MN128: Upakkilesasutta - Corruptions
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn128:1.1So I have heard.This discourse offers a unique insight into the Buddha’s own meditative development. The “corruptions” of the title are the subtle mental flaws that undermine meditation when it is on the brink of absorption.
This discourse and MN31 appear to be influenced by Bṛhadāraṇyaka Upaniṣad 4.3, a famous dialogue where an unusually reluctant Yājñavalkya is repeatedly pressed by King Janaka to reveal the true nature of a person’s light. At one time the Buddha was staying near Kosambī, in Ghosita’s Monastery.
mn128:2.1Now at that time the mendicants of Kosambī were arguing, quarreling, and disputing, continually wounding each other with barbed words.This is in reference to the notorious quarrel at Kosambī, also referred to at MN48:2.1. The events are detailed in the Vinaya at Khandaka 10.
mn128:3.1Then a mendicant went up to the Buddha, bowed, stood to one side, and told him what was happening, adding: “Please, sir go to those mendicants out of sympathy.” The Buddha consented with silence.While both here and at MN48 we see the Buddha intervening to settle the conflict, here he goes to them, while there he summons them to him; and the ensuing course of the sutta is quite different.
mn128:4.1Then the Buddha went up to those mendicants and said, “Enough, mendicants! Stop arguing, quarreling, and disputing.”
mn128:4.3When he said this, one of the mendicants said to the Buddha, “Wait, sir! Let the Buddha, the Lord of the Dhamma, remain passive, dwelling in blissful meditation in this life. We will be known for this arguing, quarreling, and disputing.”
mn128:4.8For a second time … and a third time the Buddha said to those mendicants, “Enough, mendicants! Stop arguing, quarreling, and disputing.”
mn128:4.17For a third time that mendicant said to the Buddha, “Wait, sir! Let the Buddha, the Lord of the Dhamma, remain passive, dwelling in blissful meditation in this life. We will be known for this arguing, quarreling, and disputing.”
mn128:5.1Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambī for alms. After the meal, on his return from almsround, he set his lodgings in order. Taking his bowl and robe, he recited these verses while standing right there:
mn128:6.1“Many voices shout at once,These verses are also found in the Vinaya account at Khandaka 10 verse 36 - and the Kosambiya Jātaka (Jataka 428:1.1).
yet no-one thinks that they’re the fool.
Even as the Saṅgha splits,
they think no better of the other.
mn128:6.5Dolts pretending to be astute,
they talk, their words out of bounds.Read agocara (“out of bounds”).
They blab at will, their mouths agape,
and not one knows what leads them on.
mn128:6.9‘They abused me, they hit me!These four verses are shared with Dhammapada 3–6.
They beat me, they robbed me!’
For those bearing such a grudge,
hatred is never laid to rest.
mn128:6.13‘They abused me, they hit me!
They beat me, they robbed me!’
For those who bear no such grudge,
hatred is laid to rest.
mn128:6.17For never is hatred
laid to rest by hate,
it’s laid to rest by love:
this is an ancient teaching.
mn128:6.21When others do not understand,This verse is found in different contexts in Theragatha 4 verse 275 - and Theragatha 8.verse 498.
let us, who do understand this,Yamāmese is reflexive first person plural imperative of yamati, “let us restrain ourselves”, cf. SN10.6 verse 3 - : pāṇesu ca saṁyamāmase (“Let us restrain ourselves regarding living creatures”).
restrain ourselves in this regard;
for that is how conflicts are laid to rest.
mn128:6.25Breakers of bones and takers of life,
thieves of cattle, horses, wealth,
those who plunder the nation:
even they can come together,
so why can’t you?
mn128:6.30If you find an alert companion,
an attentive friend to live happily together,
then, overcoming all adversities,
wander with them, joyful and mindful.
mn128:6.34If you find no alert companion,
no attentive friend to live happily together,
then, like a king who flees his conquered realm,
wander alone like a tusker in the wilds.
mn128:6.38It’s better to wander alone,
there’s no fellowship with fools.
