither painful nor pleasant feeling of this other kind unskilled states decline, skilled states grow much, therefore I say: Entering on neither painful nor pleasant feeling of this (other) kind, abide in it.

Those With More To Do and Those Without

I, monks, do not say of all monks that there is something to be done through diligence; yet, I, monks, do not say of all monks that there is not something to be done through diligence. Monks, those monks who are perfected ones, canker-waned, who have lived the life, done what there was to be done, laid down the burden, who have attained their own goal, the fetters of becoming utterly destroyed, who are freed by right profound knowledge, of monks such as these I do not say, monks, that there is something to be done through diligence. What is the reason for this? It has (already) been done by these through diligence, these could not become negligent.

But, monks, those monks who are learners, not attained to perfection, but who live striving for the incomparable security from the bonds, of monks such as these I say, monks, that there is something to be done through diligence. What is the reason for this? Even while these venerable ones are: [1] resorting to suitable lodgings, [2] associating with lovely friends, and [3] are themselves controlling their sense-organs, having realised here and now by their own super-knowledge that matchless goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, entering on it, they could abide in it. So I, monks, beholding this fruit of diligence for these monks, say that there is something to be done through diligence.

Seven Types of Disciples (Noble Ones)

Monks, there are the seven (types of) persons existing in the world. What seven? [1] The one who is freed both ways, [2] the one freed by means of intuitive wisdom, [3] the mental realiser, [4] the one won to view, [5] the one freed by faith, [6] the striver after Dhamma, [7] the striver after faith.

And which, monks, is [1] the person who is freed both ways? As to this, monks, some person is abiding, having apprehended with the person those peaceful Deliverances which are incorporeal having transcended material shapes; and having seen by means of wisdom his cankers are utterly destroyed. This, monks, is called the person who is freed both ways. I, monks, do not say of this monk that there is something to be done through diligence. What is the reason for this? It has been done by him through diligence, he could not become negligent.

And which, monks, is [2] the person who is freed by means of intuitive wisdom? As to this, monks, some person is abiding without having apprehended with the person those peaceful Deliverances which are incorporeal having transcended material shapes; yet, having seen by means of wisdom his cankers are utterly destroyed. This, monks, is called the person who is freed by means of intuitive wisdom. I, monks, do not say of this monk that there is something to be done through diligence. What is the reason for this? It has been done by him through diligence, he could not become negligent.

And which, monks, is [3] the person who is a mental-realiser? As to this, monks, some person is abiding, having apprehended with the person those peaceful Deliverances which are incorporeal having transcended material shapes; and having seen by means of wisdom some (only) of his cankers are utterly destroyed. This, monks, is called the person who is a mental-realiser. I, monks, say of this monk that there is something to be done through diligence. What is the reason for this? Even while this venerable one is resorting to suitable lodgings, associating with lovely friends, and is himself controlling his sense-organs, having realised here and now by his own super-knowledge that matchless goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, entering on it he might abide in it. So I, monks, beholding this fruit of diligence for this monk, say that there is something to be done through diligence.

And which, monks, is [4] the person who has won to view? As to this, monks, some person is abiding without having apprehended with the person those peaceful Deliverances which are incorporeal having transcended material shapes; yet, having seen by means of wisdom some of his cankers are utterly destroyed, and those things proclaimed by the Tathāgata are fully seen by him through intuitive wisdom and fully practised. This, monks, is called the person who has won to view. I, monks, say of this monk that there is something to be done through diligence. What is the reason for this? Even while this venerable one is resorting to suitable lodgings, associating with lovely friends, and is himself controlling his sense-organs, having realised here and now by his own super-knowledge that matchless goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, entering on it he might abide in it. So I, monks, beholding this fruit of diligence for this monk, say that there is something to be done through diligence.

And which, monks, is [5] the person who is freed by faith? As to this, monks, some person is abiding without having apprehended with the person those peaceful Deliverances which are incorporeal having transcended material shapes; yet, having seen by means of wisdom some of his cankers are utterly destroyed, and his faith in the Tathāgata is settled, genuine, established. This, monks, is called the person who is freed through faith. I, monks, say of this monk that there is something to be done through diligence. What is the reason for this? Even while this venerable one is resorting to suitable lodgings, associating with lovely friends, and is himself controlling his sense-organs, having realised here and now by his own super-knowledge that matchless goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, entering on it he might abide in it. So I, monks, beholding this fruit of diligence for this monk, say that there is something to be done through diligence.

