Theravadan

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From: Pali, Bhikkhus Nyanamoli & Khantipalo , Bhikkhu Sujato

Majjhima Nikāya 128 Middle Discourses 128

Upakkilesasutta Corruptions

Evaṁ me sutaṁ—Thus I heard:So I have heard.

ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. On one occasion the Blessed One was living at Kosambī, in Ghosita’s Park.At one time the Buddha was staying near Kosambī in Ghosita’s monastery.

Tena kho pana samayena kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. Now on that occasion the bhikkhus at Kosambī had taken to quarrelling and brawling, and were deep in disputes, stabbing each other with verbal daggers.Now at that time the mendicants of Kosambī were fighting, quarreling, and disputing, continually wounding each other with barbed words.

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so bhikkhu bhagavantaṁ etadavoca: Then a certain bhikkhu went to the Blessed One, and after paying homage to him, he stood at one side. Standing at one side, that bhikkhu said to the Blessed One:Then a mendicant went up to the Buddha, bowed, stood to one side, and told him what was happening, adding:

“idha, bhante, kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. ‘Venerable sir, here at Kosambī the bhikkhus have taken to quarrelling and brawling, and are deep in disputes, stabbing each other with verbal daggers.

Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṁ upādāyā”ti. Venerable sir, it would be good if the Blessed One went to those bhikkhus out of compassion.’“Please, sir go to those mendicants out of sympathy.”

Adhivāsesi bhagavā tuṇhībhāvena. The Blessed One consented in silence.The Buddha consented with silence.

Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: Then the Blessed One went to those bhikkhus and said to them:Then the Buddha went up to those mendicants and said,

“alaṁ, bhikkhave, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan”ti. ‘Enough, bhikkhus, no quarrelling, no brawling, no wrangling, no disputing.’“Enough, mendicants! Stop fighting, quarreling, and disputing.”

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: When this was said, a certain bhikkhu said to the Blessed One:When he said this, one of the mendicants said to the Buddha,

“āgametu, bhante. ‘Let the Blessed One wait, venerable sir.“Wait, sir!

Bhagavā dhammassāmī; The Blessed One is lord of the Dhamma;Let the Buddha, the Lord of the Dhamma,

appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu; let the Blessed One, venerable sir, abide inactive, devoted to a pleasant abiding here and now;remain passive, dwelling in blissful meditation in this life.

mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. it is we who shall be known for this quarrelling, brawling, wrangling, and disputing.’We will be known for this fighting, quarreling, arguing, and disputing.”

Dutiyampi kho bhagavā te bhikkhū etadavoca: For the second time the Blessed One said to those bhikkhus:For a second time …

“alaṁ, bhikkhave, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan”ti. ‘Enough, bhikkhus, no quarrelling, no brawling, no wrangling, no disputing.’

Dutiyampi kho so bhikkhu bhagavantaṁ etadavoca: For the second time that bhikkhu said to the Blessed One:

“āgametu, bhante. ‘Let the Blessed One wait, venerable sir.

Bhagavā dhammassāmī; The Blessed One is lord of the Dhamma;

appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu; let the Blessed One, venerable sir, abide inactive, devoted to a pleasant abiding here and now;

mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. it is we who shall be known for this quarrelling, brawling, wrangling, and disputing.’

Tatiyampi kho bhagavā te bhikkhū etadavoca: For the third time the Blessed One said to those bhikkhus:and a third time the Buddha said to those mendicants,

Tatiyampi kho so bhikkhu bhagavantaṁ etadavoca: For the third time that bhikkhu said to the Blessed One:For a third time, that mendicant said to the Buddha,

“āgametu, bhante. ‘Let the Blessed One wait, venerable sir.“Wait, sir!

Bhagavā dhammassāmī; The Blessed One is lord of the Dhamma;Let the Buddha, the Lord of the Dhamma,

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi. Then, in the morning, the Blessed One dressed, and taking his bowl and outer robe, he went into Kosambī for alms.Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambī for alms.

Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto senāsanaṁ saṁsāmetvā pattacīvaramādāya ṭhitakova imā gāthā abhāsi: When he had wandered for alms in Kosambī and had returned from his alms round, after his meal he set his resting place in order, and taking his bowl and outer robe, he uttered these stanzas while standing:After the meal, on his return from almsround, he set his lodgings in order. Taking his bowl and robe, he recited these verses while standing right there:

“Puthusaddo samajano, ‘When many voices shout at once“Many voices shout at once,

na bālo koci maññatha; there is none thinks himself a fool;yet no one thinks that they’re the fool.

Saṅghasmiṁ bhijjamānasmiṁ, the Saṅgha being split, none thinksEven as the Saṅgha splits,

nāññaṁ bhiyyo amaññaruṁ. “I too took part, I helped in this.”they think no better of the other.

Parimuṭṭhā paṇḍitābhāsā, They have forgotten wise speech, they talkDolts pretending to be astute,

vācāgocarabhāṇino; with minds obsessed by words alone;they talk, their words out of bounds.

Yāvicchanti mukhāyāmaṁ, uncurbed their mouths, they bawl at will;They blab at will, their mouths agape,

yena nītā na taṁ vidū. none knows what leads him so to do.and not one knows what leads them on.

Akkocchi maṁ avadhi maṁ, “He abused me, he beat me,‘They abused me, they hit me!

ajini maṁ ahāsi me; he worsted me, he robbed me!”They beat me, they robbed me!’

Ye ca taṁ upanayhanti, Hate is never allayed in menFor those bearing such a grudge,

veraṁ tesaṁ na sammati. who cherish suchlike enmity.hatred is never laid to rest.

