Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu.
Then several bhikkhus, having dressed themselves in the early morning, taking their alms bowls and outer robes, entered Sāvatthi for alms.
(Pariyāyasuttasadisaṁ.)
(Similar to previous discourse.)
“Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: ‘yasmiṁ, āvuso, samaye līnaṁ cittaṁ hoti, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ akālo bhāvanāya, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ kālo bhāvanāya? Yasmiṁ panāvuso, samaye uddhataṁ cittaṁ hoti, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ akālo bhāvanāya, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ kālo bhāvanāyā’ti? Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti. Taṁ kissa hetu? Yathā taṁ, bhikkhave, avisayasmiṁ.
“Bhikkhus, wanderers of other sects who speak thus should be addressed in this way: ‘Friends, when the mind is |sluggish::dull; lit. stuck [līna]|, which factors of awakening are untimely to develop on that occasion, and which factors of awakening are suitable to develop on that occasion? And again, friends, when the mind is |restless::agitated, unbalanced, confused about what is right and wrong [uddhata]|, which factors of awakening are untimely to develop on that occasion, and which factors of awakening are suitable to develop on that occasion?’ Asked thus, bhikkhus, those wanderers would not be able to answer and, further, they would meet with |vexation::affliction, irritation [vighāta]|. For what reason? Because that lies outside their domain.
Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.
Bhikkhus, I do not see anyone in the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, in this generation with its ascetics and brahmins, kings and commoners, who could satisfy the mind with a reply to these questions, except for the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| or his disciple or one who has learned it from them.
When the Mind is Sluggish
Yasmiṁ, bhikkhave, samaye līnaṁ cittaṁ hoti, akālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Līnaṁ, bhikkhave, cittaṁ taṁ etehi dhammehi dussamuṭṭhāpayaṁ hoti.
Bhikkhus, on an occasion when the mind is sluggish, it is untimely to develop the |awakening factor of tranquility::the quality of inner stillness, bodily and mental calm, as a factor of enlightenment; fifth of the seven awakening factors [passaddhisambojjhaṅga]|, the |awakening factor of collectedness::the quality of unification, stability, and deep stillness of the mind, as a factor of enlightenment; sixth of the seven awakening factors [samādhisambojjhaṅga]|, and the |awakening factor of equanimity::the quality of balanced observation, non-reactivity, and mental equipoise as a factor of enlightenment; seventh of the seven awakening factors [upekkhāsambojjhaṅga]|. For what reason? Because, bhikkhus, a sluggish mind is difficult to arouse by the means of these states.
Seyyathāpi, bhikkhave, puriso parittaṁ aggiṁ ujjāletukāmo assa. So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṁsukena ca okireyya; bhabbo nu kho so puriso parittaṁ aggiṁ ujjāletun”ti?
Suppose, bhikkhus, a man wished to make a small fire flare up. If he were to throw wet grass, wet cow dung, and wet sticks into it, were to spray it with water, and were to scatter soil over it, would that man, bhikkhus, be able to make a small fire flare up?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Evameva kho, bhikkhave, yasmiṁ samaye līnaṁ cittaṁ hoti, akālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Līnaṁ, bhikkhave, cittaṁ taṁ etehi dhammehi dussamuṭṭhāpayaṁ hoti.
“So too, bhikkhus, on an occasion when the mind is sluggish, it is untimely to develop the awakening factor of tranquility, the awakening factor of collectedness, and the awakening factor of equanimity. For what reason? Because, bhikkhus, a sluggish mind is difficult to arouse by the means of these states.
Yasmiñca kho, bhikkhave, samaye līnaṁ cittaṁ hoti, kālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Līnaṁ, bhikkhave, cittaṁ taṁ etehi dhammehi susamuṭṭhāpayaṁ hoti.
Bhikkhus, on an occasion when the mind is sluggish, it is timely to develop the |awakening factor of investigation of states::the quality of discriminative investigation into states, mental qualities and other phenomena; analyzing the teaching as a factor of enlightenment; second of the seven awakening factors [dhammavicayasambojjhaṅga]|, the |awakening factor of energy::the quality of unrelenting effort, the sustaining power of persistence as a factor of enlightenment; third of the seven awakening factors [vīriyasambojjhaṅga]|, and the |awakening factor of joy::the quality of heartfelt gladness, spiritual rapture untainted by sensuality, as a factor of enlightenment; fourth of the seven awakening factors [pītisambojjhaṅga]|. For what reason? Because, bhikkhus, a sluggish mind is easy to arouse by the means of these states.
