Upakkilesa Sutta

Thus have I heard: At one time the Blessed One was dwelling at Kosambi, in Ghosita's Park.

At that time, the disciples at Kosambi had become quarrelsome, disputatious, and were engaged in wrangling, verbally attacking each other.

Then a certain disciple approached the Blessed One; having approached, he paid homage to the Blessed One and stood at one side.

Standing at one side, that disciple said to the Blessed One: Here, venerable sir, the disciples at Kosambi have become quarrelsome, disputatious, and are engaged in wrangling, verbally attacking each other.

It would be good, venerable sir, if the Blessed One would approach those disciples out of compassion.

The Blessed One consented in silence.

Then the Blessed One approached those disciples; having approached, he said to those disciples: Enough let there be no quarreling, no dispute, no wrangling, no contention.

Having said this, a certain disciple said to the Blessed One: Let it be, venerable sir.

The Blessed One is the master of the Dhamma; without concern, venerable sir, let the Blessed One dwell in blissful living here and now; we will be responsible for this quarreling, dispute, wrangling, and contention.

For a second time...

For a third time, the Blessed One said to those disciples: Enough let there be no quarreling, no dispute, no wrangling, no contention.

For a second time... For a third time, that disciple said to the Blessed One: Let it be, venerable sir.

The Blessed One is the master of the Dhamma; without concern, venerable sir, let the Blessed One dwell in blissful living here and now; we will be responsible for this quarreling, dispute, wrangling, and contention.

Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Kosambi for alms.

Having wandered for alms in Kosambi and after the meal, on returning from the alms round, having put away his bowl and robe, while standing, the Blessed One spoke these verses:

The sound of the multitude is sweet, let no one think it foolish; When the Sangha is splitting, none should think themselves better.

Confused, speaking as if wise, speaking out of turn; They want to declare themselves, not knowing the way they are led.

He abused me, he beat me, he defeated me, he robbed me; Those who harbor such thoughts, hatred does not cease.

He abused me, he beat me, he defeated me, he robbed me; Those who do not harbor such thoughts, hatred ceases.

For never by hatred is hatred appeased,here in this world; By non-hatred alone is it appeased,this is an eternal law.

Others do not realize, that we are here in this world to live in harmony; Those who do realize this, their quarrels come to an end.

Even those who break bones and kill, steal cattle, wealth, and kingdom; Even for those who plunder a country, there comes a time of concord; So why not for you?

If you find a wise companion, to live with, in harmony and joy, overcoming all dangers, walk with them, mindful and awake.

If you find no wise companion, to live with, in harmony and joy, like a king leaving a conquered kingdom, walk alone like a tusker in the forest.

Better it is to walk alone, there is no companionship with the foolish; Walk alone, do no corrupt, at ease like a tusker in the forest.

After speaking these verses while standing, the Blessed One went to Bālakaloṇakāragāma.

At that time, the venerable Bhagu was dwelling there.

The venerable Bhagu saw the Blessed One coming from afar.

Having seen him, he arranged a seat and water for washing the feet.

The Blessed One sat down on the prepared seat and washed his feet.

The venerable Bhagu, having paid homage to the Blessed One, sat down at one side.

Sitting at one side, the Blessed One said to the venerable Bhagu: I hope you are getting along, disciple; I hope you are comfortable; I hope you are not having any trouble getting almsfood.

It is bearable, Blessed One; it is comfortable, venerable sir; and I am not having any trouble getting almsfood, replied the venerable Bhagu. Then the Blessed One, having given the venerable Bhagu a Dhamma talk, rose from his seat and went to Pācīnavamsadāya.

At that time, the venerable Anuruddha, the venerable Nandiya, and the venerable Kimila were dwelling at Pācīnavamsadāya.

The steward saw the Blessed One coming from afar.

Having seen him, he said: Do not, great recluse, enter this park.

There are three clansmen here... The childless live for their own pleasure.

Do not make it difficult for them.

The venerable Anuruddha heard the householder discussing with the Blessed One.

After hearing, he said to the householder: Friend householder, do not obstruct the Blessed One.

Our teacher, the Blessed One, has arrived.

Then the venerable Anuruddha approached the venerable Nandiya and the venerable Kimila; having approached, he said to the venerable Nandiya and the venerable Kimila: Come, venerables, come, venerables, our teacher, the Blessed One, has arrived.

Then the venerable Anuruddha, the venerable Nandiya, and the venerable Kimila went to meet the Blessed One. One received the Blessed One's bowl and robe, one prepared a seat, and one set up water for washing the feet.