Akkocchi maṁ avadhi maṁ, “He abused me, he beat me,‘They abused me, they hit me!

ajini maṁ ahāsi me; he worsted me, he robbed me!”They beat me, they robbed me!’

Ye ca taṁ nupanayhanti, Hate is surely allayed in menFor those who bear no such grudge,

veraṁ tesūpasammati. who cherish no such enmity.hatred is laid to rest.

Na hi verena verāni, For enmity by enmityFor never is hatred

sammantīdha kudācanaṁ; is never in this world allayed.laid to rest by hate,

Averena ca sammanti, It is allayed by amity—it’s laid to rest by love:

esa dhammo sanantano. that is an ancient law.this is an ancient teaching.

Pare ca na vijānanti, Those others do not recognizeWhen others do not understand,

mayamettha yamāmase; that here we should restrain ourselves;let us, who do understand this,

Ye ca tattha vijānanti, but those who do recognize this—restrain ourselves in this regard;

tato sammanti medhagā. their quarrels are thereby appeased.for that is how conflicts are laid to rest.

Aṭṭhicchinnā pāṇaharā, Breakers of bones and murderers,Breakers of bones and takers of life,

gavassadhanahārino; stealers of cattle, horses, wealth,thieves of cattle, horses, wealth,

Raṭṭhaṁ vilumpamānānaṁ, while bent on pillaging the realm,those who plunder the nation:

tesampi hoti saṅgati; even these can act in concord;even they can come together,

Kasmā tumhākaṁ no siyā. so why can you not do so too?so why can’t you?

Sace labhetha nipakaṁ sahāyaṁ, If you can find a trustworthy companionIf you find an alert companion,

Saddhiṁ caraṁ sādhuvihāri dhīraṁ; with whom to walk, both virtuous and steadfast,an attentive friend to live happily together,

Abhibhuyya sabbāni parissayāni, then walk with him content and mindfully,then, overcoming all adversities,

Careyya tenattamano satīmā. overcoming any threat of danger.wander with them, joyful and mindful.

No ce labhetha nipakaṁ sahāyaṁ, If you can find no trustworthy companionIf you find no alert companion,

Saddhiṁ caraṁ sādhuvihāri dhīraṁ; with whom to walk, both virtuous and steadfast,no attentive friend to live happily together,

Rājāva raṭṭhaṁ vijitaṁ pahāya, then, as a king who leaves a vanquished kingdom,then, like a king who flees his conquered realm,

Eko care mātaṅgaraññeva nāgo. walk like a tusker in the woods alone.wander alone like a tusker in the wilds.

Ekassa caritaṁ seyyo, Better it is to walk alone,It’s better to wander alone,

Natthi bāle sahāyatā; there is no fellowship with fools.there’s no fellowship with fools.

Eko care na ca pāpāni kayirā, Walk alone, harm none, and know no conflict;Wander alone and do no wrong,

Appossukko mātaṅgaraññeva nāgo”ti. be like a tusker in the woods alone.’at ease like a tusker in the wilds.”

Atha kho bhagavā ṭhitakova imā gāthā bhāsitvā yena bālakaloṇakāragāmo tenupasaṅkami. Then, having uttered these stanzas standing, the Blessed One went to Bālakaloṇakāra village.After speaking these verses while standing, the Buddha went to the village of the child salt-miners,

Tena kho pana samayena āyasmā bhagu bālakaloṇakāragāme viharati. Now on that occasion the venerable Bhagu was living at Bālakaloṇakāra village.where Venerable Bhagu was staying at the time.

Addasā kho āyasmā bhagu bhagavantaṁ dūratova āgacchantaṁ. The venerable Bhagu saw the Blessed One coming in the distance.Bhagu saw the Buddha coming off in the distance,

Disvāna āsanaṁ paññapesi udakañca pādānaṁ dhovanaṁ. Seeing him, he prepared a seat and water for the feet.so he spread out a seat and placed water for washing the feet.

Nisīdi bhagavā paññatte āsane. The Blessed One sat down on the seat prepared.The Buddha sat down on the seat spread out,

Nisajja pāde pakkhālesi. Having sat down, he washed his feet.and washed his feet.

Āyasmāpi kho bhagu bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. The venerable Bhagu paid homage to the Blessed One and sat down at one side.Bhagu bowed to the Buddha and sat down to one side.

Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaguṁ bhagavā etadavoca: When he had done so, the Blessed One said to the venerable Bhagu:The Buddha said to him,

“kacci, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamasī”ti? ‘I hope that you are keeping well, bhikkhu, that you are comfortable, and that you have no trouble on account of alms-food?’“I hope you’re keeping well, mendicant, I hope you’re all right. And I hope you’re having no trouble getting almsfood.”

“Khamanīyaṁ bhagavā, yāpanīyaṁ bhagavā, na cāhaṁ, bhante, piṇḍakena kilamāmī”ti. ‘I am keeping well, Blessed One, I am comfortable, and I have no trouble on account of alms-food.’“I’m keeping well, Blessed One, I’m all right. And I’m having no trouble getting almsfood.”

Atha kho bhagavā āyasmantaṁ bhaguṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā yena pācīnavaṁsadāyo tenupasaṅkami. Then the Blessed One instructed, urged, roused, and encouraged the venerable Bhagu with talk on the Dhamma, after which he got up from his seat and went to the Eastern Bamboo Park.Then the Buddha educated, encouraged, fired up, and inspired Bhagu with a Dhamma talk, after which he rose from his seat and set out for the Park of the East-Raftered Hall.

Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo pācīnavaṁsadāye viharanti. Now on that occasion the venerable Anuruddha, the venerable Nandiya, and the venerable Kimbila were living at the Eastern Bamboo Park.Now at that time the venerables Anuruddha, Nandiya, and Kimbila were staying in the Park of the East-Raftered Hall.

