4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → MN‍ → MN ¹²⁸ || MA 72 🔗📝 🔝

MN ^128.128 – MN 128 Upak-kilesa: corruptions
MN ^128.1 – (monks at Kosambi quarreling, Buddha tells them to stop)
MN ^128.2 – (they didn’t listen so Buddha left)
MN ^128.3 – (ñāṇa-dassana: knowledge and vision)
MN ^128.4 - (unlimited light, unlimited perception of forms)
MN ^128.5 - (3 way samādhi: fulfills 7 awakening factors and 4 jhānas)
MN ^128.6 - (the 6th knowledge of 6ab is arahant-ship)
MN ^128.100 – commentary

detailed TOC

MN ^128.128 – MN 128 Upak-kilesa: corruptions
MN ^128.1 – (monks at Kosambi quarreling, Buddha tells them to stop)
MN ^128.1.5 - (verse)
MN ^128.2 – (they didn’t listen so Buddha left)
MN ^128.2.1 – (Buddha encourages monk Baghu)
MN ^128.2.2 – (Park keeper tries to keep Buddha out, which means Buddha has shaved head and looks like regular monk, not those modern Buddha statues with solid gold skin tone and pineapple tumor growing out of his head)
MN ^128.2.3 – (Buddha then visits Anuruddha, Nandiya, and Kimbila)
MN ^128.2.4 - (3 of them live in harmony and assiduously)
MN ^128.2.5 – (they are assiduous by keeping noble silence and only discussing Dharma once every 5 days)
MN ^128.3 – (ñāṇa-dassana: knowledge and vision)
MN ^128.3.0 - (11 hindrances instead of usual 5)
MN ^128.3.1 – (uk1: vicikicchā: doubt, same as 5niv#5)
MN ^128.3.2 – (uk2: a-manasi-kāro: lack of attention, loss of focus)
MN ^128.3.3 – (uk3: thina-middhaṃ: sloth & torpor, same as 5niv#3)
MN ^128.3.4 – (uk4: chambhitattaṃ: terror ↔ simile travel on highway, robbers jump you)
MN ^128.3.5 – (uk5: uppilaṃ: excitement ↔ simile like finding 5 treasures)
MN ^128.3.6 – (uk6: duṭṭhullaṃ: discomfort/heaviness)
MN ^128.3.7 – (uk7: acc-āraddha-vīriyaṃ: excessively aroused vigor ↔ simile of gripping quail too tightly it dies)
MN ^128.3.8 – (uk8: ati-līna-vīriyaṃ: excessively lax vigor ↔ simile of gripping quail too softly it escapes)
MN ^128.3.9 – (uk9: abhijappā: longing)
MN ^128.3.10 – (uk10: nānatta-saññā: diversity of perceptions [that arise through 6 sense doors] )
MN ^128.3.11 – (uk11: ati-nij-jhāyitattaṃ: excessive jhāna focus)
MN ^128.4 - (unlimited light, unlimited perception of forms)
MN ^128.4.1 – (see light + no forms, or no light + forms. Why?)
MN ^128.4.2 – (because I focused on one or the other)
MN ^128.4.3 – (perceived limited light and saw limited forms, or ♾️light and ♾️forms. Why?)
MN ^128.4.4 – (because samādhi is limited or unlimited)
MN ^128.5 - (3 way samādhi: fulfills 7 awakening factors and 4 jhānas)
MN ^128.6 - (the 6th knowledge of 6ab is arahant-ship)
MN ^128.100 – commentary

128.128 – MN 128 Upak-kilesa: corruptions

(2022 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ )

128.1 – (monks at Kosambi quarreling, Buddha tells them to stop)

majjhima nikāya 128	middle discourses MN 128
Upakkilesasutta	Corruptions
evaṃ me sutaṃ—ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	so i have heard. At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Tena kho pana samayena kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti.	Now at that time the monks of Kosambi were arguing, quarreling, and fighting, continually wounding each other with barbed words.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so bhikkhu bhagavantaṃ etadavoca: “idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṃ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.	Then a monk went up to the Buddha, bowed, stood to one side, and told him what was happening, adding: “Please, sir go to those monks out of compassion.” The Buddha consented in silence.
Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti.	Then the Buddha went up to those monks and said, “Enough, monks! Stop arguing, quarreling, and fighting.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca: “āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.	When he said this, one of the monks said to the Buddha, “Wait, sir! Let the Buddha, the Lord of the Dhamma, remain passive, dwelling in pleasureful meditation in the present life. We will be known for this arguing, quarreling, and fighting.”
Dutiyampi kho bhagavā te bhikkhū etadavoca: “alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti. Dutiyampi kho so bhikkhu bhagavantaṃ etadavoca: “āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. Tatiyampi kho bhagavā te bhikkhū etadavoca: “alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti.	For a second time … and a third time the Buddha said to those monks, “Enough, monks! Stop arguing, quarreling, and fighting.”
Tatiyampi kho so bhikkhu bhagavantaṃ etadavoca: “āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.	For a third time that monk said to the Buddha, “Wait, sir! Let the Buddha, the Lord of the Dhamma, remain passive, dwelling in pleasureful meditation in the present life. We will be known for this arguing, quarreling, and fighting.”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi. Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto senāsanaṃ saṃsāmetvā pattacīvaramādāya ṭhitakova imā gāthā abhāsi:	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambi for alms. After the meal, on his return from alms-round, he set his lodgings in order. Taking his bowl and robe, he recited these verses while standing right there:

128.1.5 - (verse)

“Puthusaddo samajano,	“When many voices shout at once,
na bālo koci maññatha;	no-one thinks that they’re a fool!
Saṃghasmiṃ bhijjamānasmiṃ,	While the Saṅgha’s being split,
nāññaṃ bhiyyo amaññaruṃ.	none thought another to be better.
Parimuṭṭhā paṇḍitābhāsā,	Dolts pretending to be astute,
vācāgocarabhāṇino;	they talk, their words right out of bounds.
Yāvicchanti mukhāyāmaṃ,	They blab at will, their mouths agape,
yena nītā na taṃ vidū.	and no-one knows what leads them on.
Akkocchi maṃ avadhi maṃ,	‘He abused me, he hit me!
ajini maṃ ahāsi me;	He beat me, he took from me!’
Ye ca taṃ upanayhanti,	Those who cling to hate like this
veraṃ tesaṃ na sammati.	never settle their enmity.
Akkocchi maṃ avadhi maṃ,	‘He abused me, he hit me!
ajini maṃ ahāsi me;	He beat me, he took from me!’
Ye ca taṃ nupanayhanti,	Those who never cling to hate
veraṃ tesūpasammati.	always settle their enmity.
Na hi verena verāni,	For enmity in this world
sammantīdha kudācanaṃ;	is never settled by enmity.
Averena ca sammanti,	It’s only settled by love:
esa dhammo sanantano.	this is an ancient dharma.
Pare ca na vijānanti,	Others don’t understand
mayamettha yamāmase;	that our lives must have limits.
Ye ca tattha vijānanti,	The clever ones who know this
tato sammanti medhagā.	settle their quarrels right away.
Aṭṭhicchinnā pāṇaharā,	Breakers of bones and takers of life,
gavassadhanahārino;	thieves of cattle, horses, wealth,
Raṭṭhaṃ vilumpamānānaṃ,	those who plunder the nation:
tesampi hoti saṅgati;	even they can come together,
Kasmā tumhākaṃ no siyā.	so why on earth can’t you?
Sace labhetha nipakaṃ sahāyaṃ,	If you find an alert companion,
Saddhiṃ caraṃ sādhuvihāri dhīraṃ;	a wise and virtuous friend,
Abhibhuyya sabbāni parissayāni,	then, overcoming all challenges,
Careyya tenattamano satīmā.	wander with them, joyful and rememberful.
No ce labhetha nipakaṃ sahāyaṃ,	If you find no alert companion,
Saddhiṃ caraṃ sādhuvihāri dhīraṃ;	no wise and virtuous friend,
Rājāva raṭṭhaṃ vijitaṃ pahāya,	then, like a king who flees his conquered realm,
Eko care mātaṅgaraññeva nāgo.	wander alone like a tusker in the wilds.
Ekassa caritaṃ seyyo,	It’s better to wander alone,
Natthi bāle sahāyatā;	for a fool can never be a friend.
Eko care na ca pāpāni kayirā,	Wander alone and do no wrong,
Appossukko mātaṅgaraññeva nāgo”ti.	at ease like a tusker in the wilds.”

128.2 – (they didn’t listen so Buddha left)

128.2.1 – (Buddha encourages monk Baghu)

Atha kho bhagavā ṭhitakova imā gāthā bhāsitvā yena bālakaloṇakāragāmo tenupasaṅkami. Tena kho pana samayena āyasmā bhagu bālakaloṇakāragāme viharati. Addasā kho āyasmā bhagu bhagavantaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññapesi udakañca pādānaṃ dhovanaṃ. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Āyasmāpi kho bhagu bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	After speaking these verses while standing, the Buddha went to the village of the child salt-miners, where Venerable Bhagu was staying at the time. Bhagu saw the Buddha coming off in the distance, so he spread out a seat and placed water for washing the feet. The Buddha sat on the seat spread out, and washed his feet. Bhagu bowed to the Buddha and sat down to one side.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaguṃ bhagavā etadavoca: “kacci, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamasī”ti?	The Buddha said to him, “I hope you’re keeping well, monk; I hope you’re all right. And I hope you’re having no trouble getting alms-food.”
“Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, na cāhaṃ, bhante, piṇḍakena kilamāmī”ti.	“I’m keeping well, sir; I’m all right. And I’m having no trouble getting alms-food.”
Atha kho bhagavā āyasmantaṃ bhaguṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā yena pācīnavaṃsadāyo tenupasaṅkami.	Then the Buddha educated, encouraged, fired up, and inspired Bhagu with a Dhamma talk, after which he got up from his seat and set out for the Eastern Bamboo Park.

128.2.2 – (Park keeper tries to keep Buddha out, which means Buddha has shaved head and looks like regular monk, not those modern Buddha statues with solid gold skin tone and pineapple tumor growing out of his head)

Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo pācīnavaṃsadāye viharanti. Addasā kho dāyapālo bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca: “mā, mahāsamaṇa, etaṃ dāyaṃ pāvisi. Santettha tayo kulaputtā attakāmarūpā viharanti. Mā tesaṃ aphāsumakāsī”ti.

Now at that time the venerables Anuruddha, Nandiya, and Kimbila were staying in the Eastern Bamboo Park. The park keeper saw the Buddha coming off in the distance and said to the Buddha, “Don’t come into this park, ascetic. There are three gentlemen who love themselves staying here. Don’t disturb them.”

128.2.3 – (Buddha then visits Anuruddha, Nandiya, and Kimbila)

Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṃ mantayamānassa. Sutvāna dāyapālaṃ etadavoca: “mā, āvuso dāyapāla, bhagavantaṃ vāresi. Satthā no bhagavā anuppatto”ti.	Anuruddha heard the park keeper conversing with the Buddha, and said to him, “Don’t keep the Buddha out, good park keeper! Our Teacher, the Blessed One, has arrived.”
Atha kho āyasmā anuruddho yenāyasmā ca nandiyo yenāyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṃ āyasmantañca kimilaṃ etadavoca: “abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti.	Then Anuruddha went to Nandiya and Kimbila, and said to them, “Come forth, venerables, come forth! Our Teacher, the Blessed One, has arrived!”
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ paccuggantvā eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ upaṭṭhapesi. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Tepi kho āyasmanto bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.	Then Anuruddha, Nandiya, and Kimbila came out to greet the Buddha. One received his bowl and robe, one spread out a seat, and one set out water for washing his feet. The Buddha sat on the seat spread out and washed his feet. Those venerables bowed and sat down to one side.

128.2.4 - (3 of them live in harmony and assiduously)

Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca: “kacci vo, anuruddhā, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamathā”ti?	The Buddha said to Anuruddha, “I hope you’re keeping well, Anuruddha and friends; I hope you’re all right. And I hope you’re having no trouble getting alms-food.”
“Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, na ca mayaṃ, bhante, piṇḍakena kilamāmā”ti.	“We’re keeping well, sir; we’re all right. And we’re having no trouble getting alms-food.”
“Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti?	“I hope you’re living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes?”
“Taggha mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā”ti.	“Indeed, sir, we live in harmony as you say.”
“Yathā kathaṃ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti?	“But how do you live this way?”
“Idha mayhaṃ, bhante, evaṃ hoti: ‘lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa, mayhaṃ, bhante, evaṃ hoti: ‘yannūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittan”ti.	“In this case, sir, I think: ‘I’m fortunate, so very fortunate, to live together with spiritual companions such as these.’ I consistently treat these venerables with kindness by way of body, speech, and mind, both in public and in private. I think: ‘Why don’t I set aside my own ideas and just go along with these venerables’ ideas?’ And that’s what I do. Though we’re different in body, sir, we’re one in mind, it seems to me.”
Āyasmāpi kho nandiyo … pe … āyasmāpi kho kimilo bhagavantaṃ etadavoca: “mayhampi kho, bhante, evaṃ hoti: ‘lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa mayhaṃ, bhante, evaṃ hoti: ‘yannūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittanti. Evaṃ kho mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā”ti.	And the venerables Nandiya and Kimbila spoke likewise, and they added: “That’s how we live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.”
“Sādhu sādhu, anuruddhā. Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?	“Good, good, Anuruddha and friends! But I hope you’re living assiduously, ardent, and resolute?”

128.2.5 – (they are assiduous by keeping noble silence and only discussing Dharma once every 5 days)

“Taggha mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti.	“Indeed, sir, we live assiduously.”
“Yathā kathaṃ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?	“But how do you live this way?”
“Idha, bhante, amhākaṃ yo paṭhamaṃ gāmato piṇḍāya paṭikkamati, so āsanāni paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, avakkārapātiṃ 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, pānīyaṃ paribhojanīyaṃ paṭisāmeti, avakkārapātiṃ dhovitvā paṭisāmeti, bhattaggaṃ sammajjati. Yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti. Sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṃ, bhante, tappaccayā vācaṃ bhindāma. Pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattiṃ dhammiyā kathāya sannisīdāma. Evaṃ kho mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti.	“In this case, sir, whoever returns first from alms-round prepares the seats, and puts out the drinking water and the rubbish bin. If there’s anything left over, whoever returns last eats it if they like. Otherwise they throw it out where there is little that grows, or drop it into water that has no living creatures. Then they put away the seats, drinking water, and rubbish bin, and sweep the refectory. If someone sees that the pot of water for washing, drinking, or the toilet is empty they set it up. If he can’t do it, he summons another with a wave of the hand, and they set it up by lifting it with their hands. But we don’t break into speech for that reason. And every five days we sit together for the whole night and discuss the Dharmas. That’s how we live assiduously, ardent, and resolute.”

