8.
The Discourse on Mental impurities
236. Thus have I heard - On one occasion the Blessed One was dwelling at Kosambī in Ghosita's park. Now at that time the monks at Kosambī were quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, dwelling thus. Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, that monk said this to the Blessed One - "Here, venerable sir, the monks at Kosambī are quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, dwelling thus. It would be good, venerable sir, if the Blessed One would approach those monks, out of compassion." The Blessed One consented by silence. Then the Blessed One approached those monks; having approached, he said this to those monks - "Enough, monks, no quarrel, no dispute, no strife, no contention."
When this was said, a certain monk said this to the Blessed One - "Wait, venerable sir! The Blessed One is the lord of the Teaching; let the Blessed One live at ease, venerable sir, devoted to pleasant abiding in the present life; we will become known by this quarrel, dispute, strife, and contention." For the second time the Blessed One said this to those monks - "Enough, monks, no quarrel, no dispute, no strife, no contention." For the second time that monk said this to the Blessed One - "Wait, venerable sir! The Blessed One is the lord of the Teaching; let the Blessed One live at ease, venerable sir, devoted to pleasant abiding in the present life; we will become known by this quarrel, dispute, strife, and contention." For the third time the Blessed One said this to those monks - "Enough, monks, no quarrel, no dispute, no strife, no contention." For the third time that monk said this to the Blessed One - "Wait, venerable sir, the Blessed One is the lord of the Teaching; let the Blessed One live at ease, venerable sir, devoted to pleasant abiding in the present life; we will become known by this quarrel, dispute, strife, and contention."
Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Kosambī for almsfood. Having walked for almsfood in Kosambī, after the meal, having returned from his alms round, having set in order his lodging, taking his bowl and robe, while standing, he spoke these verses -
237.
When the Community was being split, they did not think any further about another.
As far as they wish to stretch their mouths, they do not know by what they are led.
For those who harbour such thoughts, enmity is not appeased.
For those who do not harbour such thoughts, enmity is appeased.
By non-enmity they are appeased; this is an eternal principle.
Those who understand this, thereby their quarrels are appeased.
Even for those plundering the country, there is association;
Why should there not be for you?
A fellow traveller, living well, wise;
Having overcome all dangers,
One should wander with him, glad and mindful.
A fellow traveller, living well, wise;
Like a king abandoning a conquered kingdom,
One should wander alone, like an elephant in the forest.
One should wander alone and not do evil deeds,
Living at ease, like an elephant in the forest."
238. Then the Blessed One, having spoken these verses while standing, approached the village of Bālakaloṇakāra. Now at that time the Venerable Bhagu was dwelling at the village of Bālakaloṇakāra. The Venerable Bhagu saw the Blessed One coming from afar. Having seen him, he prepared a seat and water for washing the feet. The Blessed One sat down on the prepared seat. Having sat down, he washed his feet. The Venerable Bhagu also, having paid respect to the Blessed One, sat down to one side. To the Venerable Bhagu seated to one side, the Blessed One said this - "Is it bearable, monk, is it endurable, are you not troubled about almsfood?" "It is bearable, Blessed One, it is endurable, Blessed One; and I am not, venerable sir, troubled about almsfood." Then the Blessed One, having instructed, encouraged, inspired, and gladdened the Venerable Bhagu with a talk on the Teaching, rising from his seat, approached the Eastern Bamboo Grove.
Now at that time the Venerable Anuruddha and the Venerable Nandiya and the Venerable Kimila were dwelling in the Eastern Bamboo Grove. The grove-keeper saw the Blessed One coming from afar. Having seen the Blessed One, he said this - "Do not, Great Ascetic, enter this grove. There are here three sons of good family dwelling intent on their own welfare. Do not cause them discomfort." The Venerable Anuruddha heard the grove-keeper conversing with the Blessed One. Having heard, he said this to the grove-keeper - "Do not, friend grove-keeper, obstruct the Blessed One. Our Teacher, the Blessed One, has arrived."
