Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.
Thus have I heard—At one time, the Blessed One was dwelling at Kosambi in Ghosita’s park.
Tena kho pana samayena kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti.
Now at that time, the bhikkhus at Kosambi had taken to |blaming::accusing, conflicting [bhaṇḍanajāta]|, |quarreling::disputing [kalahajāta]|, and |disputing::arguing [vivādāpanna]| with one another, stabbing each other with pointed words.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so bhikkhu bhagavantaṁ etadavoca: “idha, bhante, kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṁ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
Then, a certain bhikkhu approached where the Blessed One was; having approached and paid homage, he stood to one side. Standing to one side, that bhikkhu said to the Blessed One: “Here, venerable sir, the bhikkhus at Kosambi have taken to blaming, quarreling, and disputing with one another, stabbing each other with pointed words. It would be good, venerable sir, if the Blessed One would go to those bhikkhus out of |compassion::benevolence, concern, gentle regard [anukampā]|.” The Blessed One consented in silence.
Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “alaṁ, bhikkhave, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan”ti.
Then the Blessed One went to those bhikkhus. Having approached, he said to the bhikkhus: “Enough, bhikkhus. Let there be no more blaming, quarreling, contending, or disputing.”
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.
When this was said, a certain bhikkhu said to the Blessed One: “Wait, venerable sir. Let the Blessed One, the Lord of the |Dhamma::the ultimate truth that the Buddha’s teachings point to [dhamma]|, be |untroubled::unconcerned, at ease [appossukka]| and devoted to a pleasant abiding here and now. We are the ones who will be responsible for the blaming, quarreling, contending, and disputing.”
Dutiyampi kho bhagavā te bhikkhū etadavoca: “alaṁ, bhikkhave, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan”ti. Dutiyampi kho so bhikkhu bhagavantaṁ etadavoca: “āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. Tatiyampi kho bhagavā te bhikkhū etadavoca: “alaṁ, bhikkhave, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan”ti.
Then, for a second time, the Blessed One said to those bhikkhus: “Enough, bhikkhus. Let there be no more blaming, quarreling, contending, or disputing.” And for a second time, that bhikkhu said to the Blessed One: “Wait, venerable sir. Let the Blessed One, the Lord of the Dhamma, be untroubled and devoted to a pleasant abiding here and now. We are the ones who will be responsible for the blaming, quarreling, contending, and disputing.” Then for a third time, the Blessed One said to those bhikkhus: “Enough, bhikkhus. Let there be no more blaming, quarreling, contending, or disputing.”
Tatiyampi kho so bhikkhu bhagavantaṁ etadavoca: “āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.
And for a third time, that bhikkhu said to the Blessed One: “Wait, venerable sir. Let the Blessed One, the Lord of the Dhamma, be untroubled and devoted to a pleasant abiding here and now. We are the ones who will be responsible for the blaming, quarreling, contending, and disputing.”
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi. Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto senāsanaṁ saṁsāmetvā pattacīvaramādāya ṭhitakova imā gāthā abhāsi:
Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, entered Kosambi for alms. Having wandered through Kosambi for alms and after the meal, having returned from the alms round, he put his lodging in order. Then, taking his bowl and robe, and while still standing, he uttered these verses:
“Puthusaddo samajano,
na bālo koci maññatha;
Saṅghasmiṁ bhijjamānasmiṁ,
nāññaṁ bhiyyo amaññaruṁ.
“When many voices shout at once,
none think themselves a |fool::immature person, child-like in understanding [bāla]|;
When the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| is breaking apart,
they deem no one greater than themselves.
Parimuṭṭhā paṇḍitābhāsā,
vācāgocarabhāṇino;
Yāvicchanti mukhāyāmaṁ,
yena nītā na taṁ vidū.
|Completely muddle-minded::totally confused [parimuṭṭha]|, yet speaking as if wise,
speaking merely within the sphere of words;
They move their mouths however they please,
yet know not by what they are led.
Akkocchi maṁ avadhi maṁ,
ajini maṁ ahāsi me;
Ye ca taṁ upanayhanti,
veraṁ tesaṁ na sammati.
He insulted me, he struck me,
he overpowered me, he robbed me;
Those who hold onto |resentment::grudge [upanayhati]|,
do not still their |hostility::hatred, ill will, animosity, enmity [vera]|.
Akkocchi maṁ avadhi maṁ,
ajini maṁ ahāsi me;
Ye ca taṁ nupanayhanti,
veraṁ tesūpasammati.
He insulted me, he struck me,
he overpowered me, he robbed me;
Those who let go of resentment,
still their hatred.
Na hi verena verāni,
sammantīdha kudācanaṁ;
Averena ca sammanti,
esa dhammo sanantano.
Hostility is never |settled::calmed, appeased [sammati]| by hostility,
in this world at any time;
Only |without hatred::without animosity, with friendliness, with kindness, with goodwill [avera]| is hostility settled,
this is an eternal principle.
Pare ca na vijānanti,
mayamettha yamāmase;
Ye ca tattha vijānanti,
tato sammanti medhagā.
Others do not |comprehend::understand, recognize [vijānāti]|,
that we all must die;
But those who do comprehend this,
their |conflicts::arguments, disputes, differences [medhagā]| are settled.
Aṭṭhicchinnā pāṇaharā,
gavassadhanahārino;
Raṭṭhaṁ vilumpamānānaṁ,
tesampi hoti saṅgati;
Kasmā tumhākaṁ no siyā.
Breakers of bones and murderers,
those who steal cattle, horses, and wealth;
Those who plunder countries—
even among them reconciliation occurs.
Why should it not be for you?
Sace labhetha nipakaṁ sahāyaṁ,
Saddhiṁ caraṁ sādhuvihāri dhīraṁ;
Abhibhuyya sabbāni parissayāni,
Careyya tenattamano satīmā.
If one finds a |prudent::sensible and careful when making judgments and decisions, discerning [nipaka]| companion,
a virtuous and discerning fellow traveler;
Let one walk together, overcoming all dangers,
with a pleased mind and |mindfulness::recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]|.
No ce labhetha nipakaṁ sahāyaṁ,
Saddhiṁ caraṁ sādhuvihāri dhīraṁ;
Rājāva raṭṭhaṁ vijitaṁ pahāya,
Eko care mātaṅgaraññeva nāgo.
If one does not find a prudent companion,
a virtuous and discerning fellow traveler;
Then as a king leaves behind his conquered realm,
walk like a tusker in the woods alone.
Ekassa caritaṁ seyyo,
Natthi bāle sahāyatā;
Eko care na ca pāpāni kayirā,
Appossukko mātaṅgaraññeva nāgo”ti.
A solitary life is better,
there is no companionship with |immature persons::lacking in discernment or good sense, child-like in understanding [bāle]|;
Let one walk alone, not partaking in |injurious actions::harmful, bad, potentially evil intention or action [pāpa]|,
calm and unconcerned, like a tusker in the woods.”
Atha kho bhagavā ṭhitakova imā gāthā bhāsitvā yena bālakaloṇakāragāmo tenupasaṅkami. Tena kho pana samayena āyasmā bhagu bālakaloṇakāragāme viharati. Addasā kho āyasmā bhagu bhagavantaṁ dūratova āgacchantaṁ. Disvāna āsanaṁ paññapesi udakañca pādānaṁ dhovanaṁ. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Āyasmāpi kho bhagu bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Then, having spoken these verses while standing, the Blessed went to the village of |Bālakaloṇakāra::name of a village; lit. young salt makers village [bālakaloṇakāra]|. At that time, the venerable Bhagu was living in the village of Bālakaloṇakāra. When the venerable Bhagu saw the Blessed One coming from afar, he prepared a seat and set out water for washing the feet. The Blessed One sat down on the seat made ready and washed his feet. The venerable Bhagu paid homage to the Blessed One and sat down to one side.
Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaguṁ bhagavā etadavoca: “kacci, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamasī”ti?
When the venerable Bhagu was seated to one side, the Blessed One said to him: “I hope you are bearing up, bhikkhu, I hope you are managing. I hope you are not having any trouble obtaining alms food.”
“Khamanīyaṁ bhagavā, yāpanīyaṁ bhagavā, na cāhaṁ, bhante, piṇḍakena kilamāmī”ti.
“I am bearing up, Blessed One, I am managing. Venerable sir, I am not having any trouble obtaining alms food.”
Atha kho bhagavā āyasmantaṁ bhaguṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā yena pācīnavaṁsadāyo tenupasaṅkami.
Then the Blessed One, having instructed, encouraged, inspired, and gladdened the venerable Bhagu with a discourse on the Dhamma, rose from his seat and went to the Eastern Bamboo park.
Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo pācīnavaṁsadāye viharanti. Addasā kho dāyapālo bhagavantaṁ dūratova āgacchantaṁ. Disvāna bhagavantaṁ etadavoca: “mā, mahāsamaṇa, etaṁ dāyaṁ pāvisi. Santettha tayo kulaputtā attakāmarūpā viharanti. Mā tesaṁ aphāsumakāsī”ti.
Now at that time, the venerable |Anuruddha::foremost disciple of the Buddha in divine eye; also a cousin of the Buddha [anuruddha]|, the venerable Nandiya, and the venerable Kimila were dwelling in the Eastern Bamboo park. The park keeper saw the Blessed One coming from afar, and on seeing him, said: “Do not enter this park, ascetic. Here, there are three young gentlemen intent on self-liberation. Do not disturb them.”
Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṁ mantayamānassa. Sutvāna dāyapālaṁ etadavoca: “mā, āvuso dāyapāla, bhagavantaṁ vāresi. Satthā no bhagavā anuppatto”ti.
Venerable Anuruddha heard the park keeper speaking with the Blessed One. Hearing this, he said to the park keeper: “Friend park keeper, do not keep the Blessed One out. Our Teacher, the Blessed One, has come.”
Atha kho āyasmā anuruddho yenāyasmā ca nandiyo yenāyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṁ āyasmantañca kimilaṁ etadavoca: “abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti.
Then the venerable Anuruddha went to the venerable Nandiya and the venerable Kimbila and said: “Come out, venerable sirs, come out! Our Teacher, the Blessed One, has come.”
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ paccuggantvā eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ upaṭṭhapesi. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Tepi kho āyasmanto bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Then venerable Anuruddha, venerable Nandiya, and venerable Kimbila went out to welcome the Blessed One. One received his bowl and outer robe, another prepared a seat, and another set out water for washing his feet. The Blessed One sat down on the prepared seat, and having sat down, washed his feet. Then those venerables, having paid homage to the Blessed One, sat down to one side.
Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca: “kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamathā”ti?
When they were seated, venerable Anuruddha was addressed by the Blessed One: “I hope you are all keeping well, Anuruddhas, that you are all able to keep going, and that you are not having any trouble obtaining alms food.”
“Khamanīyaṁ bhagavā, yāpanīyaṁ bhagavā, na ca mayaṁ, bhante, piṇḍakena kilamāmā”ti.
“We are all keeping well, Blessed One, we are all able to keep going, and we are not having any trouble obtaining alms food.”
“Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti?
“I hope you are all living harmoniously, Anuruddhas, on friendly terms, not disputing, blending like milk and water, and looking upon one another with kindly eyes.”
“Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti.
“Surely, venerable sir, we are living harmoniously, on friendly terms, not disputing, blending like milk and water, and looking upon one another with kindly eyes.”
“Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti?
“And how is it, Anuruddhas, that you are all living harmoniously, on friendly terms, not disputing, blending like milk and water, and looking upon one another with kindly eyes?”
“Idha mayhaṁ, bhante, evaṁ hoti: ‘lābhā vata me, suladdhaṁ vata me yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca. Tassa, mayhaṁ, bhante, evaṁ hoti: ‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti. So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittan”ti.
“In this regard, venerable sir, I think thus: ‘It is a blessing for me, it is most fortunate for me, that I have such companions in the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|.’ I maintain bodily acts of |loving-kindness::goodwill, friendliness, benevolence [metta]| toward those venerable ones both openly and in private; I maintain verbal acts of loving-kindness toward them both openly and in private; I maintain mental acts of loving-kindness toward them both openly and in private. I consider: ‘Why should I not set aside what I wish to do and do what these venerable ones wish to do?’ Then I set aside what I wish to do and do what these venerable ones wish to do. We are different in body, venerable sir, but one in mind.”
Āyasmāpi kho nandiyo …pe… āyasmāpi kho kimilo bhagavantaṁ etadavoca: “mayhampi kho, bhante, evaṁ hoti: ‘lābhā vata me, suladdhaṁ vata me yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca. Tassa mayhaṁ, bhante, evaṁ hoti: ‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti. So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittanti. Evaṁ kho mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti.
Venerable Nandiya and then venerable Kimbila also said to the Blessed One: “In this regard, venerable sir, I think thus: ‘It is a blessing for me, it is most fortunate for me, that I have such companions in the spiritual life.’ I maintain bodily acts of loving-kindness toward those venerable ones both openly and in private; I maintain verbal acts of loving-kindness toward them both openly and in private; I maintain mental acts of loving-kindness toward them both openly and in private. I consider: ‘Why should I not set aside what I wish to do and do what these venerable ones wish to do?’ Then I set aside what I wish to do and do what these venerable ones wish to do. We are different in body, venerable sir, but one in mind. It is in this way, venerable sir, that we are living harmoniously, on friendly terms, not disputing, blending like milk and water, and looking upon one another with kindly eyes.”
“Sādhu sādhu, anuruddhā. Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?
“Good, good, Anuruddhas. I hope that you all abide |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, |resolute::determined [pahitatta]|, and |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|.”
“Taggha mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti.
“Surely, venerable sir, we abide diligent, resolute, and with continuous effort.”
“Yathā kathaṁ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?
“And how is it, Anuruddhas, that you all abide diligent, resolute, and with continuous effort?”
“Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati, so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ upaṭṭhāpeti. Yo pacchā gāmato piṇḍāya paṭikkamati—sace hoti bhuttāvaseso, sace ākaṅkhati, bhuñjati; no ce ākaṅkhati, appaharite vā chaḍḍeti apāṇake vā udake opilāpeti—so āsanāni paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, avakkārapātiṁ dhovitvā paṭisāmeti, bhattaggaṁ sammajjati. Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti. Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṁ, bhante, tappaccayā vācaṁ bhindāma. Pañcāhikaṁ kho pana mayaṁ, bhante, sabbarattiṁ dhammiyā kathāya sannisīdāma. Evaṁ kho mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti.
“In this regard, venerable sir, whichever of us returns first from the village with alms food prepares the seats, sets out the water for drinking and for washing, and sets out the refuse bucket in its place. Whichever of us returns last eats any food left over, if he wishes; otherwise he throws it away where there is no greenery or drops it into water where there are no living beings. Then he puts away the seats, puts away the water for drinking and for washing, puts away the bowl for refuse, and sweeps the refectory. Whoever notices that the pots of water for drinking, washing, or the |latrine::excrement [vacca]| are low or empty, fills them. If they are too heavy for him, he calls someone else by a signal of the hand and they move it by joining hands, but because of this we do not break out into speech. And every five days, venerable sir, we sit together all night discussing the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. It is in this way, venerable sir, that we abide diligent, resolute, and with continuous effort.”
“Sādhu sādhu, anuruddhā. Atthi pana vo, anuruddhā, evaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharataṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
“Good, good, Anuruddhas. But while you abide thus diligent, resolute, and with continuous effort, have you attained any superhuman state, any distinction in knowledge and vision worthy of a noble person, a comfortable dwelling?”
“Idha mayaṁ, bhante, appamattā ātāpino pahitattā viharantā obhāsañceva sañjānāma dassanañca rūpānaṁ. So kho pana no obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ; tañca nimittaṁ nappaṭivijjhāmā”ti.
“Venerable sir, while we abide thus diligent, resolute, and with continuous effort, we perceive |light::radiance [obhāsa]| and the vision of forms [1]. But that light, venerable sir, soon vanishes, and the vision of forms |disappears::vanishes; lit. places in-between [antaradhāyati]|; but we have not discovered the cause for this.”
“Taṁ kho pana vo, anuruddhā, nimittaṁ paṭivijjhitabbaṁ. Ahampi sudaṁ, anuruddhā, pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṁ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ. Tassa mayhaṁ, anuruddhā, etadahosi: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti? Tassa mayhaṁ, anuruddhā, etadahosi: ‘vicikicchā kho me udapādi, vicikicchādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissatī’ti.
“The cause for that should be discerned, Anuruddhas. Before my full awakening, while I was still a |Bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, I too perceived light and the vision of forms. But that light would soon vanish, and the vision of forms would disappear. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears?’ Then it occurred to me, Anuruddhas: ‘|Doubt::uncertainty, indecisiveness wrt suffering, its arising, its ending, and the way of practice leading to the end of suffering [vicikiccha]| has arisen in me, and due to doubt, my |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| has fallen away. When collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that doubt will not arise in me again.’
So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṁ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ. Tassa mayhaṁ, anuruddhā, etadahosi: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti? Tassa mayhaṁ, anuruddhā, etadahosi: ‘amanasikāro kho me udapādi, amanasikārādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro’ti.
As, Anuruddhas, I was thus dwelling—diligent, resolute, and with continuous effort—I perceived both light and a vision of forms. But soon afterward, the light vanished and the vision of forms disappeared. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears?’ Then it occurred to me, Anuruddhas: ‘|Inattention::lack of attention [amanasikāra]| has arisen in me, and due to inattention, my collectedness has fallen away. And when collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that inattention will not arise in me again.’
So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi: ‘thinamiddhaṁ kho me udapādi, thinamiddhādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhan’ti.
As, Anuruddhas, I was thus dwelling—diligent, resolute, and with continuous effort—I again perceived both light and a vision of forms. But soon afterward, the light vanished and the vision of forms disappeared. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears?’ Then it occurred to me, Anuruddhas: ‘|Dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]| has arisen in me, and due to dullness and drowsiness, my collectedness has fallen away. And when collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that dullness and drowsiness will not arise in me again.’
So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi: ‘chambhitattaṁ kho me udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Seyyathāpi, anuruddhā, puriso addhānamaggappaṭipanno, tassa ubhatopasse vaṭṭakā uppateyyuṁ, tassa tatonidānaṁ chambhitattaṁ uppajjeyya; evameva kho me, anuruddhā, chambhitattaṁ udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattan’ti.
