1At Sāvatthī.[n.112] The sutta is also at AN5.193, but without the last paragraph on the enlightenment factors. Then the brahmin Sangarava approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:

1Sāvatthinidānaṁ. Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca: 

2"Master Gotama, what is the cause and reason why sometimes even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited? What is the cause and reason why sometimes those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited?"

2"Ko nu kho, bho gotama, hetu, ko paccayo yenekadā dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā? Ko pana, bho gotama, hetu, ko paccayo yenekadā dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā"ti?

i. Why The Hymns Do Not Recur To The Mind

3"Brahmin, when one dwells with a mind obsessed by sensual lust, overwhelmed by sensual lust, and one does not understand as it really is the escape from arisen sensual lust,[n.113] Spk applies the idea of the threefold escape (nissaraṇa) to each hindrance: by suppression (vikkhambhananissaraṇa) through jhāna; in a particular respect (tadaṅga-) through insight; and by eradication (samuccheda-) through the path. Thus: (i) sensual desire is suppressed by the first jhāna based on foulness and eradicated by the path of arahantship (since kāmacchanda is here interpreted widely enough to include desire for any object, not only for sensual pleasures); (ii) ill will is suppressed by the first jhāna based on lovingkindness and eradicated by the path of nonreturning; (iii) sloth and torpor are suppressed by the perception of light (i.e., visualization of a bright light, like the disc of the sun or the full moon) and eradicated by the path of arahantship; (iv) restlessness and remorse are suppressed by serenity, remorse is eradicated by the path of nonreturning and restlessness by the path of arahantship; and (v) doubt is suppressed by the defining of phenomena (dhammavavatthāna; see Vism 587–89; Ppn 18:3–8) and eradicated by the path of stream-entry. on that occasion one neither knows nor sees as it really is one's own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

3"Yasmiṁ kho, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā vihārati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

4"Suppose, brahmin, there is a bowl of water mixed with lac, turmeric, blue dye, or crimson dye. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by sensual lust … sn.v.122 … on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

4Seyyathāpi, brāhmaṇa, udapatto saṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya. Evameva kho, brāhmaṇa, yasmiṁ samaye kāmarāgapariyuṭṭhitena cetasā vihārati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati … pe … paratthampi … pe … ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

5"Again, brahmin, when one dwells with a mind obsessed by ill will, overwhelmed by ill will, and one does not understand as it really is the escape from arisen ill will, on that occasion one neither knows nor sees as it really is one's own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

5Puna caparaṁ, brāhmaṇa, yasmiṁ samaye byā pāda pariyuṭṭhitena cetasā vihārati byā pāda paretena, uppannassa ca byā pāda ssa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi … pe … ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

6"Suppose, brahmin, there is a bowl of water being heated over a fire, bubbling and boiling. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by ill will … on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

6Seyyathāpi, brāhmaṇa, udapatto agginā santatto pakkuthito usmudakajāto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya. Evameva kho, brāhmaṇa, yasmiṁ samaye byā pāda pariyuṭṭhitena cetasā vihārati byā pāda paretena, uppannassa ca byā pāda ssa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye … pe … ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

7"Again, brahmin, when one dwells with a mind obsessed by sloth and torpor, overwhelmed by sloth and torpor, and one does not understand as it really is the escape from arisen sloth and torpor, on that occasion one neither knows nor sees as it really is one's own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

7Puna caparaṁ, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā vihārati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi … pe … ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

8"Suppose, brahmin, there is a bowl of water covered over with water plants and algae. If a man with good sight were to examine his own facial reflection in it, sn.v.123 he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by sloth and torpor … on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

8Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya. Evameva kho, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā vihārati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi … pe … ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

9"Again, brahmin, when one dwells with a mind obsessed by restlessness and remorse, overwhelmed by restlessness and remorse, and one does not understand as it really is the escape from arisen restlessness and remorse, on that occasion one neither knows nor sees as it really is one's own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

9Puna caparaṁ, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā vihārati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi … pe … ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

10"Suppose, brahmin, there is a bowl of water stirred by the wind, rippling, swirling, churned into wavelets. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by restlessness and remorse … on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

10Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya. Evameva kho, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā vihārati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi … pe … ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