239. Then the Venerable Anuruddha approached the Venerable Nandiya and the Venerable Kimila; having approached, he said this to the Venerable Nandiya and the Venerable Kimila - "Come forth, venerable sirs, come forth, venerable sirs, our Teacher, the Blessed One, has arrived." Then the Venerable Anuruddha and the Venerable Nandiya and the Venerable Kimila went forward to meet the Blessed One - one received the Blessed One's bowl and robe, one prepared a seat, one set up water for washing the feet. The Blessed One sat down on the prepared seat. Having sat down, he washed his feet. Those venerable ones too, having paid respect to the Blessed One, sat down to one side. To the Venerable Anuruddha seated to one side, the Blessed One said this - "Is it bearable for you, Anuruddha, is it endurable, are you not troubled about almsfood?" "It is bearable, Blessed One, it is endurable, Blessed One; and we, venerable sir, are not troubled about almsfood." "But do you, Anuruddha, dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection?" "Truly we, venerable sir, dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection." "But in what way do you, Anuruddha, dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection?" "Here, venerable sir, it occurs to me thus - 'It is a gain for me indeed, it is well-gained for me indeed, that I dwell together with such fellows in the holy life.' For me, venerable sir, towards these venerable ones, bodily action of friendliness is present both openly and in private, verbal action of friendliness is present both openly and in private, mental action of friendliness is present both openly and in private. It occurs to me, venerable sir, thus - 'What if I were to set aside my own mind and act according to the mind of these venerable ones.' So I, venerable sir, having set aside my own mind, act according to the mind of these venerable ones. For our bodies are indeed different, venerable sir, but our minds, methinks, are one."
The Venerable Nandiya also etc. The Venerable Kimila also said this to the Blessed One - "For me too, venerable sir, it occurs thus - 'It is a gain for me indeed, it is well-gained for me indeed, that I dwell together with such fellows in the holy life.' For me, venerable sir, towards these venerable ones, bodily action of friendliness is present both openly and in private, verbal action of friendliness is present both openly and in private, mental action of friendliness is present both openly and in private. It occurs to me, venerable sir, thus - 'What if I were to set aside my own mind and act according to the mind of these venerable ones.' So I, venerable sir, having set aside my own mind, act according to the mind of these venerable ones. For our bodies are indeed different, venerable sir, but our minds, methinks, are one. Thus indeed we, venerable sir, dwell in unity, being joyful, without contention, blended like milk and water, regarding one another with eyes of affection."
240. "Good, good, Anuruddha! But do you, Anuruddha, dwell diligent, ardent, and resolute?" "Truly we, venerable sir, dwell diligent, ardent, and resolute." "But in what way do you, Anuruddha, dwell diligent, ardent, and resolute?" "Here, venerable sir, among us whoever first returns from the village from almsfood, he prepares the seats, sets out drinking water and water for washing, sets out the slop basin. Whoever returns last from the village from almsfood - if there is leftover food, if he wishes he eats; if he does not wish he throws it away where there is little green vegetation, or drops it in water without living creatures - he sets in order the seats, sets in order the drinking water and water for washing, having washed the slop basin sets it in order, sweeps the refectory. Whoever sees the drinking water pot or the water pot for washing or the toilet water pot empty and hollow, he sets it up. If it is too heavy for him, having called a second by hand gesture, we set it up by joining hands, but we, venerable sir, do not on that account break into speech. And every five days we, venerable sir, sit together for the whole night in discussion on the Teaching. Thus indeed we, venerable sir, dwell diligent, ardent, and resolute."
241. "Good, good, Anuruddha! But is there, Anuruddha, for you who dwell thus diligent, ardent, and resolute, any attained super-human achievement, a distinction of knowledge and vision worthy of the noble ones, a comfortable abiding?" "Here we, venerable sir, dwelling diligent, ardent, and resolute, perceive light and vision of forms. But that light of ours before long disappears, and the vision of forms; and we do not penetrate that sign."
"That sign, Anuruddha, should be penetrated by you. I too, Anuruddha, before the enlightenment, while still unenlightened, being just a Bodhisatta, perceived light and vision of forms. But that light of mine before long disappeared, and the vision of forms. It occurred to me, Anuruddha: 'What is the cause, what is the condition, by which my light disappears and the vision of forms?' It occurred to me, Anuruddha: 'Sceptical doubt arose in me, and because of sceptical doubt my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I shall act in such a way that sceptical doubt will not arise in me again.'"
"So I, Anuruddha, dwelling diligent, ardent, and resolute, perceive light and vision of forms. But that light of mine before long disappeared, and the vision of forms. It occurred to me, Anuruddha: 'What is the cause, what is the condition, by which my light disappears and the vision of forms?' It occurred to me, Anuruddha: 'Inattention arose in me, and because of inattention my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I shall act in such a way that sceptical doubt will not arise in me again, nor inattention.'"