Addasā kho dāyapālo bhagavantaṁ dūratova āgacchantaṁ. The park-keeper saw the Blessed One coming in the distance.The park keeper saw the Buddha coming off in the distance

Disvāna bhagavantaṁ etadavoca: Seeing him, he said to the Blessed One:and said to the Buddha,

“mā, mahāsamaṇa, etaṁ dāyaṁ pāvisi. ‘Do not enter this park, great ascetic.“Don’t come into this park, ascetic.

Santettha tayo kulaputtā attakāmarūpā viharanti. There are three clansmen here seeking their own good.There are three gentlemen staying here whose nature is to desire self-knowledge.

Mā tesaṁ aphāsumakāsī”ti. Do not disturb them.’Do not disturb them.”

Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṁ mantayamānassa. The venerable Anuruddha heard the park-keeper conversing with the Blessed One.Anuruddha heard the park keeper conversing with the Buddha,

Sutvāna dāyapālaṁ etadavoca: Hearing this, he said to the park-keeper:and said to him,

“mā, āvuso dāyapāla, bhagavantaṁ vāresi. ‘Friend park-keeper, do not keep the Blessed One out.“Don’t keep the Buddha out, good park keeper!

Satthā no bhagavā anuppatto”ti. It is our Teacher, the Blessed One, who has arrived.’Our Teacher, the Blessed One, has arrived.”

Atha kho āyasmā anuruddho yenāyasmā ca nandiyo yenāyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṁ āyasmantañca kimilaṁ etadavoca: Then the venerable Anuruddha went to the venerable Nandiya and the venerable Kimbila and said to them:Then Anuruddha went to Nandiya and Kimbila, and said to them,

“abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti. ‘Come out, venerable sirs, come out! Our Teacher, the Blessed One, has arrived.’“Come forth, venerables, come forth! Our Teacher, the Blessed One, has arrived!”

Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ paccuggantvā Then the venerable Anuruddha, the venerable Nandiya, and the venerable Kimbila went to meet the Blessed One,Then Anuruddha, Nandiya, and Kimbila came out to greet the Buddha.

eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ upaṭṭhapesi. and one took his bowl and outer robe, one prepared a seat, and one placed water for washing the feet.One received his bowl and robe, one spread out a seat, and one set out water for washing his feet.

Nisīdi bhagavā paññatte āsane. The Blessed One sat down on the seat prepared.The Buddha sat down on the seat spread out,

Nisajja pāde pakkhālesi. Having sat down, he washed his feet.and washed his feet.

Tepi kho āyasmanto bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Then those venerable ones paid homage to the Blessed One and sat down at one side.Those venerables bowed and sat down to one side.

Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca: When they had done so, the Blessed One said to the venerable Anuruddha:The Buddha said to Anuruddha,

“kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamathā”ti? ‘I hope that you are all keeping well, Anuruddha, that you are comfortable, and that you have no trouble on account of alms-food?’“I hope you’re keeping well, Anuruddha and friends, I hope you’re all right. And I hope you’re having no trouble getting almsfood.”

“Khamanīyaṁ bhagavā, yāpanīyaṁ bhagavā, na ca mayaṁ, bhante, piṇḍakena kilamāmā”ti. ‘We are keeping well, Blessed One, we are comfortable, and we have no trouble on account of alms-food.’“We’re keeping well, Blessed One, we’re getting by. And we have no trouble getting almsfood.”

“Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti? ‘I hope that you all live in concord and agreement, Anuruddha, as undisputing as milk with water, viewing each other with kindly eyes?’“I hope you’re living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes?”

“Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti. ‘Surely we do so, venerable sir, we live in concord and agreement, as undisputing as milk with water, viewing each other with kindly eyes.’“Indeed, sir, we live in harmony as you say.”

“Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti? ‘But, Anuruddha, how do you live thus, in concord and agreement, as undisputing as milk with water, viewing each other with kindly eyes?’“But how do you live this way?”

“Idha mayhaṁ, bhante, evaṁ hoti: ‘Venerable sir, as to that, I think thus:“In this case, sir, I think:

‘lābhā vata me, suladdhaṁ vata me “It is gain for me, it is great gain for me‘I’m fortunate, so very fortunate,

yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. that I am living with such companions in the holy life.”to live together with spiritual companions such as these.’

Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, I maintain bodily acts of loving-kindness towards these venerable ones, in public and in private,I consistently treat these venerables with kindness by way of body, speech, and mind, both in public and in private.

mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, I maintain verbal acts of loving-kindness towards these venerable ones, in public and in private,

mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca. I maintain mental acts of loving-kindness towards these venerable ones, in public and in private.

Tassa, mayhaṁ, bhante, evaṁ hoti: I think, venerable sir, thus:I think:

‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti. “Why should I not set aside what I am minded to do and do only what these venerable ones are minded to do?”‘Why don’t I set aside my own ideas and just go along with these venerables’ ideas?’

So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. And I set aside what I am minded to do, venerable sir, and I do only what these venerable ones are minded to do.And that’s what I do.

Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittan”ti. We are different in body, venerable sir, but only one in mind, I think.’Though we’re different in body, sir, we’re one in mind, it seems to me.”

Āyasmāpi kho nandiyo …pe… The venerable Nandiya said likewise …And the venerables Nandiya and Kimbila spoke likewise, and they added:

āyasmāpi kho kimilo bhagavantaṁ etadavoca: and the venerable Kimbila said to the Blessed One:

“mayhampi kho, bhante, evaṁ hoti: ‘I too, venerable sir, think thus:

‘lābhā vata me, suladdhaṁ vata me “It is gain for me, it is great gain for me

yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. that I am living with such companions in the holy life.”

mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, I maintain verbal acts of loving-kindness towards these venerable ones, in public and in private,

mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca. I maintain mental acts of loving-kindness towards these venerable ones, in public and in private.