As, Anuruddhas, I was thus dwelling—diligent, resolute, and with continuous effort—I again perceived both light and a vision of forms. But soon afterward, the light vanished and the vision of forms disappeared. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears? Then it occurred to me, Anuruddhas: ‘|Fear::trepidation; lit. stiffened state [chambhitatta]| has arisen in me, and due to fear, my collectedness has fallen away. And when collectedness falls away, the light vanishes and the vision of forms disappears. Suppose, Anuruddhas, a person were traveling along the main road, and killers sprang out on both sides of him; then fear would arise in him because of that. So too, fear arose in me, and due to fear, my collectedness fell away. And when collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that neither doubt, nor inattention, nor dullness and drowsiness, nor fear will arise in me again.’
So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi: ‘uppilaṁ kho me udapādi, uppilādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Seyyathāpi, anuruddhā, puriso ekaṁ nidhimukhaṁ gavesanto sakideva pañcanidhimukhāni adhigaccheyya, tassa tatonidānaṁ uppilaṁ uppajjeyya; evameva kho me, anuruddhā, uppilaṁ udapādi, uppilādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilan’ti.
As, Anuruddhas, I was thus dwelling—diligent, resolute, and with continuous effort—I again perceived both light and a vision of forms. But soon afterward, the light vanished and the vision of forms disappeared. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears? Then it occurred to me, Anuruddhas: ‘|Elation::excitement, exhilaration, perturbation [uppila]| has arisen in me, and due to elation, my collectedness has fallen away. And when collectedness falls away, the light vanishes and the vision of forms disappears. Suppose, Anuruddhas, a man seeking one entrance to a hidden treasure came all at once upon five entrances to a hidden treasure; then elation would arise in him because of that. So too, elation arose in me, and due to elation, my collectedness fell away. And when collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that neither doubt, nor inattention, nor dullness and drowsiness, nor fear, nor elation will arise in me again.’
So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi: ‘duṭṭhullaṁ kho me udapādi, duṭṭhullādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullan’ti.
As, Anuruddhas, I was thus dwelling—diligent, resolute, and with continuous effort—I again perceived both light and a vision of forms. But soon afterward, the light vanished and the vision of forms disappeared. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears? Then it occurred to me, Anuruddhas: ‘|Heaviness::discomfort, inertia; a coarse, unrefined mental state — agitation or emotional heaviness that obstructs subtle concentration. [duṭṭhulla]| has arisen in me, and due to heaviness, my collectedness has fallen away. And when collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that neither doubt, nor inattention, nor dullness and drowsiness, nor fear, nor elation, nor heaviness will arise in me again.’
So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi: ‘accāraddhavīriyaṁ kho me udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Seyyathāpi, anuruddhā, puriso ubhohi hatthehi vaṭṭakaṁ gāḷhaṁ gaṇheyya, so tattheva patameyya; evameva kho me, anuruddhā, accāraddhavīriyaṁ udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyan’ti.
As, Anuruddhas, I was thus dwelling—diligent, resolute, and with continuous effort—I again perceived both light and a vision of forms. But soon afterward, the light vanished and the vision of forms disappeared. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears? Then it occurred to me, Anuruddhas: ‘|Excessive energy::Overly aroused energy, when effort is applied too forcefully [accāraddhavīriya]| has arisen in me, and due to excessive energy, my collectedness has fallen away. And when collectedness falls away, the light vanishes and the vision of forms disappears. Suppose, Anuruddhas, a man were to seize a quail tightly with both hands, and because of that, it would die right there. So too, Anuruddhas, excessive energy arose in me, and due to excessive energy, my collectedness fell away. And when collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that neither doubt, nor inattention, nor dullness and drowsiness, nor fear, nor elation, nor heaviness, nor excessive energy will arise in me again.’
So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi: ‘atilīnavīriyaṁ kho me udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Seyyathāpi, anuruddhā, puriso vaṭṭakaṁ sithilaṁ gaṇheyya, so tassa hatthato uppateyya; evameva kho me, anuruddhā, atilīnavīriyaṁ udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyan’ti.
As, Anuruddhas, I was thus dwelling—diligent, resolute, and with continuous effort—I again perceived both light and a vision of forms. But soon afterward, the light vanished and the vision of forms disappeared. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears? Then it occurred to me, Anuruddhas: ‘|Sluggish energy::weak application of effort [atilīnavīriya]| has arisen in me, and due to sluggish energy, my collectedness has fallen away. And when collectedness falls away, the light vanishes and the vision of forms disappears. Suppose, Anuruddhas, a man were to hold a quail loosely in his hand, and because of that, it would fly away. So too, Anuruddhas, sluggish energy arose in me, and due to sluggish energy, my collectedness fell away. And when collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that neither doubt, nor inattention, nor dullness and drowsiness, nor fear, nor elation, nor heaviness, nor excessive energy, nor sluggish energy will arise in me again.’
So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi: ‘abhijappā kho me udapādi, abhijappādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. 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.
As, Anuruddhas, I was thus dwelling—diligent, resolute, and with continuous effort—I again perceived both light and a vision of forms. But soon afterward, the light vanished and the vision of forms disappeared. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears? Then it occurred to me, Anuruddhas: ‘|Longing::aspiration [abhijappā]| has arisen in me, and due to longing, my collectedness has fallen away. And when collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that neither doubt, nor inattention, nor dullness and drowsiness, nor fear, nor elation, nor heaviness, nor excessive energy, nor sluggish energy, nor longing will arise in me again.’
So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi: ‘nānattasaññā kho me udapādi, nānattasaññādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. 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.
As, Anuruddhas, I was thus dwelling—diligent, resolute, and with continuous effort—I again perceived both light and a vision of forms. But soon afterward, the light vanished and the vision of forms disappeared. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears? Then it occurred to me, Anuruddhas: ‘|Perception of diversity::recognition of diversity, perception of multiplicity [nānattasaññā]| has arisen in me, and due to perception of diversity, my collectedness has fallen away. And when collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that neither doubt, nor inattention, nor dullness and drowsiness, nor fear, nor elation, nor heaviness, nor excessive energy, nor sluggish energy, nor longing, nor perception of diversity will arise in me again.’
So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṁ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ. Tassa mayhaṁ anuruddhā etadahosi: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti. Tassa mayhaṁ, anuruddhā, etadahosi: ‘atinijjhāyitattaṁ kho me rūpānaṁ udapādi, atinijjhāyitattādhikaraṇañca pana me rūpānaṁ samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. 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.
As, Anuruddhas, I was thus dwelling—diligent, resolute, and with continuous effort—I again perceived both light and a vision of forms. But soon afterward, the light vanished and the vision of forms disappeared. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears? Then it occurred to me, Anuruddhas: ‘|Over contemplation::over analysis [atinijjhāyitatta]| upon forms [2] arose in me, and due to over contemplation upon forms, my collectedness has fallen away. And when collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that neither doubt, nor inattention, nor dullness and drowsiness, nor fear, nor elation, nor heaviness, nor excessive energy, nor sluggish energy, nor longing, nor perception of diversity, nor over contemplation upon forms will arise in me again.’
So kho ahaṁ, anuruddhā, ‘vicikicchā cittassa upakkileso’ti—iti viditvā vicikicchaṁ cittassa upakkilesaṁ pajahiṁ, ‘amanasikāro cittassa upakkileso’ti—iti viditvā amanasikāraṁ cittassa upakkilesaṁ pajahiṁ, ‘thinamiddhaṁ cittassa upakkileso’ti—iti viditvā thinamiddhaṁ cittassa upakkilesaṁ pajahiṁ, ‘chambhitattaṁ cittassa upakkileso’ti—iti viditvā chambhitattaṁ cittassa upakkilesaṁ pajahiṁ, ‘uppilaṁ cittassa upakkileso’ti—iti viditvā uppilaṁ cittassa upakkilesaṁ pajahiṁ, ‘duṭṭhullaṁ cittassa upakkileso’ti—iti viditvā duṭṭhullaṁ cittassa upakkilesaṁ pajahiṁ, ‘accāraddhavīriyaṁ cittassa upakkileso’ti—iti viditvā accāraddhavīriyaṁ cittassa upakkilesaṁ pajahiṁ, ‘atilīnavīriyaṁ cittassa upakkileso’ti—iti viditvā atilīnavīriyaṁ cittassa upakkilesaṁ pajahiṁ, ‘abhijappā cittassa upakkileso’ti—iti viditvā abhijappaṁ cittassa upakkilesaṁ pajahiṁ, ‘nānattasaññā cittassa upakkileso’ti—iti viditvā nānattasaññaṁ cittassa upakkilesaṁ pajahiṁ, ‘atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso’ti—iti viditvā atinijjhāyitattaṁ rūpānaṁ cittassa upakkilesaṁ pajahiṁ.