"So I, Anuruddha, etc. It occurred to me, Anuruddha: 'Sloth and torpor arose in me, and because of sloth and torpor my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I shall act in such a way that sceptical doubt will not arise in me again, nor inattention, nor sloth and torpor.'"
"So I, Anuruddha, etc. It occurred to me, Anuruddha: 'Trepidation arose in me, and because of trepidation my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. Just as, Anuruddha, a man travelling on a highway, quails might fly up on both sides of him, and on that account trepidation might arise in him; just so, Anuruddha, trepidation arose in me, and because of trepidation my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I shall act in such a way that sceptical doubt will not arise in me again, nor inattention, nor sloth and torpor, nor trepidation.'"
"So I, Anuruddha, etc. It occurred to me, Anuruddha: 'Elation arose in me, and because of elation my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. Just as, Anuruddha, a man seeking one treasure opening might at once find five treasure openings, on that account elation might arise in him; just so indeed, Anuruddha, elation arose in me, and because of elation my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I will act in such a way that sceptical doubt will not arise in me again, nor inattention, nor sloth and torpor, nor trepidation, nor elation.'
"So I, Anuruddha, etc. It occurred to me, Anuruddha: 'Inertia arose in me, and because of inertia my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I will act in such a way that sceptical doubt will not arise in me again, nor inattention, nor sloth and torpor, nor trepidation, nor elation, nor inertia.'
"So I, Anuruddha, etc. It occurred to me, Anuruddha: 'Excess of energy arose in me, and because of excess of energy my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. Just as, Anuruddha, a man might grasp a quail tightly with both hands, it would die right there; just so indeed, Anuruddha, excess of energy arose in me, and because of excess of energy my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I will act in such a way that sceptical doubt will not arise in me again, nor inattention, nor sloth and torpor, nor trepidation, nor elation, nor inertia, nor excess of energy.'
"So I, Anuruddha, etc. It occurred to me, Anuruddha: 'Deficiency of energy arose in me, and because of deficiency of energy my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. Just as, Anuruddha, a man might grasp a quail loosely, it would fly away from his hand; just so indeed, Anuruddha, deficiency of energy arose in me, and because of deficiency of energy my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I will act in such a way that sceptical doubt will not arise in me again, nor inattention, nor sloth and torpor, nor trepidation, nor elation, nor inertia, nor excess of energy, nor deficiency of energy.'
"So I, Anuruddha, etc. It occurred to me, Anuruddha: 'Longing arose in me, and because of longing my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I will act in such a way that sceptical doubt will not arise in me again, nor inattention, nor sloth and torpor, nor trepidation, nor elation, nor inertia, nor excess of energy, nor deficiency of energy, nor longing.'
"So I, Anuruddha, etc. It occurred to me, Anuruddha: 'Perception of diversity arose in me, and because of perception of diversity my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I will act in such a way that sceptical doubt will not arise in me again, nor inattention, nor sloth and torpor, nor trepidation, nor elation, nor inertia, nor over-exerted energy, nor over-slack energy, nor longing, nor perception of diversity.'
"So I, Anuruddha, dwelling diligent, ardent, and resolute, perceive light and vision of forms. But that light of mine before long disappeared, and the vision of forms. To me, Anuruddha, this occurred: 'What is the cause, what is the condition, by which my light disappears and the vision of forms?' It occurred to me, Anuruddha: 'Excessive meditation on forms arose in me, and because of excessive meditation on forms my concentration fell away. When concentration has fallen away, the light disappears and the vision of forms. I will act in such a way that sceptical doubt will not arise in me again, nor inattention, nor sloth and torpor, nor trepidation, nor elation, nor inertia, nor over-exerted energy, nor over-slack energy, nor longing, nor perception of diversity, nor excessive meditation on forms.'
242. "So I, Anuruddha, having understood 'sceptical doubt is an impurity of the mind' - thus having understood, abandoned sceptical doubt, the impurity of the mind; having understood 'inattention is an impurity of the mind' - thus having understood, abandoned inattention, the impurity of the mind; having understood 'sloth and torpor is an impurity of the mind' - thus having understood, abandoned sloth and torpor, the impurity of the mind; having understood 'trepidation is an impurity of the mind' - thus having understood, abandoned trepidation, the impurity of the mind; having understood 'elation is an impurity of the mind' - thus having understood, abandoned elation, the impurity of the mind; having understood 'inertia is an impurity of the mind' - thus having understood, abandoned inertia, the impurity of the mind; having understood 'excess of energy is an impurity of the mind' - thus having understood, abandoned excess of energy, the impurity of the mind; having understood 'deficiency of energy is an impurity of the mind' - thus having understood, abandoned deficiency of energy, the impurity of the mind; having understood 'longing is an impurity of the mind' - thus having understood, abandoned longing, the impurity of the mind; having understood 'perception of diversity is an impurity of the mind' - thus having understood, abandoned perception of diversity, the impurity of the mind; having understood 'excessive meditation on forms is an impurity of the mind' - thus having understood, abandoned excessive meditation on forms, the impurity of the mind.