Tassa mayhaṁ, bhante, evaṁ hoti: I think, venerable sir, thus:

Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittanti. We are different in body, venerable sir, but only one in mind, I think.

Evaṁ kho mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti. That is how we live in concord, venerable sir, as undisputing as milk with water, viewing each other with kindly eyes.’“That’s how we live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes.”

“Sādhu sādhu, anuruddhā. ‘Good, good, Anuruddha.“Good, good, Anuruddha and friends!

Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? I hope that you all dwell diligent, ardent, and self-controlled?’But I hope you’re living diligently, keen, and resolute?”

“Taggha mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti. ‘Surely we do so, venerable sir.’“Indeed, sir, we live diligently.”

“Yathā kathaṁ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? ‘But, Anuruddha, how do you dwell thus, diligent, ardent, and self-controlled?’“But how do you live this way?”

“Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati, so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ upaṭṭhāpeti. ‘Venerable sir, as to that, whichever of us returns first from the village with alms-food prepares the seats, sets out the water for drinking and for washing, and puts the refuse bucket in its place.“In this case, sir, whoever returns first from almsround prepares the seats, and puts out the drinking water and the rubbish bin.

Yo pacchā gāmato piṇḍāya paṭikkamati—sace hoti bhuttāvaseso, sace ākaṅkhati, bhuñjati; no ce ākaṅkhati, appaharite vā chaḍḍeti apāṇake vā udake opilāpeti—Whichever of us returns last from the village with alms-food eats any food left over, if he wishes; if he does not wish to, he throws it away where there is no greenery, or he drops it into water where there is no life.If there’s remainder, whoever returns last eats it if they like. Otherwise they throw it out where there is little that grows, or drop it into water that has no living creatures.

so āsanāni paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, avakkārapātiṁ dhovitvā paṭisāmeti, bhattaggaṁ sammajjati. He puts away the seats, he puts away the water for drinking and for washing, he puts away the refuse bucket after washing it, and he sweeps out the refectory.Then they put away the seats, drinking water, and rubbish bin, and sweep the refectory.

Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti. Whoever notices that the pot of drinking water or the pot of washing water or the pot for the privy is low or empty sees to it.If someone sees that the pot of water for washing, drinking, or the toilet is empty they set it up.

Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṁ, bhante, tappaccayā vācaṁ bhindāma. If it is too heavy for him, he calls someone else by a sign of the hand, and they move it by joining hands; but we do not speak for that purpose, venerable sir.If he can’t do it, he summons another with a wave of the hand, and they set it up by lending each other a hand to lift. But we don’t break into speech for that reason.

Pañcāhikaṁ kho pana mayaṁ, bhante, sabbarattiṁ dhammiyā kathāya sannisīdāma. And every five days, venerable sir, we sit out the whole night together in talk on the Dhamma.And every five days we sit together for the whole night and discuss the teachings.

Evaṁ kho mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti. That is how we dwell diligent, ardent, and self-controlled, venerable sir.’That’s how we live diligently, keen, and resolute.”

“Sādhu sādhu, anuruddhā. ‘Good, good, Anuruddha.“Good, good, Anuruddha and friends!

Atthi pana vo, anuruddhā, evaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharataṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? But, Anuruddha, while dwelling thus diligent, ardent, and self-controlled, have you attained as a comfortable abiding any distinction worthy of a Noble One’s knowledge and vision, higher than the human dhamma?’But as you live diligently like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?”

“Idha mayaṁ, bhante, appamattā ātāpino pahitattā viharantā obhāsañceva sañjānāma dassanañca rūpānaṁ. ‘As to that, venerable sir, we, while dwelling diligent, ardent, and self-controlled, perceive both illumination and the vision of forms.“Well, sir, while meditating diligent, keen, and resolute, we perceive both light and vision of forms.

So kho pana no obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ; But that illumination of ours soon disappears, and so does the vision of forms;But before long the light and the vision of forms vanish.

tañca nimittaṁ nappaṭivijjhāmā”ti. and we have not penetrated the sign for that.’We haven’t worked out the basis of that.”

“Taṁ kho pana vo, anuruddhā, nimittaṁ paṭivijjhitabbaṁ. ‘Still, Anuruddha, that sign should be penetrated by you.“Well, you should work out the basis of that.

Ahampi sudaṁ, anuruddhā, pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṁ. I too, Anuruddha, before my enlightenment, while I was still an unenlightened Bodhisatta, perceived both illumination and the vision of forms.Before my awakening—when I was still unawakened but intent on awakening—I too perceived light and vision of forms.

So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ. But that illumination of mine soon disappeared, and so did the vision of forms.But before long my light and vision of forms vanished.

Tassa mayhaṁ, anuruddhā, etadahosi: I thought thus, Anuruddha:It occurred to me:

‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti? “What is the reason, what is the condition, why this illumination of mine and the vision of forms disappears?”‘What’s the cause, what’s the reason why my light and vision of forms vanish?’

Tassa mayhaṁ, anuruddhā, etadahosi: I thought thus, Anuruddha:It occurred to me:

‘vicikicchā kho me udapādi, vicikicchādhikaraṇañca pana me samādhi cavi. “Uncertainty arose in me, and owing to uncertainty my concentration died away.‘Doubt arose in me, and because of that my immersion fell away.

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When concentration died away, the illumination disappeared, and so did the vision of forms.When immersion falls away, the light and vision of forms vanish.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissatī’ti. I shall so act that uncertainty does not arise in me again.”I’ll make sure that doubt will not arise in me again.’