Then, Anuruddhas, knowing: ‘Doubt is an |impurity::blemish, flaw, imperfection [upakkilesa]| of the mind,’ I abandoned the mental impurity of doubt. Knowing: ‘Inattention is an impurity of the mind,’ I abandoned the mental impurity of inattention. Knowing: ‘Dullness and drowsiness are impurities of the mind,’ I abandoned the mental impurity of dullness and drowsiness. Knowing: ‘Fear is an impurity of the mind,’ I abandoned the mental impurity of fear. Knowing: ‘Elation is an impurity of the mind,’ I abandoned the mental impurity of elation. Knowing: ‘Heaviness is an impurity of the mind,’ I abandoned the mental impurity of heaviness. Knowing: ‘Excessive energy is an impurity of the mind,’ I abandoned the mental impurity of excessive energy. Knowing: ‘Sluggish energy is an impurity of the mind,’ I abandoned the mental impurity of sluggish energy. Knowing: ‘Longing is an impurity of the mind,’ I abandoned the mental impurity of longing. Knowing: ‘Perception of diversity is an impurity of the mind,’ I abandoned the mental impurity of perception of diversity. Knowing: ‘Over contemplation upon forms is an impurity of the mind,’ I abandoned the mental impurity of over contemplation upon forms.
So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi; rūpāni hi kho passāmi, na ca obhāsaṁ sañjānāmi: ‘kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivaṁ’. Tassa mayhaṁ, anuruddhā, etadahosi: ‘ko nu kho hetu ko paccayo yvāhaṁ obhāsañhi kho sañjānāmi na ca rūpāni passāmi; rūpāni hi kho passāmi na ca obhāsaṁ sañjānāmi—kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti. Tassa mayhaṁ, anuruddhā, etadahosi: ‘yasmiñhi kho ahaṁ samaye rūpanimittaṁ amanasikaritvā obhāsanimittaṁ manasi karomi, obhāsañhi kho tasmiṁ samaye sañjānāmi, na ca rūpāni passāmi. Yasmiṁ panāhaṁ samaye obhāsanimittaṁ amanasikaritvā rūpanimittaṁ manasi karomi, rūpāni hi kho tasmiṁ samaye passāmi na ca obhāsaṁ sañjānāmi—kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti.
Then, Anuruddhas, while I was dwelling—diligent, resolute, and with continuous effort—I perceived light, but did not see forms; or I saw forms, but did not perceive light, even for a whole night, or a whole day, or a whole day and night. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which I perceive light but do not see forms; or I see forms but do not perceive light, even for a whole night, or a whole day, or a whole day and night?’ Then it occurred to me, Anuruddhas: ‘On the occasion when I do not attend to the sign of forms but attend to the sign of light, then I perceive light but do not see forms. On the occasion when I do not attend to the sign of light but attend to the sign of forms, I then see forms but do not perceive light, even for a whole night, or a whole day, or a whole day and night.’
So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi; appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi: ‘kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivaṁ’. Tassa mayhaṁ, anuruddhā, etadahosi: ‘ko nu kho hetu ko paccayo yvāhaṁ parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi; appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi—kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti. Tassa mayhaṁ, anuruddhā, etadahosi: ‘yasmiṁ kho me samaye paritto samādhi hoti, parittaṁ me tasmiṁ samaye cakkhu hoti. Sohaṁ parittena cakkhunā parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi. Yasmiṁ pana me samaye appamāṇo samādhi hoti, appamāṇaṁ me tasmiṁ samaye cakkhu hoti. Sohaṁ appamāṇena cakkhunā appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi—kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti.
Then, Anuruddhas, while I was dwelling—diligent, resolute, and with continuous effort—I perceived limited light and saw limited forms; I perceived |limitless::immeasurable, boundless [appamāṇa]| light and saw limitless forms, even for a whole night, or a whole day, or a whole day and night. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which I perceive limited light and see limited forms; I perceive limitless light and see limitless forms, even for a whole night, or a whole day, or a whole day and night?’ Then it occurred to me, Anuruddhas: ‘On the occasion when my collectedness is limited, my |vision::faculty of seeing [cakkhu]| is limited. And with limited vision, I perceive limited light and see limited forms. On the occasion when my collectedness is limitless, my vision is limitless. And with limitless vision, I perceive limitless light and see limitless forms, even for a whole night, or a whole day, or a whole day and night.’
Yato kho me, anuruddhā, ‘vicikicchā cittassa upakkileso’ti—iti viditvā vicikicchā cittassa upakkileso pahīno ahosi, ‘amanasikāro cittassa upakkileso’ti—iti viditvā amanasikāro cittassa upakkileso pahīno ahosi, ‘thinamiddhaṁ cittassa upakkileso’ti—iti viditvā thinamiddhaṁ cittassa upakkileso pahīno ahosi, ‘chambhitattaṁ cittassa upakkileso’ti—iti viditvā chambhitattaṁ cittassa upakkileso pahīno ahosi, ‘uppilaṁ cittassa upakkileso’ti—iti viditvā uppilaṁ cittassa upakkileso pahīno ahosi, ‘duṭṭhullaṁ cittassa upakkileso’ti—iti viditvā duṭṭhullaṁ cittassa upakkileso pahīno ahosi, ‘accāraddhavīriyaṁ cittassa upakkileso’ti—iti viditvā accāraddhavīriyaṁ cittassa upakkileso pahīno ahosi, ‘atilīnavīriyaṁ cittassa upakkileso’ti—iti viditvā atilīnavīriyaṁ cittassa upakkileso pahīno ahosi, ‘abhijappā cittassa upakkileso’ti—iti viditvā abhijappā cittassa upakkileso pahīno ahosi, ‘nānattasaññā cittassa upakkileso’ti—iti viditvā nānattasaññā cittassa upakkileso pahīno ahosi, ‘atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso’ti—iti viditvā atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso pahīno ahosi.
When, Anuruddhas, I had understood: ‘Doubt is an impurity of the mind,’ thus, the mental impurity of doubt was abandoned. When I had understood: ‘Inattention is an impurity of the mind,’ thus the mental impurity of inattention was abandoned. When I had understood: ‘Dullness and drowsiness are impurities of the mind,’ thus, the mental impurity of dullness and drowsiness was abandoned. When I had understood: ‘Fear is an impurity of the mind,’ thus, the mental impurity of fear was abandoned. When I had understood: ‘Elation is an impurity of the mind,’ thus, the mental impurity of elation was abandoned. When I had understood: ‘Heaviness is an impurity of the mind,’ thus, the mental impurity of heaviness was abandoned. When I had understood: ‘Excessive energy is an impurity of the mind,’ thus, the mental impurity of excessive energy was abandoned. When I had understood: ‘Sluggish energy is an impurity of the mind,’ thus, the mental impurity of sluggish energy was abandoned. When I had understood: ‘Longing is an impurity of the mind,’ thus, the mental impurity of longing was abandoned. When I had understood: ‘Perception of diversity is an impurity of the mind,’ thus, the mental impurity of perception of diversity was abandoned. When I had understood: ‘Over contemplation upon forms is an impurity of the mind,’ thus, the mental impurity of over contemplation upon forms was abandoned.
Tassa mayhaṁ, anuruddhā, etadahosi: ‘ye kho me cittassa upakkilesā te me pahīnā. Handa dānāhaṁ tividhena samādhiṁ bhāvemī’ti. 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.
Then it occurred to me, Anuruddhas: ‘Whatever were the impurities of the mind, those have been abandoned in me. Now let me develop collectedness in three ways.’ 1.) So, Anuruddhas, I cultivated collectedness |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|; I cultivated collectedness |free from reflection::free of thought, a second jhāna or above [avitakka]| and |with a measure of examination::with a modicum of exploration [vicāramatta]|; I cultivated collectedness free from reflection and free from examination. 2.) I cultivated collectedness with |joyful pleasure::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pīti]|; I cultivated collectedness free from joyful pleasure. 3.) I cultivated collectedness |accompanied by happiness::filled with agreeableness, ease, pleasantness [sātasahagata]|; I cultivated collectedness accompanied by |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|.
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. Ñāṇañca pana me dassanaṁ udapādi, akuppā me cetovimutti. Ayamantimā jāti, natthi dāni punabbhavo”ti.
When, Anuruddhas, collectedness accompanied by reflection and examination was cultivated in me; collectedness free from reflection but with a measure of examination was cultivated in me; collectedness free from reflection and free from examination was cultivated in me; when collectedness with joyful pleasure was cultivated in me; when collectedness free from joyful pleasure was cultivated in me; when collectedness accompanied by happiness was cultivated in me; when collectedness accompanied by equanimity was cultivated in me—then, knowledge and vision arose in me: ‘|Unshakeable::unassailable, indisputable [akuppa]| is the |liberation of my mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]|. This is my final birth, now there is no more |renewed existence::renewal of being, reappearance, rebirth, future life [punabbhava]|.’
Idamavoca bhagavā. Attamano āyasmā anuruddho bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. The venerable Anuruddha was satisfied and rejoiced in the Blessed One’s words.
Thus have I heard—At one time, the Blessed One was dwelling at Kosambi in Ghosita’s park.
Now at that time, the bhikkhus at Kosambi had taken to |blaming::accusing, conflicting [bhaṇḍanajāta]|, |quarreling::disputing [kalahajāta]|, and |disputing::arguing [vivādāpanna]| with one another, stabbing each other with pointed words.
