Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.that on one occasion the Blessed One was staying near Kosambī in Ghosita’s monastery.

Tena kho pana samayena kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti.And on that occasion the Kosambī monks kept arguing, quarreling, & disputing, stabbing one another with weapons of the mouth.

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so bhikkhu bhagavantaṁ etadavoca:Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “idha, bhante, kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti.“Lord, the Kosambī monks here keep arguing, quarreling, & disputing, stabbing one another with weapons of the mouth. Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṁ upādāyā”ti.It would be good, lord, if the Blessed One went to them, out of sympathy.” Adhivāsesi bhagavā tuṇhībhāvena.The Blessed One acquiesced with silence.

Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:Then he went to those monks and, on arrival, said to them, “alaṁ, bhikkhave, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan”ti.“Enough, monks. Don’t quarrel. Don’t argue. Don’t make strife. Don’t dispute.”

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:When this was said, a certain monk said to the Blessed One, “āgametu, bhante.“Wait, Lord Blessed One. Bhagavā dhammassāmī;May the Master of the Dhamma appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu;remain inactive, devoted to a pleasant abiding in the here-&-now, Lord Blessed One. mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.We will be the ones who will be known for this argument, quarrel, strife, & dispute.”

Dutiyampi kho bhagavā te bhikkhū etadavoca:A second time… “alaṁ, bhikkhave, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan”ti. Dutiyampi kho so bhikkhu bhagavantaṁ etadavoca: “āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. Tatiyampi kho bhagavā te bhikkhū etadavoca:A third time, the Blessed One said to those monks, “alaṁ, bhikkhave, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan”ti.“Enough, monks. Don’t quarrel. Don’t argue. Don’t make strife. Don’t dispute.”

Tatiyampi kho so bhikkhu bhagavantaṁ etadavoca:A third time, that monk said to the Blessed One, “āgametu, bhante.“Wait, Lord Blessed One. Bhagavā dhammassāmī;May the Master of the Dhamma appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu;remain inactive, devoted to a pleasant abiding in the here-&-now, Lord Blessed One. mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.We will be the ones who will be known for this argument, quarrel, strife, & dispute.”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi.Then, early in the morning, the Blessed One—having adjusted his under robe and carrying his bowl & robes—went into Kosambī for alms. Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto senāsanaṁ saṁsāmetvā pattacīvaramādāya ṭhitakova imā gāthā abhāsi:Having gone for alms in Kosambī, after the meal, returning from his almsround, having set his dwelling in order, taking his bowl & robes, he recited these verses while standing:

“Puthusaddo samajano, na bālo koci maññatha;Loud-voiced on a par with people at large, no one considers himself a fool. Saṅghasmiṁ bhijjamānasmiṁ, nāññaṁ bhiyyo amaññaruṁ.Though the Saṅgha is splitting, they don’t consider anything else more.

Parimuṭṭhā paṇḍitābhāsā, vācāgocarabhāṇino;Completely forgotten: the words of the wise declaring the right range of speech. Yāvicchanti mukhāyāmaṁ, yena nītā na taṁ vidū.Mouth-stretching as far as they want, led on where, by what, they don’t know.

Akkocchi maṁ avadhi maṁ, ajini maṁ ahāsi me;‘He insulted me, hit me, beat me, robbed me’: Ye ca taṁ upanayhanti, veraṁ tesaṁ na sammati.For those who brood on this, hostility isn’t stilled.

Akkocchi maṁ avadhi maṁ, ajini maṁ ahāsi me;‘He insulted me, hit me, beat me, robbed me’: Ye ca taṁ nupanayhanti, veraṁ tesūpasammati.For those who don’t brood on this, hostility is stilled.

Na hi verena verāni, sammantīdha kudācanaṁ;Hostilities aren’t stilled through hostility, regardless. Averena ca sammanti, esa dhammo sanantano.Hostilities are stilled through non-hostility: this, an unending truth.

Pare ca na vijānanti, mayamettha yamāmase;Unlike those who don’t realize that we’re here on the verge of perishing, Ye ca tattha vijānanti, tato sammanti medhagā.those who do: their quarrels are stilled.