So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṁ. ‘As I dwelt, Anuruddha, diligent, ardent, and self-controlled, I perceived illumination and the vision of forms.While meditating diligent, keen, and resolute, I perceived light and vision of forms.

Tassa mayhaṁ, anuruddhā, etadahosi: I thought thus, Anuruddha:It occurred to me:

‘amanasikāro kho me udapādi, amanasikārādhikaraṇañca pana me samādhi cavi. “Inattention arose in me, and owing to inattention my concentration died away.‘Loss of focus arose in me, and because of that my immersion fell away.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro’ti. I shall so act that uncertainty does not arise in me again, nor inattention.”I’ll make sure that neither doubt nor loss of focus will arise in me again.’

So kho ahaṁ, anuruddhā …pe… ‘As I dwelt, Anuruddha …While meditating …

tassa mayhaṁ, anuruddhā, etadahosi: I thought thus, Anuruddha:

‘thinamiddhaṁ kho me udapādi, thinamiddhādhikaraṇañca pana me samādhi cavi. “Lethargy and drowsiness arose in me, and owing to lethargy and drowsiness my concentration died away.‘Dullness and drowsiness arose in me …

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When concentration died away, the illumination disappeared, and so did the vision of forms.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhan’ti. I shall so act that uncertainty does not arise in me again, nor inattention, nor lethargy and drowsiness.”I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness will arise in me again.’

So kho ahaṁ, anuruddhā …pe… ‘As I dwelt, Anuruddha …While meditating …

tassa mayhaṁ, anuruddhā, etadahosi: I thought thus, Anuruddha:

‘chambhitattaṁ kho me udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. “Alarm arose in me, and owing to alarm my concentration died away.‘Terror arose in me, and because of that my immersion fell away.

Seyyathāpi, anuruddhā, puriso addhānamaggappaṭipanno, tassa ubhatopasse vaṭṭakā uppateyyuṁ, tassa tatonidānaṁ chambhitattaṁ uppajjeyya; Just as, Anuruddha, if a man walking along a road had quails fly up on either side of him, alarm would arise in him on that account;Suppose a person was traveling along a road, and killers were to spring out at them from both sides. They’d feel terrified because of that.

evameva kho me, anuruddhā, chambhitattaṁ udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. so too, Anuruddha, alarm arose in me, and owing to alarm my concentration died away.In the same way, terror arose in me …

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When concentration died away, the illumination disappeared, and so did the vision of forms.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattan’ti. I shall so act that uncertainty does not arise in me again, nor inattention, nor lethargy and drowsiness, nor alarm.”I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror will arise in me again.’

So kho ahaṁ, anuruddhā …pe… ‘As I dwelt, Anuruddha …While meditating …

tassa mayhaṁ, anuruddhā, etadahosi: I thought thus, Anuruddha:

‘uppilaṁ kho me udapādi, uppilādhikaraṇañca pana me samādhi cavi. “Elation arose in me, and owing to elation my concentration died away.‘Elation arose in me, and because of that my immersion fell away.

Seyyathāpi, anuruddhā, puriso ekaṁ nidhimukhaṁ gavesanto sakideva pañcanidhimukhāni adhigaccheyya, tassa tatonidānaṁ uppilaṁ uppajjeyya; Just as, Anuruddha, if a man seeking one hidden treasure came upon five hidden treasures all at once, elation would arise in him on that account;Suppose a person was looking for the entrance to a treasure trove. And all at once they’d come across five entrances! They’d feel excited because of that.

evameva kho me, anuruddhā, uppilaṁ udapādi, uppilādhikaraṇañca pana me samādhi cavi. so too, Anuruddha, elation arose in me, and owing to elation my concentration died away.In the same way, elation arose in me …

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When concentration died away, the illumination disappeared, and so did the vision of forms.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilan’ti. I shall so act that uncertainty does not arise in me again, nor inattention, nor lethargy and drowsiness, nor alarm, nor elation.”I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor elation will arise in me again.’

So kho ahaṁ, anuruddhā …pe… ‘As I dwelt, Anuruddha …While meditating …

tassa mayhaṁ, anuruddhā, etadahosi: I thought thus, Anuruddha:

‘duṭṭhullaṁ kho me udapādi, duṭṭhullādhikaraṇañca pana me samādhi cavi. “Inertia arose in me, and owing to inertia my concentration died away.‘Discomfort arose in me …

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When concentration died away, the illumination disappeared, and so did the vision of forms.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullan’ti. I shall so act that uncertainty does not arise in me again, nor inattention, nor lethargy and drowsiness, nor alarm, nor elation, nor inertia.”I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor elation nor discomfort will arise in me again.’

So kho ahaṁ, anuruddhā …pe… ‘As I dwelt, Anuruddha …While meditating …

tassa mayhaṁ, anuruddhā, etadahosi: I thought thus, Anuruddha:

‘accāraddhavīriyaṁ kho me udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. “Too active an energy arose in me, and owing to too active an energy my concentration died away.‘Excessive energy arose in me, and because of that my immersion fell away.

Seyyathāpi, anuruddhā, puriso ubhohi hatthehi vaṭṭakaṁ gāḷhaṁ gaṇheyya, so tattheva patameyya; Just as, Anuruddha, if a man gripped a quail tightly with both hands, it would die then and there;Suppose a person was to grip a quail too tightly in their hands—it would die right there.

evameva kho me, anuruddhā, accāraddhavīriyaṁ udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. so too, Anuruddha, too active an energy arose in me, and owing to too active an energy my concentration died away.