Then, a certain bhikkhu approached where the Blessed One was; having approached and paid homage, he stood to one side. Standing to one side, that bhikkhu said to the Blessed One: “Here, venerable sir, the bhikkhus at Kosambi have taken to blaming, quarreling, and disputing with one another, stabbing each other with pointed words. It would be good, venerable sir, if the Blessed One would go to those bhikkhus out of |compassion::benevolence, concern, gentle regard [anukampā]|.” The Blessed One consented in silence.
Then the Blessed One went to those bhikkhus. Having approached, he said to the bhikkhus: “Enough, bhikkhus. Let there be no more blaming, quarreling, contending, or disputing.”
When this was said, a certain bhikkhu said to the Blessed One: “Wait, venerable sir. Let the Blessed One, the Lord of the |Dhamma::the ultimate truth that the Buddha’s teachings point to [dhamma]|, be |untroubled::unconcerned, at ease [appossukka]| and devoted to a pleasant abiding here and now. We are the ones who will be responsible for the blaming, quarreling, contending, and disputing.”
Then, for a second time, the Blessed One said to those bhikkhus: “Enough, bhikkhus. Let there be no more blaming, quarreling, contending, or disputing.” And for a second time, that bhikkhu said to the Blessed One: “Wait, venerable sir. Let the Blessed One, the Lord of the Dhamma, be untroubled and devoted to a pleasant abiding here and now. We are the ones who will be responsible for the blaming, quarreling, contending, and disputing.” Then for a third time, the Blessed One said to those bhikkhus: “Enough, bhikkhus. Let there be no more blaming, quarreling, contending, or disputing.”
And for a third time, that bhikkhu said to the Blessed One: “Wait, venerable sir. Let the Blessed One, the Lord of the Dhamma, be untroubled and devoted to a pleasant abiding here and now. We are the ones who will be responsible for the blaming, quarreling, contending, and disputing.”
Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, entered Kosambi for alms. Having wandered through Kosambi for alms and after the meal, having returned from the alms round, he put his lodging in order. Then, taking his bowl and robe, and while still standing, he uttered these verses:
“When many voices shout at once,
none think themselves a |fool::immature person, child-like in understanding [bāla]|;
When the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| is breaking apart,
they deem no one greater than themselves.
|Completely muddle-minded::totally confused [parimuṭṭha]|, yet speaking as if wise,
speaking merely within the sphere of words;
They move their mouths however they please,
yet know not by what they are led.
He insulted me, he struck me,
he overpowered me, he robbed me;
Those who hold onto |resentment::grudge [upanayhati]|,
do not still their |hostility::hatred, ill will, animosity, enmity [vera]|.
He insulted me, he struck me,
he overpowered me, he robbed me;
Those who let go of resentment,
still their hatred.
Hostility is never |settled::calmed, appeased [sammati]| by hostility,
in this world at any time;
Only |without hatred::without animosity, with friendliness, with kindness, with goodwill [avera]| is hostility settled,
this is an eternal principle.
Others do not |comprehend::understand, recognize [vijānāti]|,
that we all must die;
But those who do comprehend this,
their |conflicts::arguments, disputes, differences [medhagā]| are settled.
Breakers of bones and murderers,
those who steal cattle, horses, and wealth;
Those who plunder countries—
even among them reconciliation occurs.
Why should it not be for you?
If one finds a |prudent::sensible and careful when making judgments and decisions, discerning [nipaka]| companion,
a virtuous and discerning fellow traveler;
Let one walk together, overcoming all dangers,
with a pleased mind and |mindfulness::recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]|.
If one does not find a prudent companion,
a virtuous and discerning fellow traveler;
Then as a king leaves behind his conquered realm,
walk like a tusker in the woods alone.
A solitary life is better,
there is no companionship with |immature persons::lacking in discernment or good sense, child-like in understanding [bāle]|;
Let one walk alone, not partaking in |injurious actions::harmful, bad, potentially evil intention or action [pāpa]|,
calm and unconcerned, like a tusker in the woods.”
Then, having spoken these verses while standing, the Blessed went to the village of |Bālakaloṇakāra::name of a village; lit. young salt makers village [bālakaloṇakāra]|. At that time, the venerable Bhagu was living in the village of Bālakaloṇakāra. When the venerable Bhagu saw the Blessed One coming from afar, he prepared a seat and set out water for washing the feet. The Blessed One sat down on the seat made ready and washed his feet. The venerable Bhagu paid homage to the Blessed One and sat down to one side.
When the venerable Bhagu was seated to one side, the Blessed One said to him: “I hope you are bearing up, bhikkhu, I hope you are managing. I hope you are not having any trouble obtaining alms food.”
“I am bearing up, Blessed One, I am managing. Venerable sir, I am not having any trouble obtaining alms food.”
Then the Blessed One, having instructed, encouraged, inspired, and gladdened the venerable Bhagu with a discourse on the Dhamma, rose from his seat and went to the Eastern Bamboo park.
Now at that time, the venerable |Anuruddha::foremost disciple of the Buddha in divine eye; also a cousin of the Buddha [anuruddha]|, the venerable Nandiya, and the venerable Kimila were dwelling in the Eastern Bamboo park. The park keeper saw the Blessed One coming from afar, and on seeing him, said: “Do not enter this park, ascetic. Here, there are three young gentlemen intent on self-liberation. Do not disturb them.”
Venerable Anuruddha heard the park keeper speaking with the Blessed One. Hearing this, he said to the park keeper: “Friend park keeper, do not keep the Blessed One out. Our Teacher, the Blessed One, has come.”
Then the venerable Anuruddha went to the venerable Nandiya and the venerable Kimbila and said: “Come out, venerable sirs, come out! Our Teacher, the Blessed One, has come.”
Then venerable Anuruddha, venerable Nandiya, and venerable Kimbila went out to welcome the Blessed One. One received his bowl and outer robe, another prepared a seat, and another set out water for washing his feet. The Blessed One sat down on the prepared seat, and having sat down, washed his feet. Then those venerables, having paid homage to the Blessed One, sat down to one side.
When they were seated, venerable Anuruddha was addressed by the Blessed One: “I hope you are all keeping well, Anuruddhas, that you are all able to keep going, and that you are not having any trouble obtaining alms food.”
“We are all keeping well, Blessed One, we are all able to keep going, and we are not having any trouble obtaining alms food.”
“I hope you are all living harmoniously, Anuruddhas, on friendly terms, not disputing, blending like milk and water, and looking upon one another with kindly eyes.”
“Surely, venerable sir, we are living harmoniously, on friendly terms, not disputing, blending like milk and water, and looking upon one another with kindly eyes.”
“And how is it, Anuruddhas, that you are all living harmoniously, on friendly terms, not disputing, blending like milk and water, and looking upon one another with kindly eyes?”
“In this regard, venerable sir, I think thus: ‘It is a blessing for me, it is most fortunate for me, that I have such companions in the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|.’ I maintain bodily acts of |loving-kindness::goodwill, friendliness, benevolence [metta]| toward those venerable ones both openly and in private; I maintain verbal acts of loving-kindness toward them both openly and in private; I maintain mental acts of loving-kindness toward them both openly and in private. I consider: ‘Why should I not set aside what I wish to do and do what these venerable ones wish to do?’ Then I set aside what I wish to do and do what these venerable ones wish to do. We are different in body, venerable sir, but one in mind.”
Venerable Nandiya and then venerable Kimbila also said to the Blessed One: “In this regard, venerable sir, I think thus: ‘It is a blessing for me, it is most fortunate for me, that I have such companions in the spiritual life.’ I maintain bodily acts of loving-kindness toward those venerable ones both openly and in private; I maintain verbal acts of loving-kindness toward them both openly and in private; I maintain mental acts of loving-kindness toward them both openly and in private. I consider: ‘Why should I not set aside what I wish to do and do what these venerable ones wish to do?’ Then I set aside what I wish to do and do what these venerable ones wish to do. We are different in body, venerable sir, but one in mind. It is in this way, venerable sir, that we are living harmoniously, on friendly terms, not disputing, blending like milk and water, and looking upon one another with kindly eyes.”
“Good, good, Anuruddhas. I hope that you all abide |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, |resolute::determined [pahitatta]|, and |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|.”
“Surely, venerable sir, we abide diligent, resolute, and with continuous effort.”
“And how is it, Anuruddhas, that you all abide diligent, resolute, and with continuous effort?”
“In this regard, venerable sir, whichever of us returns first from the village with alms food prepares the seats, sets out the water for drinking and for washing, and sets out the refuse bucket in its place. Whichever of us returns last eats any food left over, if he wishes; otherwise he throws it away where there is no greenery or drops it into water where there are no living beings. Then he puts away the seats, puts away the water for drinking and for washing, puts away the bowl for refuse, and sweeps the refectory. Whoever notices that the pots of water for drinking, washing, or the |latrine::excrement [vacca]| are low or empty, fills them. If they are too heavy for him, he calls someone else by a signal of the hand and they move it by joining hands, but because of this we do not break out into speech. And every five days, venerable sir, we sit together all night discussing the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. It is in this way, venerable sir, that we abide diligent, resolute, and with continuous effort.”
“Good, good, Anuruddhas. But while you abide thus diligent, resolute, and with continuous effort, have you attained any superhuman state, any distinction in knowledge and vision worthy of a noble person, a comfortable dwelling?”