Wander alone and do no wrong,
at ease like a tusker in the wilds.”
mn128:7.1After speaking these verses while standing, the Buddha went to the village of the child salt-miners,“Child salt-miners” is bālakaloṇakāra (cf. loṇakāradārako at AN4.188 verse 6 - ). Children are used to mine salt in India to this day. where Venerable Bhagu was staying at the time.Bhagu was a leading Sakyan who went forth along with Bhaddiya, Anuruddha, Ānanda, Kimbila, Devadatta, and Upāli (Khandaka 17 verse 5 - ). He is known from his ardent striving described in his verses at Theragatha 4 verse 271 - , and is listed with other renowned mendicants at MN68:2.1.
After the conflict at Kosambī, the Buddha sought the company of his fellow Sakyans; first Bhagu, then the three Sakyans below.
Another Bhagu was one of the ancient Vedic seers, while yet another was a contemporary of Sāṇavāsī around the time of the Second Council (Khandaka 8 verse 138). 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.
mn128:7.8The Buddha said to him, “I hope you’re keeping well, mendicant; I hope you’re all right. And I hope you’re having no trouble getting almsfood.”
mn128:7.10“I’m keeping well, Blessed One; I’m all right. And I’m having no trouble getting almsfood.”
mn128:7.11Then 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.
mn128:8.1Now at that time the venerables Anuruddha, Nandiya, and Kimbila were staying in the Eastern Bamboo Park.The Eastern Bamboo Park was in Ceti, not far from Kosambī.
Apart from the setting, the following passage is identical with MN31:2.1ff., down as far as the discussion on meditation; see that sutta for notes. The current sutta is the original narrative context (see note on MN31:6.1). The park keeper saw the Buddha coming off in the distance and said to the Buddha, “Don’t come into this park, ascetic.MS and BJT read mahāsamaṇa here, whereas PTS and parallel passages at MN31:3.1 and Khandaka 10 verse 48 - have simply samaṇa. Mahāsamaṇa (“great ascetic”) is a rare epithet of the Buddha found mainly in the Vinaya. It is unlikely the park keeper would have kept him out knowing who he really was. There are three gentlemen staying here whose nature is to desire only the self. Don’t disturb them.”
mn128:9.1Anuruddha 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.”
mn128:10.1Then Anuruddha went to Nandiya and Kimbila, and said to them, “Come forth, venerables, come forth! Our Teacher, the Blessed One, has arrived!”
mn128:10.3Then 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.
mn128:10.8The 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 almsfood.”
mn128:10.10“We’re keeping well, Blessed One; we’re all right. And we’re having no trouble getting almsfood.”
mn128:11.1“I hope you’re living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes?”
mn128:11.2“Indeed, sir, we live in harmony as you say.”
mn128:11.3“But how do you live this way?”
mn128:12.1“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.”
mn128:12.11And 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.”
mn128:13.1“Good, good, Anuruddha and friends! But I hope you’re living diligently, keen, and resolute?”
mn128:14.1“Indeed, sir, we live diligently.”
mn128:14.2“But how do you live this way?”
mn128:14.3“In this case, sir, whoever returns first from almsround 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 lending each other a hand to lift. But we don’t break into speech for that reason.For hatthavilaṅghaka (“lending a hand up”) see MN125:9.1. And every five days we sit together for the whole night and discuss the teachings. That’s how we live diligently, keen, and resolute.”
mn128:15.1“Good, good, Anuruddha and friends! But as you live diligently like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?”As at MN31:10.3ff., Anuruddha must be prodded to reveal the full extent of his meditation prowess. The form of both suttas parallels Yājñavalkya’s reticence to answer Janaka. In addition, the theme also echoes the Upaniṣad, for Janaka asks what is a person’s light (kiṁjyotirayaṁ puruṣa, Bṛhadāraṇyaka Upaniṣad 4.3.2). Yājñavalkya answers that it is simply the sun. When pressed further, he admits it might be the moon, then fire, or even speech, for you can make it home in the dark when someone is calling. All these things—sun, moon, fire, speech—are worshipped in the Vedic tradition as external manifestations of divinity. He only reluctantly admits that a person’s true light is their Self, made of consciousness, the light in the heart. This is the same Self referred to above in the phrase, “whose nature is to desire only the self”.