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When concentration died away, the illumination disappeared, and so did the vision of forms.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyan’ti. I shall so act that uncertainty does not arise in me again, nor inattention, nor lethargy and drowsiness, nor alarm, nor elation, nor inertia, nor too active an energy.”I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor elation nor discomfort nor excessive energy will arise in me again.’

So kho ahaṁ, anuruddhā …pe… ‘As I dwelt, Anuruddha …While meditating …

tassa mayhaṁ, anuruddhā, etadahosi: I thought thus, Anuruddha:

‘atilīnavīriyaṁ kho me udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi. “Too sluggish an energy arose in me, and owing to too sluggish an energy my concentration died away.‘Overly lax energy arose in me, and because of that my immersion fell away.

Seyyathāpi, anuruddhā, puriso vaṭṭakaṁ sithilaṁ gaṇheyya, so tassa hatthato uppateyya; Just as, Anuruddha, if a man gripped a quail loosely, it would fly up out of his hand;Suppose a person was to grip a quail too loosely—it would fly out of their hands.

evameva kho me, anuruddhā, atilīnavīriyaṁ udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi. so too, Anuruddha, too sluggish an energy arose in me, and owing to too sluggish an energy my concentration died away.

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When concentration died away, the illumination disappeared, and so did the vision of forms.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyan’ti. I shall so act that uncertainty does not arise in me again, nor inattention, nor lethargy and drowsiness, nor alarm, nor elation, nor inertia, nor too active an energy, nor too sluggish an energy.”I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor elation nor discomfort nor excessive energy nor overly lax energy will arise in me again.’

So kho ahaṁ, anuruddhā …pe… ‘As I dwelt, Anuruddha …While meditating …

tassa mayhaṁ, anuruddhā, etadahosi: I thought thus, Anuruddha:

‘abhijappā kho me udapādi, abhijappādhikaraṇañca pana me samādhi cavi. “Longing arose in me, and owing to longing my concentration died away.‘Longing arose in me …

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When concentration died away, the illumination disappeared, and so did the vision of forms.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā’ti. I shall so act that uncertainty does not arise in me again, nor inattention, nor lethargy and drowsiness, nor alarm, nor elation, nor inertia, nor too active an energy, nor too sluggish an energy, nor longing.”I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor elation nor discomfort nor excessive energy nor overly lax energy nor longing will arise in me again.’

So kho ahaṁ, anuruddhā …pe… ‘As I dwelt, Anuruddha …While meditating …

tassa mayhaṁ, anuruddhā, etadahosi: I thought thus, Anuruddha:

‘nānattasaññā kho me udapādi, nānattasaññādhikaraṇañca pana me samādhi cavi. “Perception of diversity arose in me, and owing to perception of diversity my concentration died away.‘Perceptions of diversity arose in me …

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. When concentration died away, the illumination disappeared, and so did the vision of forms.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā, na nānattasaññā’ti. I shall so act that uncertainty does not arise in me again, nor inattention, nor lethargy and drowsiness, nor alarm, nor elation, nor inertia, nor too active an energy, nor too sluggish an energy, nor longing, nor perception of diversity.”I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor elation nor discomfort nor excessive energy nor overly lax energy nor longing nor perception of diversity will arise in me again.’

Tassa mayhaṁ anuruddhā etadahosi: I thought thus, Anuruddha:It occurred to me:

‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti. “What is the reason, what is the condition, why this illumination of mine and the vision of forms disappears?”‘What’s the cause, what’s the reason why my light and vision of forms vanish?’

Tassa mayhaṁ, anuruddhā, etadahosi: I thought thus, Anuruddha:It occurred to me:

‘atinijjhāyitattaṁ kho me rūpānaṁ udapādi, atinijjhāyitattādhikaraṇañca pana me rūpānaṁ samādhi cavi. “Too much meditating upon forms arose in me, and owing to too much meditating upon forms my concentration died away.‘Excessive concentration on forms arose in me, and because of that my immersion fell away.

Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā, na nānattasaññā, na atinijjhāyitattaṁ rūpānan’ti. I shall so act that uncertainty does not arise in me again, nor inattention, nor lethargy and drowsiness, nor alarm, nor elation, nor inertia, nor too active an energy, nor too sluggish an energy, nor longing, nor perception of diversity, nor too much meditating upon forms.”I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor elation nor discomfort nor excessive energy nor overly lax energy nor longing nor perception of diversity nor excessive concentration on forms will arise in me again.’

So kho ahaṁ, anuruddhā, ‘vicikicchā cittassa upakkileso’ti—iti viditvā vicikicchaṁ cittassa upakkilesaṁ pajahiṁ, ‘Knowing thus, Anuruddha, “Uncertainty is an imperfection of mind,” I abandoned uncertainty, that imperfection of mind.When I understood that doubt is a corruption of the mind, I gave it up.

‘amanasikāro cittassa upakkileso’ti—iti viditvā amanasikāraṁ cittassa upakkilesaṁ pajahiṁ, Knowing thus, “Inattention is an imperfection of mind,” I abandoned inattention, that imperfection of mind.When I understood that loss of focus,

‘thinamiddhaṁ cittassa upakkileso’ti—iti viditvā thinamiddhaṁ cittassa upakkilesaṁ pajahiṁ, Knowing thus, “Lethargy and drowsiness is an imperfection of mind,” I abandoned lethargy and drowsiness, that imperfection of mind.dullness and drowsiness,

‘chambhitattaṁ cittassa upakkileso’ti—iti viditvā chambhitattaṁ cittassa upakkilesaṁ pajahiṁ, Knowing thus, “Alarm is an imperfection of mind,” I abandoned alarm, that imperfection of mind.terror,

‘uppilaṁ cittassa upakkileso’ti—iti viditvā uppilaṁ cittassa upakkilesaṁ pajahiṁ, Knowing thus, “Elation is an imperfection of mind,” I abandoned elation, that imperfection of mind.elation,