128.3 – (ñāṇa-dassana: knowledge and vision)

“Sādhu sādhu, anuruddhā. Atthi pana vo, anuruddhā, evaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharataṃ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?	“Good, good, Anuruddha and friends! But as you live assiduously like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease?”
“Idha mayaṃ, bhante, appamattā ātāpino pahitattā viharantā obhāsañceva sañjānāma dassanañca rūpānaṃ.	“Well, sir, while meditating assiduous, ardent, and resolute, we perceive both light and vision of forms.
So kho pana no obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ; tañca nimittaṃ nappaṭivijjhāmā”ti.	But before long the light and the vision of forms vanish. We haven’t worked out the reason for that.”

128.3.0 - (11 hindrances instead of usual 5)

“Taṃ kho pana vo, anuruddhā, nimittaṃ paṭivijjhitabbaṃ. Ahampi sudaṃ, anuruddhā, pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṃ.

“Well, you should work out the reason for that. Before my awakening—when I was still unawakened but intent on awakening—I too perceived both light and vision of forms.

128.3.1 – (uk1: vicikicchā: doubt, same as 5niv#5)

So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ, anuruddhā, etadahosi: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti? Tassa mayhaṃ, anuruddhā, etadahosi: ‘vicikicchā kho me udapādi, vicikicchādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissatī’ti. (1)

But before long my light and vision of forms vanished. It occurred to me: ‘What’s the cause, what’s the reason why my light and vision of forms vanish?’ It occurred to me: ‘Doubt arose in me, and because of that my undistractible-lucidity fell away. When undistractible-lucidity falls away, the light and vision of forms vanish. I’ll make sure that doubt will not arise in me again.’

128.3.2 – (uk2: a-manasi-kāro: lack of attention, loss of focus)

So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ, anuruddhā, etadahosi: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti? Tassa mayhaṃ, anuruddhā, etadahosi: ‘amanasikāro kho me udapādi, amanasikārādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro’ti. (2)

While meditating assiduous, ardent, and resolute, I perceived both light and vision of forms. But before long my light and vision of forms vanished. It occurred to me: ‘What’s the cause, what’s the reason why my light and vision of forms vanish?’ It occurred to me: ‘Loss of focus arose in me, and because of that my undistractible-lucidity fell away. When undistractible-lucidity falls away, the light and vision of forms vanish. I’ll make sure that neither doubt nor loss of focus will arise in me again.’

128.3.3 – (uk3: thina-middhaṃ: sloth & torpor, same as 5niv#3)

So kho ahaṃ, anuruddhā … pe … tassa mayhaṃ, anuruddhā, etadahosi: ‘thinamiddhaṃ kho me udapādi, thinamiddhādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhan’ti. (3)

While meditating … ‘Dullness and drowsiness arose in me … I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness will arise in me again.’

128.3.4 – (uk4: chambhitattaṃ: terror ↔ simile travel on highway, robbers jump you)

So kho ahaṃ, anuruddhā … pe … tassa mayhaṃ, anuruddhā, etadahosi: ‘chambhitattaṃ kho me udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso addhānamaggappaṭipanno, tassa ubhatopasse vaṭṭakā uppateyyuṃ, tassa tatonidānaṃ chambhitattaṃ uppajjeyya; evameva kho me, anuruddhā, chambhitattaṃ udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattan’ti. (4)

While meditating … ‘Terror arose in me, and because of that my undistractible-lucidity fell away. When undistractible-lucidity falls away, the light and vision of forms vanish. Suppose a person was traveling along a road, and killers were to spring out at them from both sides. They’d feel terrified because of that. In the same way, terror arose in me … I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror will arise in me again.’

128.3.5 – (uk5: uppilaṃ: excitement ↔ simile like finding 5 treasures)

So kho ahaṃ, anuruddhā … pe … tassa mayhaṃ, anuruddhā, etadahosi: ‘uppilaṃ kho me udapādi, uppilādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso ekaṃ nidhimukhaṃ gavesanto sakideva pañcanidhimukhāni adhigaccheyya, tassa tatonidānaṃ uppilaṃ uppajjeyya; evameva kho me, anuruddhā, uppilaṃ udapādi, uppilādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilan’ti. (5)

While meditating … ‘Excitement arose in me, and because of that my undistractible-lucidity fell away. When undistractible-lucidity falls away, the light and vision of forms vanish. Suppose a person was looking for an entrance to a hidden treasure. And all at once they’d come across five entrances! They’d feel excited because of that. In the same way, excitement arose in me … I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement will arise in me again.’

128.3.6 – (uk6: duṭṭhullaṃ: discomfort/heaviness)

So kho ahaṃ, anuruddhā … pe … tassa mayhaṃ, anuruddhā, etadahosi: ‘duṭṭhullaṃ kho me udapādi, duṭṭhullādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullan’ti. (6)

While meditating … ‘Discomfort arose in me … I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort will arise in me again.’

128.3.7 – (uk7: acc-āraddha-vīriyaṃ: excessively aroused vigor ↔ simile of gripping quail too tightly it dies)

So kho ahaṃ, anuruddhā … pe … tassa mayhaṃ, anuruddhā, etadahosi: ‘accāraddhavīriyaṃ kho me udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso ubhohi hatthehi vaṭṭakaṃ gāḷhaṃ gaṇheyya, so tattheva patameyya; evameva kho me, anuruddhā, accāraddhavīriyaṃ udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyan’ti. (7)

While meditating … ‘Excessive energy arose in me, and because of that my undistractible-lucidity fell away. When undistractible-lucidity falls away, the light and vision of forms vanish. Suppose a person was to grip a quail too tightly in this hands—it would die right there. I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy will arise in me again.’

128.3.8 – (uk8: ati-līna-vīriyaṃ: excessively lax vigor ↔ simile of gripping quail too softly it escapes)

So kho ahaṃ, anuruddhā … pe … tassa mayhaṃ, anuruddhā, etadahosi: ‘atilīnavīriyaṃ kho me udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso vaṭṭakaṃ sithilaṃ gaṇheyya, so tassa hatthato uppateyya; evameva kho me, anuruddhā, atilīnavīriyaṃ udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyan’ti. (8)

While meditating … ‘Overly lax energy arose in me, and because of that my undistractible-lucidity fell away. When undistractible-lucidity falls away, the light and vision of forms vanish. Suppose a person was to grip a quail too loosely—it would fly out of their hands. I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy will arise in me again.’

128.3.9 – (uk9: abhijappā: longing)

So kho ahaṃ, anuruddhā … pe … tassa mayhaṃ, anuruddhā, etadahosi: ‘abhijappā kho me udapādi, abhijappādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā’ti. (9)

While meditating … ‘Longing arose in me … I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing will arise in me again.’

128.3.10 – (uk10: nānatta-saññā: diversity of perceptions [that arise through 6 sense doors] )

So kho ahaṃ, anuruddhā … pe … tassa mayhaṃ, anuruddhā, etadahosi: ‘nānattasaññā kho me udapādi, nānattasaññādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā, na nānattasaññā’ti. (10)

While meditating … ‘Perceptions of diversity [through the six sense doors] arose in me … I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing nor perception of diversity will arise in me again.’

^{(see MN 137 for explanation of nānatta-sañña differentiating between upekkha of fourth jhāna with mind connected to 5 sense of body compared to upekkha for formless)}

128.3.11 – (uk11: ati-nij-jhāyitattaṃ: excessive jhāna focus)

^{(see ni-j-jhāna for explanation of ati-nij-jhāyitattaṃ: excessive jhāna focus)}

So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ anuruddhā etadahosi: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti. Tassa mayhaṃ, anuruddhā, etadahosi: ‘atinijjhāyitattaṃ kho me rūpānaṃ udapādi, atinijjhāyitattādhikaraṇañca pana me rūpānaṃ samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā, na nānattasaññā, na atinijjhāyitattaṃ rūpānan’ti. (11)

While meditating assiduous, ardent, and resolute, I perceived both light and vision of forms. But before long my light and vision of forms vanished. It occurred to me: ‘What’s the cause, what’s the reason why my light and vision of forms vanish?’ It occurred to me: ‘Excessive concentration on forms arose in me, and because of that my undistractible-lucidity fell away. When undistractible-lucidity falls away, the light and vision of forms vanish. I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing nor perception of diversity nor excessive concentration on forms will arise in me again.’

(conclusion of 11 upa-kilesas)

So kho ahaṃ, anuruddhā, ‘vicikicchā cittassa upakkileso’ti—iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahiṃ, ‘amanasikāro cittassa upakkileso’ti—iti viditvā amanasikāraṃ cittassa upakkilesaṃ pajahiṃ, ‘thinamiddhaṃ cittassa upakkileso’ti—iti viditvā thinamiddhaṃ cittassa upakkilesaṃ pajahiṃ, ‘chambhitattaṃ cittassa upakkileso’ti—iti viditvā chambhitattaṃ cittassa upakkilesaṃ pajahiṃ, ‘uppilaṃ cittassa upakkileso’ti—iti viditvā uppilaṃ cittassa upakkilesaṃ pajahiṃ, ‘duṭṭhullaṃ cittassa upakkileso’ti—iti viditvā duṭṭhullaṃ cittassa upakkilesaṃ pajahiṃ, ‘accāraddhavīriyaṃ cittassa upakkileso’ti—iti viditvā accāraddhavīriyaṃ cittassa upakkilesaṃ pajahiṃ, ‘atilīnavīriyaṃ cittassa upakkileso’ti—iti viditvā atilīnavīriyaṃ cittassa upakkilesaṃ pajahiṃ, ‘abhijappā cittassa upakkileso’ti—iti viditvā abhijappaṃ cittassa upakkilesaṃ pajahiṃ, ‘nānattasaññā cittassa upakkileso’ti—iti viditvā nānattasaññaṃ cittassa upakkilesaṃ pajahiṃ, ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti—iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkilesaṃ pajahiṃ.

When I understood that doubt is a corruption of the mind, I gave it up. When I understood that loss of focus, dullness and drowsiness, terror, excitement, discomfort, excessive energy, overly lax energy, longing, perception of diversity, and excessive concentration on forms are corruptions of the mind, I gave them up.

128.4 - (unlimited light, unlimited perception of forms)

128.4.1 – (see light + no forms, or no light + forms. Why?)

So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto	While meditating assiduous, ardent, and resolute,
obhāsañhi kho sañjānāmi, na ca rūpāni passāmi;	I perceived light but did not see forms,
rūpāni hi kho passāmi, na ca obhāsaṃ sañjānāmi:	or I saw forms, but did not see light.
‘kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivaṃ’.	And this went on for a whole night, a whole day, even a whole night and day.
Tassa mayhaṃ, anuruddhā, etadahosi:	I thought:

128.4.2 – (because I focused on one or the other)

‘ko nu kho hetu ko paccayo yvāhaṃ obhāsañhi kho sañjānāmi na ca rūpāni passāmi; rūpāni hi kho passāmi na ca obhāsaṃ sañjānāmi—kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’ti.	‘What is the cause, what is the reason for this?’
Tassa mayhaṃ, anuruddhā, etadahosi:	It occurred to me:
‘yasmiñhi kho ahaṃ samaye rūpa-nimittaṃ a-manasi-karitvā	‘When I don’t pay attention to the [perceptual] sign of the forms,
obhāsa-nimittaṃ manasi karomi,	but paid attention to the [perceptual] sign of the light,
obhāsañhi kho tasmiṃ samaye sañjānāmi, na ca rūpāni passāmi.	then I perceive light and do not see forms.

Yasmiṃ panāhaṃ samaye obhāsa-nimittaṃ a-manasi-karitvā	But when I don’t focus on the foundation of the light,
rūpa-nimittaṃ manasi karomi,	but focus on the foundation of the forms,
rūpāni hi kho tasmiṃ samaye passāmi na ca obhāsaṃ sañjānāmi—	then I see forms and do not perceive light.
kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’ti.	And this goes on for a whole night, a whole day, even a whole night and day.’

128.4.3 – (perceived limited light and saw limited forms, or ♾️light and ♾️forms. Why?)

So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto	While meditating assiduous, ardent, and resolute,
parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi;	I perceived limited light and saw limited forms,
appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi:	or I perceived limitless light and saw limitless forms.
‘kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivaṃ’.	And this went on for a whole night, a whole day, even a whole night and day.

128.4.4 – (because samādhi is limited or unlimited)

Tassa mayhaṃ, anuruddhā, etadahosi: ‘ko nu kho hetu ko paccayo yvāhaṃ parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi; appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi—kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’ti.	I thought: ‘What is the cause, what is the reason for this?’
Tassa mayhaṃ, anuruddhā, etadahosi:	It occurred to me:
‘yasmiṃ kho me samaye paritto samādhi hoti, parittaṃ me tasmiṃ samaye cakkhu hoti.	‘When my undistractible-lucidity is limited, then my [divine] eye is limited,
Sohaṃ parittena cakkhunā parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi.	and with a limited [divine] eye I perceive limited light and see limited forms.
Yasmiṃ pana me samaye appamāṇo samādhi hoti, appamāṇaṃ me tasmiṃ samaye cakkhu hoti.	But when my undistractible-lucidity is limitless, then my [divine] eye is limitless,
Sohaṃ appamāṇena cakkhunā appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi—	and with limitless [divine] eye I perceive limitless light and see limitless forms.
kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’ti.	And this goes on for a whole night, a whole day, even a whole night and day.’

(understand that it’s a good idea to give up 11 upa-kilesas)

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, ‘thinamiddhaṃ cittassa upakkileso’ti—iti viditvā thinamiddhaṃ cittassa upakkileso pahīno ahosi, ‘chambhitattaṃ cittassa upakkileso’ti—iti viditvā chambhitattaṃ cittassa upakkileso pahīno ahosi, ‘uppilaṃ cittassa upakkileso’ti—iti viditvā uppilaṃ cittassa upakkileso pahīno ahosi, ‘duṭṭhullaṃ cittassa upakkileso’ti—iti viditvā duṭṭhullaṃ cittassa upakkileso pahīno ahosi, ‘accāraddhavīriyaṃ cittassa upakkileso’ti—iti viditvā accāraddhavīriyaṃ cittassa upakkileso pahīno ahosi, ‘atilīnavīriyaṃ cittassa upakkileso’ti—iti viditvā atilīnavīriyaṃ 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, ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti—iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso pahīno ahosi.

When I understood that doubt, loss of focus, dullness and drowsiness, terror, excitement, discomfort, excessive energy, overly lax energy, longing, perception of diversity, and excessive concentration on forms are corruptions of the mind, I gave them up.

128.5 - (3 way samādhi: fulfills 7 awakening factors and 4 jhānas)

Tassa mayhaṃ, anuruddhā, etadahosi: ‘ye kho me cittassa upakkilesā te me pahīnā. Handa dānāhaṃ tividhena samādhiṃ bhāvemī’ti. So kho ahaṃ, anuruddhā, savitakkampi savicāraṃ samādhiṃ bhāvesiṃ, avitakkampi vicāramattaṃ samādhiṃ bhāvesiṃ, avitakkampi avicāraṃ samādhiṃ bhāvesiṃ, sappītikampi samādhiṃ bhāvesiṃ, nippītikampi samādhiṃ bhāvesiṃ, sātasahagatampi samādhiṃ bhāvesiṃ, upekkhāsahagatampi samādhiṃ bhāvesiṃ.

I thought: ‘I’ve given up my mental corruptions. Now let me develop undistractible-lucidity in three ways.’ I developed undistractible-lucidity while directing-thought and evaluation; without directing-thought, but just evaluation; without directing-thought or evaluation; with rapture; without rapture; with satisfaction; with equanimous-observation.

[By developing undistractible-lucidity in 3 ways^{samādhi in 3 ways}, I fulfilled the seven awakening factors^7sb☀️ and four jhānas^4j🌕.]

Yato kho me, anuruddhā, savitakkopi savicāro samādhi bhāvito ahosi, avitakkopi vicāramatto samādhi bhāvito ahosi, avitakkopi avicāro samādhi bhāvito ahosi, sappītikopi samādhi bhāvito ahosi, nippītikopi samādhi bhāvito ahosi, sātasahagatopi samādhi bhāvito ahosi, upekkhāsahagatopi samādhi bhāvito ahosi.

When I had developed undistractible-lucidity in these ways,

128.6 - (the 6th knowledge of 6ab is arahant-ship)

Ñāṇañca pana me dassanaṃ udapādi, akuppā me cetovimutti. Ayamantimā jāti, natthi dāni punabbhavo”ti.

the knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

[That is ultimate knowledge and vision, the sixth knowledge of the six direct knowledges. ^{6ab ⚡☸}]

Idamavoca bhagavā. Attamano āyasmā anuruddho bhagavato bhāsitaṃ abhinandīti.	That is what the Buddha said. Satisfied, Venerable Anuruddha was happy with what the Buddha said.
Upakkilesasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.	(end of sutta⏹️)

(end of sutta⏹️)

128.100 – commentary

frankk‍ :
* MA 72 of the agamas has nearly identical portion with samadhi and 11 upakkilesas.
* Buddha before his awakening, describes how he removed 11 upakkilesa (a more expanded 5niv⛅).
* Then he charged up his samādhi for divine eye luminosity perception (ASND 🌕🌟‍ āloka sañña), a continuation of the theme of the previous sutta MN 127, and the Buddha doing the same in AN 8.64, using divine eye to converse with devas.
* Important note: luminosity perception in this context is emphatically not the visual nimitta prerequisite for the late Abhidhamma redefinition of "first jhāna" of VRJ👻🥶 and BRJ👻🥶, contrary to their erroneous claims.

MA, Tv commentary

(	(
MN 128	MN 128
)	)
Majjhima Nikāya	Middle Length Discourses
,	,
Uparipaṇṇāsapāḷi	The Final Fifty
,	,
3. Suññatavaggo	3. The Division on Emptiness
,	,
8. Upakkilesasuttaṃ	8. The Discourse on Defilements/Imperfections
♦ 236. Evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	♦ 236. Thus have I heard — on one occasion the Blessed One was dwelling at Kosambī in Ghosita's Park.
Tena kho pana samayena kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti.	Now at that time the bhikkhus at Kosambī were engaged in quarrels, strife, and disputes, attacking each other with verbal daggers.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami;	Then a certain bhikkhu approached the Blessed One;
upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.	having approached and paid homage to the Blessed One, he stood to one side.
Ekamantaṃ ṭhito kho so bhikkhu bhagavantaṃ etadavoca — “idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti.	Standing to one side, that bhikkhu said this to the Blessed One: "Here, venerable sir, the bhikkhus at Kosambī are engaged in quarrels, strife, and disputes, attacking each other with verbal daggers.
Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṃ upādāyā”ti.	Good, venerable sir, let the Blessed One approach those bhikkhus out of compassion."
Adhivāsesi bhagavā tuṇhībhāvena.	The Blessed One consented by silence.
Atha kho bhagavā yena te bhikkhū tenupasaṅkami;	Then the Blessed One approached those bhikkhus;
upasaṅkamitvā te bhikkhū etadavoca — “alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti.	having approached, he said this to those bhikkhus: "Enough, bhikkhus! No quarreling, no strife, no contention, no disputing!"
♦ Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca — “āgametu, bhante!	♦ When this was said, a certain bhikkhu said this to the Blessed One: "Let the Blessed One wait, venerable sir!
Bhagavā dhammassāmī;	The Blessed One is the Lord of the Dhamma;
appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu;	let the Blessed One, venerable sir, dwell untroubled, committed to a pleasant abiding in the here-and-now;
mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.	we will make ourselves known by this quarreling, strife, contention, and dispute."
Dutiyampi kho bhagavā te bhikkhū etadavoca — “alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti.	A second time the Blessed One said this to those bhikkhus: "Enough, bhikkhus! No quarreling, no strife, no contention, no disputing!"
Dutiyampi kho so bhikkhu bhagavantaṃ etadavoca — “āgametu, bhante!	A second time that bhikkhu said this to the Blessed One: "Let the Blessed One wait, venerable sir!
Bhagavā dhammassāmī;	The Blessed One is the Lord of the Dhamma;
appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu;	let the Blessed One, venerable sir, dwell untroubled, committed to a pleasant abiding in the here-and-now;
mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.	we will make ourselves known by this quarreling, strife, contention, and dispute."
Tatiyampi kho bhagavā te bhikkhū etadavoca — “alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti.	A third time the Blessed One said this to those bhikkhus: "Enough, bhikkhus! No quarreling, no strife, no contention, no disputing!"
Tatiyampi kho so bhikkhu bhagavantaṃ etadavoca — “āgametu, bhante, bhagavā dhammassāmī;	A third time that bhikkhu said this to the Blessed One: "Let the Blessed One wait, venerable sir, the Lord of the Dhamma;
appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu;	let the Blessed One, venerable sir, dwell untroubled, committed to a pleasant abiding in the here-and-now;
mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.	we will make ourselves known by this quarreling, strife, contention, and dispute."
♦ Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi.	♦ Then the Blessed One, having dressed in the morning, taking his bowl and outer robe, entered Kosambī for alms.
Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto senāsanaṃ saṃsāmetvā pattacīvaramādāya ṭhitakova imā gāthā abhāsi —	Having wandered for alms in Kosambī, after the meal, when he had returned from his almsround, he set his lodging in order, took his bowl and outer robe, and while still standing, uttered these verses:
♦ 237.	♦ 237.
♦ “Puthusaddo samajano, na bālo koci maññatha.	♦ "The crowd makes a great noise; no one thinks himself a fool.
♦ Saṅghasmiṃ bhijjamānasmiṃ, nāññaṃ bhiyyo amaññaruṃ.	♦ When the Saṅgha is being split, they thought of nothing else better.
♦ “Parimuṭṭhā paṇḍitābhāsā, vācāgocarabhāṇino.	♦ "Forgotten are those who seem wise, those who speak within the range of words.
♦ Yāvicchanti mukhāyāmaṃ, yena nītā na taṃ vidū.	♦ They desire whatever verbal license they want; by what they are led, that they do not know.
♦ “Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me.	♦ "‘He abused me, he struck me, he defeated me, he robbed me.’
♦ Ye ca taṃ upanayhanti, veraṃ tesaṃ na sammati.	♦ For those who harbor such thoughts, hatred never ceases.
♦ “Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me.	♦ "‘He abused me, he struck me, he defeated me, he robbed me.’
♦ Ye ca taṃ nupanayhanti, veraṃ tesūpasammati.	♦ For those who do not harbor such thoughts, hatred ceases.
♦ “Na hi verena verāni, sammantīdha kudācanaṃ.	♦ "Indeed, not by hatred are hatreds ever pacified here.
♦ Averena ca sammanti, esa dhammo sanantano.	♦ By non-hatred they are pacified; this is an ancient law.
♦ “Pare ca na vijānanti, mayamettha yamāmase.	♦ "Others do not understand that here we must restrain ourselves.
♦ Ye ca tattha vijānanti, tato sammanti medhagā.	♦ But those who understand this, thereby their quarrels are pacified.
♦ “Aṭṭhicchinnā pāṇaharā, gavassadhanahārino.	♦ "Breakers of bones, takers of life, stealers of cattle, horses, and wealth,
♦ Raṭṭhaṃ vilumpamānānaṃ, tesampi hoti saṅgati.	♦ Even for those who plunder a kingdom, there can be concord.
♦ Kasmā tumhākaṃ no siyā.	♦ Why then should there not be for you?
♦ “Sace labhetha nipakaṃ sahāyaṃ,	♦ "If one should find a prudent companion,
♦ Saddhiṃ caraṃ sādhuvihāri dhīraṃ.	♦ A wise man living well, walking together.
♦ Abhibhuyya sabbāni parissayāni,	♦ Overcoming all dangers,
♦ Careyya tenattamano satīmā.	♦ One should walk with him, content and mindful.
♦ “No ce labhetha nipakaṃ sahāyaṃ,	♦ "If one should not find a prudent companion,
♦ Saddhiṃ caraṃ sādhuvihāri dhīraṃ.	♦ A wise man living well, walking together.
♦ Rājāva raṭṭhaṃ vijitaṃ pahāya,	♦ Like a king who has abandoned a conquered kingdom,
♦ Eko care mātaṅgaraññeva nāgo.	♦ One should walk alone like a tusker elephant in the forest.
♦ “Ekassa caritaṃ seyyo, natthi bāle sahāyatā.	♦ "Better is a solitary life; there is no companionship with a fool.
♦ Eko care na ca pāpāni kayirā,	♦ One should walk alone and do no evil deeds,
♦ Appossukko mātaṅgaraññeva nāgo”ti.	♦ Untroubled, like a tusker elephant in the forest."
♦ 238. Atha kho bhagavā ṭhitakova imā gāthā bhāsitvā yena bālakaloṇakāragāmo tenupasaṅkami.	♦ 238. Then the Blessed One, having uttered these verses while still standing, approached the salt-makers' village of Bālaka.
Tena kho pana samayena āyasmā bhagu bālakaloṇakāragāme viharati.	Now at that time, the venerable Bhagu was dwelling in the salt-makers' village of Bālaka.
Addasā kho āyasmā bhagu bhagavantaṃ dūratova āgacchantaṃ.	The venerable Bhagu saw the Blessed One coming from afar.
Disvāna āsanaṃ paññapesi udakañca pādānaṃ dhovanaṃ. Nisīdi bhagavā paññatte āsane.	Seeing him, he prepared a seat and water for washing the feet. The Blessed One sat down on the prepared seat.
Nisajja pāde pakkhālesi.	Having sat down, he washed his feet.
Āyasmāpi kho bhagu bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	The venerable Bhagu, too, having paid homage to the Blessed One, sat down to one side.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaguṃ bhagavā etadavoca — “kacci, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamasī”ti?	To the venerable Bhagu seated to one side, the Blessed One said this: "Is it tolerable for you, bhikkhu? Is it manageable? Do you not have trouble with your almsfood?"
“Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, na cāhaṃ, bhante, piṇḍakena kilamāmī”ti.	It is tolerable, Blessed One, it is manageable, Blessed One, and I, venerable sir, do not have trouble with my almsfood.
Atha kho bhagavā āyasmantaṃ bhaguṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā yena pācīnavaṃsadāyo tenupasaṅkami.	Then the Blessed One, having instructed, urged, roused, and encouraged the venerable Bhagu with a Dhamma talk, rose from his seat and approached the Eastern Bamboo Grove.
♦ Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo pācīnavaṃsadāye viharanti.	♦ Now at that time, the venerable Anuruddha, the venerable Nandiya, and the venerable Kimbila were dwelling in the Eastern Bamboo Grove.
Addasā kho dāyapālo bhagavantaṃ dūratova āgacchantaṃ.	The park-keeper saw the Blessed One coming from afar.
Disvāna bhagavantaṃ etadavoca — “mā, mahāsamaṇa, etaṃ dāyaṃ pāvisi.	Seeing him, he said this to the Blessed One: "Do not, great ascetic, enter this grove.
Santettha tayo kulaputtā attakāmarūpā viharanti.	There are three young men of good family dwelling here, lovers of self.
Mā tesaṃ aphāsumakāsī”ti.	Do not cause them inconvenience."
Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṃ mantayamānassa.	The venerable Anuruddha heard the park-keeper speaking with the Blessed One.
Sutvāna dāyapālaṃ etadavoca — “mā, āvuso dāyapāla, bhagavantaṃ vāresi.	Hearing him, he said this to the park-keeper: "Do not, friend park-keeper, prevent the Blessed One.
Satthā no bhagavā anuppatto”ti.	Our Teacher, the Blessed One, has arrived."
♦ 239. Atha kho āyasmā anuruddho yenāyasmā ca nandiyo yenāyasmā ca kimilo tenupasaṅkami;	♦ 239. Then the venerable Anuruddha approached the venerable Nandiya and the venerable Kimbila;
upasaṅkamitvā āyasmantañca nandiyaṃ āyasmantañca kimilaṃ etadavoca — “abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti.	having approached, he said this to the venerable Nandiya and the venerable Kimbila: "Come forth, venerable sirs, come forth, venerable sirs, our Teacher, the Blessed One, has arrived."
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ paccuggantvā eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ upaṭṭhapesi.	Then the venerable Anuruddha, the venerable Nandiya, and the venerable Kimbila went to meet the Blessed One; one took the Blessed One's bowl and outer robe, one prepared a seat, one set out water for the feet.
Nisīdi bhagavā paññatte āsane.	The Blessed One sat down on the prepared seat.
Nisajja pāde pakkhālesi.	Having sat down, he washed his feet.
Tepi kho āyasmanto bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.	Those venerable ones too, having paid homage to the Blessed One, sat down to one side.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca — “kacci vo, anuruddhā, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamathā”ti?	To the venerable Anuruddha seated to one side, the Blessed One said this: "Is it tolerable for you, Anuruddhas? Is it manageable? Do you not have trouble with your almsfood?"
“Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, na ca mayaṃ, bhante, piṇḍakena kilamāmā”ti.	It is tolerable, Blessed One, it is manageable, Blessed One, and we, venerable sir, do not have trouble with our almsfood.
“Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti?	But Anuruddhas, are you dwelling in concord, harmoniously, without disputes, like milk and water mixed, looking at each other with loving eyes?
“Taggha mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā”ti.	Indeed, venerable sir, we are dwelling in concord, harmoniously, without disputes, like milk and water mixed, looking at each other with loving eyes.
“Yathā kathaṃ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti?	And how is it, Anuruddhas, that you dwell in concord, harmoniously, without disputes, like milk and water mixed, looking at each other with loving eyes?
“Idha mayhaṃ, bhante, evaṃ hoti — ‘lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti.	"Here, venerable sir, it occurs to me: 'It is a gain for me, indeed, it is a great gain for me, that I am dwelling with such spiritual companions.'
Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca.	Towards these venerable ones, venerable sir, loving bodily action is established in me both openly and in private, loving verbal action is established in me both openly and in private, loving mental action is established in me both openly and in private.
Tassa, mayhaṃ, bhante, evaṃ hoti — ‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti.	To me, venerable sir, it occurs: 'What if I were to set aside my own mind and live according to the minds of these venerable ones?'
So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi.	And so, venerable sir, I set aside my own mind and live according to the minds of these venerable ones.
Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittan”ti.	Our bodies are different, venerable sir, but our minds, I think, are one."
♦ Āyasmāpi kho nandiyo ... pe ... āyasmāpi kho kimilo bhagavantaṃ etadavoca — “mayhampi kho, bhante, evaṃ hoti — ‘lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti.	♦ The venerable Nandiya also ... (and so on) ... the venerable Kimbila also said this to the Blessed One: "For me too, venerable sir, it occurs: 'It is a gain for me, indeed, it is a great gain for me, that I am dwelling with such spiritual companions.'
Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca.	Towards these venerable ones, venerable sir, loving bodily action is established in me both openly and in private, loving verbal action is established in me both openly and in private, loving mental action is established in me both openly and in private.
Tassa mayhaṃ, bhante, evaṃ hoti — ‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti.	To me, venerable sir, it occurs: 'What if I were to set aside my own mind and live according to the minds of these venerable ones?'
So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi.	And so, venerable sir, I set aside my own mind and live according to the minds of these venerable ones.
Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittanti.	Our bodies are different, venerable sir, but our minds, I think, are one.
Evaṃ kho mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā”ti.	Thus, venerable sir, we dwell in concord, harmoniously, without disputes, like milk and water mixed, looking at each other with loving eyes."
♦ 240. “Sādhu, sādhu, anuruddhā!	♦ 240. "Good, good, Anuruddhas!
Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?	But Anuruddhas, are you dwelling diligently, ardently, with yourselves resolute?"
“Taggha mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti.	Indeed, venerable sir, we are dwelling diligently, ardently, with ourselves resolute.
“Yathā kathaṃ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?	And how is it, Anuruddhas, that you dwell diligently, ardently, with yourselves resolute?
“Idha, bhante, amhākaṃ yo paṭhamaṃ gāmato piṇḍāya paṭikkamati, so āsanāni paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, avakkārapātiṃ upaṭṭhāpeti.	"Here, venerable sir, whoever of us returns first from the village after almsround, he prepares the seats, sets out drinking water and water for use, and sets out the refuse-bin.
Yo pacchā gāmato piṇḍāya paṭikkamati — sace hoti bhuttāvaseso, sace ākaṅkhati, bhuñjati;	Whoever returns last from the village after almsround — if there are leftovers from the meal, and if he desires, he eats;
no ce ākaṅkhati, appaharite vā chaḍḍeti apāṇake vā udake opilāpeti — so āsanāni paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, avakkārapātiṃ dhovitvā paṭisāmeti, bhattaggaṃ sammajjati.	if he does not desire, he throws it away where there is no greenery or submerges it in water where there are no living beings — he clears away the seats, clears away the drinking water and water for use, washes and clears away the refuse-bin, and sweeps the dining hall.
Yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti.	Whoever sees an empty water pot for drinking, or an empty water pot for use, or an empty water pot for the latrine, he sets it up (i.e., fills it).
Sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṃ, bhante, tappaccayā vācaṃ bhindāma.	If it is too heavy for him, by a hand gesture he calls a second, and with hands interlocked we set it up, but we do not, venerable sir, break into speech for that reason.
Pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattiṃ dhammiyā kathāya sannisīdāma.	And then, venerable sir, every fifth night, we sit together all night for a Dhamma talk.
Evaṃ kho mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti.	Thus, venerable sir, we dwell diligently, ardently, with ourselves resolute."
♦ 241. “Sādhu, sādhu, anuruddhā!	♦ 241. "Good, good, Anuruddhas!
Atthi pana vo, anuruddhā, evaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharataṃ uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?	But Anuruddhas, as you dwell thus diligent, ardent, and resolute, have you attained any superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding?"
“Idha mayaṃ, bhante, appamattā ātāpino pahitattā viharantā obhāsañceva sañjānāma dassanañca rūpānaṃ.	"Here, venerable sir, dwelling diligently, ardently, and resolute, we perceive light and the vision of forms.
So kho pana no obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ;	But that light of ours soon disappears, and the vision of forms;
tañca nimittaṃ nappaṭivijjhāmā”ti.	and we do not penetrate that sign."
♦ “Taṃ kho pana vo, anuruddhā, nimittaṃ paṭivijjhitabbaṃ.	♦ "That sign, Anuruddhas, should be penetrated by you.
Ahampi sudaṃ, anuruddhā, pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṃ.	I too, Anuruddhas, before my awakening, while I was still an unawakened Bodhisatta, perceived light and the vision of forms.
So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ.	But that light of mine soon disappeared, and the vision of forms.
Tassa mayhaṃ, anuruddhā, etadahosi — ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti?	To me, Anuruddhas, this occurred: 'What is the cause, what is the reason, why my light disappears and the vision of forms?'
Tassa mayhaṃ, anuruddhā, etadahosi — ‘vicikicchā kho me udapādi, vicikicchādhikaraṇañca pana me samādhi cavi.	To me, Anuruddhas, this occurred: 'Doubt arose in me, and because of doubt my concentration lapsed.
Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.	When concentration lapsed, the light disappears and the vision of forms.
Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissatī’”ti.	I will act in such a way that doubt will not arise in me again.'"
♦ “So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ.	♦ "Then I, Anuruddhas, dwelling diligent, ardent, and resolute, perceived light and the vision of forms.
So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ.	But that light of mine soon disappeared, and the vision of forms.
Tassa mayhaṃ, anuruddhā, etadahosi — ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti?	To me, Anuruddhas, this occurred: 'What is the cause, what is the reason, why my light disappears and the vision of forms?'
Tassa mayhaṃ, anuruddhā, etadahosi — ‘amanasikāro kho me udapādi, amanasikārādhikaraṇañca pana me samādhi cavi.	To me, Anuruddhas, this occurred: 'Inattention arose in me, and because of inattention my concentration lapsed.
Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.	When concentration lapsed, the light disappears and the vision of forms.
Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro’”ti.	I will act in such a way that doubt will not arise in me again, nor inattention.'"
♦ “So kho ahaṃ, anuruddhā ... pe ... tassa mayhaṃ, anuruddhā, etadahosi — ‘thinamiddhaṃ kho me udapādi, thinamiddhādhikaraṇañca pana me samādhi cavi.	♦ "Then I, Anuruddhas ... (and so on) ... to me, Anuruddhas, this occurred: 'Sloth and torpor arose in me, and because of sloth and torpor my concentration lapsed.
Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.	When concentration lapsed, the light disappears and the vision of forms.
Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro na thinamiddhan’”ti.	I will act in such a way that doubt will not arise in me again, nor inattention, nor sloth and torpor.'"
♦ “So kho ahaṃ, anuruddhā ... pe ... tassa mayhaṃ, anuruddhā, etadahosi — ‘chambhitattaṃ kho me udapādi, chambhitattādhikaraṇañca pana me samādhi cavi.	♦ "Then I, Anuruddhas ... (and so on) ... to me, Anuruddhas, this occurred: 'Fear arose in me, and because of fear my concentration lapsed.
Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.	When concentration lapsed, the light disappears and the vision of forms.
Seyyathāpi, anuruddhā, puriso addhānamaggappaṭipanno, tassa ubhatopasse vaṭṭakā uppateyyuṃ, tassa tatonidānaṃ chambhitattaṃ uppajjeyya;	Just as, Anuruddhas, a man journeying on a long road, if bandits were to spring up on both sides of him, fear would arise in him on that account;
evameva kho me, anuruddhā, chambhitattaṃ udapādi, chambhitattādhikaraṇañca pana me samādhi cavi.	even so, Anuruddhas, fear arose in me, and because of fear my concentration lapsed.
Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.	When concentration lapsed, the light disappears and the vision of forms.
Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro na thinamiddhaṃ na chambhitattan’”ti.	I will act in such a way that doubt will not arise in me again, nor inattention, nor sloth and torpor, nor fear.'"
♦ “So kho ahaṃ, anuruddhā ... pe ... tassa mayhaṃ, anuruddhā, etadahosi — ‘uppilaṃ kho me udapādi, uppilādhikaraṇañca pana me samādhi cavi.	♦ "Then I, Anuruddhas ... (and so on) ... to me, Anuruddhas, this occurred: 'Elation arose in me, and because of elation my concentration lapsed.
Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.	When concentration lapsed, the light disappears and the vision of forms.
Seyyathāpi, anuruddhā, puriso ekaṃ nidhimukhaṃ gavesanto sakideva pañcanidhimukhāni adhigaccheyya, tassa tatonidānaṃ uppilaṃ uppajjeyya;	Just as, Anuruddhas, a man searching for one treasure-trove might suddenly find five treasure-troves, and on that account elation would arise in him;
evameva kho me, anuruddhā, uppilaṃ udapādi, uppilādhikaraṇañca pana me samādhi cavi.	even so, Anuruddhas, elation arose in me, and because of elation my concentration lapsed.
Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.	When concentration lapsed, the light disappears and the vision of forms.
Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilan’”ti.	I will act in such a way that doubt will not arise in me again, nor inattention, nor sloth and torpor, nor fear, nor elation.'"
♦ “So kho ahaṃ, anuruddhā ... pe ... tassa mayhaṃ, anuruddhā, etadahosi — ‘duṭṭhullaṃ kho me udapādi, duṭṭhullādhikaraṇañca pana me samādhi cavi.	♦ "Then I, Anuruddhas ... (and so on) ... to me, Anuruddhas, this occurred: 'Gross evil arose in me, and because of gross evil my concentration lapsed.
Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.	When concentration lapsed, the light disappears and the vision of forms.
Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullan’”ti.	I will act in such a way that doubt will not arise in me again, nor inattention, nor sloth and torpor, nor fear, nor elation, nor gross evil.'"
♦ “So kho ahaṃ, anuruddhā ... pe ... tassa mayhaṃ, anuruddhā, etadahosi — ‘accāraddhavīriyaṃ kho me udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi.	♦ "Then I, Anuruddhas ... (and so on) ... to me, Anuruddhas, this occurred: 'Over-exerted energy arose in me, and because of over-exerted energy my concentration lapsed.
Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.	When concentration lapsed, the light disappears and the vision of forms.
Seyyathāpi, anuruddhā, puriso ubhohi hatthehi vaṭṭakaṃ gāḷhaṃ gaṇheyya, so tattheva patameyya;	Just as, Anuruddhas, a man might grip a quail too tightly with both hands, so that it would die right there;
evameva kho me, anuruddhā, accāraddhavīriyaṃ udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi.	even so, Anuruddhas, over-exerted energy arose in me, and because of over-exerted energy my concentration lapsed.
Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.	When concentration lapsed, the light disappears and the vision of forms.
Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyan’”ti.	I will act in such a way that doubt will not arise in me again, nor inattention, nor sloth and torpor, nor fear, nor elation, nor gross evil, nor over-exerted energy.'"
♦ “So kho ahaṃ, anuruddhā ... pe ... tassa mayhaṃ, anuruddhā, etadahosi — ‘atilīnavīriyaṃ kho me udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi.	♦ "Then I, Anuruddhas ... (and so on) ... to me, Anuruddhas, this occurred: 'Too lax energy arose in me, and because of too lax energy my concentration lapsed.
Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.	When concentration lapsed, the light disappears and the vision of forms.
Seyyathāpi, anuruddhā, puriso vaṭṭakaṃ sithilaṃ gaṇheyya, so tassa hatthato uppateyya;	Just as, Anuruddhas, a man might grip a quail too loosely, so that it would fly out of his hand;
evameva kho me, anuruddhā, atilīnavīriyaṃ udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi.	even so, Anuruddhas, too lax energy arose in me, and because of too lax energy my concentration lapsed.
Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.	When concentration lapsed, the light disappears and the vision of forms.
Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyan’”ti.	I will act in such a way that doubt will not arise in me again, nor inattention, nor sloth and torpor, nor fear, nor elation, nor gross evil, nor over-exerted energy, nor too lax energy.'"
♦ “So kho ahaṃ, anuruddhā ... pe ... tassa mayhaṃ, anuruddhā, etadahosi — ‘abhijappā kho me udapādi, abhijappādhikaraṇañca pana me samādhi cavi.	♦ "Then I, Anuruddhas ... (and so on) ... to me, Anuruddhas, this occurred: 'Longing arose in me, and because of longing my concentration lapsed.
Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.	When concentration lapsed, the light disappears and the vision of forms.
Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā’”ti.	I will act in such a way that doubt will not arise in me again, nor inattention, nor sloth and torpor, nor fear, nor elation, nor gross evil, nor over-exerted energy, nor too lax energy, nor longing.'"
♦ “So kho ahaṃ, anuruddhā ... pe ... tassa mayhaṃ, anuruddhā, etadahosi — ‘nānattasaññā kho me udapādi, nānattasaññādhikaraṇañca pana me samādhi cavi.	♦ "Then I, Anuruddhas ... (and so on) ... to me, Anuruddhas, this occurred: 'Perception of diversity arose in me, and because of perception of diversity my concentration lapsed.
Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.	When concentration lapsed, the light disappears and the vision of forms.
Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā, na nānattasaññā’”ti.	I will act in such a way that doubt will not arise in me again, nor inattention, nor sloth and torpor, nor fear, nor elation, nor gross evil, nor over-exerted energy, nor too lax energy, nor longing, nor perception of diversity.'"
♦ “So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ.	♦ "Then I, Anuruddhas, dwelling diligent, ardent, and resolute, perceived light and the vision of forms.
So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ.	But that light of mine soon disappeared, and the vision of forms.
Tassa mayhaṃ anuruddhā etadahosi — ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti.	To me, Anuruddhas, this occurred: 'What is the cause, what is the reason, why my light disappears and the vision of forms?'
Tassa mayhaṃ, anuruddhā, etadahosi — ‘atinijjhāyitattaṃ kho me rūpānaṃ udapādi, atinijjhāyitattādhikaraṇañca pana me rūpānaṃ samādhi cavi.	To me, Anuruddhas, this occurred: 'Excessive scrutiny of forms arose in me, and because of excessive scrutiny of forms my concentration lapsed.
Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.	When concentration lapsed, the light disappears and the vision of forms.
Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā, na nānattasaññā, na atinijjhāyitattaṃ rūpānan’”ti.	I will act in such a way that doubt will not arise in me again, nor inattention, nor sloth and torpor, nor fear, nor elation, nor gross evil, nor over-exerted energy, nor too lax energy, nor longing, nor perception of diversity, nor excessive scrutiny of forms.'"
♦ 242. “So kho ahaṃ, anuruddhā, ‘vicikicchā cittassa upakkileso’ti — iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahiṃ, ‘amanasikāro cittassa upakkileso’ti — iti viditvā amanasikāraṃ cittassa upakkilesaṃ pajahiṃ, ‘thinamiddhaṃ cittassa upakkileso’ti — iti viditvā thinamiddhaṃ cittassa upakkilesaṃ pajahiṃ, ‘chambhitattaṃ cittassa upakkileso’ti — iti viditvā chambhitattaṃ cittassa upakkilesaṃ pajahiṃ, ‘uppilaṃ cittassa upakkileso’ti — iti viditvā uppilaṃ cittassa upakkilesaṃ pajahiṃ, ‘duṭṭhullaṃ cittassa upakkileso’ti — iti viditvā duṭṭhullaṃ cittassa upakkilesaṃ pajahiṃ, ‘accāraddhavīriyaṃ cittassa upakkileso’ti — iti viditvā accāraddhavīriyaṃ cittassa upakkilesaṃ pajahiṃ, ‘atilīnavīriyaṃ cittassa upakkileso’ti — iti viditvā atilīnavīriyaṃ cittassa upakkilesaṃ pajahiṃ, ‘abhijappā cittassa upakkileso’ti — iti viditvā abhijappaṃ cittassa upakkilesaṃ pajahiṃ, ‘nānattasaññā cittassa upakkileso’ti — iti viditvā nānattasaññaṃ cittassa upakkilesaṃ pajahiṃ, ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti — iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkilesaṃ pajahiṃ.	♦ 242. "So I, Anuruddhas, having known 'doubt is an imperfection of the mind,' abandoned doubt as an imperfection of the mind; having known 'inattention is an imperfection of the mind,' abandoned inattention as an imperfection of the mind; having known 'sloth and torpor is an imperfection of the mind,' abandoned sloth and torpor as an imperfection of the mind; having known 'fear is an imperfection of the mind,' abandoned fear as an imperfection of the mind; having known 'elation is an imperfection of the mind,' abandoned elation as an imperfection of the mind; having known 'gross evil is an imperfection of the mind,' abandoned gross evil as an imperfection of the mind; having known 'over-exerted energy is an imperfection of the mind,' abandoned over-exerted energy as an imperfection of the mind; having known 'too lax energy is an imperfection of the mind,' abandoned too lax energy as an imperfection of the mind; having known 'longing is an imperfection of the mind,' abandoned longing as an imperfection of the mind; having known 'perception of diversity is an imperfection of the mind,' abandoned perception of diversity as an imperfection of the mind; having known 'excessive scrutiny of forms is an imperfection of the mind,' abandoned excessive scrutiny of forms as an imperfection of the mind.
♦ 243. “So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi;	♦ 243. "Then I, Anuruddhas, dwelling diligent, ardent, and resolute, indeed perceive light, but do not see forms;
Rūpāni hi kho passāmi, na ca obhāsaṃ sañjānāmi — ‘kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivaṃ’.	Indeed I see forms, but do not perceive light — 'for a whole night, for a whole day, for a whole night and day.'
Tassa mayhaṃ, anuruddhā, etadahosi — ‘ko nu kho hetu ko paccayo yvāhaṃ obhāsañhi kho sañjānāmi na ca rūpāni passāmi;	To me, Anuruddhas, this occurred: 'What is the cause, what is the reason that I indeed perceive light but do not see forms;
Rūpāni hi kho passāmi na ca obhāsaṃ sañjānāmi — kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’ti.	indeed I see forms but do not perceive light — for a whole night, for a whole day, for a whole night and day?'
Tassa mayhaṃ, anuruddhā, etadahosi — ‘yasmiñhi kho ahaṃ samaye rūpanimittaṃ amanasikaritvā obhāsanimittaṃ manasi karomi, obhāsañhi kho tasmiṃ samaye sañjānāmi, na ca rūpāni passāmi.	To me, Anuruddhas, this occurred: 'At whatever time I do not attend to the sign of forms and attend to the sign of light, at that time I indeed perceive light, but do not see forms.
Yasmiṃ panāhaṃ samaye obhāsanimittaṃ amanasikaritvā rūpanimittaṃ manasi karomi, rūpāni hi kho tasmiṃ samaye passāmi na ca obhāsaṃ sañjānāmi — kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’”ti.	And at whatever time I do not attend to the sign of light and attend to the sign of forms, at that time I indeed see forms but do not perceive light — for a whole night, for a whole day, for a whole night and day.'"
♦ “So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi;	♦ "Then I, Anuruddhas, dwelling diligent, ardent, and resolute, perceive limited light, and see limited forms;
appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi — kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivaṃ.	and I perceive measureless light, and see measureless forms — for a whole night, for a whole day, for a whole night and day.
Tassa mayhaṃ, anuruddhā, etadahosi — ‘ko nu kho hetu ko paccayo yvāhaṃ parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi;	To me, Anuruddhas, this occurred: 'What is the cause, what is the reason that I perceive limited light, and see limited forms;
appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi — kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’ti.	and I perceive measureless light, and see measureless forms — for a whole night, for a whole day, for a whole night and day?'
Tassa mayhaṃ, anuruddhā, etadahosi — ‘yasmiṃ kho me samaye paritto samādhi hoti, parittaṃ me tasmiṃ samaye cakkhu hoti.	To me, Anuruddhas, this occurred: 'At whatever time my concentration is limited, at that time my vision is limited.
Sohaṃ parittena cakkhunā parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi.	With limited vision, I perceive limited light, and see limited forms.
Yasmiṃ pana me samaye appamāṇo samādhi hoti, appamāṇaṃ me tasmiṃ samaye cakkhu hoti.	And at whatever time my concentration is measureless, at that time my vision is measureless.
Sohaṃ appamāṇena cakkhunā appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi — kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’”ti.	With measureless vision, I perceive measureless light, and see measureless forms — for a whole night, for a whole day, for a whole night and day.'"
♦ 244. 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, ‘thinamiddhaṃ cittassa upakkileso’ti — iti viditvā thinamiddhaṃ cittassa upakkileso pahīno ahosi, ‘chambhitattaṃ cittassa upakkileso’ti — iti viditvā chambhitattaṃ cittassa upakkileso pahīno ahosi, ‘uppilaṃ cittassa upakkileso’ti — iti viditvā uppilaṃ cittassa upakkileso pahīno ahosi, ‘duṭṭhullaṃ cittassa upakkileso’ti — iti viditvā duṭṭhullaṃ cittassa upakkileso pahīno ahosi, ‘accāraddhavīriyaṃ cittassa upakkileso’ti — iti viditvā accāraddhavīriyaṃ cittassa upakkileso pahīno ahosi, ‘atilīnavīriyaṃ cittassa upakkileso’ti — iti viditvā atilīnavīriyaṃ 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, ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti — iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso pahīno ahosi.	♦ 244. When, Anuruddhas, I had understood 'doubt is an imperfection of the mind' and doubt as an imperfection of the mind was abandoned in me; when I had understood 'inattention is an imperfection of the mind' and inattention as an imperfection of the mind was abandoned in me; when I had understood 'sloth and torpor is an imperfection of the mind' and sloth and torpor as an imperfection of the mind was abandoned in me; when I had understood 'fear is an imperfection of the mind' and fear as an imperfection of the mind was abandoned in me; when I had understood 'elation is an imperfection of the mind' and elation as an imperfection of the mind was abandoned in me; when I had understood 'gross evil is an imperfection of the mind' and gross evil as an imperfection of the mind was abandoned in me; when I had understood 'over-exerted energy is an imperfection of the mind' and over-exerted energy as an imperfection of the mind was abandoned in me; when I had understood 'too lax energy is an imperfection of the mind' and too lax energy as an imperfection of the mind was abandoned in me; when I had understood 'longing is an imperfection of the mind' and longing as an imperfection of the mind was abandoned in me; when I had understood 'perception of diversity is an imperfection of the mind' and perception of diversity as an imperfection of the mind was abandoned in me; when I had understood 'excessive scrutiny of forms is an imperfection of the mind' and excessive scrutiny of forms as an imperfection of the mind was abandoned in me.
♦ 245. “Tassa mayhaṃ, anuruddhā, etadahosi — ‘ye kho me cittassa upakkilesā te me pahīnā.	♦ 245. "To me, Anuruddhas, this occurred: 'Whatever imperfections of the mind I had, those have been abandoned by me.
Handa, dānāhaṃ tividhena samādhiṃ bhāvemī’ti.	Come now, I will develop concentration in three ways.'
So kho ahaṃ, anuruddhā, savitakkampi savicāraṃ samādhiṃ bhāvesiṃ, avitakkampi vicāramattaṃ samādhiṃ bhāvesiṃ, avitakkampi avicāraṃ samādhiṃ bhāvesiṃ, sappītikampi samādhiṃ bhāvesiṃ, nippītikampi samādhiṃ bhāvesiṃ, sātasahagatampi samādhiṃ bhāvesiṃ, upekkhāsahagatampi samādhiṃ bhāvesiṃ.	So I, Anuruddhas, developed concentration with initial application and sustained application; I developed concentration without initial application but with sustained application only; I developed concentration without initial application and without sustained application; I developed concentration with rapture; I developed concentration without rapture; I developed concentration accompanied by pleasure; I developed concentration accompanied by equanimity.
Yato kho me, anuruddhā, savitakkopi savicāro samādhi bhāvito ahosi, avitakkopi vicāramatto samādhi bhāvito ahosi, avitakkopi avicāro samādhi bhāvito ahosi, sappītikopi samādhi bhāvito ahosi, nippītikopi samādhi bhāvito ahosi, sātasahagatopi samādhi bhāvito ahosi, upekkhāsahagatopi samādhi bhāvito ahosi.	When, Anuruddhas, concentration with initial application and sustained application had been developed by me; concentration without initial application but with sustained application only had been developed by me; concentration without initial application and without sustained application had been developed by me; concentration with rapture had been developed by me; concentration without rapture had been developed by me; concentration accompanied by pleasure had been developed by me; concentration accompanied by equanimity had been developed by me.
Ñāṇañca pana me dassanaṃ udapādi, akuppā me cetovimutti.	Then knowledge and vision arose in me: 'Unshakeable is my mind's liberation.
Ayamantimā jāti, natthi dāni punabbhavo”ti.	This is my last birth. Now there is no more renewed existence.'"
♦ Idamavoca bhagavā.	♦ The Blessed One said this.
Attamano āyasmā anuruddho bhagavato bhāsitaṃ abhinandīti.	The venerable Anuruddha, gratified, rejoiced in the Blessed One's words.
♦ Upakkilesasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.	♦ The Discourse on Defilements, the eighth, is finished.
Majjhima Nikāya
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Uparipaṇṇāsa-aṭṭhakathā
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3. Suññatavaggo
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8. Upakkilesasuttavaṇṇanā
♦ 236. evaṃ me sutanti upakkilesasuttaṃ.	ENGLISH: Thus have I heard, introduces the Upakkilesa Sutta.
tattha etadavocāti neva bhedādhippāyena na piyakamyatāya, atha khvāssa etadahosi — “ime bhikkhū mama vacanaṃ gahetvā na oramissanti, buddhā ca nāma hitānukampakā, addhā nesaṃ bhagavā ekaṃ kāraṇaṃ kathessati, taṃ sutvā ete oramissanti, tato tesaṃ phāsuvihāro bhavissatī”ti.	ENGLISH: Therein, "he said this" means: not with the intention of causing division, nor out of a desire to be pleasing, but rather, this occurred to him—"These monks, having accepted my word, will not desist. Buddhas are indeed compassionate for the welfare (of others). Surely the Blessed One will state a reason to them; having heard that, they will desist, and then they will have a comfortable abiding."
tasmā etaṃ “idha, bhante”tiādivacanamavoca.	ENGLISH: Therefore, he spoke these words: "Here, Venerable Sir," and so on.
mā bhaṇḍanantiādīsu “akatthā”ti pāṭhasesaṃ gahetvā “mā bhaṇḍanaṃ akatthā”ti evaṃ attho daṭṭhabbo.	ENGLISH: In (phrases like) "Do not quarrel," etc., by taking "you did not make/do" as the remainder of the text, the meaning should be understood as "Do not make a quarrel."
aññataroti so kira bhikkhu bhagavato atthakāmo, ayaṃ kirassa adhippāyo — “ime bhikkhū kodhābhibhūtā satthu vacanaṃ na gaṇhanti, mā bhagavā ete ovadanto kilamī”ti, tasmā evamāha.	ENGLISH: "A certain one" means: that monk, it seems, was one who desired the Blessed One's welfare. This, it seems, was his intention: "These monks, overcome by anger, do not accept the Teacher's word. May the Blessed One not become weary advising them." Therefore, he spoke thus.
♦ piṇḍāya pāvisīti na kevalaṃ pāvisi, yenapi janena na diṭṭho, so maṃ passatūtipi adhiṭṭhāsi.	ENGLISH: "He entered for alms" means not only did he enter, but he also resolved, "Let me be seen even by any person by whom I was not seen."
kimatthaṃ adhiṭṭhāsīti?	ENGLISH: For what purpose did he resolve thus?
tesaṃ bhikkhūnaṃ damanatthaṃ.	ENGLISH: For the purpose of subduing those monks.
bhagavā hi tadā piṇḍapātappaṭikkanto “puthusaddo samajano”tiādigāthā bhāsitvā kosambito bālakaloṇakāragāmaṃ gato.	ENGLISH: For the Blessed One then, having returned from his alms round, after uttering the verses beginning "A great sound, a throng of people," went from Kosambī to the village of Bālakaloṇakāra.
tato pācīnavaṃsadāyaṃ, tato pālileyyakavanasaṇḍaṃ gantvā pālileyyahatthināgena upaṭṭhahiyamāno temāsaṃ vasi.	ENGLISH: From there to Pācīnavaṃsadāya, then going to the Pālileyyaka forest grove, being attended upon by the Pālileyyaka elephant-king, he dwelt for three months.
nagaravāsinopi — “satthā vihāraṃ gato, gacchāma dhammassavanāyā”ti gandhapupphahatthā vihāraṃ gantvā “kahaṃ, bhante, satthā”ti pucchiṃsu.	ENGLISH: The city dwellers too, thinking, "The Teacher has gone to the monastery, let us go to hear the Dhamma," went to the monastery with perfumes and flowers in hand and asked, "Where, venerable sirs, is the Teacher?"
“kahaṃ tumhe satthāraṃ dakkhatha, satthā ‘ime bhikkhū samagge karissāmī’ti āgato, samagge kātuṃ asakkonto nikkhamitvā gato”ti.	ENGLISH: (They were told:) "Where will you see the Teacher? The Teacher came thinking, 'I will reconcile these monks,' but being unable to reconcile them, he departed and went away."
“mayaṃ satampi sahassampi datvā satthāraṃ ānetuṃ na sakkoma, so no ayācito sayameva āgato, mayaṃ ime bhikkhū nissāya satthu sammukhā dhammakathaṃ sotuṃ na labhimhā.	ENGLISH: (The laypeople thought:) "Even if we give a hundred or a thousand, we cannot bring the Teacher. He came to us unasked, on his own. Because of these monks, we did not get to hear a Dhamma talk in the Teacher's presence.
ime satthāraṃ uddissa pabbajitā, tasmimpi sāmaggiṃ karonte samaggā na jātā, kassāññassa vacanaṃ karissanti.	ENGLISH: These (monks) went forth for the sake of the Teacher, yet when he was trying to create harmony among them, they did not become harmonious. Whose word will they then heed?
alaṃ na imesaṃ bhikkhā dātabbā”ti sakalanagare daṇḍaṃ ṭhapayiṃsu.	ENGLISH: Enough! Alms should not be given to these monks." Thus, they imposed a sanction in the entire city.
te punadivase sakalanagaraṃ piṇḍāya caritvā kaṭacchumattampi bhikkhaṃ alabhitvā vihāraṃ āgamaṃsu.	ENGLISH: The next day, having wandered for alms in the entire city, and not receiving even a ladleful of alms, they returned to the monastery.
upāsakāpi te puna āhaṃsu — “yāva satthāraṃ na khamāpetha, tāva vo tameva daṇḍakamman”ti.	ENGLISH: The lay devotees said to them again, "As long as you do not ask forgiveness from the Teacher, that same punitive act (of withholding alms) will apply to you."
te “satthāraṃ khamāpessāmā”ti bhagavati sāvatthiyaṃ anuppatte tattha agamaṃsu.	ENGLISH: They, thinking, "We will ask the Teacher for forgiveness," went there when the Blessed One had arrived in Sāvatthī.
satthā tesaṃ aṭṭhārasa bhedakaravatthūni desesīti ayamettha pāḷimuttakakathā.	ENGLISH: The Teacher taught them the eighteen grounds for creating schism. This is the narrative here outside the (main) Pāḷi text.
♦ 237. idāni puthusaddotiādigāthāsu puthu mahāsaddo assāti puthusaddo.	ENGLISH: Now, in the verses beginning "A great sound" (puthusaddo), puthusaddo means: it is a great ( puthu = mahā) sound.
samajanoti samāno ekasadiso jano, sabbovāyaṃ bhaṇḍanakārakajano samantato saddaniccharaṇena puthusaddo ceva sadiso cāti vuttaṃ hoti.	ENGLISH: Samajano (a throng of people) means: a similar, identical crowd of people; all these quarrel-making people, by the emission of sound all around, are (described as) both a "great sound" and "similar" (or "a throng"), so it is said.
na bālo koci maññathāti tatra koci ekopi ahaṃ bāloti na maññati, sabbepi paṇḍitamāninoyeva.	ENGLISH: "Let no one think himself a fool" means: there, not even one thinks, "I am a fool"; all are indeed conceited as wise.
nāññaṃ bhiyyo amaññarunti koci ekopi ahaṃ bāloti na ca maññi, bhiyyo ca saṅghasmiṃ bhijjamāne aññampi ekaṃ “mayhaṃ kāraṇā saṅgho bhijjatī”ti idaṃ kāraṇaṃ na maññīti attho.	ENGLISH: "Nor did they esteem another more highly" means: not even one thought, "I am a fool," and furthermore, when the Sangha was being split, no one considered this further reason: "The Sangha is splitting because of me." This is the meaning.
♦ parimuṭṭhāti muṭṭhassatino.	ENGLISH: "They are confused" (parimuṭṭhā) means: they are of muddled mindfulness (muṭṭhassatino).
vācāgocarabhāṇinoti rākārassa rassādeso kato;	ENGLISH: "Speakers whose sphere is words" (vācāgocarabhāṇino) means: the long 'ā' sound has been shortened (a grammatical note on the phonetic form);
vācāgocarāva, na satipaṭṭhānagocarā, bhāṇino ca, kathaṃ bhāṇino?	ENGLISH: their sphere is only words, not the sphere of the foundations of mindfulness; and they are speakers. How are they speakers?
yāvicchanti mukhāyāmaṃ, yāva mukhaṃ pasāretuṃ icchanti, tāva pasāretvā bhāṇino, ekopi saṅghagāravena mukhasaṅkocanaṃ na karotīti attho.	ENGLISH: As much as they wish for mouth-extension, as much as they want to stretch their mouths, to that extent they stretch them and speak; not even one contracts their mouth out of respect for the Sangha. This is the meaning.
yena nītāti yena kalahena imaṃ nillajjabhāvaṃ nītā.	ENGLISH: "By which they are led" means: by which quarrel they are led to this state of shamelessness.
na taṃ vidū na taṃ jānanti “evaṃ sādīnavo ayan”ti.	ENGLISH: "They do not know it" means: they do not know it, (thinking) "Thus, this (quarrel) is full of peril."
♦ ye ca taṃ upanayhantīti taṃ akkocchi mantiādikaṃ ākāraṃ ye upanayhanti.	ENGLISH: "And those who harbor it" means: those who harbor that behavior of "he abused me," "he hit me," etc.
sanantanoti porāṇo.	ENGLISH: "Ancient" (sanantano) means: old, traditional.
♦ pareti paṇḍite ṭhapetvā tato aññe bhaṇḍanakārakā pare nāma.	ENGLISH: "Others" (pare) means: setting aside the wise, those other quarrel-makers are called "others."
te ettha saṅghamajjhe kalahaṃ karontā “mayaṃ yamāmase upayamāma nassāma satataṃ samitaṃ maccusantikaṃ gacchāmā”ti na jānanti.	ENGLISH: They, quarreling here in the midst of the Sangha, do not know: "We are heading towards, approaching, perishing; constantly, continuously we are going near to death."
ye ca tattha vijānantīti ye ca tattha paṇḍitā “mayaṃ maccuno samīpaṃ gacchāmā”ti vijānanti.	ENGLISH: "And those who understand there" means: and those wise ones there who understand, "We are going near to death."
tato sammanti medhagāti evañhi te jānantā yonisomanasikāraṃ uppādetvā medhagānaṃ kalahānaṃ vūpasamāya paṭipajjanti.	ENGLISH: "Thereby quarrels are calmed" means: thus indeed, they, knowing (this), arouse wise attention and practice for the calming of conflicts and quarrels.
♦ aṭṭhicchinnāti ayaṃ gāthā jātake (jā.	ENGLISH: "Bones were broken" – this verse comes from the Jātaka (Jā. 1.9.16),
1.9.16) āgatā, brahmadattañca dīghāvukumārañca sandhāya vuttā.	ENGLISH: spoken in reference to Brahmadatta and Prince Dīghāvu.
ayañhettha attho — tesampi tathā pavattaverānaṃ hoti saṅgati, kasmā tumhākaṃ na hoti, yesaṃ vo neva mātāpitūnaṃ aṭṭhīni chinnāni, na pāṇā haṭā na gavāssadhanāni haṭānīti.	ENGLISH: This is the meaning here: even for them, whose enmity had progressed so far, there was reconciliation. Why is there not for you, for whom neither the bones of your parents were broken, nor lives taken, nor cattle, horses, and wealth seized?
♦ sace labhethātiādigāthā paṇḍitasahāyassa ca bālasahāyassa ca vaṇṇāvaṇṇadīpanatthaṃ vuttā.	ENGLISH: The verses beginning "If one should find" are spoken to show the advantages of a wise companion and the disadvantages of a foolish companion.
abhibhuyya sabbāni parissayānīti pākaṭaparissaye ca paṭicchannaparissaye ca abhibhavitvā tena saddhiṃ attamano satimā careyyāti.	ENGLISH: "Having overcome all dangers" means: having overcome both manifest dangers and hidden dangers, one should fare with him, glad at heart and mindful.
♦ rājāva raṭṭhaṃ vijitanti yathā attano vijitaraṭṭhaṃ mahājanakarājā ca arindamamahārājā ca pahāya ekakā vicariṃsu, evaṃ vicareyyāti attho.	ENGLISH: "Like a king a conquered kingdom" means: just as King Mahājanaka and King Arindama, having abandoned their own conquered kingdom, wandered alone, so should one wander. This is the meaning.
mātaṅgaraññeva nāgoti mātaṅgo araññe nāgova.	ENGLISH: "Like an elephant in the Mātaṅga forest" means: like an elephant (mātaṅga) in the forest, a noble beast (nāga).
mātaṅgoti hatthi vuccati.	ENGLISH: Mātaṅga is said to be an elephant.
nāgoti mahantādhivacanametaṃ.	ENGLISH: Nāga here is a term for "great."
yathā hi mātuposako mātaṅganāgo araññe eko cari, na ca pāpāni akāsi, yathā ca pālileyyako, evaṃ eko care, na ca pāpāni kayirāti vuttaṃ hoti.	ENGLISH: Just as the mother-nurturing noble elephant (mātaṅganāga) wandered alone in the forest and did no evil deeds, and just as Pālileyyaka (the elephant), so too should one fare alone and do no evil deeds, it is said.
♦ 238. bālakaloṇakāragāmoti upāligahapatissa bhogagāmo.	ENGLISH: Bālakaloṇakāragāma was a village enjoyed by Upāli the householder.
tenupasaṅkamīti kasmā upasaṅkami?	ENGLISH: "He approached him" – why did he approach?
gaṇe kirassa ādīnavaṃ disvā ekavihāriṃ bhikkhuṃ passitukāmatā udapādi, tasmā sītādīhi pīḷito uṇhādīni patthayamāno viya upasaṅkami.	ENGLISH: Having seen, it seems, the danger in a group, the desire arose in him to see a monk dwelling alone; therefore, as if afflicted by cold, etc., and wishing for warmth, etc., he approached.
dhammiyā kathāyāti ekībhāve ānisaṃsappaṭisaṃyuttāya.	ENGLISH: "With a talk on the Dhamma" means: connected with the benefits of solitude.
yena pācīnavaṃsadāyo, tattha kasmā upasaṅkami?	ENGLISH: Towards Pācīnavaṃsadāya – why did he approach there?
kalahakārake kirassa diṭṭhādīnavattā samaggavāsino bhikkhū passitukāmatā udapādi, tasmā sītādīhi pīḷito uṇhādīni patthayamāno viya tattha upasaṅkami.	ENGLISH: Because of the seen danger, it seems, of the quarrel-makers, the desire arose in him to see monks dwelling in harmony; therefore, as if afflicted by cold, etc., and wishing for warmth, etc., he approached there.
āyasmā ca anuruddhotiādi vuttanayameva.	ENGLISH: "And the Venerable Anuruddha," etc., is just as it has been stated.
♦ 241. atthi pana voti pacchimapucchāya lokuttaradhammaṃ puccheyya.	ENGLISH: "But is there for you...?" – with this last question, he might be asking about the supramundane Dhamma.
so pana therānaṃ natthi, tasmā taṃ pucchituṃ na yuttanti parikammobhāsaṃ pucchati.	ENGLISH: But that (supramundane Dhamma) the elders do not have; therefore, it is not proper to ask that, so he asks about the preparatory light.
obhāsañceva sañjānāmāti parikammobhāsaṃ sañjānāma.	ENGLISH: "We perceive light" means: we perceive the preparatory light.
dassanañca rūpānanti dibbacakkhunā rūpadassanañca sañjānāma.	ENGLISH: "And the seeing of forms" means: and we perceive the seeing of forms with the divine eye.
tañca nimittaṃ nappaṭivijjhāmāti tañca kāraṇaṃ na jānāma, yena no obhāso ca rūpadassanañca antaradhāyati.	ENGLISH: "And that sign (or cause) we do not penetrate" means: and that reason we do not know, by which our light and the seeing of forms disappear.
♦ taṃ kho pana vo anuruddhā nimittaṃ paṭivijjhitabbanti taṃ vo kāraṇaṃ jānitabbaṃ.	ENGLISH: "But that sign (or cause), Anuruddhas, should be penetrated by you" means: that reason should be known by you.
ahampi sudanti anuruddhā tumhe kiṃ na āḷulessanti, ahampi imehi ekādasahi upakkilesehi āḷulitapubboti dassetuṃ imaṃ desanaṃ ārabhi.	ENGLISH: "I too, indeed, Anuruddhas..." – To show "Why should they not confuse you? I too have formerly been confused by these eleven imperfections (upakkilesas)," he began this discourse.
vicikicchā kho metiādīsu mahāsattassa ālokaṃ vaḍḍhetvā dibbacakkhunā nānāvidhāni rūpāni disvā “idaṃ kho kin”ti vicikicchā udapādi.	ENGLISH: In (phrases like) "Doubt indeed for me...", (it means) for the great being (Bodhisatta), having extended the light and seen various forms with the divine eye, doubt arose: "What indeed is this?"
samādhi cavīti parikammasamādhi cavi.	ENGLISH: "Concentration wavered" means: the preparatory concentration wavered.
obhāsoti parikammobhāsopi antaradhāyi, dibbacakkhunāpi rūpaṃ na passi.	ENGLISH: "Light" means: the preparatory light also disappeared, and he did not see form with the divine eye either.
amanasikāroti rūpāni passato vicikicchā uppajjati, idāni kiñci na manasikarissāmīti amanasikāro udapādi.	ENGLISH: "Non-attention" means: when seeing forms, doubt arises; (thinking) "Now I will not attend to anything," non-attention arose.
♦ thinamiddhanti kiñci amanasikarontassa thinamiddhaṃ udapādi.	ENGLISH: "Sloth and torpor" means: for one not attending to anything, sloth and torpor arose.
♦ chambhitattanti himavantābhimukhaṃ ālokaṃ vaḍḍhetvā dānavarakkhasājagarādayo addasa, athassa chambhitattaṃ udapādi.	ENGLISH: "Terror" means: having extended the light towards the Himalayas, he saw demons, monsters, pythons, etc., then terror arose in him.
♦ uppilanti “mayā diṭṭhabhayaṃ pakatiyā olokiyamānaṃ natthi.	ENGLISH: "Elation" (uppilā) means: (thinking) "The fear seen by me does not exist when normally observed.
adiṭṭhe kiṃ nāma bhayan”ti cintayato uppilāvitattaṃ udapādi.	ENGLISH: What fear can there be in what is not seen?" – for one thinking thus, a state of elation arose.
sakidevāti ekapayogeneva pañca nidhikumbhiyopi passeyya.	ENGLISH: "At once" means: with just one application, one might see even five pots of treasure.
♦ duṭṭhullanti mayā vīriyaṃ gāḷhaṃ paggahitaṃ, tena me uppilaṃ uppannanti vīriyaṃ sithilamakāsi, tato kāyadaratho kāyaduṭṭhullaṃ kāyālasiyaṃ udapādi.	ENGLISH: "Grossness" (duṭṭhulla) means: (thinking) "I have exerted energy too strongly, due to that, elation arose in me," he slackened his energy; then bodily fatigue, bodily grossness, bodily laziness arose.
♦ accāraddhavīriyanti mama vīriyaṃ sithilaṃ karoto duṭṭhullaṃ uppannanti puna vīriyaṃ paggaṇhato accāraddhavīriyaṃ udapādi.	ENGLISH: "Over-exerted energy" means: (thinking) "When I slackened my energy, grossness arose," for one again exerting energy, over-exerted energy arose.
patameyyāti mareyya.	ENGLISH: "He might fall" means: he might die.
♦ atilīnavīriyanti mama vīriyaṃ paggaṇhato evaṃ jātanti puna vīriyaṃ sithilaṃ karoto atilīnavīriyaṃ udapādi.	ENGLISH: "Too slack energy" means: (thinking) "When I exerted energy, this happened," for one again slackening energy, too slack energy arose.
♦ abhijappāti devalokābhimukhaṃ ālokaṃ vaḍḍhetvā devasaṅghaṃ passato taṇhā udapādi.	ENGLISH: "Craving" (abhijappā) means: having extended the light towards the deva world and seeing the assembly of devas, craving arose.
♦ nānattasaññāti mayhaṃ ekajātikaṃ rūpaṃ manasikarontassa abhijappā uppannā, nānāvidharūpaṃ manasi karissāmīti kālena devalokābhimukhaṃ kālena manussalokābhimukhaṃ vaḍḍhetvā nānāvidhāni rūpāni manasikaroto nānattasaññā udapādi.	ENGLISH: "Perception of diversity" (nānattasaññā) means: (thinking) "For me, while attending to a uniform type of form, craving arose; I will attend to diverse forms," – at times extending (the light) towards the deva world, at times towards the human world, for one attending to various forms, the perception of diversity arose.
♦ atinijjhāyitattanti mayhaṃ nānāvidhāni rūpāni manasikarontassa nānattasaññā udapādi, iṭṭhaṃ vā aniṭṭhaṃ vā ekajātikameva manasi karissāmīti tathā manasikaroto atinijjhāyitattaṃ rūpānaṃ udapādi.	ENGLISH: "Excessive meditation on forms" (atinijjhāyitattaṃ) means: (thinking) "For me, while attending to various forms, perception of diversity arose; I will attend only to a uniform type, whether agreeable or disagreeable," – for one thus attending, excessive meditation on forms arose.
♦ 243. obhāsanimittaṃ manasi karomīti parikammobhāsameva manasi karomi.	ENGLISH: "I attend to the sign of light" means: I attend only to the preparatory light.
na ca rūpāni passāmīti dibbacakkhunā rūpāni na passāmi.	ENGLISH: "And I do not see forms" means: I do not see forms with the divine eye.
rūpanimittaṃ manasi karomīti dibbacakkhunā visayarūpameva manasi karomi.	ENGLISH: "I attend to the sign of form" means: I attend only to the objective form with the divine eye.
♦ parittañceva obhāsanti parittakaṭṭhāne obhāsaṃ.	ENGLISH: "Limited light" means: light in a limited place.
parittāni ca rūpānīti parittakaṭṭhāne rūpāni.	ENGLISH: "And limited forms" means: forms in a limited place.
vipariyāyena dutiyavāro veditabbo.	ENGLISH: The second part should be understood in the reverse way.
paritto samādhīti parittako parikammobhāso, obhāsaparittatañhi sandhāya idha parikammasamādhi “paritto”ti vutto.	ENGLISH: "Limited concentration" means: the preparatory light is limited; indeed, with reference to the limitedness of the light, the preparatory concentration is here called "limited."
parittaṃ me tasmiṃ samayeti tasmiṃ samaye dibbacakkhupi parittakaṃ hoti.	ENGLISH: "Limited for me at that time" means: at that time, the divine eye is also limited.
appamāṇavārepi eseva nayo.	ENGLISH: In the case of the immeasurable, this same method (applies).
♦ 245. avitakkampi vicāramattanti pañcakanaye dutiyajjhānasamādhiṃ.	ENGLISH: "Without applied thought, with only sustained thought" refers to the concentration of the second jhāna in the fivefold system.
avitakkampi avicāranti catukkanayepi pañcakanayepi jhānattayasamādhiṃ.	ENGLISH: "Without applied thought and without sustained thought" refers to the concentration of the three (higher) jhānas in both the fourfold and fivefold systems.
sappītikanti dukatikajjhānasamādhiṃ.	ENGLISH: "With rapture" refers to the concentration of the two or three (lower) jhānas.
nippītikanti dukajjhānasamādhiṃ.	ENGLISH: "Without rapture" refers to the concentration of the two (higher) jhānas.
sātasahagatanti tikacatukkajjhānasamādhiṃ.	ENGLISH: "Accompanied by pleasure" refers to the concentration of the three or four (lower) jhānas.
upekkhāsahagatanti catukkanaye catutthajjhānasamādhiṃ pañcakanaye pañcamajjhānasamādhiṃ.	ENGLISH: "Accompanied by equanimity" refers to the concentration of the fourth jhāna in the fourfold system, and the concentration of the fifth jhāna in the fivefold system.
♦ kadā pana bhagavā imaṃ tividhaṃ samādhiṃ bhāveti?	ENGLISH: But when does the Blessed One cultivate these three kinds of concentration?
mahābodhimūle nisinno pacchimayāme.	ENGLISH: Seated at the root of the Mahābodhi tree, in the last watch of the night.
bhagavato hi paṭhamamaggo paṭhamajjhāniko ahosi, dutiyādayo dutiyatatiyacatutthajjhānikā.	ENGLISH: For the Blessed One, the first path was of the first jhāna; the second, etc., were of the second, third, and fourth jhānas.
pañcakanaye pañcamajjhānassa maggo natthīti so lokiyo ahosīti lokiyalokuttaramissakaṃ sandhāyetaṃ vuttaṃ.	ENGLISH: In the fivefold system, there is no path of the fifth jhāna, so that (fifth jhāna) was mundane. This was said in reference to a mixture of mundane and supramundane.
sesaṃ sabbattha uttānamevāti.	ENGLISH: The rest is clear everywhere.
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya	ENGLISH: Of the Papañcasūdanī, the commentary on the Majjhima Nikāya
♦ upakkilesasuttavaṇṇanā niṭṭhitā.	ENGLISH: The explanation of the Upakkilesa Sutta is concluded.
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	Majjhima Nikāya
,	Uparipaṇṇāsa-ṭīkā
,	3. Suññatavaggo
,	8. Upakkilesasuttavaṇṇanā
♦ 236.Tasmāti atthakāmattā evamāha, na bhagavato vacanaṃ anādiyanto.	ENGLISH: "Therefore" means: he spoke thus out of a desire for (the Buddha's) welfare, not disrespecting the Blessed One's word.
Ye pana tadā satthuvacanaṃ na gaṇhiṃsu, te kiñci avatvā tuṇhībhūtā maṅkubhūtā aṭṭhaṃsu, tasmā ubhayesampi satthari agāravapaṭipatti nāhosi.	ENGLISH: But those who at that time did not accept the Teacher's word, they stood silent, discomfited, saying nothing; therefore, for neither of them was there disrespectful conduct towards the Teacher.
♦ Yenapi janena na diṭṭhoti yena ubhayajanena aññavihitatāya kuḍḍakavāṭādiantarikatāya vā na diṭṭho.	ENGLISH: "Even by any person by whom he was not seen" means: by whichever of the two groups of people he was not seen, either due to their being otherwise occupied or due to being obstructed by a wall, door, etc.
Damanatthanti tehi upāsakehi nimmadabhāvaṃ āpāditānaṃ tesaṃ bhikkhūnaṃ damanatthaṃ.	ENGLISH: "For the purpose of subduing" means: for the purpose of subduing those monks who had been brought to a state of reduced pride by those lay devotees.
Ṭhapayiṃsūti yo imesaṃ bhikkhūnaṃ deti, tassa sataṃ daṇḍoti, sahassanti ca vadanti.	ENGLISH: "They imposed" means: (a penalty such that) whoever gives to these monks, for him a fine of a hundred, or some say a thousand.
♦ 237. Vaggabhāveneva (sārattha.	ENGLISH: Precisely because of being in factions (Sārattha.
ṭī. mahāvaggo 3.464) nānāsaddo assāti puthusaddo.	ENGLISH: Ṭīkā, Mahāvaggo 3.464) it is a diverse sound, which is meant by "puthusaddo" (a great sound).
Samajanoti bhaṇḍane samajjhāsayo jano.	ENGLISH: "Samajano" (a throng of people) means: people of common intent in quarreling.
Bālalakkhaṇe ṭhitopi ‘‘ahaṃ bālo’ti na maññati.	ENGLISH: Even one established in the characteristic of a fool does not think, "I am a fool."
Bhiyyo cāti attano bālabhāvassa ajānanatopi bhiyyo ca bhaṇḍanassa upari phoṭo viya saṅghabhedassa attano kāraṇabhāvampi uppajjamānaṃ na maññi naññāsi.	ENGLISH: "Furthermore" means: even more than not knowing one's own foolish state, one did not consider, did not understand, the emerging fact of one's own causal role in the schism of the Sangha, like a boil on top of the quarrel.
♦ Kalahavasena pavattavācāyeva gocaro etesanti vācāgocarā hutvā.	ENGLISH: "Their sphere being only words proceeding from quarrels" means: having become those whose sphere is words.
Mukhāyāmanti vivādavasena mukhaṃ āyametvā bhāṇino.	ENGLISH: "Mouth-extension" means: speakers who stretch their mouths by way of disputation.
Na taṃ jānantīti taṃ kalahaṃ na jānanti.	ENGLISH: "They do not know it" means: they do not know that quarrel.
Kalahaṃ karonto ca taṃ na jānanto nāma natthi.	ENGLISH: Indeed, there is no one who makes a quarrel and does not know it.
Yathā pana na jānanti, taṃ dassetuṃ āha – ‘‘evaṃ sādīnavo ayan’ ’ti.	ENGLISH: But to show how they do not know it, he said: "Thus, this (quarrel) is full of peril."
Ayaṃ kalaho nāma attano paresañca atthajāpanato anatthuppādanato diṭṭheva dhamme samparāye ca sādīnavo, sadosoti attho.	ENGLISH: This quarrel, by causing loss of welfare for oneself and others, by producing harm both in the present life and in future lives, is perilous, meaning it is faulty.
♦ Upanayhantīti upanāhavasena anubandhanti.	ENGLISH: "They harbor" means: they continue (it) by way of resentment.
Porāṇoti purimehi buddhādīhi āciṇṇasamāciṇṇatāya purātano.	ENGLISH: "Ancient" means: ancient because it was practiced and habitually practiced by former Buddhas and others.
♦ Na jānantīti aniccasaññaṃ na paccupaṭṭhāpenti.	ENGLISH: "They do not know" means: they do not establish the perception of impermanence.
♦ Tathā pavattaverānanti aṭṭhichinnādibhāvaṃ nissāya upanayavasena cirakālaṃ pavattaverānaṃ.	ENGLISH: "Of those whose enmity had progressed so far" means: of those whose enmity had continued for a long time through resentment, based on the state of broken bones, etc.
♦ Bālasahāyatāya ime bhikkhū kalahapasutā, paṇḍitasahāyānaṃ pana idaṃ na siyāti paṇḍitasahāyassa bālasahāyassa ca vaṇṇāvaṇṇadīpanatthaṃ vuttā.	ENGLISH: "These monks are intent on quarreling due to foolish companionship, but this would not be so for those with wise companions"—this was said to show the advantages of a wise companion and the disadvantages of a foolish companion.
Sīhabyagghādike pākaṭaparissaye rāgadosādike paṭicchannaparissaye ca abhibhavitvā.	ENGLISH: Having overcome manifest dangers like lions, tigers, etc., and hidden dangers like greed, hatred, etc.
♦ Mātaṅgo araññe mātaṅgaraññeti saralopena sandhi.	ENGLISH: "Mātaṅgaraññe" (in the Mātaṅga forest) is a euphonic combination (sandhi) by elision of a vowel from "Mātaṅgo araññe."
Mātaṅgasaddeneva hatthibhāvassa vuttattā nāgavacanaṃ tassa mahattavibhāvanatthanti āha – ‘‘nāgoti mahantādhivacanametan’ ’ti.	ENGLISH: Since its elephant-nature is expressed by the word "mātaṅga" itself, the word "nāga" is for the purpose of indicating its greatness, thus it is said: "Nāga here is a term for 'great'."
Mahantapariyāyopi hi nāga-saddo hoti ‘‘evaṃ nāgassa nāgena, īsādantassa hatthino’tiādīsu (udā.	ENGLISH: For indeed, the word "nāga" is also a synonym for "great," as in "Thus of the great one by the great one, of the elephant with tusk-like poles" (Udāna 25; Mahāvagga 467), etc.
25;	mahāva.
467).
	♦ 238.Kirasaddo anussavasūcanattho nipāto.
ENGLISH: The word "kira" (it seems/reportedly) is a particle indicating hearsay.	Tena ayamettha sutiparamparāti dasseti.
ENGLISH: Thereby it shows that this here is a tradition based on hearing.	Bhagavatā hi so ādīnavo pageva pariññāto, na tena satthā nibbiṇṇo hoti;
ENGLISH: For by the Blessed One that danger was already fully understood from the start; the Teacher was not disgusted by it.	tasmiṃ pana antovasse keci buddhaveneyyā nāhesuṃ;
ENGLISH: But during that rains-retreat, there were no disciples to be trained by a Buddha (in that location);	tena aññattha gamanaṃ tesaṃ bhikkhūnaṃ damanupāyoti pālileyyakaṃ uddissa gacchanto ekavihāriṃ āyasmantaṃ bhaguṃ, samaggavāsaṃ vasante ca anuruddhattherādike sampahaṃsetuṃ anuruddhattherassa ca.
ENGLISH: Therefore, going elsewhere was a means of subduing those monks. Thus, heading towards Pālileyyaka, (he went) to gladden the Venerable Bhagu dwelling alone, and the Elder Anuruddha and others dwelling in harmony, and for the Elder Anuruddha.	Imaṃ upakkilesovādaṃ dātuṃ tattha gato, tasmā kalahakārake kirassāti etthāpi kirasaddaggahaṇe eseva nayo.
ENGLISH: He went there to give this exhortation on the imperfections. Therefore, also in "of the quarrel-makers, it seems," the taking of the word "kira" follows this same method.	Vuttanayameva gosiṅgasālasutte (ma.
ENGLISH: It is the same method as stated in the Gosiṅgasāla Sutta (Majjhima Nikāya 1.325 ff.).	ni. 1.325 ādayo).
♦ 241. ‘‘Yathā kathaṃ panā’ti vuttapucchānaṃ pacchimabhāvato ‘‘atthi pana voti pacchimapucchāyā’ ’ti vuttaṃ, na puna ‘‘atthi pana vo’ti pavattanassa pucchanassa atthibhāvato.	ENGLISH: Because "But how then...?" is the last of the questions asked, it is said "'But is there for you...?' by way of the last question," and not again because of the existence of the question being "But is there for you?"
So pana lokuttaradhammo.	ENGLISH: That, however, is the supramundane Dhamma.
Therānanti anuruddhattherādīnaṃ natthi.	ENGLISH: "Of the elders" means: the Elder Anuruddha and others do not have it.
Parikammobhāsaṃ pucchatīti dibbacakkhuñāṇe katādhikārattā tassa uppādanatthaṃ parikammobhāsaṃ pucchati.	ENGLISH: "He asks about the preparatory light" means: because they had made aspiration for the knowledge of the divine eye, he asks about the preparatory light for the purpose of its arising.
Parikammobhāsanti parikammasamādhinibbattaṃ obhāsaṃ, upacārajjhānasañjanitaṃ obhāsanti attho.	ENGLISH: "Preparatory light" means the light produced by preparatory concentration, meaning the light generated by access concentration.
Catutthajjhānalābhī hi dibbacakkhuparikammatthaṃ obhāsakasiṇaṃ bhāvetvā upacāre ṭhapito samādhi parikammasamādhi, tattha obhāso parikammobhāsoti vutto.	ENGLISH: For one who has attained the fourth jhāna, having developed the light kasina for the preparation of the divine eye, the concentration established in access is preparatory concentration; the light therein is called preparatory light.
Taṃ sandhāyāha – ‘‘obhāsañceva sañjānāmāti parikammobhāsaṃ sañjānāmā’ ’ti.	ENGLISH: Referring to that, he said: "'We perceive light' means we perceive the preparatory light."
Yattake hi ṭhāne dibbacakkhunā rūpagataṃ daṭṭhukāmo, tattakaṃ ṭhānaṃ obhāsakasiṇaṃ pharitvā ṭhito.	ENGLISH: For in whatever place one wishes to see a form with the divine eye, one pervades that much space with the light kasina and remains (focused).
Taṃ obhāsaṃ tattha ca rūpagataṃ dibbacakkhuñāṇena passati, therā ca tathā paṭipajjiṃsu.	ENGLISH: One sees that light and the form therein with the knowledge of the divine eye, and the elders practiced thus.
Tena vuttaṃ – ‘‘obhāsañceva sañjānāma dassanañca rūpānan’ ’ti.	ENGLISH: Therefore it was said: "We perceive light and the seeing of forms."
Yasmā pana tesaṃ rūpagataṃ passantānaṃ parikammavāro atikkami, tato obhāso antaradhāyi, tasmiṃ antarahite rūpagatampi na paññāyati.	ENGLISH: But since for them, while seeing forms, the period of preparation passed, then the light disappeared; when it disappeared, the form was also not discerned.
Parikammanti hi yathāvuttakasiṇārammaṇaṃ upacārajjhānaṃ, rūpagataṃ passantānaṃ kasiṇobhāsavasena rūpagatadassanaṃ, kasiṇobhāso ca parikammavasenāti tadubhayampi parikammassa appavattiyā nāhosi, tayidaṃ kāraṇaṃ ādikammikabhāvato therā na maññiṃsu, tasmā vuttaṃ ‘‘nappaṭivijjhāmā’ ’ti.	ENGLISH: For "preparation" is access concentration with the aforesaid kasina as object; for those seeing forms, the seeing of form is by means of the kasina-light, and the kasina-light is by means of preparation. Thus, both of these did not occur due to the non-occurrence of preparation. This reason, because of their being beginners, the elders did not understand; therefore, it was said, "we do not penetrate."
♦ Nimittaṃ paṭivijjhitabbanti kāraṇaṃ paccakkhato dassetvā suvisuddhadibbacakkhuñāṇe theraṃ patiṭṭhāpetukāmo satthā vadati.	ENGLISH: "The sign should be penetrated" – the Teacher speaks, wishing to establish the elder in the fully purified knowledge of the divine eye by showing the cause directly.
Kiṃ na āḷulessantīti kiṃ na byāmohessanti, byāmohessanti evāti attho.	ENGLISH: "Why should they not confuse you?" means: why should they not bewilder you? They will indeed bewilder you, this is the meaning.
Vicikicchā udapādīti dibbacakkhuno yathāupaṭṭhitesu rūpagatesu apubbatāya, ‘‘idaṃ nu kho rūpagataṃ kiṃ, idaṃ nu kho kin’ti maggena asamucchinnattā vicikicchā saṃsayo uppajji.	ENGLISH: "Doubt arose" means: due to the unfamiliarity of the forms presented to the divine eye, and because it (doubt) was not cut off by the path, doubt, uncertainty, arose: "What indeed is this form? What indeed is this?"
Samādhi cavīti vicikicchāya uppannattā parikammasamādhi vigacchi.	ENGLISH: "Concentration wavered" means: because doubt had arisen, the preparatory concentration departed.
Tato eva hi parikammobhāsopi antaradhāyi, dibbacakkhunāpi rūpaṃ na passi.	ENGLISH: Precisely from that, the preparatory light also disappeared, and he did not see form with the divine eye either.
Na manasi karissāmīti manasikāravasena me rūpāni upaṭṭhahiṃsu, rūpāni passato vicikicchā uppajjati, tasmā idāni kiñci na manasi karissāmīti tuṇhī ahosi taṃ pana tuṇhībhāvappattiṃ sandhāyāha ‘‘amanasikāro udapādī’ ’ti.	ENGLISH: "I will not attend" means: (thinking) "Forms appeared to me by way of attention; when seeing forms, doubt arises; therefore, now I will not attend to anything," he became silent. Referring to that attainment of silence, he said, "non-attention arose."
♦ Tathābhūtassa amanasikārassa abhāvaṃ āgamma uppilaṃ udapādi.	ENGLISH: Based on the absence of such non-attention, elation arose.
Vīriyaṃ gāḷhaṃ paggahitanti thinamiddhachambhitattānaṃ vūpasamanatthaṃ accāraddhavīriyaṃ ahosi, tena citte samādhidūsikā gehassitā balavapīti uppannā.	ENGLISH: "Energy was strongly exerted" means: for the calming of sloth, torpor, and terror, there was over-exerted energy; due to that, strong rapture, which is home-based (worldly) and corrupts concentration, arose in the mind.
Tenāha ‘‘uppilaṃ uppannan’ ’ti.	ENGLISH: Therefore he said, "elation arose."
Tatoti sithilavīriyattā.	ENGLISH: "From that" means: from slackened energy.
Patameyyāti ativiya khinnaṃ bhaveyya.	ENGLISH: "He might fall" means: he would be extremely exhausted.
Taṃ mamāti patthanāabhibhavanīyamanasīsena jappetīti abhijappā, taṇhā.	ENGLISH: "That for me" – it whispers with a mind to be overcome by desire, thus it is "abhijappā," craving.
Nānattā nānāsabhāvā saññā nānattasaññā.	ENGLISH: "Diversity" (nānatta) means: perception of diverse natures is "perception of diversity" (nānattasaññā).
Ativiya upari katvā nijjhānaṃ pekkhanaṃ atinijjhāyitattaṃ.	ENGLISH: "Excessive meditation" (atinijjhāyitattaṃ) means: looking, gazing, having made it extremely prominent.
♦ 243.Parikammobhāsamevāti parikammasamuṭṭhitaṃ obhāsameva.	ENGLISH: "Only the preparatory light" means: only the light arisen from preparation.
Na ca rūpāni passāmīti obhāsamanasikārapasutatāya dibbacakkhunā rūpāni na passāmi.	ENGLISH: "And I do not see forms" means: being intent on attending to the light, I do not see forms with the divine eye.
Visayarūpamevāti tena pharitvā ṭhitaṭṭhāneva dibbacakkhuno visayabhūtaṃ rūpagatameva manasi karomi.	ENGLISH: "Only the objective form" means: I attend only to the form that is the object of the divine eye, in the very place pervaded and established by it (the light).
♦ Kasiṇarūpānaṃ vasenettha obhāsassa parittatāti āha ‘‘parittaṭṭhāne obhāsan’ ’ti.	ENGLISH: "The limitedness of the light here is by way of the kasina-forms," thus he said, "light in a limited place."
Parittāni rūpānīti katipayāni, sā ca nesaṃ parittatā ṭhānavasenevāti āha ‘‘parittakaṭṭhāne rūpānī’ ’ti.	ENGLISH: "Limited forms" means: few; and their limitedness is precisely by way of place, thus he said, "forms in a limited place."
‘‘Appamāṇañcevā’tiādinā vutto dutiyavāro.	ENGLISH: The second part is stated by "And immeasurable," etc.
Obhāsaparittataṃ sandhāya parikammasamādhi ‘‘paritto’ti vutto tasseva obhāsassa appamāṇatāya appamāṇasamādhīti vacanato.	ENGLISH: Referring to the limitedness of the light, preparatory concentration is called "limited"; by the immeasurableness of that same light, (it is called) immeasurable concentration, according to the Pāḷi.
Tasmiṃ samayeti tasmiṃ parittasamādhino uppannasamaye.	ENGLISH: "At that time" means: at the time of the arising of that limited concentration.
Dibbacakkhupi parittakaṃ hoti parittarūpagatadassanato.	ENGLISH: The divine eye also becomes limited, from seeing limited forms.
♦ 245.Dukatikajjhānasamādhinti catukkanaye dukajjhānasamādhiṃ, pañcakanaye tikajjhānasamādhinti yojanā.	ENGLISH: "Concentration of two or three jhānas" – the application is: in the fourfold system, the concentration of two jhānas; in the fivefold system, the concentration of three jhānas.
Dukajjhānasamādhinti catukkanaye tatiyacatutthavasena dukajjhānasamādhiṃ, pañcakanaye catutthapañcamavasena dukajjhānasamādhiṃ.	ENGLISH: "Concentration of two jhānas" means: in the fourfold system, the concentration of two jhānas by way of the third and fourth; in the fivefold system, the concentration of two jhānas by way of the fourth and fifth.
Tikacatukkajjhānasamādhinti catukkanaye tikajjhānasamādhiṃ, pañcakanaye catukkajjhānasamādhinti yojanā.	ENGLISH: "Concentration of three or four jhānas" – the application is: in the fourfold system, the concentration of three jhānas; in the fivefold system, the concentration of four jhānas.
♦ Tividhanti sappītikavasena tippakāraṃ samādhiṃ.	ENGLISH: "Threefold" means: concentration of three types by way of (presence or absence of) rapture.
Tadantogadhāti sappītikādisabhāvā.	ENGLISH: "Included in that" means: natures such as being with rapture, etc.
Kāmaṃ bhagavā purimayāme pubbenivāsānussatiñāṇaṃ, pacchimayāme dibbacakkhuñāṇaṃ nibbattentopi imāni ñāṇāni bhāvesiyeva.	ENGLISH: Although the Blessed One, in the first watch of the night, producing the knowledge of recollection of past lives, and in the last watch, the knowledge of the divine eye, certainly cultivated these knowledges.
Vipassanāpādakāni pana ñāṇāni sandhāya, ‘‘pacchimayāme’ ’ti vuttaṃ, tenāha ‘‘bhagavato hī’ ’tiādi.	ENGLISH: But with reference to the knowledges that are foundations for insight, it was said, "in the last watch"; therefore he said, "For the Blessed One indeed..." etc.
Pañcamajjhānassāti pañcamajjhānikassa vasena paṭhamajjhāniko maggo natthi.	ENGLISH: "Of the fifth jhāna" means: by way of one in the fifth jhāna, there is no first-jhāna path.
Soti pañcakanayo bhagavato lokiyo ahosi.	ENGLISH: That, the fivefold system, was mundane for the Blessed One.
Etanti etaṃ, ‘‘savitakkampi savicāraṃ samādhiṃ bhāvemī’tiādivacanaṃ.	ENGLISH: "This" means: this statement, "I cultivate concentration with applied thought and sustained thought," etc.
Lokiyalokuttaramissakaṃ sandhāya vuttaṃ, na ‘‘lokiyaṃ vā lokuttarameva vā’ti.	ENGLISH: It was said with reference to a mixture of mundane and supramundane, not "either mundane or only supramundane."
Sesaṃ suviññeyyamevāti.	ENGLISH: The rest is easily understandable.
♦ Upakkilesasuttavaṇṇanāya līnatthappakāsanā samattā.	ENGLISH: The elucidation of the hidden meaning of the Explanation of the Upakkilesa Sutta is concluded.