“Venerable sir, while we abide thus diligent, resolute, and with continuous effort, we perceive |light::radiance [obhāsa]| and the vision of forms [1]. But that light, venerable sir, soon vanishes, and the vision of forms |disappears::vanishes; lit. places in-between [antaradhāyati]|; but we have not discovered the cause for this.”
“The cause for that should be discerned, Anuruddhas. Before my full awakening, while I was still a |Bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, I too perceived light and the vision of forms. But that light would soon vanish, and the vision of forms would disappear. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears?’ Then it occurred to me, Anuruddhas: ‘|Doubt::uncertainty, indecisiveness wrt suffering, its arising, its ending, and the way of practice leading to the end of suffering [vicikiccha]| has arisen in me, and due to doubt, my |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| has fallen away. When collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that doubt will not arise in me again.’
As, Anuruddhas, I was thus dwelling—diligent, resolute, and with continuous effort—I perceived both light and a vision of forms. But soon afterward, the light vanished and the vision of forms disappeared. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears?’ Then it occurred to me, Anuruddhas: ‘|Inattention::lack of attention [amanasikāra]| has arisen in me, and due to inattention, my collectedness has fallen away. And when collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that inattention will not arise in me again.’
As, Anuruddhas, I was thus dwelling—diligent, resolute, and with continuous effort—I again perceived both light and a vision of forms. But soon afterward, the light vanished and the vision of forms disappeared. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears?’ Then it occurred to me, Anuruddhas: ‘|Dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]| has arisen in me, and due to dullness and drowsiness, my collectedness has fallen away. And when collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that dullness and drowsiness will not arise in me again.’
As, Anuruddhas, I was thus dwelling—diligent, resolute, and with continuous effort—I again perceived both light and a vision of forms. But soon afterward, the light vanished and the vision of forms disappeared. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears? Then it occurred to me, Anuruddhas: ‘|Fear::trepidation; lit. stiffened state [chambhitatta]| has arisen in me, and due to fear, my collectedness has fallen away. And when collectedness falls away, the light vanishes and the vision of forms disappears. Suppose, Anuruddhas, a person were traveling along the main road, and killers sprang out on both sides of him; then fear would arise in him because of that. So too, fear arose in me, and due to fear, my collectedness fell away. And when collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that neither doubt, nor inattention, nor dullness and drowsiness, nor fear will arise in me again.’
As, Anuruddhas, I was thus dwelling—diligent, resolute, and with continuous effort—I again perceived both light and a vision of forms. But soon afterward, the light vanished and the vision of forms disappeared. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears? Then it occurred to me, Anuruddhas: ‘|Elation::excitement, exhilaration, perturbation [uppila]| has arisen in me, and due to elation, my collectedness has fallen away. And when collectedness falls away, the light vanishes and the vision of forms disappears. Suppose, Anuruddhas, a man seeking one entrance to a hidden treasure came all at once upon five entrances to a hidden treasure; then elation would arise in him because of that. So too, elation arose in me, and due to elation, my collectedness fell away. And when collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that neither doubt, nor inattention, nor dullness and drowsiness, nor fear, nor elation will arise in me again.’
As, Anuruddhas, I was thus dwelling—diligent, resolute, and with continuous effort—I again perceived both light and a vision of forms. But soon afterward, the light vanished and the vision of forms disappeared. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears? Then it occurred to me, Anuruddhas: ‘|Heaviness::discomfort, inertia; a coarse, unrefined mental state — agitation or emotional heaviness that obstructs subtle concentration. [duṭṭhulla]| has arisen in me, and due to heaviness, my collectedness has fallen away. And when collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that neither doubt, nor inattention, nor dullness and drowsiness, nor fear, nor elation, nor heaviness will arise in me again.’
As, Anuruddhas, I was thus dwelling—diligent, resolute, and with continuous effort—I again perceived both light and a vision of forms. But soon afterward, the light vanished and the vision of forms disappeared. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears? Then it occurred to me, Anuruddhas: ‘|Excessive energy::Overly aroused energy, when effort is applied too forcefully [accāraddhavīriya]| has arisen in me, and due to excessive energy, my collectedness has fallen away. And when collectedness falls away, the light vanishes and the vision of forms disappears. Suppose, Anuruddhas, a man were to seize a quail tightly with both hands, and because of that, it would die right there. So too, Anuruddhas, excessive energy arose in me, and due to excessive energy, my collectedness fell away. And when collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that neither doubt, nor inattention, nor dullness and drowsiness, nor fear, nor elation, nor heaviness, nor excessive energy will arise in me again.’
As, Anuruddhas, I was thus dwelling—diligent, resolute, and with continuous effort—I again perceived both light and a vision of forms. But soon afterward, the light vanished and the vision of forms disappeared. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears? Then it occurred to me, Anuruddhas: ‘|Sluggish energy::weak application of effort [atilīnavīriya]| has arisen in me, and due to sluggish energy, my collectedness has fallen away. And when collectedness falls away, the light vanishes and the vision of forms disappears. Suppose, Anuruddhas, a man were to hold a quail loosely in his hand, and because of that, it would fly away. So too, Anuruddhas, sluggish energy arose in me, and due to sluggish energy, my collectedness fell away. And when collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that neither doubt, nor inattention, nor dullness and drowsiness, nor fear, nor elation, nor heaviness, nor excessive energy, nor sluggish energy will arise in me again.’
As, Anuruddhas, I was thus dwelling—diligent, resolute, and with continuous effort—I again perceived both light and a vision of forms. But soon afterward, the light vanished and the vision of forms disappeared. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears? Then it occurred to me, Anuruddhas: ‘|Longing::aspiration [abhijappā]| has arisen in me, and due to longing, my collectedness has fallen away. And when collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that neither doubt, nor inattention, nor dullness and drowsiness, nor fear, nor elation, nor heaviness, nor excessive energy, nor sluggish energy, nor longing will arise in me again.’
As, Anuruddhas, I was thus dwelling—diligent, resolute, and with continuous effort—I again perceived both light and a vision of forms. But soon afterward, the light vanished and the vision of forms disappeared. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears? Then it occurred to me, Anuruddhas: ‘|Perception of diversity::recognition of diversity, perception of multiplicity [nānattasaññā]| has arisen in me, and due to perception of diversity, my collectedness has fallen away. And when collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that neither doubt, nor inattention, nor dullness and drowsiness, nor fear, nor elation, nor heaviness, nor excessive energy, nor sluggish energy, nor longing, nor perception of diversity will arise in me again.’
As, Anuruddhas, I was thus dwelling—diligent, resolute, and with continuous effort—I again perceived both light and a vision of forms. But soon afterward, the light vanished and the vision of forms disappeared. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which this light vanishes and the vision of forms disappears? Then it occurred to me, Anuruddhas: ‘|Over contemplation::over analysis [atinijjhāyitatta]| upon forms [2] arose in me, and due to over contemplation upon forms, my collectedness has fallen away. And when collectedness falls away, the light vanishes and the vision of forms disappears. I shall so act that neither doubt, nor inattention, nor dullness and drowsiness, nor fear, nor elation, nor heaviness, nor excessive energy, nor sluggish energy, nor longing, nor perception of diversity, nor over contemplation upon forms will arise in me again.’
Then, Anuruddhas, knowing: ‘Doubt is an |impurity::blemish, flaw, imperfection [upakkilesa]| of the mind,’ I abandoned the mental impurity of doubt. Knowing: ‘Inattention is an impurity of the mind,’ I abandoned the mental impurity of inattention. Knowing: ‘Dullness and drowsiness are impurities of the mind,’ I abandoned the mental impurity of dullness and drowsiness. Knowing: ‘Fear is an impurity of the mind,’ I abandoned the mental impurity of fear. Knowing: ‘Elation is an impurity of the mind,’ I abandoned the mental impurity of elation. Knowing: ‘Heaviness is an impurity of the mind,’ I abandoned the mental impurity of heaviness. Knowing: ‘Excessive energy is an impurity of the mind,’ I abandoned the mental impurity of excessive energy. Knowing: ‘Sluggish energy is an impurity of the mind,’ I abandoned the mental impurity of sluggish energy. Knowing: ‘Longing is an impurity of the mind,’ I abandoned the mental impurity of longing. Knowing: ‘Perception of diversity is an impurity of the mind,’ I abandoned the mental impurity of perception of diversity. Knowing: ‘Over contemplation upon forms is an impurity of the mind,’ I abandoned the mental impurity of over contemplation upon forms.
Then, Anuruddhas, while I was dwelling—diligent, resolute, and with continuous effort—I perceived light, but did not see forms; or I saw forms, but did not perceive light, even for a whole night, or a whole day, or a whole day and night. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which I perceive light but do not see forms; or I see forms but do not perceive light, even for a whole night, or a whole day, or a whole day and night?’ Then it occurred to me, Anuruddhas: ‘On the occasion when I do not attend to the sign of forms but attend to the sign of light, then I perceive light but do not see forms. On the occasion when I do not attend to the sign of light but attend to the sign of forms, I then see forms but do not perceive light, even for a whole night, or a whole day, or a whole day and night.’