Seyyathāpi, bhikkhave, puriso parittaṁ aggiṁ ujjāletukāmo assa. So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni gomayāni pakkhipeyya, sukkhāni kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṁsukena okireyya; bhabbo nu kho so puriso parittaṁ aggiṁ ujjāletun”ti?
Suppose, bhikkhus, a man wished to make a small fire flare up. If he were to throw dry grass, dry cow dung, and dry sticks into it, blow on it with his mouth, and were not to scatter soil over it, would that man, bhikkhus, be able to make a small fire flare up?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Evameva kho, bhikkhave, yasmiṁ samaye līnaṁ cittaṁ hoti, kālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Līnaṁ, bhikkhave, cittaṁ taṁ etehi dhammehi susamuṭṭhāpayaṁ hoti.
“So too, bhikkhus, on an occasion when the mind is sluggish, it is timely to develop the awakening factor of investigation of states, the awakening factor of energy, and the awakening factor of joy. For what reason? Because, bhikkhus, a sluggish mind is easy to arouse by the means of these states.
When the Mind is Restless
Yasmiṁ, bhikkhave, samaye uddhataṁ cittaṁ hoti, akālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Uddhataṁ, bhikkhave, cittaṁ taṁ etehi dhammehi duvūpasamayaṁ hoti.
Bhikkhus, on an occasion when the mind is restless, it is untimely to develop the awakening factor of investigation of states, the awakening factor of energy, and the awakening factor of joy. For what reason? Because, bhikkhus, a restless mind is difficult to calm by the means of these states.
Seyyathāpi, bhikkhave, puriso mahantaṁ aggikkhandhaṁ nibbāpetukāmo assa. So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṁsukena okireyya; bhabbo nu kho so puriso mahantaṁ aggikkhandhaṁ nibbāpetun”ti?
Suppose, bhikkhus, a man wished to extinguish a great bonfire. If he were to throw dry grass, dry cow dung, and dry sticks into it, blow on it with his mouth, and were not to scatter soil over it, would that man, bhikkhus, be able to extinguish the great bonfire?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Evameva kho, bhikkhave, yasmiṁ samaye uddhataṁ cittaṁ hoti, akālo tasmiṁ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Uddhataṁ, bhikkhave, cittaṁ taṁ etehi dhammehi duvūpasamayaṁ hoti.
“So too, bhikkhus, on an occasion when the mind is restless, it is untimely to develop the awakening factor of investigation of states, the awakening factor of energy, and the awakening factor of joy. For what reason? Because, bhikkhus, a restless mind is difficult to calm by the means of these states.
Yasmiñca kho, bhikkhave, samaye uddhataṁ cittaṁ hoti, kālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Uddhataṁ, bhikkhave, cittaṁ taṁ etehi dhammehi suvūpasamayaṁ hoti.
Bhikkhus, on an occasion when the mind is restless, it is timely to develop the awakening factor of tranquility, the awakening factor of collectedness, and the awakening factor of equanimity. For what reason? Because, bhikkhus, a restless mind is easy to calm by the means of these states.
Seyyathāpi, bhikkhave, puriso mahantaṁ aggikkhandhaṁ nibbāpetukāmo assa. So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṁsukena ca okireyya; bhabbo nu kho so puriso mahantaṁ aggikkhandhaṁ nibbāpetun”ti?
Suppose, bhikkhus, a man wished to extinguish a great bonfire. If he were to throw wet grass, wet cow dung, and wet sticks into it, were to spray it with water, and were to scatter soil over it, would that man, bhikkhus, be able to extinguish the great bonfire?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Evameva kho, bhikkhave, yasmiṁ samaye uddhataṁ cittaṁ hoti, kālo tasmiṁ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṁ kissa hetu? Uddhataṁ, bhikkhave, cittaṁ taṁ etehi dhammehi suvūpasamayaṁ hoti. Satiñca khvāhaṁ, bhikkhave, sabbatthikaṁ vadāmī”ti.
“So too, bhikkhus, on an occasion when the mind is restless, it is timely to develop the awakening factor of tranquility, the awakening factor of collectedness, and the awakening factor of equanimity. For what reason? Because, bhikkhus, a restless mind is easy to calm by the means of these states. But |mindfulness::recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]|, bhikkhus, I say is always beneficial [to develop].”