243. "So I, Anuruddha, dwelling diligent, ardent, and resolute, perceive light indeed, but do not see forms; I see forms indeed, but do not perceive light - for the entire night, for the entire day, for the entire night and day. It occurred to me, Anuruddha: 'What is the cause, what is the condition, that I perceive light indeed but do not see forms; I see forms indeed but do not perceive light - for the entire night, for the entire day, for the entire night and day?' It occurred to me, Anuruddha: 'At whatever time I, not attending to the sign of forms, attend to the sign of light, at that time I perceive light indeed, but do not see forms. But at whatever time I, not attending to the sign of light, attend to the sign of forms, at that time I see forms indeed but do not perceive light - for the entire night, for the entire day, for the entire night and day.'
"So I, Anuruddha, dwelling diligent, ardent, and resolute, perceive limited light and see limited forms; I perceive immeasurable light and see immeasurable forms - for the entire night, for the entire day, for the entire night and day. It occurred to me, Anuruddha: 'What is the cause, what is the condition, that I perceive limited light and see limited forms; I perceive immeasurable light and see immeasurable forms - for the entire night, for the entire day, for the entire night and day?' It occurred to me, Anuruddha: 'At whatever time my concentration is limited, at that time my eye is limited. With that limited eye I perceive limited light and see limited forms. But at whatever time my concentration is immeasurable, at that time my eye is immeasurable. With that immeasurable eye I perceive immeasurable light and see immeasurable forms - for the entire night, for the entire day, for the entire night and day.'
244. Since for me, Anuruddha, having understood 'sceptical doubt is an impurity of the mind' - thus having understood, sceptical doubt, the impurity of the mind, was abandoned; having understood 'inattention is an impurity of the mind' - thus having understood, inattention, the impurity of the mind, was abandoned; having understood 'sloth and torpor is an impurity of the mind' - thus having understood, sloth and torpor, the impurity of the mind, was abandoned; having understood 'trepidation is an impurity of the mind' - thus having understood, trepidation, the impurity of the mind, was abandoned; having understood 'elation is an impurity of the mind' - thus having understood, elation, the impurity of the mind, was abandoned; having understood 'inertia is an impurity of the mind' - thus having understood, inertia, the impurity of the mind, was abandoned; having understood 'excess of energy is an impurity of the mind' - thus having understood, excess of energy, the impurity of the mind, was abandoned; having understood 'deficiency of energy is an impurity of the mind' - thus having understood, deficiency of energy, the impurity of the mind, was abandoned; having understood 'longing is an impurity of the mind' - thus having understood, longing, the impurity of the mind, was abandoned; having understood 'perception of diversity is an impurity of the mind' - thus having understood, perception of diversity, the impurity of the mind, was abandoned; having understood 'excessive meditation on forms is an impurity of the mind' - thus having understood, excessive meditation on forms, the impurity of the mind, was abandoned.
245. It occurred to me, Anuruddha: 'Those impurities of the mind that were mine have been abandoned by me. Well then, now I shall develop concentration in three ways.' So I, Anuruddha, developed concentration with applied thought and with sustained thought, developed concentration without applied thought but with sustained thought only, developed concentration without applied thought and without sustained thought, developed concentration with rapture, developed concentration without rapture, developed concentration accompanied by pleasure, developed concentration accompanied by equanimity. Since for me, Anuruddha, concentration with applied thought and with sustained thought had been developed, concentration without applied thought but with sustained thought only had been developed, concentration without applied thought and without sustained thought had been developed, concentration with rapture had been developed, concentration without rapture had been developed, concentration accompanied by pleasure had been developed, concentration accompanied by equanimity had been developed. And knowledge and vision arose in me: 'Unshakable is my liberation of mind. This is the last birth, there is now no more rebirth.'
This is what the Blessed One said. Delighted, the Venerable Anuruddha rejoiced in what the Blessed One had said.
The Discourse on Impurities is concluded as eighth.