Then, Anuruddhas, while I was dwelling—diligent, resolute, and with continuous effort—I perceived limited light and saw limited forms; I perceived |limitless::immeasurable, boundless [appamāṇa]| light and saw limitless forms, even for a whole night, or a whole day, or a whole day and night. Then it occurred to me, Anuruddhas: ‘What is the cause, what is the condition, due to which I perceive limited light and see limited forms; I perceive limitless light and see limitless forms, even for a whole night, or a whole day, or a whole day and night?’ Then it occurred to me, Anuruddhas: ‘On the occasion when my collectedness is limited, my |vision::faculty of seeing [cakkhu]| is limited. And with limited vision, I perceive limited light and see limited forms. On the occasion when my collectedness is limitless, my vision is limitless. And with limitless vision, I perceive limitless light and see limitless forms, even for a whole night, or a whole day, or a whole day and night.’
When, Anuruddhas, I had understood: ‘Doubt is an impurity of the mind,’ thus, the mental impurity of doubt was abandoned. When I had understood: ‘Inattention is an impurity of the mind,’ thus the mental impurity of inattention was abandoned. When I had understood: ‘Dullness and drowsiness are impurities of the mind,’ thus, the mental impurity of dullness and drowsiness was abandoned. When I had understood: ‘Fear is an impurity of the mind,’ thus, the mental impurity of fear was abandoned. When I had understood: ‘Elation is an impurity of the mind,’ thus, the mental impurity of elation was abandoned. When I had understood: ‘Heaviness is an impurity of the mind,’ thus, the mental impurity of heaviness was abandoned. When I had understood: ‘Excessive energy is an impurity of the mind,’ thus, the mental impurity of excessive energy was abandoned. When I had understood: ‘Sluggish energy is an impurity of the mind,’ thus, the mental impurity of sluggish energy was abandoned. When I had understood: ‘Longing is an impurity of the mind,’ thus, the mental impurity of longing was abandoned. When I had understood: ‘Perception of diversity is an impurity of the mind,’ thus, the mental impurity of perception of diversity was abandoned. When I had understood: ‘Over contemplation upon forms is an impurity of the mind,’ thus, the mental impurity of over contemplation upon forms was abandoned.
Then it occurred to me, Anuruddhas: ‘Whatever were the impurities of the mind, those have been abandoned in me. Now let me develop collectedness in three ways.’ 1.) So, Anuruddhas, I cultivated collectedness |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|; I cultivated collectedness |free from reflection::free of thought, a second jhāna or above [avitakka]| and |with a measure of examination::with a modicum of exploration [vicāramatta]|; I cultivated collectedness free from reflection and free from examination. 2.) I cultivated collectedness with |joyful pleasure::heartfelt or intense joy, feeling of love, rapture lit. lovely feeling [pīti]|; I cultivated collectedness free from joyful pleasure. 3.) I cultivated collectedness |accompanied by happiness::filled with agreeableness, ease, pleasantness [sātasahagata]|; I cultivated collectedness accompanied by |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|.
When, Anuruddhas, collectedness accompanied by reflection and examination was cultivated in me; collectedness free from reflection but with a measure of examination was cultivated in me; collectedness free from reflection and free from examination was cultivated in me; when collectedness with joyful pleasure was cultivated in me; when collectedness free from joyful pleasure was cultivated in me; when collectedness accompanied by happiness was cultivated in me; when collectedness accompanied by equanimity was cultivated in me—then, knowledge and vision arose in me: ‘|Unshakeable::unassailable, indisputable [akuppa]| is the |liberation of my mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]|. This is my final birth, now there is no more |renewed existence::renewal of being, reappearance, rebirth, future life [punabbhava]|.’
The Blessed One said this. The venerable Anuruddha was satisfied and rejoiced in the Blessed One’s words.
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.
Tena kho pana samayena kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so bhikkhu bhagavantaṁ etadavoca: “idha, bhante, kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṁ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “alaṁ, bhikkhave, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan”ti.
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.
Dutiyampi kho bhagavā te bhikkhū etadavoca: “alaṁ, bhikkhave, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan”ti. Dutiyampi kho so bhikkhu bhagavantaṁ etadavoca: “āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. Tatiyampi kho bhagavā te bhikkhū etadavoca: “alaṁ, bhikkhave, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan”ti.
Tatiyampi kho so bhikkhu bhagavantaṁ etadavoca: “āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi. Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto senāsanaṁ saṁsāmetvā pattacīvaramādāya ṭhitakova imā gāthā abhāsi:
“Puthusaddo samajano,
na bālo koci maññatha;
Saṅghasmiṁ bhijjamānasmiṁ,
nāññaṁ bhiyyo amaññaruṁ.
Parimuṭṭhā paṇḍitābhāsā,
vācāgocarabhāṇino;
Yāvicchanti mukhāyāmaṁ,
yena nītā na taṁ vidū.
Akkocchi maṁ avadhi maṁ,
ajini maṁ ahāsi me;
Ye ca taṁ upanayhanti,
veraṁ tesaṁ na sammati.
Akkocchi maṁ avadhi maṁ,
ajini maṁ ahāsi me;
Ye ca taṁ nupanayhanti,
veraṁ tesūpasammati.
Na hi verena verāni,
sammantīdha kudācanaṁ;
Averena ca sammanti,
esa dhammo sanantano.
Pare ca na vijānanti,
mayamettha yamāmase;
Ye ca tattha vijānanti,
tato sammanti medhagā.
Aṭṭhicchinnā pāṇaharā,
gavassadhanahārino;
Raṭṭhaṁ vilumpamānānaṁ,
tesampi hoti saṅgati;
Kasmā tumhākaṁ no siyā.
Sace labhetha nipakaṁ sahāyaṁ,
Saddhiṁ caraṁ sādhuvihāri dhīraṁ;
Abhibhuyya sabbāni parissayāni,
Careyya tenattamano satīmā.
No ce labhetha nipakaṁ sahāyaṁ,
Saddhiṁ caraṁ sādhuvihāri dhīraṁ;
Rājāva raṭṭhaṁ vijitaṁ pahāya,
Eko care mātaṅgaraññeva nāgo.
Ekassa caritaṁ seyyo,
Natthi bāle sahāyatā;
Eko care na ca pāpāni kayirā,
Appossukko mātaṅgaraññeva nāgo”ti.
Atha kho bhagavā ṭhitakova imā gāthā bhāsitvā yena bālakaloṇakāragāmo tenupasaṅkami. Tena kho pana samayena āyasmā bhagu bālakaloṇakāragāme viharati. Addasā kho āyasmā bhagu bhagavantaṁ dūratova āgacchantaṁ. Disvāna āsanaṁ paññapesi udakañca pādānaṁ dhovanaṁ. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Āyasmāpi kho bhagu bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaguṁ bhagavā etadavoca: “kacci, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamasī”ti?
“Khamanīyaṁ bhagavā, yāpanīyaṁ bhagavā, na cāhaṁ, bhante, piṇḍakena kilamāmī”ti.
Atha kho bhagavā āyasmantaṁ bhaguṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā yena pācīnavaṁsadāyo tenupasaṅkami.
Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo pācīnavaṁsadāye viharanti. Addasā kho dāyapālo bhagavantaṁ dūratova āgacchantaṁ. Disvāna bhagavantaṁ etadavoca: “mā, mahāsamaṇa, etaṁ dāyaṁ pāvisi. Santettha tayo kulaputtā attakāmarūpā viharanti. Mā tesaṁ aphāsumakāsī”ti.
Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṁ mantayamānassa. Sutvāna dāyapālaṁ etadavoca: “mā, āvuso dāyapāla, bhagavantaṁ vāresi. Satthā no bhagavā anuppatto”ti.
Atha kho āyasmā anuruddho yenāyasmā ca nandiyo yenāyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṁ āyasmantañca kimilaṁ etadavoca: “abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti.
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ paccuggantvā eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ upaṭṭhapesi. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Tepi kho āyasmanto bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca: “kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamathā”ti?
“Khamanīyaṁ bhagavā, yāpanīyaṁ bhagavā, na ca mayaṁ, bhante, piṇḍakena kilamāmā”ti.
“Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti?
“Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti.
“Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti?
“Idha mayhaṁ, bhante, evaṁ hoti: ‘lābhā vata me, suladdhaṁ vata me yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca. Tassa, mayhaṁ, bhante, evaṁ hoti: ‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti. So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittan”ti.
Āyasmāpi kho nandiyo …pe… āyasmāpi kho kimilo bhagavantaṁ etadavoca: “mayhampi kho, bhante, evaṁ hoti: ‘lābhā vata me, suladdhaṁ vata me yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca. Tassa mayhaṁ, bhante, evaṁ hoti: ‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti. So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittanti. Evaṁ kho mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti.
“Sādhu sādhu, anuruddhā. Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?
“Taggha mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti.
“Yathā kathaṁ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?
“Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati, so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ upaṭṭhāpeti. Yo pacchā gāmato piṇḍāya paṭikkamati—sace hoti bhuttāvaseso, sace ākaṅkhati, bhuñjati; no ce ākaṅkhati, appaharite vā chaḍḍeti apāṇake vā udake opilāpeti—so āsanāni paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, avakkārapātiṁ dhovitvā paṭisāmeti, bhattaggaṁ sammajjati. Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti. Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṁ, bhante, tappaccayā vācaṁ bhindāma. Pañcāhikaṁ kho pana mayaṁ, bhante, sabbarattiṁ dhammiyā kathāya sannisīdāma. Evaṁ kho mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti.