Aṭṭhicchinnā pāṇaharā, gavassadhanahārino;Bone-breakers, killers, cattle thieves, Raṭṭhaṁ vilumpamānānaṁ, tesampi hoti saṅgati;robbers, those who plunder the nation: even they have their fellowship. Kasmā tumhākaṁ no siyā.Why shouldn’t you have yours?

Sace labhetha nipakaṁ sahāyaṁ, saddhiṁ caraṁ sādhuvihāri dhīraṁ;If you gain a mature companion— a fellow traveler, right-living, enlightened— Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā.overcoming all dangers go with him, gratified, mindful.

No ce labhetha nipakaṁ sahāyaṁ, saddhiṁ caraṁ sādhuvihāri dhīraṁ;If you don’t gain a mature companion— a fellow traveler, right-living, enlightened— Rājāva raṭṭhaṁ vijitaṁ pahāya, eko care mātaṅgaraññeva nāgo.go alone like a king renouncing his kingdom, like the elephant in the Mātaṅga wilds, his herd.

Ekassa caritaṁ seyyo, natthi bāle sahāyatā;Going alone is better, there’s no companionship with a fool. Eko care na ca pāpāni kayirā, appossukko mātaṅgaraññeva nāgo”ti.Go alone, doing no evil, at peace, like the elephant in the Mātaṅga wilds.

Atha kho bhagavā ṭhitakova imā gāthā bhāsitvā yena bālakaloṇakāragāmo tenupasaṅkami.Having recited these verses while standing, the Blessed One went to Bālakaloṇakāraka Village. Tena kho pana samayena āyasmā bhagu bālakaloṇakāragāme viharati.Now, on that occasion Ven. Bhagu was staying near Bālakaloṇakāraka Village. Addasā kho āyasmā bhagu bhagavantaṁ dūratova āgacchantaṁ.He saw the Blessed One coming from afar and, on seeing him, Disvāna āsanaṁ paññapesi udakañca pādānaṁ dhovanaṁ.
udakañca pādānaṁ dhovanaṁ → udakañca pādānaṁ (bj, cck, sya1ed, km, pts1ed)laid out a seat and water for washing the feet. Nisīdi bhagavā paññatte āsane.The Blessed One sat down on the seat laid out and, Nisajja pāde pakkhālesi.seated, washed his feet. Āyasmāpi kho bhagu bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.Ven. Bhagu, having bowed down to the Blessed One, sat to one side.

Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaguṁ bhagavā etadavoca:As he was sitting there, the Blessed One said to him, “kacci, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamasī”ti?“Is it tolerable, monk? Are you getting by? Are you weary from going for alms?”

“Khamanīyaṁ bhagavā, yāpanīyaṁ bhagavā, na cāhaṁ, bhante, piṇḍakena kilamāmī”ti.“It’s tolerable, O Blessed One. I’m getting by, O Blessed One. And I’m not weary, lord, from going for alms.”

Atha kho bhagavā āyasmantaṁ bhaguṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā yena pācīnavaṁsadāyo tenupasaṅkami.Then the Blessed One, having instructed, urged, roused, & encouraged Ven. Bhagu with a Dhamma talk, got up from his seat and went to the Eastern Bamboo Park.

Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo pācīnavaṁsadāye viharanti.
kimilo → kimbilo (bj, sya1ed, sya2ed, km, pts1ed); kimmilo (cck)On that occasion, Ven. Anuruddha, Ven. Nandiya, & Ven. Kimbila were staying in the Eastern Bamboo Park. Addasā kho dāyapālo bhagavantaṁ dūratova āgacchantaṁ.The park warden saw the Blessed One coming from afar and, on seeing him, Disvāna bhagavantaṁ etadavoca:said to him, “mā, mahāsamaṇa, etaṁ dāyaṁ pāvisi.“Contemplative, don’t enter the park. Santettha tayo kulaputtā attakāmarūpā viharanti.There are three sons of good families living there, apparently desiring their own (welfare). Mā tesaṁ aphāsumakāsī”ti.Don’t disturb them.”

Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṁ mantayamānassa.Ven. Anuruddha heard the park warden conversing with the Blessed One and, on hearing him, Sutvāna dāyapālaṁ etadavoca:said to the park warden, “mā, āvuso dāyapāla, bhagavantaṁ vāresi.“Friend park warden, don’t stand in the way of the Blessed One. Satthā no bhagavā anuppatto”ti.It’s our Teacher, the Blessed One, who has arrived!”

Atha kho āyasmā anuruddho yenāyasmā ca nandiyo yenāyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṁ āyasmantañca kimilaṁ etadavoca:Then Ven. Anuruddha went to Ven. Nandiya & Ven. Kimbila and, on arrival, said to them, “abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti.“Come out, venerables! Come out, venerables! It’s our Teacher, the Blessed One, who has arrived!”

Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ paccuggantvāThen Ven. Anuruddha, Ven. Nandiya, & Ven. Kimbila went out to greet the Blessed One. eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ upaṭṭhapesi.One received his robe & bowl. Another laid out a seat. Another set out water for washing his feet. Nisīdi bhagavā paññatte āsane.The Blessed One sat down on the seat laid out and, Nisajja pāde pakkhālesi.seated, washed his feet. Tepi kho āyasmanto bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.They, having bowed down to the Blessed One, sat to one side.

Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca:As they were sitting there, the Blessed One said to Ven. Anuruddha, “kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamathā”ti?“Is it tolerable for you, Anuruddhas? Are you getting by? Are you weary from going for alms?”

“Khamanīyaṁ bhagavā, yāpanīyaṁ bhagavā, na ca mayaṁ, bhante, piṇḍakena kilamāmā”ti.“It’s tolerable, O Blessed One. We’re getting by, O Blessed One. And we’re not weary, lord, from going for alms.”

“Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti?“But, Anuruddhas, are you living harmoniously, cordially, & without dispute, blending like milk & water, looking at one another with eyes of affection?”

“Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti.“Yes, lord, we’re living harmoniously, cordially, & without dispute, blending like milk & water, looking at one another with eyes of affection.”

“Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā”ti?“But, Anuruddhas, how are you living harmoniously, cordially, & without dispute, blending like milk & water, looking at one another with eyes of affection?”

“Idha mayhaṁ, bhante, evaṁ hoti:“Here, lord, the thought occurs to me, ‘lābhā vata me, suladdhaṁ vata me‘It’s a gain for me, a great gain, yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti.that I’m living with companions like this in the holy life.’ Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca,I’m set on bodily acts of goodwill with regard to these venerable ones, to their faces & behind their backs. mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca,I’m set on verbal acts… mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca.mental acts of goodwill with regard to these venerable ones, to their faces & behind their backs. Tassa, mayhaṁ, bhante, evaṁ hoti:The thought occurs to me, ‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti.‘Why don’t I, having cast aside my own mind, conduct myself in line with the mind of these venerable ones?’ So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi.So, having cast aside my own mind, I conduct myself in line with the mind of these venerable ones. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittan”ti.We are separate in body, lord, but one—as it were—in mind.”

Āyasmāpi kho nandiyo …pe…Ven. Nandiya āyasmāpi kho kimilo bhagavantaṁ etadavoca:& Ven. Kimbila said to the Blessed One, “mayhampi kho, bhante, evaṁ hoti:“Here, lord, the thought occurs to me also, ‘lābhā vata me, suladdhaṁ vata me‘It’s a gain for me, a great gain… yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti.We are separate in body, lord, but one—as it were—in mind.” Tassa mayhaṁ, bhante, imesu āyasmantesu mettaṁ kāyakammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ vacīkammaṁ paccupaṭṭhitaṁ āvi ceva raho ca, mettaṁ manokammaṁ paccupaṭṭhitaṁ āvi ceva raho ca. Tassa mayhaṁ, bhante, evaṁ hoti: ‘yannūnāhaṁ sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vatteyyan’ti. So kho ahaṁ, bhante, sakaṁ cittaṁ nikkhipitvā imesaṁyeva āyasmantānaṁ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittanti. Evaṁ kho mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā”ti.[Ven. Anuruddha:] “This, lord, is how we are living harmoniously, cordially, & without dispute, blending like milk & water, looking at one another with eyes of affection.”