‘duṭṭhullaṁ cittassa upakkileso’ti—iti viditvā duṭṭhullaṁ cittassa upakkilesaṁ pajahiṁ, Knowing thus, “Inertia is an imperfection of mind,” I abandoned inertia, that imperfection of mind.discomfort,

‘accāraddhavīriyaṁ cittassa upakkileso’ti—iti viditvā accāraddhavīriyaṁ cittassa upakkilesaṁ pajahiṁ, Knowing thus, “Too active an energy is an imperfection of mind,” I abandoned too active an energy, that imperfection of mind.excessive energy,

‘atilīnavīriyaṁ cittassa upakkileso’ti—iti viditvā atilīnavīriyaṁ cittassa upakkilesaṁ pajahiṁ, Knowing thus, “Too sluggish an energy is an imperfection of mind,” I abandoned too sluggish an energy, that imperfection of mind.overly lax energy,

‘abhijappā cittassa upakkileso’ti—iti viditvā abhijappaṁ cittassa upakkilesaṁ pajahiṁ, Knowing thus, “Longing is an imperfection of mind,” I abandoned longing, that imperfection of mind.longing,

‘nānattasaññā cittassa upakkileso’ti—iti viditvā nānattasaññaṁ cittassa upakkilesaṁ pajahiṁ, Knowing thus, “Perception of diversity is an imperfection of mind,” I abandoned perception of diversity, that imperfection of mind.perception of diversity,

‘atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso’ti—iti viditvā atinijjhāyitattaṁ rūpānaṁ cittassa upakkilesaṁ pajahiṁ. Knowing thus, “Too much meditating upon forms is an imperfection of mind,” I abandoned too much meditating upon forms, that imperfection of mind.and excessive concentration on forms are corruptions of the mind, I gave them up.

So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi; ‘As I dwelt, Anuruddha, diligent, ardent, and self-controlled, I perceived illumination and did not see forms;While meditating diligent, keen, and resolute, I perceived light but did not see forms,

rūpāni hi kho passāmi, na ca obhāsaṁ sañjānāmi: I saw forms and did not perceive illumination—or I saw forms, but did not see light.

‘kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivaṁ’. for a whole night, for a whole day, for a whole night and day.And this went on for a whole night, a whole day, even a whole night and day.

Tassa mayhaṁ, anuruddhā, etadahosi: I thought thus, Anuruddha:I thought:

‘ko nu kho hetu ko paccayo yvāhaṁ obhāsañhi kho sañjānāmi na ca rūpāni passāmi; “What is the reason, what is the condition, why I perceive illumination and do not see forms,‘What is the cause, what is the reason for this?’

rūpāni hi kho passāmi na ca obhāsaṁ sañjānāmi—and why I see forms and do not perceive illumination,

kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti. for a whole night, for a whole day, for a whole night and day?”

Tassa mayhaṁ, anuruddhā, etadahosi: I thought thus, Anuruddha:It occurred to me:

‘yasmiñhi kho ahaṁ samaye rūpanimittaṁ amanasikaritvā obhāsanimittaṁ manasi karomi, obhāsañhi kho tasmiṁ samaye sañjānāmi, na ca rūpāni passāmi. “On the occasion on which I give attention to the sign of forms without giving attention to the sign of illumination, on that occasion I perceive illumination and do not see forms.‘When I don’t focus on the basis of the forms, but focus on the basis of the light, then I perceive light and do not see forms.

Yasmiṁ panāhaṁ samaye obhāsanimittaṁ amanasikaritvā rūpanimittaṁ manasi karomi, rūpāni hi kho tasmiṁ samaye passāmi na ca obhāsaṁ sañjānāmi—But on the occasion on which I give attention to the sign of illumination without giving attention to the sign of forms, on that occasion I see forms and do not perceive illumination—But when I don’t focus on the basis of the light, but focus on the basis of the forms, then I see forms and do not perceive light.

kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti. for a whole night, for a whole day, for a whole night and day.”And this goes on for a whole night, a whole day, even a whole night and day.’

So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi; ‘As I dwelt, Anuruddha, diligent, ardent, and self-controlled, I perceived limited illumination and saw limited forms;While meditating diligent, keen, and resolute, I perceived limited light and saw limited forms,

appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi: I perceived measureless illumination and saw measureless forms—or I perceived limitless light and saw limitless forms.

Tassa mayhaṁ, anuruddhā, etadahosi: I thought thus, Anuruddha:I thought:

‘ko nu kho hetu ko paccayo yvāhaṁ parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi; “What is the reason, what is the condition, why I perceive limited illumination and see limited forms,‘What is the cause, what is the reason for this?’

appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi—and why I perceive measureless illumination and see measureless forms—

kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti. for a whole night, for a whole day, for a whole night and day?”

Tassa mayhaṁ, anuruddhā, etadahosi: I thought thus, Anuruddha:It occurred to me:

‘yasmiṁ kho me samaye paritto samādhi hoti, parittaṁ me tasmiṁ samaye cakkhu hoti. “On the occasion on which my concentration is limited, on that occasion my eye is limited.‘When my immersion is limited, then my vision is limited,

Sohaṁ parittena cakkhunā parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi. With a limited eye I perceive limited illumination and see limited forms.and with limited vision I perceive limited light and see limited forms.

Yasmiṁ pana me samaye appamāṇo samādhi hoti, appamāṇaṁ me tasmiṁ samaye cakkhu hoti. But on the occasion on which my concentration is measureless, on that occasion my eye is measureless.But when my immersion is limitless, then my vision is limitless,

Sohaṁ appamāṇena cakkhunā appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi—With a measureless eye I perceive measureless illumination and see measureless forms—and with limitless vision I perceive limitless light and see limitless forms.