11"Again, brahmin, when one dwells with a mind obsessed by doubt, overwhelmed by doubt, and one does not understand as it really is the escape from arisen doubt, on that occasion one neither knows nor sees as it really is one's own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

11Puna caparaṁ, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā vihārati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi … pe … ubhayatthampi … dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

12"Suppose, brahmin, there is a bowl of water that is turbid, unsettled, muddy, placed in the dark. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. sn.v.124 So too, brahmin, when one dwells with a mind obsessed by doubt … on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

"This, brahmin, is the cause and reason why even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

12Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya. Evameva kho, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā vihārati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo yenekadā dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

ii. Why The Hymns Recur To The Mind

13"Brahmin, when one dwells with a mind that is not obsessed by sensual lust, not overwhelmed by sensual lust, and one understands as it really is the escape from arisen sensual lust, on that occasion one knows and sees as it really is one's own good, and the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.

13Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā vihārati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

14"Suppose, brahmin, there is a bowl of water not mixed with lac, turmeric, blue dye, or crimson dye. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by sensual lust … on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.

15"Again, brahmin, when one dwells with a mind that is not obsessed by ill will … on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.

14Seyyathāpi, brāhmaṇa, udapatto asaṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya. Evameva kho, brāhmaṇa, yasmiṁ samaye na kāmarāgapariyuṭṭhitena cetasā vihārati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti … pe … .

15Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na byā pāda pariyuṭṭhitena cetasā vihārati na byā pāda paretena, uppannassa ca byā pāda ssa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi … pe … ubhayatthampi … pe … dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

16"Suppose, brahmin, there is a bowl of water not heated over a fire, not bubbling, not boiling. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. sn.v.125 So too, brahmin, when one dwells with a mind that is not obsessed by ill will … on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.

16Seyyathāpi, brāhmaṇa, udapatto na agginā santatto na pakkuthito na usmudakajāto, tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya. Evameva kho, brāhmaṇa, yasmiṁ samaye na byā pāda pariyuṭṭhitena cetasā vihārati na byā pāda paretena, uppannassa ca byā pāda ssa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi … pe … ubhayatthampi … pe … dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

17"Again, brahmin, when one dwells with a mind that is not obsessed by sloth and torpor … on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.

17Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā vihārati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi … pe … ubhayatthampi … pe … dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

18"Suppose, brahmin, there is a bowl of water not covered over with water plants and algae. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by sloth and torpor … on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.

18Seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya. Evameva kho, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā vihārati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi … pe … ubhayatthampi … pe … dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

19"Again, brahmin, when one dwells with a mind that is not obsessed by restlessness and remorse … on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.

19Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā vihārati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi … pe … ubhayatthampi … pe … dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

20"Suppose, brahmin, there is a bowl of water not stirred by the wind, without ripples, without swirls, not churned into wavelets. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by restlessness and remorse … on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.

20Seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya. Evameva kho, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā vihārati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi … pe … ubhayatthampi … pe … dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

21"Again, brahmin, when one dwells with a mind that is not obsessed by doubt … on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.

21Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā vihārati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

22"Suppose, brahmin, there is a bowl of water that is clear, serene, limpid, set out in the light. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by doubt … on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited. sn.v.126

22Seyyathāpi, brāhmaṇa, udapatto accho vippasanno anāvilo āloke nikkhitto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya. Evameva kho, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā vihārati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati; dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

"This, brahmin, is the cause and reason why even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.

Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo yenekadā dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

23"These seven factors of enlightenment, brahmin, are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation. What seven? The enlightenment factor of mindfulness is a nonobstruction … The enlightenment factor of equanimity is a nonobstruction. … These seven factors of enlightenment are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation."

23Sattime, brāhmaṇa, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattanti. Katame satta? Satisambojjhaṅgo kho, brāhmaṇa, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṁvattati … pe … upekkhāsambojjhaṅgo kho, brāhmaṇa, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṁvattati. Ime kho, brāhmaṇa, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṁvattantī"ti.

24When this was said, the brahmin Sangarava said to the Blessed One: "Magnificent, Master Gotama! … From today let Master Gotama remember me as a lay follower who has gone for refuge for life."

24Evaṁ vutte, saṅgāravo brāhmaṇo bhagavantaṁ etadavoca: "Abhikkantaṁ, bho gotama … pe … upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.

Pañcamaṁ.