“Sādhu sādhu, anuruddhā.“Excellent, Anuruddhas. Excellent. Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?But, remaining heedful, ardent, & resolute in this way, do you have a comfortable abiding where a superior human attainment, a truly noble distinction of knowledge & vision, has been attained?”

“Taggha mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti.“Yes, lord, we remain heedful, ardent, & resolute.”

“Yathā kathaṁ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?“But, Anuruddhas, how do you remain heedful, ardent, & resolute?”

“Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati, so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ upaṭṭhāpeti.“Here, lord, whichever of us returns first from going to the village for alms lays out the seats, sets out water for drinking & using, and sets out the refuse bucket. Yo pacchā gāmato piṇḍāya paṭikkamati—sace hoti bhuttāvaseso, sace ākaṅkhati, bhuñjati; no ce ākaṅkhati, appaharite vā chaḍḍeti apāṇake vā udake opilāpeti—Whoever returns afterwards from going to the village for alms eats the leftovers—if there are any and if he wants to—and if not, he throws them out in a place where there are no crops or dumps them into water without living beings in it. so āsanāni paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, avakkārapātiṁ dhovitvā paṭisāmeti, bhattaggaṁ sammajjati.He puts away the seats, puts away the water for drinking & using, puts away the refuse bucket after having washed it, and sweeps the meal hall. Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti.“Whoever sees that the drinking-water jar, using-water jar, or rinsing-water jar [in the bathroom] are low or empty refills it. Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṁ, bhante, tappaccayā vācaṁ bhindāma.
upaṭṭhāpema → upaṭṭhapema (bj, pts1ed)If it occurs to him, ‘It’s too much for me,’ he calls another by waving—using hand signals—and they refill the drinking-water jar or using-water jar by joining hands. But we don’t for that reason break into speech. Pañcāhikaṁ kho pana mayaṁ, bhante, sabbarattiṁ dhammiyā kathāya sannisīdāma.“And every five days we sit together for the whole night to discuss the Dhamma. Evaṁ kho mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā”ti.That’s how we remain heedful, ardent, & resolute.”

“Sādhu sādhu, anuruddhā.“Excellent, Anuruddhas. Excellent. Atthi pana vo, anuruddhā, evaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharataṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?But, remaining heedful, ardent, & resolute in this way, do you have a comfortable abiding where a superior human attainment, a truly noble distinction of knowledge & vision, has been attained?”

“Idha mayaṁ, bhante, appamattā ātāpino pahitattā viharantā obhāsañceva sañjānāma dassanañca rūpānaṁ.“Lord, as we remain heedful, ardent, & resolute in this way, we perceive both light and a vision of forms, So kho pana no obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ;but not long afterward the light and the vision of forms disappears, tañca nimittaṁ nappaṭivijjhāmā”ti.and we haven’t ferreted out the reason for that.”

“Taṁ kho pana vo, anuruddhā, nimittaṁ paṭivijjhitabbaṁ.“Anuruddhas, you should ferret out the reason for that. Ahampi sudaṁ, anuruddhā, pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṁ.Even I, before my self-awakening, when I was still just an unawakened bodhisatta, perceived both light and a vision of forms. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ.But not long afterward the light and the vision of forms disappeared. Tassa mayhaṁ, anuruddhā, etadahosi:The thought occurred to me: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti?‘What is the cause, what is the reason, why the light and the vision of forms have disappeared?’ Tassa mayhaṁ, anuruddhā, etadahosi:Then the thought occurred to me: ‘vicikicchā kho me udapādi, vicikicchādhikaraṇañca pana me samādhi cavi.‘Doubt has arisen in me, and on account of the doubt my concentration fell away. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.With the falling away of concentration, the light and the vision of forms have disappeared. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissatī’ti.I will act in a way such that doubt doesn’t arise in me again.’

So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṁ.“So—staying heedful, ardent, & resolute—I perceived light and a vision of forms. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ.But not long afterward the light and the vision of forms disappeared. Tassa mayhaṁ, anuruddhā, etadahosi:The thought occurred to me: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti?‘What is the cause, what is the reason, why the light and the vision of forms have disappeared?’ Tassa mayhaṁ, anuruddhā, etadahosi:Then the thought occurred to me: ‘amanasikāro kho me udapādi, amanasikārādhikaraṇañca pana me samādhi cavi.‘Inattention has arisen in me…’ Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro’ti.