And which, monks, is [6] the person who is striving for Dhamma? As to this, monks, some person is abiding without having apprehended with the person those peaceful Deliverances which are incorporeal having transcended material shapes; but (although) he has seen by means of wisdom, his cankers are not (yet) utterly destroyed; and those things proclaimed by the Tathāgata are (only) moderately approved of by him by means of intuitive wisdom, although he has these states, namely the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. This, monks, is called the person who is striving for Dhamma. I, monks, say of this monk that there is something to be done through diligence. What is the reason for this? Even while this venerable one is resorting to suitable lodgings, associating with lovely friends, and is himself controlling his sense-organs, having realised here and now by his own super-knowledge that matchless goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, entering on it he might abide in it. So I, monks, beholding this fruit of diligence for this monk, say that there is something to be done through diligence.

And which, monks, is [7] the person striving after faith? As to this, monks, some person is abiding without having apprehended with the person those peaceful Deliverances which are incorporeal having transcended material shapes; yet, having seen by means of wisdom his cankers are not utterly destroyed; but if he has enough faith in the Tathāgata, enough regard, then he will have these things, that is to say the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. This, monks, is called the person who is striving after faith. I, monks, say of this monk that there is something to be done through diligence. What is the reason for this? Even while this venerable one is resorting to suitable lodgings, associating with lovely friends, and is himself controlling his sense-organs, having realised here and now by his own super-knowledge that matchless goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, entering on it he might abide in it. So I, monks, beholding this fruit of diligence for this monk, say that there is something to be done through diligence.

A Gradual Path

I, monks, do not say that the attainment of profound knowledge comes straightaway; nevertheless, monks, the attainment of profound knowledge comes by a gradual training, a gradual doing, a gradual course. And how, monks, does the attainment of profound knowledge come by means of a gradual training, a gradual doing, a gradual course?

A Twelve-fold Gradual Path

As to this, monks, [1] one who has faith draws close; [2] drawing close, he sits down near by; [3] sitting down near by, he lends ear; [4] lending ear, he hears Dhamma; [5] having heard Dhamma, he remembers it; [6] he tests the meaning of the things he has borne in mind; [7] while testing the meaning the things are approved of; there being approval of the things desire is born; [8] with desire born he makes an effort; [9] having made the effort he weighs it up; [10] having weighed it up he strives; [11] being self-resolute he realises with his person the highest truth itself (ñāṇā - knowledge) and, [12] penetrating it by means of wisdom, he sees (dassana - vision).

But, monks, had there not been that faith, there would not have been, monks, that drawing close; there would not have been, monks, that sitting down near by; there would not have been, monks, that lending ear; there would not have been, monks, that hearing of Dhamma; there would not have been, monks, that remembering of Dhamma; there would not have been, monks, that testing of the meaning; there would not have been, monks, that approval of the things; there would not have been, monks, that desire; there would not have been, monks, that effort; there would not have been, monks, that striving.

Monks, you are on a wrong track, you are on a false track, monks. How very far, monks, have not these foolish persons strayed from this Dhamma and discipline. There is a fourfold exposition, monks, the meaning of which, when it is recited, an intelligent man could soon understand by means of wisdom. I will recite it to you, monks, you will understand it from me.”

“Who are we, revered sir, and who are the knowers of Dhamma?” “Monks, even a teacher who sets store on material things, is an heir to material things, and lives in association with material things, why, even to him, this kind of higgling and haggling does not apply, that (his followers) will or will not do this or that according as they like it or not. So what has this to do with the Tathāgata who lives dissociated from material things?

For a disciple who has faith in the Teacher's instruction and lives in unison with it, monks, it is a principle that: ‘The Teacher is the Lord, a disciple am I; the Lord knows, I do not know.’ For a disciple who has faith in the Teacher's instruction and lives in unison with it, monks, the Teacher's instruction is a furthering in growth, giving strength. For a disciple who has faith in the Teacher's instruction and lives in unison with it, monks, it is a principle that: ‘Gladly would I be reduced to skin and sinews and bone and let my body's flesh and blood dry up if there came to be a vortex of energy so that that which is not (yet) won might be won by human strength, by human energy, by human striving.’ For a disciple who has faith in the Teacher's instruction and lives in unison with it, monks, one of two fruits is to be expected: profound knowledge here and now, or, if there is any basis (for rebirth remaining), the state of no-return.”

Thus spoke the Lord. Delighted, these monks rejoiced in what the Lord had said.