The Vedantic commentator Śaṅkara, on a verse of the same chapter (4.3.7), discusses at length Buddhist objections to his doctrine. Thus the Buddhist text looks back to the Upaniṣad, while the commentary to that same Upaniṣad looks to Buddhism.
mn128:15.3“Well, sir, while meditating diligent, keen, and resolute, we perceive both light and vision of forms.The key terms here are “perceive” (sañjānāma), “light” (obhāsa), and “vision of forms” (dassanañca rūpānaṁ). Variations of these are common terms for the visions seen in meditation (eg. DN9:14.1, MN77:22.2, MN121:5.1). The “light” is the radiance that indicates freedom from defilements, while the “forms” may be the various phenomena that one in such a meditation might see. In particular this refers to the power of clairvoyance (dibbacakkhu), in which Anuruddha was later declared foremost (AN1.192 verse 5). See the discussion in the previous sutta and eg. MN32:6.6, SN9.6 AN3.130, and AN8.46 verse 1. But before long the light and the vision of forms vanish. We haven’t worked out the basis of that.”Below, the Buddha investigates by way of “cause and reason” (MN128:16.1), hence the commentary explains nimitta here as “basis” (kāraṇa; for similar senses see MN12:23.1, SN48.40 verse 1, AN3.102 verse 1).
Confusingly, in the previous sentence we have “light and vision of forms”, but this is not nimitta, which does not have this meaning in early texts. For related contexts, see DN11:80.10, DN33:1.9.27, MN5:6.1, MN20:2.1, MN36:45.1, MN44:12.2, AN3.19 verse 2, AN4.14, AN6.27, and AN9.35.
Anuruddha learned his lesson, for at MN68:6.1 he explains how hindrances prevent absorption.
mn128:16.1“Well, you should work out the basis of that. Before my awakening—when I was still unawakened but intent on awakening—I too perceived light and vision of forms. But before long my light and vision of forms vanished.This refers to a stage in the development of meditation when immersion is not properly consolidated. It is a delicate phase, where familiar hindrances appear in subtle ways, which can nonetheless be an obstacle for absorption. Below I give my understanding of these meditation issues and how to deal with them. 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 immersion fell away.When immersion is not consolidated, even the slightest uncertainty as to how to proceed can disturb the meditation. Doubt can also arise regarding whether the visions seen in meditation are real. This can be counteracted by determining one’s meditation at the beginning.
These three sentences use grammatical tense very precisely: an event is recalled (in past tense); a timeless principle is inferred (in present tense); and a resolution is made (in future tense). When immersion falls away, the light and vision of forms vanish. I’ll make sure that doubt will not arise in me again.’
mn128:17.1While meditating diligent, keen, and resolute, I perceived 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 immersion fell away.The mind drifts from the meditation. At this subtle level, the mind may not be wandering or lost, but merely focusing imprecisely. When immersion 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.’
mn128:18.1While meditating … ‘Dullness and drowsiness arose in me …Practicing to this level takes time, and any meditator will experience drowsiness at some point, even if it is merely a lack of fully clear energy. It is counteracted by rapture (pīti), which uplifts and inspires the mind. I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness will arise in me again.’
mn128:19.1While meditating … ‘Terror arose in me, and because of that my immersion fell away. When immersion 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.While “terror” might feel like an overly-strong rendering for chambhitatta in this context, this example shows what it means. At this point the mind is amplified, so that even small reactions can quickly get out of hand. The Buddha explains more about this point in his meditation at MN4:20.1. 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.’