So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi: ‘thinamiddhaṁ kho me udapādi, thinamiddhādhikaraṇañca pana me samādhi cavi.… ‘Sloth-&-drowsiness has arisen in me…’ Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhan’ti.

So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi: ‘chambhitattaṁ kho me udapādi, chambhitattādhikaraṇañca pana me samādhi cavi.… ‘Panic has arisen in me, and on account of the panic my concentration fell away. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.With the falling away of concentration, the light and the vision of forms have disappeared.’ Seyyathāpi, anuruddhā, puriso addhānamaggappaṭipanno, tassa ubhatopasse vaṭṭakā uppateyyuṁ, tassa tatonidānaṁ chambhitattaṁ uppajjeyya;
vaṭṭakā → vadhakā (bj, sya-all, km, pts1ed)Suppose, Anuruddhas, that a man was traveling along a road, and murderers appeared on both sides. He would, for that reason, feel panic. evameva kho me, anuruddhā, chambhitattaṁ udapādi, chambhitattādhikaraṇañca pana me samādhi cavi.In the same way, panic arose in me, and on account of the panic my concentration fell away. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.With the falling away of concentration, the light and the vision of forms disappeared. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattan’ti.[I thought:] ‘I will act in a way such that doubt, inattention, sloth-&-drowsiness, and panic don’t arise in me again.’

So kho ahaṁ, anuruddhā …pe…“So—staying heedful, ardent, & resolute—I perceived light and a vision of forms. tassa mayhaṁ, anuruddhā, etadahosi:But not long afterward the light and the vision of forms disappeared. ‘uppilaṁ kho me udapādi, uppilādhikaraṇañca pana me samādhi cavi.
uppilaṁ → ubbillaṁ (bj, pts1ed); ubbilaṁ (sya-all, km)The thought occurred to me: ‘What is the cause, what is the reason, why the light and the vision of forms have disappeared?’ Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.Then the thought occurred to me: ‘Excitement has arisen in me, and on account of the excitement my concentration fell away. Seyyathāpi, anuruddhā, puriso ekaṁ nidhimukhaṁ gavesanto sakideva pañcanidhimukhāni adhigaccheyya, tassa tatonidānaṁ uppilaṁ uppajjeyya;With the falling away of concentration, the light and the vision of forms have disappeared.’ evameva kho me, anuruddhā, uppilaṁ udapādi, uppilādhikaraṇañca pana me samādhi cavi.Suppose, Anuruddhas, that a man searching for portals to hidden treasure suddenly came across five portals to hidden treasure. He would, for that reason, feel excitement. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.In the same way, excitement arose in me.… Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilan’ti.[I thought:] ‘I will act in a way such that doubt, inattention, sloth-&-drowsiness, panic, and excitement don’t arise in me again.’

So kho ahaṁ, anuruddhā …pe…“So—staying heedful, ardent, & resolute—I perceived light and a vision of forms. tassa mayhaṁ, anuruddhā, etadahosi:But not long afterward the light and the vision of forms disappeared. ‘duṭṭhullaṁ kho me udapādi, duṭṭhullādhikaraṇañca pana me samādhi cavi.The thought occurred to me: ‘What is the cause, what is the reason, why the light and the vision of forms have disappeared?’ Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.Then the thought occurred to me: ‘Boredom has arisen in me…’ Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullan’ti.

So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi: ‘accāraddhavīriyaṁ kho me udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi.… ‘Excess persistence has arisen in me, and on account of the excess persistence my concentration fell away. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.With the falling away of concentration, the light and the vision of forms have disappeared.’ Seyyathāpi, anuruddhā, puriso ubhohi hatthehi vaṭṭakaṁ gāḷhaṁ gaṇheyya, so tattheva patameyya;
patameyya → matameyya (si, sya1ed, sya2ed, km, pts1ed); tamameyya (cck)Suppose, Anuruddhas, that a man was grasping a baby quail tightly with both hands. It would die right there. evameva kho me, anuruddhā, accāraddhavīriyaṁ udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi.In the same way, excess persistence arose in me.… Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyan’ti.[I thought:] ‘I will act in a way such that doubt, inattention, sloth-&-drowsiness, panic, excitement, boredom, and excess persistence don’t arise in me again.’