“Sādhu sādhu, anuruddhā. Atthi pana vo, anuruddhā, evaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharataṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
“Idha mayaṁ, bhante, appamattā ātāpino pahitattā viharantā obhāsañceva sañjānāma dassanañca rūpānaṁ. So kho pana no obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ; tañca nimittaṁ nappaṭivijjhāmā”ti.
“Taṁ kho pana vo, anuruddhā, nimittaṁ paṭivijjhitabbaṁ. Ahampi sudaṁ, anuruddhā, pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṁ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ. Tassa mayhaṁ, anuruddhā, etadahosi: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti? Tassa mayhaṁ, anuruddhā, etadahosi: ‘vicikicchā kho me udapādi, vicikicchādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissatī’ti.
So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṁ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ. Tassa mayhaṁ, anuruddhā, etadahosi: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti? Tassa mayhaṁ, anuruddhā, etadahosi: ‘amanasikāro kho me udapādi, amanasikārādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro’ti.
So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi: ‘thinamiddhaṁ kho me udapādi, thinamiddhādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhan’ti.
So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi: ‘chambhitattaṁ kho me udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Seyyathāpi, anuruddhā, puriso addhānamaggappaṭipanno, tassa ubhatopasse vaṭṭakā uppateyyuṁ, tassa tatonidānaṁ chambhitattaṁ uppajjeyya; evameva kho me, anuruddhā, chambhitattaṁ udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattan’ti.
So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi: ‘uppilaṁ kho me udapādi, uppilādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Seyyathāpi, anuruddhā, puriso ekaṁ nidhimukhaṁ gavesanto sakideva pañcanidhimukhāni adhigaccheyya, tassa tatonidānaṁ uppilaṁ uppajjeyya; evameva kho me, anuruddhā, uppilaṁ udapādi, uppilādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilan’ti.
So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi: ‘duṭṭhullaṁ kho me udapādi, duṭṭhullādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullan’ti.
So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi: ‘accāraddhavīriyaṁ kho me udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Seyyathāpi, anuruddhā, puriso ubhohi hatthehi vaṭṭakaṁ gāḷhaṁ gaṇheyya, so tattheva patameyya; evameva kho me, anuruddhā, accāraddhavīriyaṁ udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyan’ti.
So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi: ‘atilīnavīriyaṁ kho me udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Seyyathāpi, anuruddhā, puriso vaṭṭakaṁ sithilaṁ gaṇheyya, so tassa hatthato uppateyya; evameva kho me, anuruddhā, atilīnavīriyaṁ udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyan’ti.
So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi: ‘abhijappā kho me udapādi, abhijappādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. 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.
So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi: ‘nānattasaññā kho me udapādi, nānattasaññādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. 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.
So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṁ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ. Tassa mayhaṁ anuruddhā etadahosi: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti. Tassa mayhaṁ, anuruddhā, etadahosi: ‘atinijjhāyitattaṁ kho me rūpānaṁ udapādi, atinijjhāyitattādhikaraṇañca pana me rūpānaṁ samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. 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.
So kho ahaṁ, anuruddhā, ‘vicikicchā cittassa upakkileso’ti—iti viditvā vicikicchaṁ cittassa upakkilesaṁ pajahiṁ, ‘amanasikāro cittassa upakkileso’ti—iti viditvā amanasikāraṁ cittassa upakkilesaṁ pajahiṁ, ‘thinamiddhaṁ cittassa upakkileso’ti—iti viditvā thinamiddhaṁ cittassa upakkilesaṁ pajahiṁ, ‘chambhitattaṁ cittassa upakkileso’ti—iti viditvā chambhitattaṁ cittassa upakkilesaṁ pajahiṁ, ‘uppilaṁ cittassa upakkileso’ti—iti viditvā uppilaṁ cittassa upakkilesaṁ pajahiṁ, ‘duṭṭhullaṁ cittassa upakkileso’ti—iti viditvā duṭṭhullaṁ cittassa upakkilesaṁ pajahiṁ, ‘accāraddhavīriyaṁ cittassa upakkileso’ti—iti viditvā accāraddhavīriyaṁ cittassa upakkilesaṁ pajahiṁ, ‘atilīnavīriyaṁ cittassa upakkileso’ti—iti viditvā atilīnavīriyaṁ cittassa upakkilesaṁ pajahiṁ, ‘abhijappā cittassa upakkileso’ti—iti viditvā abhijappaṁ cittassa upakkilesaṁ pajahiṁ, ‘nānattasaññā cittassa upakkileso’ti—iti viditvā nānattasaññaṁ cittassa upakkilesaṁ pajahiṁ, ‘atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso’ti—iti viditvā atinijjhāyitattaṁ rūpānaṁ cittassa upakkilesaṁ pajahiṁ.
So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi; rūpāni hi kho passāmi, na ca obhāsaṁ sañjānāmi: ‘kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivaṁ’. Tassa mayhaṁ, anuruddhā, etadahosi: ‘ko nu kho hetu ko paccayo yvāhaṁ obhāsañhi kho sañjānāmi na ca rūpāni passāmi; rūpāni hi kho passāmi na ca obhāsaṁ sañjānāmi—kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti. Tassa mayhaṁ, anuruddhā, etadahosi: ‘yasmiñhi kho ahaṁ samaye rūpanimittaṁ amanasikaritvā obhāsanimittaṁ manasi karomi, obhāsañhi kho tasmiṁ samaye sañjānāmi, na ca rūpāni passāmi. Yasmiṁ panāhaṁ samaye obhāsanimittaṁ amanasikaritvā rūpanimittaṁ manasi karomi, rūpāni hi kho tasmiṁ samaye passāmi na ca obhāsaṁ sañjānāmi—kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti.
So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi; appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi: ‘kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivaṁ’. Tassa mayhaṁ, anuruddhā, etadahosi: ‘ko nu kho hetu ko paccayo yvāhaṁ parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi; appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi—kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti. Tassa mayhaṁ, anuruddhā, etadahosi: ‘yasmiṁ kho me samaye paritto samādhi hoti, parittaṁ me tasmiṁ samaye cakkhu hoti. Sohaṁ parittena cakkhunā parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi. Yasmiṁ pana me samaye appamāṇo samādhi hoti, appamāṇaṁ me tasmiṁ samaye cakkhu hoti. Sohaṁ appamāṇena cakkhunā appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi—kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti.
Yato kho me, anuruddhā, ‘vicikicchā cittassa upakkileso’ti—iti viditvā vicikicchā cittassa upakkileso pahīno ahosi, ‘amanasikāro cittassa upakkileso’ti—iti viditvā amanasikāro cittassa upakkileso pahīno ahosi, ‘thinamiddhaṁ cittassa upakkileso’ti—iti viditvā thinamiddhaṁ cittassa upakkileso pahīno ahosi, ‘chambhitattaṁ cittassa upakkileso’ti—iti viditvā chambhitattaṁ cittassa upakkileso pahīno ahosi, ‘uppilaṁ cittassa upakkileso’ti—iti viditvā uppilaṁ cittassa upakkileso pahīno ahosi, ‘duṭṭhullaṁ cittassa upakkileso’ti—iti viditvā duṭṭhullaṁ cittassa upakkileso pahīno ahosi, ‘accāraddhavīriyaṁ cittassa upakkileso’ti—iti viditvā accāraddhavīriyaṁ cittassa upakkileso pahīno ahosi, ‘atilīnavīriyaṁ cittassa upakkileso’ti—iti viditvā atilīnavīriyaṁ cittassa upakkileso pahīno ahosi, ‘abhijappā cittassa upakkileso’ti—iti viditvā abhijappā cittassa upakkileso pahīno ahosi, ‘nānattasaññā cittassa upakkileso’ti—iti viditvā nānattasaññā cittassa upakkileso pahīno ahosi, ‘atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso’ti—iti viditvā atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso pahīno ahosi.
Tassa mayhaṁ, anuruddhā, etadahosi: ‘ye kho me cittassa upakkilesā te me pahīnā. Handa dānāhaṁ tividhena samādhiṁ bhāvemī’ti. 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.
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. Ñāṇañca pana me dassanaṁ udapādi, akuppā me cetovimutti. Ayamantimā jāti, natthi dāni punabbhavo”ti.
Idamavoca bhagavā. Attamano āyasmā anuruddho bhagavato bhāsitaṁ abhinandīti.
[1] Per MA, light [obhāsa] is the preliminary radiance, which MT glosses as the light produced by the access to jhāna. MT adds that one who gains the fourth jhāna develops the light-kasiṇa as the preliminary to arousing the divine eye. The “vision of forms” (dassanaṁ rūpānaṁ) is the seeing of forms with the divine eye. Ven. Anuruddha was later declared by the Buddha to be the foremost disciple in the exercise of the divine eye.
[2] Atinijjhāyitattaṁ rūpānaṁ. Per MA: “When perception of diversity arose, I thought I would attend to one type of form, whether agreeable or disagreeable. As I did so, excessive meditation upon forms arose in me.”