mn128:20.1While meditating … ‘Elation arose in me, and because of that my immersion fell away.This can happen when the mind is starting to coalesce, and one is excited that absorption is near. To address this, a meditator might reflect on the importance of patience, and focus more on developing tranquility in the fundamental stages of meditation. When immersion falls away, the light and vision of forms vanish. Suppose a person was looking for the entrance to a treasure trove. And all at once they’d come across five entrances! They’d feel excited because of that.For “treasure trove” in meditation, compare MN52 = AN11.16. In the same way, elation arose in me … I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor elation will arise in me again.’
mn128:21.1While meditating … ‘Discomfort arose in me …All meditators experience discomfort when sitting for long periods of time. To deal with this, a meditator should first get as comfortable as they reasonably can, then develop pleasure in the body. Anuruddha overcame pain in the body through the four kinds of mindfulness meditation (SN52.10). I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor elation nor discomfort will arise in me again.’
mn128:22.1While meditating … ‘Excessive energy arose in me, and because of that my immersion fell away.Pushing too hard at the meditation, the body and mind can become over-wired with energy. To find balance, a meditator needs to relax and draw back from the meditation just a little. When immersion falls away, the light and vision of forms vanish. Suppose a person was to grip a quail too tightly in their hands—it would die right there. I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor elation nor discomfort nor excessive energy will arise in me again.’
mn128:23.1While meditating … ‘Overly lax energy arose in me, and because of that my immersion fell away.The opposite of the previous, here the mind subtly falls back from the meditation too far. They are not exactly drowsy, but the mind lacks the keenness to go deeper. In response, a meditator needs to apply the mind a little more strongly to the meditation. When immersion 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 elation nor discomfort nor excessive energy nor overly lax energy will arise in me again.’
mn128:24.1While meditating … ‘Longing arose in me …The meditator yearns for higher spiritual realizations, as at Theragatha 19 or AN4.159 verse 6 - . This is a wholesome motivation, but at this point it can disturb the meditation. I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor elation nor discomfort nor excessive energy nor overly lax energy nor longing will arise in me again.’
mn128:25.1While meditating … ‘Perceptions of diversity arose in me …Diversity can arise through the activity of the senses, or through the variety of “forms” seen by the meditator. Either way, the mind must be settled to find true oneness. I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor elation nor discomfort nor excessive energy nor overly lax energy nor longing nor perception of diversity will arise in me again.’
mn128:26.1While meditating diligent, keen, and resolute, I perceived 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 immersion fell away.The “forms” seen in meditation can be enticing and fascinating, appearing as glimpses of other realms, impressions of the presence of beings, or images of past lives. If the meditator pays too much attention to them, they lose focus on the meditation itself. When immersion 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 elation 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.’
mn128:27.1When 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, elation, discomfort, excessive energy, overly lax energy, longing, perception of diversity, and excessive concentration on forms are corruptions of the mind, I gave them up.
mn128:28.1While meditating diligent, keen, and resolute, I perceived light but did not see forms, or I saw forms, but did not see light. And this went on for a whole night, a whole day, even a whole night and day. I thought: ‘What is the cause, what is the reason for this?’ It occurred to me: ‘When I don’t focus on the basis of the forms, but focus on the basis of the light, then I perceive light and do not see forms.This shows how nimitta has a causal sense. Manasikāra (“focus”) is typically used of paying attention to causes. But when I don’t focus on the basis of the light, but focus on the basis of the forms, then I see forms and do not perceive light. And this goes on for a whole night, a whole day, even a whole night and day.’
mn128:29.1While meditating diligent, keen, and resolute, I perceived limited light and saw limited forms, or I perceived limitless light and saw limitless forms. And this went on for a whole night, a whole day, even a whole night and day. I thought: ‘What is the cause, what is the reason for this?’ It occurred to me: ‘When my immersion is limited, then my vision is limited, and with limited vision I perceive limited light and see limited forms. But when my immersion is limitless, then my vision is limitless, and with limitless vision I perceive limitless light and see limitless forms. And this goes on for a whole night, a whole day, even a whole night and day.’
mn128:30.1After understanding 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 had given them up.
mn128:31.1I thought: ‘I’ve given up my mental corruptions. Now let me develop immersion in three ways.’ I developed immersion while placing the mind and keeping it connected; without placing the mind, merely keeping it connected; without placing the mind or keeping it connected; with rapture; without rapture; with pleasure; with equanimity.This threefold presentation of the process of absorption focuses on vitakka (“placing the mind”) and vicāra (“keeping it connected”), looking closely at how they cease (see also DN33:1.10.120, DN34:1.4.5, SN43.3, and AN8.63 verse 3 - ). The standard jhāna formula focuses more on the refinement of feelings, from which perspective the first two stages of immersion here fall under the “rapture and bliss born of seclusion”, while only the third qualifies as “rapture and bliss born of immersion”. Thus Analayo describes the two descriptions as “complementary perspectives on the same process of deepening concentration” (Comparative Study, vol. ii, pg. 739, note 263).
mn128:32.1When I had developed immersion in these ways, the knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”
mn128:32.4That is what the Buddha said. Satisfied, Venerable Anuruddha approved what the Buddha said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.
Tena kho pana samayena kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so bhikkhu bhagavantaṁ etadavoca: "idha, bhante, kosambiyaṁ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṁ upādāyā"ti. Adhivāsesi bhagavā tuṇhībhāvena.
Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: "Alaṁ, bhikkhave, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan"ti.
2Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: "Āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā"ti. Dutiyampi kho bhagavā te bhikkhū etadavoca: "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: "Alaṁ, bhikkhave, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan"ti.
Tatiyampi kho so bhikkhu bhagavantaṁ etadavoca: "Āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā"ti.
3Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisi. Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto senāsanaṁ saṁsāmetvā pattacīvaramādāya ṭhitakova imā gāthā abhāsi:
4
"Puthusaddo samajano,
na bālo koci maññatha;
Saṁghasmiṁ bhijjamānasmiṁ,
nāññaṁ bhiyyo amaññaruṁ.
5
Parimuṭṭhā paṇḍitābhāsā,
vācāgocarabhāṇino;
Yāvicchanti mukhāyāmaṁ,
yena nītā na taṁ vidū.
6
Akkocchi maṁ avadhi maṁ,
ajini maṁ ahāsi me;
Ye ca taṁ upanayhanti,
veraṁ tesaṁ na sammati.
7
Akkocchi maṁ avadhi maṁ,
ajini maṁ ahāsi me;
Ye ca taṁ nupanayhanti,
veraṁ tesūpasammati.
8
Na hi verena verāni,
sammantīdha kudācanaṁ;
Averena ca sammanti,
esa dhammo sanantano.
9
Pare ca na vijānanti,
mayamettha yamāmase;
Ye ca tattha vijānanti,
tato sammanti medhagā.
10
Aṭṭhicchinnā pāṇaharā,
gavassadhanahārino;
Raṭṭhaṁ vilumpamānānaṁ,
tesampi hoti saṅgati;
Kasmā tumhākaṁ no siyā.
11
Sace labhetha nipakaṁ sahāyaṁ,
Saddhiṁ caraṁ sādhuvihāri dhīraṁ;
Abhibhuyya sabbāni parissayāni,
Careyya tenattamano satīmā.
12
No ce labhetha nipakaṁ sahāyaṁ,
Saddhiṁ caraṁ sādhuvihāri dhīraṁ;
Rājāva raṭṭhaṁ vijitaṁ pahāya,
Eko care mātaṅgaraññeva nāgo.
13
Ekassa caritaṁ seyyo,
Natthi bāle sahāyatā;
Eko care na ca pāpāni kayirā,
Appossukko mātaṅgaraññeva nāgo"ti.
14Atha kho bhagavā ṭhitakova imā gāthā bhāsitvā yena bālakaloṇakāragāmo tenupasaṅkami. Tena kho pana samayena āyasmā bhagu bālakaloṇakāragāme viharati. Addasā kho āyasmā bhagu bhagavantaṁ dūratova āgacchantaṁ. Disvāna āsanaṁ paññapesi udakañca pādānaṁ dhovanaṁ. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Āyasmāpi kho bhagu bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaguṁ bhagavā etadavoca: "Kacci, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamasī"ti?
"Khamanīyaṁ bhagavā, yāpanīyaṁ bhagavā, na cāhaṁ, bhante, piṇḍakena kilamāmī"ti.
Atha kho bhagavā āyasmantaṁ bhaguṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā yena pācīnavaṁsadāyo tenupasaṅkami.
15Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo pācīnavaṁsadāye viharanti. Addasā kho dāyapālo bhagavantaṁ dūratova āgacchantaṁ. Disvāna bhagavantaṁ etadavoca: "mā, mahāsamaṇa, etaṁ dāyaṁ pāvisi.
Santettha tayo kulaputtā attakāmarūpā viharanti. Mā tesaṁ aphāsumakāsī"ti. Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṁ mantayamānassa.
Sutvāna dāyapālaṁ etadavoca: "mā, āvuso dāyapāla, bhagavantaṁ vāresi. Satthā no bhagavā anuppatto"ti.
16Atha kho āyasmā anuruddho yenāyasmā ca nandiyo yenāyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṁ āyasmantañca kimilaṁ etadavoca: "abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto"ti. Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṁ paccuggantvā eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ upaṭṭhapesi. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Tepi kho āyasmanto bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca:
"Kacci vo, anuruddhā, khamanīyaṁ, kacci yāpanīyaṁ, kacci piṇḍakena na kilamathā"ti?
"Khamanīyaṁ bhagavā, yāpanīyaṁ bhagavā, na ca mayaṁ, bhante, piṇḍakena kilamāmā"ti.
"Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā"ti?
"Taggha mayaṁ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharāmā"ti.
"Yathā kathaṁ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharathā"ti?
"Idha mayhaṁ, bhante, evaṁ hoti: ‘lābhā vata me, suladdhaṁ vata me yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. 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 cittan"ti.
17Āyasmāpi kho nandiyo … pe … āyasmāpi kho kimilo bhagavantaṁ etadavoca: "mayhampi kho, bhante, evaṁ hoti: ‘lābhā vata me, suladdhaṁ vata me yohaṁ evarūpehi sabrahmacārīhi saddhiṁ viharāmī’ti. 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.
18"Sādhu sādhu, anuruddhā. Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā"ti?
"Taggha mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā"ti.
"Yathā kathaṁ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā"ti?
"Idha, bhante, amhākaṁ yo paṭhamaṁ gāmato piṇḍāya paṭikkamati, so āsanāni paññapeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti, avakkārapātiṁ 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, pānīyaṁ paribhojanīyaṁ paṭisāmeti, avakkārapātiṁ dhovitvā paṭisāmeti, bhattaggaṁ sammajjati. Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti. Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṁ, bhante, tappaccayā vācaṁ bhindāma. Pañcāhikaṁ kho pana mayaṁ, bhante, sabbarattiṁ dhammiyā kathāya sannisīdāma. Evaṁ kho mayaṁ, bhante, appamattā ātāpino pahitattā viharāmā"ti.
19"Sādhu sādhu, anuruddhā. Atthi pana vo, anuruddhā, evaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharataṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro"ti?
"Idha mayaṁ, bhante, appamattā ātāpino pahitattā viharantā obhāsañceva sañjānāma dassanañca rūpānaṁ. So kho pana no obhāso nacirasseva antaradhāyati dassanañca rūpānaṁ; tañca nimittaṁ nappaṭivijjhāmā"ti.
20"Taṁ kho pana vo, anuruddhā, nimittaṁ paṭivijjhitabbaṁ. Ahampi sudaṁ, anuruddhā, pubbeva sambodhā anabhisambuddho bodhisattova samāno 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: ‘vicikicchā kho me udapādi, vicikicchādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissatī’ti. (1)
21So 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: ‘amanasikāro kho me udapādi, amanasikārādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro’ti. (2)
22So kho ahaṁ, anuruddhā … pe … tassa mayhaṁ, anuruddhā, etadahosi: ‘thinamiddhaṁ kho me udapādi, thinamiddhādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhan’ti. (3)
23So kho ahaṁ, anuruddhā … pe … tassa mayhaṁ, anuruddhā, etadahosi: ‘chambhitattaṁ kho me udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Seyyathāpi, anuruddhā, puriso addhānamaggappaṭipanno, tassa ubhatopasse vaṭṭakā uppateyyuṁ, tassa tatonidānaṁ chambhitattaṁ uppajjeyya; evameva kho me, anuruddhā, chambhitattaṁ udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattan’ti. (4)
24So kho ahaṁ, anuruddhā … pe … tassa mayhaṁ, anuruddhā, etadahosi: ‘uppilaṁ kho me udapādi, uppilādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Seyyathāpi, anuruddhā, puriso ekaṁ nidhimukhaṁ gavesanto sakideva pañcanidhimukhāni adhigaccheyya, tassa tatonidānaṁ uppilaṁ uppajjeyya; evameva kho me, anuruddhā, uppilaṁ udapādi, uppilādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilan’ti. (5)
25So kho ahaṁ, anuruddhā … pe … tassa mayhaṁ, anuruddhā, etadahosi: ‘duṭṭhullaṁ kho me udapādi, duṭṭhullādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullan’ti. (6)
26So kho ahaṁ, anuruddhā … pe … tassa mayhaṁ, anuruddhā, etadahosi: ‘accāraddhavīriyaṁ kho me udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Seyyathāpi, anuruddhā, puriso ubhohi hatthehi vaṭṭakaṁ gāḷhaṁ gaṇheyya, so tattheva patameyya; evameva kho me, anuruddhā, accāraddhavīriyaṁ udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. 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. (7)
27So kho ahaṁ, anuruddhā … pe … tassa mayhaṁ, anuruddhā, etadahosi: ‘atilīnavīriyaṁ kho me udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṁ. Seyyathāpi, anuruddhā, puriso vaṭṭakaṁ sithilaṁ gaṇheyya, so tassa hatthato uppateyya; evameva kho me, anuruddhā, atilīnavīriyaṁ udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi. 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 atilīnavīriyan’ti. (8)
28So kho ahaṁ, anuruddhā … pe … tassa mayhaṁ, anuruddhā, etadahosi: ‘abhijappā kho me udapādi, abhijappādhikaraṇañca pana me samādhi cavi. 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’ti. (9)
29So kho ahaṁ, anuruddhā … pe … tassa mayhaṁ, anuruddhā, etadahosi: ‘nānattasaññā kho me udapādi, nānattasaññādhikaraṇañca pana me samādhi cavi. 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. (10)
30So 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. 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, na atinijjhāyitattaṁ rūpānan’ti. (11)
31So kho ahaṁ, anuruddhā, ‘vicikicchā cittassa upakkileso’ti — iti viditvā vicikicchaṁ cittassa upakkilesaṁ pajahiṁ, ‘amanasikāro cittassa upakkileso’ti – iti viditvā amanasikāraṁ cittassa upakkilesaṁ pajahiṁ, ‘thinamiddhaṁ cittassa upakkileso’ti — iti viditvā thinamiddhaṁ cittassa upakkilesaṁ pajahiṁ, ‘chambhitattaṁ cittassa upakkileso’ti — iti viditvā chambhitattaṁ cittassa upakkilesaṁ pajahiṁ, ‘uppilaṁ cittassa upakkileso’ti — iti viditvā uppilaṁ cittassa upakkilesaṁ pajahiṁ, ‘duṭṭhullaṁ cittassa upakkileso’ti — iti viditvā duṭṭhullaṁ cittassa upakkilesaṁ pajahiṁ, ‘accāraddhavīriyaṁ cittassa upakkileso’ti — iti viditvā accāraddhavīriyaṁ cittassa upakkilesaṁ pajahiṁ, ‘atilīnavīriyaṁ cittassa upakkileso’ti — iti viditvā atilīnavīriyaṁ cittassa upakkilesaṁ pajahiṁ, ‘abhijappā cittassa upakkileso’ti — iti viditvā abhijappaṁ cittassa upakkilesaṁ pajahiṁ, ‘nānattasaññā cittassa upakkileso’ti — iti viditvā nānattasaññaṁ cittassa upakkilesaṁ pajahiṁ, ‘atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso’ti — iti viditvā atinijjhāyitattaṁ rūpānaṁ cittassa upakkilesaṁ pajahiṁ.
32So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi; rūpāni hi kho passāmi, na ca obhāsaṁ sañjānāmi: ‘kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivaṁ’. Tassa mayhaṁ, anuruddhā, etadahosi: ‘ko nu kho hetu ko paccayo yvāhaṁ obhāsañhi kho sañjānāmi na ca rūpāni passāmi; rūpāni hi kho passāmi na ca obhāsaṁ sañjānāmi – kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti. Tassa mayhaṁ, anuruddhā, etadahosi: ‘yasmiñhi kho ahaṁ samaye rūpanimittaṁ amanasikaritvā obhāsanimittaṁ manasi karomi, obhāsañhi kho tasmiṁ samaye sañjānāmi, na ca rūpāni passāmi. Yasmiṁ panāhaṁ samaye obhāsanimittaṁ amanasikaritvā rūpanimittaṁ manasi karomi, rūpāni hi kho tasmiṁ samaye passāmi na ca obhāsaṁ sañjānāmi — kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti.
33So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi; appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi: ‘kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivaṁ’. Tassa mayhaṁ, anuruddhā, etadahosi: ‘ko nu kho hetu ko paccayo yvāhaṁ parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi; appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi — kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti. Tassa mayhaṁ, anuruddhā, etadahosi: ‘yasmiṁ kho me samaye paritto samādhi hoti, parittaṁ me tasmiṁ samaye cakkhu hoti. Sohaṁ parittena cakkhunā parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi. Yasmiṁ pana me samaye appamāṇo samādhi hoti, appamāṇaṁ me tasmiṁ samaye cakkhu hoti. Sohaṁ appamāṇena cakkhunā appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi — kevalampi rattiṁ, kevalampi divaṁ, kevalampi rattindivan’ti.
34Yato 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, ‘thinamiddhaṁ cittassa upakkileso’ti — iti viditvā thinamiddhaṁ cittassa upakkileso pahīno ahosi, ‘chambhitattaṁ cittassa upakkileso’ti — iti viditvā chambhitattaṁ cittassa upakkileso pahīno ahosi, ‘uppilaṁ cittassa upakkileso’ti — iti viditvā uppilaṁ cittassa upakkileso pahīno ahosi, ‘duṭṭhullaṁ cittassa upakkileso’ti — iti viditvā duṭṭhullaṁ cittassa upakkileso pahīno ahosi, ‘accāraddhavīriyaṁ cittassa upakkileso’ti — iti viditvā accāraddhavīriyaṁ cittassa upakkileso pahīno ahosi, ‘atilīnavīriyaṁ cittassa upakkileso’ti — iti viditvā atilīnavīriyaṁ 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, ‘atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso’ti — iti viditvā atinijjhāyitattaṁ rūpānaṁ cittassa upakkileso pahīno ahosi.
35Tassa mayhaṁ, anuruddhā, etadahosi: ‘ye kho me cittassa upakkilesā te me pahīnā. Handa dānāhaṁ tividhena samādhiṁ bhāvemī’ti. 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.
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. Ñāṇañca pana me dassanaṁ udapādi, akuppā me cetovimutti. Ayamantimā jāti, natthi dāni punabbhavo"ti.
36Idamavoca bhagavā. Attamano āyasmā anuruddho bhagavato bhāsitaṁ abhinandīti.
Upakkilesasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.