So kho ahaṁ, anuruddhā …pe…“So—staying heedful, ardent, & resolute—I perceived light and a vision of forms. tassa mayhaṁ, anuruddhā, etadahosi:But not long afterward the light and the vision of forms disappeared. ‘atilīnavīriyaṁ kho me udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi.The thought occurred to me: ‘What is the cause, what is the reason, why the light and the vision of forms have disappeared?’ Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.Then the thought occurred to me: ‘Slack persistence has arisen in me, and on account of the slack persistence my concentration fell away. Seyyathāpi, anuruddhā, puriso vaṭṭakaṁ sithilaṁ gaṇheyya, so tassa hatthato uppateyya;With the falling away of concentration, the light and vision of forms have disappeared.’ evameva kho me, anuruddhā, atilīnavīriyaṁ udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi.Suppose, Anuruddhas, that a man was holding a baby quail loosely. It would fly out of his hand. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.In the same way, slack persistence arose in me, and on account of the slack persistence my concentration fell away. With the falling away of concentration, the light and the vision of forms disappeared. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyan’ti.[I thought:] ‘I will act in a way such that doubt, inattention, sloth-&-drowsiness, panic, excitement, boredom, excess persistence, and slack persistence do not arise in me again.’

So kho ahaṁ, anuruddhā …pe…“So—staying heedful, ardent, & resolute—I perceived light and a vision of forms. tassa mayhaṁ, anuruddhā, etadahosi:But not long afterward the light and the vision of forms disappeared. ‘abhijappā kho me udapādi, abhijappādhikaraṇañca pana me samādhi cavi.The thought occurred to me: ‘What is the cause, what is the reason, why the light and the vision of forms has disappeared?’ Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.Then the thought occurred to me: ‘A perception of multiplicity has arisen in me…’ Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā’ti.

So kho ahaṁ, anuruddhā …pe… tassa mayhaṁ, anuruddhā, etadahosi: ‘nānattasaññā kho me udapādi, nānattasaññādhikaraṇañca pana me samādhi cavi.‘A perception of multiplicity has arisen in me…’ Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā, na nānattasaññā’ti.

So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṁ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ. Tassa mayhaṁ anuruddhā etadahosi: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti. Tassa mayhaṁ, anuruddhā, etadahosi: ‘atinijjhāyitattaṁ kho me rūpānaṁ udapādi, atinijjhāyitattādhikaraṇañca pana me rūpānaṁ samādhi cavi.… ‘Excess absorption in forms has arisen in me, and on account of the excess absorption in forms my concentration fell away. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ.With the falling away of concentration, the light and the vision of forms have disappeared. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā, na nānattasaññā, na atinijjhāyitattaṁ rūpānan’ti.I will act in a way such that doubt, inattention, sloth-&-drowsiness, panic, excitement, boredom, excess persistence, slack persistence, a perception of multiplicity, and excessive absorption in forms don’t arise in me again.’