The Blessed One sat on the prepared seat and washed his feet.

Those venerables, after paying homage to the Blessed One, sat down to one side.

Sitting to one side, the Blessed One said to the venerable Anuruddha: I hope you are getting along, Anuruddhas, I hope you are comfortable, I hope you are not fatigued by alms food.

We are getting along, Blessed One, we are comfortable, and we are not fatigued by alms food, sir.

I hope you, Anuruddhas, are living in harmony, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes.

Indeed, sir, we are living in harmony, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes.

But how do you, Anuruddhas, live in harmony, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes?

Here, sir, I think: It is gain for me, it is great gain for me that I am living with such companions in the holy life.

In these venerables, goodwill by body is maintained both in public and in private; goodwill by speech is maintained both in public and in private; goodwill by mind is maintained both in public and in private.

I think: Why should I not set aside what I wish to do and do what these venerables wish to do?

Thus, I set aside what I wish to do and do what these venerables wish to do.

We are different in body, sir, but one in mind.

The venerable Nandiya...

The venerable Kimila said to the Blessed One: For me too, sir, it is as if I am living with such companions in the holy life.

In these venerables, goodwill by body is maintained both in public and in private; goodwill by speech is maintained both in public and in private; goodwill by mind is maintained both in public and in private.

I think: Why should I not set aside what I wish to do and do what these venerables wish to do?

Thus, I set aside what I wish to do and do what these venerables wish to do.

We are different in body, sir, but one in mind.

Thus, sir, we are living in harmony, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes.

Good, good, Anuruddhas.

But are you, Anuruddhas, diligent, ardent, and resolute?

Indeed, sir, we are diligent, ardent, and resolute.

But how are you, Anuruddhas, diligent, ardent, and resolute?

Here, sir, whichever of us returns first from the village with alms food prepares the seats, sets out the drinking water and the food, and sets out the refuse bucket.

Whichever of us returns last... if there is any food left over, if he wishes, he eats; if he does not wish, he throws it away where there is little or pours it away where there is water... He puts away the seats, the drinking water, and the food, washes the refuse bucket, and sweeps the dining hall.

Whoever notices that the drinking water or the food water or the washing water is low or empty, sets it out.

If he has a bowl with a crack, he calls another by a sign with his hand and by raising his eyebrows, but we do not break out into speech for that reason.

Every five days, we sit together all night discussing the Dhamma.

Thus, sir, we are diligent, ardent, and resolute.

Good, good, Anuruddhas.

But have you, Anuruddhas, attained any superhuman state, a distinction in knowing and vision worthy of the noble ones, a comfortable abiding?

We, venerable sir, being diligent, ardent, and resolute, perceive both the light and the vision of forms.

However, that light and the vision of forms disappear after a short while; we are unable to penetrate that sign.

It is precisely that sign, Anuruddhas, that you should penetrate.

Even I, Anuruddhas, before my enlightenment, while still an unenlightened Bodhisatta, perceived both the light and the vision of forms.

However, that light and the vision of forms disappeared after a short while.

It occurred to me, Anuruddhas: What is the cause, what is the reason why the light disappears and the vision of forms?

It occurred to me, Anuruddhas: Doubt arose in me, and because of doubt, my concentration fell away.

When concentration fell away, the light disappeared and the vision of forms.

I shall act in such a way that doubt will not arise in me again.

Thus, I, Anuruddhas, being diligent, ardent, and resolute, perceived both the light and the vision of forms.

However, that light and the vision of forms disappeared after a short while.

It occurred to me, Anuruddhas: What is the cause, what is the reason why the light disappears and the vision of forms?

It occurred to me, Anuruddhas: Inattention arose in me, and because of inattention, my concentration fell away.

When concentration fell away, the light disappeared and the vision of forms.

I shall act in such a way that doubt will not arise in me again, nor inattention.

It occurred to me, Anuruddhas: Sloth and torpor arose in me, and because of sloth and torpor, my concentration fell away.

When concentration fell away, the light disappeared and the vision of forms.

I shall act in such a way that doubt will not arise in me again, nor inattention, nor sloth and torpor.

It occurred to me, Anuruddhas: Fear arose in me, and because of fear, my concentration fell away.

When concentration fell away, the light disappeared and the vision of forms.

Just as, Anuruddhas, a person on a journey might become frightened if quails were to burst out on both sides, so fear arose in me, and because of fear, my concentration fell away.

When concentration fell away, the light disappeared and the vision of forms.

I shall act in such a way that doubt will not arise in me again, nor inattention, nor sloth and torpor, nor fear.

It occurred to me, