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.