So kho ahaṁ, anuruddhā, ‘vicikicchā cittassa upakkileso’ti—iti viditvā vicikicchaṁ cittassa upakkilesaṁ pajahiṁ,“So, understanding that ‘doubt is a defilement of the mind,’ I abandoned the doubt defilement of the mind. ‘amanasikāro cittassa upakkileso’ti—iti viditvā amanasikāraṁ cittassa upakkilesaṁ pajahiṁ,Understanding that ‘inattention is a defilement of the mind’… ‘thinamiddhaṁ cittassa upakkileso’ti—iti viditvā thinamiddhaṁ cittassa upakkilesaṁ pajahiṁ,‘sloth-&-drowsiness is a defilement of the mind’… ‘chambhitattaṁ cittassa upakkileso’ti—iti viditvā chambhitattaṁ cittassa upakkilesaṁ pajahiṁ,‘panic is a defilement of the mind’… ‘uppilaṁ cittassa upakkileso’ti—iti viditvā uppilaṁ cittassa upakkilesaṁ pajahiṁ,‘excitement is a defilement of the mind’… ‘duṭṭhullaṁ cittassa upakkileso’ti—iti viditvā duṭṭhullaṁ cittassa upakkilesaṁ pajahiṁ,‘boredom is a defilement of the mind’… ‘accāraddhavīriyaṁ cittassa upakkileso’ti—iti viditvā accāraddhavīriyaṁ cittassa upakkilesaṁ pajahiṁ,‘excess persistence is a defilement of the mind’… ‘atilīnavīriyaṁ cittassa upakkileso’ti—iti viditvā atilīnavīriyaṁ cittassa upakkilesaṁ pajahiṁ,‘slack persistence is a defilement of the mind’… ‘abhijappā cittassa upakkileso’ti—iti viditvā abhijappaṁ cittassa upakkilesaṁ pajahiṁ, ‘nānattasaññā cittassa upakkileso’ti—iti viditvā nānattasaññaṁ cittassa upakkilesaṁ pajahiṁ,‘a perception of multiplicity is a defilement of the mind’… ‘atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso’ti—iti viditvā atinijjhāyitattaṁ rūpānaṁ cittassa upakkilesaṁ pajahiṁ.‘excessive absorption in forms is a defilement of the mind,’ I abandoned the excessive-absorption-in-forms defilement of the mind.

So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi;“So—staying heedful, ardent, & resolute—I perceived light but I did not see forms, rūpāni hi kho passāmi, na ca obhāsaṁ sañjānāmi:or saw forms but did not perceive light ‘kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivaṁ’.
divaṁ → divasaṁ (bj, sya-all, km, pts1ed) | rattindivaṁ → rattindivanti (bj); rattidivaṁ (mr)for an entire night, for an entire day, and for an entire day & night. Tassa mayhaṁ, anuruddhā, etadahosi:The thought occurred to me: ‘ko nu kho hetu ko paccayo yvāhaṁ obhāsañhi kho sañjānāmi na ca rūpāni passāmi;‘What is the cause, what is the reason, why I perceive light but I do not see forms, rūpāni hi kho passāmi na ca obhāsaṁ sañjānāmi—or see forms but do not perceive light for an entire night, kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti.for an entire day, and for an entire day & night?’ Tassa mayhaṁ, anuruddhā, etadahosi:The thought occurred to me, ‘yasmiñhi kho ahaṁ samaye rūpanimittaṁ amanasikaritvā obhāsanimittaṁ manasi karomi, obhāsañhi kho tasmiṁ samaye sañjānāmi, na ca rūpāni passāmi.‘At the time when, not attending to the theme of forms, I attend to the theme of light, that is the time when I perceive light but do not see forms. Yasmiṁ panāhaṁ samaye obhāsanimittaṁ amanasikaritvā rūpanimittaṁ manasi karomi, rūpāni hi kho tasmiṁ samaye passāmi na ca obhāsaṁ sañjānāmi—But at the time when, not attending to the theme of light, I attend to the theme of forms, that is the time when I see forms but do not perceive light kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti.for an entire night, for an entire day, and for an entire day & night.

So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi;“So—staying heedful, ardent, & resolute—I perceived limited light and limited forms, appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi:and immeasurable light and immeasurable forms ‘kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivaṁ’.for an entire night, for an entire day, and for an entire day & night. Tassa mayhaṁ, anuruddhā, etadahosi:The thought occurred to me: ‘ko nu kho hetu ko paccayo yvāhaṁ parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi;‘What is the cause, what is the reason, why I perceive limited light and limited forms, appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi—and immeasurable light and immeasurable forms kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti.for an entire night, for an entire day, and for an entire day & night?’ Tassa mayhaṁ, anuruddhā, etadahosi:The thought occurred to me, ‘yasmiṁ kho me samaye paritto samādhi hoti, parittaṁ me tasmiṁ samaye cakkhu hoti.‘At the time when my concentration is limited, my (inner) eye is limited. Sohaṁ parittena cakkhunā parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi.With a limited eye, I perceive limited light and see limited forms. Yasmiṁ pana me samaye appamāṇo samādhi hoti, appamāṇaṁ me tasmiṁ samaye cakkhu hoti.But at the time when my concentration is immeasurable, my (inner) eye is immeasurable. Sohaṁ appamāṇena cakkhunā appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi—With an immeasurable eye, I perceive immeasurable light and see immeasurable forms kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti.for an entire night, for an entire day, and for an entire day & night.

Yato kho me, anuruddhā, ‘vicikicchā cittassa upakkileso’ti—iti viditvā vicikicchā cittassa upakkileso pahīno ahosi,“When, having understood that ‘doubt is a defilement of the mind’ and having abandoned doubt, ‘amanasikāro cittassa upakkileso’ti—iti viditvā amanasikāro cittassa upakkileso pahīno ahosi,having understood that ‘inattention… ‘thinamiddhaṁ cittassa upakkileso’ti—iti viditvā thinamiddhaṁ cittassa upakkileso pahīno ahosi,sloth-&-drowsiness… ‘chambhitattaṁ cittassa upakkileso’ti—iti viditvā chambhitattaṁ cittassa upakkileso pahīno ahosi,panic… ‘uppilaṁ cittassa upakkileso’ti—iti viditvā uppilaṁ cittassa upakkileso pahīno ahosi,excitement… ‘duṭṭhullaṁ cittassa upakkileso’ti—iti viditvā duṭṭhullaṁ cittassa upakkileso pahīno ahosi,boredom… ‘accāraddhavīriyaṁ cittassa upakkileso’ti—iti viditvā accāraddhavīriyaṁ cittassa upakkileso pahīno ahosi,excess persistence… ‘atilīnavīriyaṁ cittassa upakkileso’ti—iti viditvā atilīnavīriyaṁ cittassa upakkileso pahīno ahosi,slack persistence… ‘abhijappā cittassa upakkileso’ti—iti viditvā abhijappā cittassa upakkileso pahīno ahosi, ‘nānattasaññā cittassa upakkileso’ti—iti viditvā nānattasaññā cittassa upakkileso pahīno ahosi,a perception of multiplicity… ‘atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso’ti—iti viditvā atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso pahīno ahosi.excessive absorption in forms is a defilement of the mind,’ and having abandoned excessive absorption in forms,

Tassa mayhaṁ, anuruddhā, etadahosi:the thought occurred to me, ‘ye kho me cittassa upakkilesā te me pahīnā.‘Those defilements of the mind are abandoned in me. Handa dānāhaṁ tividhena samādhiṁ bhāvemī’ti.
bhāvemī’ti → bhāvesinti (sya-all, km)What if I were to develop concentration in three ways?’ So kho ahaṁ, anuruddhā, savitakkampi savicāraṁ samādhiṁ bhāvesiṁ, avitakkampi vicāramattaṁ samādhiṁ bhāvesiṁ, avitakkampi avicāraṁ samādhiṁ bhāvesiṁ, sappītikampi samādhiṁ bhāvesiṁ, nippītikampi samādhiṁ bhāvesiṁ, sātasahagatampi samādhiṁ bhāvesiṁ, upekkhāsahagatampi samādhiṁ bhāvesiṁ.
bhāvesiṁ → bhāvemi (mr)“So, Anuruddhas, I developed concentration with directed thought & evaluation. I developed concentration without directed thought but with a modicum of evaluation. I developed concentration without directed thought or evaluation. I developed concentration with rapture. I developed concentration without rapture. I developed concentration with enjoyment. I developed concentration with 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, in me, concentration with directed thought & evaluation was developed, concentration without directed thought but with a modicum of evaluation was developed, concentration without directed thought or evaluation was developed, concentration with rapture was developed, concentration without rapture was developed, concentration with enjoyment was developed, and concentration with equanimity was developed, Ñāṇañca pana me dassanaṁ udapādi,knowledge & vision arose in me: akuppā me cetovimutti. Ayamantimā jāti, natthi dāni punabbhavo”ti.‘Unprovoked is my release. This is the last birth. There is now no further becoming.’”

Idamavoca bhagavā.That is what the Blessed One said. Attamano āyasmā anuruddho bhagavato bhāsitaṁ abhinandīti.Gratified, Ven. Anuruddha delighted in the Blessed One’s words.

Upakkilesasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.