Yato kho me, anuruddhā, ‘vicikicchā cittassa upakkileso’ti—iti viditvā vicikicchā cittassa upakkileso pahīno ahosi, ‘As soon as I knew, Anuruddha, “Uncertainty is an imperfection of mind,” it was abandoned in me.After understanding that doubt,

‘amanasikāro cittassa upakkileso’ti—iti viditvā amanasikāro cittassa upakkileso pahīno ahosi, As soon as I knew, “Inattention is an imperfection of mind,” it was abandoned in me.loss of focus,

‘thinamiddhaṁ cittassa upakkileso’ti—iti viditvā thinamiddhaṁ cittassa upakkileso pahīno ahosi, As soon as I knew, “Lethargy and drowsiness is an imperfection of mind,” it was abandoned in me.dullness and drowsiness,

‘chambhitattaṁ cittassa upakkileso’ti—iti viditvā chambhitattaṁ cittassa upakkileso pahīno ahosi, As soon as I knew, “Alarm is an imperfection of mind,” it was abandoned in me.terror,

‘uppilaṁ cittassa upakkileso’ti—iti viditvā uppilaṁ cittassa upakkileso pahīno ahosi, As soon as I knew, “Elation is an imperfection of mind,” it was abandoned in me.excitement,

‘duṭṭhullaṁ cittassa upakkileso’ti—iti viditvā duṭṭhullaṁ cittassa upakkileso pahīno ahosi, As soon as I knew, “Inertia is an imperfection of mind,” it was abandoned in me.discomfort,

‘accāraddhavīriyaṁ cittassa upakkileso’ti—iti viditvā accāraddhavīriyaṁ cittassa upakkileso pahīno ahosi, As soon as I knew, “Too active an energy is an imperfection of mind,” it was abandoned in me.excessive energy,

‘atilīnavīriyaṁ cittassa upakkileso’ti—iti viditvā atilīnavīriyaṁ cittassa upakkileso pahīno ahosi, As soon as I knew, “Too sluggish an energy is an imperfection of mind,” it was abandoned in me.overly lax energy,

‘abhijappā cittassa upakkileso’ti—iti viditvā abhijappā cittassa upakkileso pahīno ahosi, As soon as I knew, “Longing is an imperfection of mind,” it was abandoned in me.longing,

‘nānattasaññā cittassa upakkileso’ti—iti viditvā nānattasaññā cittassa upakkileso pahīno ahosi, As soon as I knew, “Perception of diversity is an imperfection of mind,” it was abandoned in me.perception of diversity,

‘atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso’ti—iti viditvā atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso pahīno ahosi. As soon as I knew, “Too much meditating upon forms is an imperfection of mind,” it was abandoned in me.and excessive concentration on forms are corruptions of the mind, I had given them up.

Tassa mayhaṁ, anuruddhā, etadahosi: ‘I thought thus, Anuruddha:I thought:

‘ye kho me cittassa upakkilesā te me pahīnā. “The imperfections of my mind have been abandoned by me.‘I’ve given up my mental corruptions.

Handa dānāhaṁ tividhena samādhiṁ bhāvemī’ti. Now let me develop concentration in three ways.”Now let me develop immersion in three ways.’

So kho ahaṁ, anuruddhā, savitakkampi savicāraṁ samādhiṁ bhāvesiṁ, avitakkampi vicāramattaṁ samādhiṁ bhāvesiṁ, avitakkampi avicāraṁ samādhiṁ bhāvesiṁ, sappītikampi samādhiṁ bhāvesiṁ, nippītikampi samādhiṁ bhāvesiṁ, sātasahagatampi samādhiṁ bhāvesiṁ, upekkhāsahagatampi samādhiṁ bhāvesiṁ. So, Anuruddha, I developed concentration with initial application and sustained application; I developed concentration without initial application and with sustained application only; I developed concentration without initial application and without sustained application; I developed concentration accompanied by happiness; I developed concentration without happiness; I developed concentration accompanied by pleasure; I developed concentration accompanied by equanimity.I developed immersion while placing the mind and keeping it connected; without placing the mind, merely keeping it connected; without placing the mind or keeping it connected; with rapture; without rapture; with pleasure; with equanimity.

Yato kho me, anuruddhā, savitakkopi savicāro samādhi bhāvito ahosi, avitakkopi vicāramatto samādhi bhāvito ahosi, avitakkopi avicāro samādhi bhāvito ahosi, sappītikopi samādhi bhāvito ahosi, nippītikopi samādhi bhāvito ahosi, sātasahagatopi samādhi bhāvito ahosi, upekkhāsahagatopi samādhi bhāvito ahosi. ‘When, Anuruddha, concentration with initial application and sustained application had been developed by me, concentration without initial application and with sustained application only had been developed by me, concentration without initial application and without sustained application had been developed by me, concentration accompanied by happiness had been developed by me, concentration without happiness had been developed by me, concentration accompanied by pleasure had been developed by me, concentration accompanied by equanimity had been developed by me,When I had developed immersion in these ways,

Ñāṇañca pana me dassanaṁ udapādi, then knowledge and vision arose in me:the knowledge and vision arose in me:

akuppā me cetovimutti. Ayamantimā jāti, natthi dāni punabbhavo”ti. “My deliverance is unshakeable; this is the last birth; there is now no more renewal of being.”’‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.

Attamano āyasmā anuruddho bhagavato bhāsitaṁ abhinandīti. The venerable Anuruddha was satisfied and delighted in the Blessed One’s words.Satisfied, Venerable Anuruddha approved what the Buddha said.

Upakkilesasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.

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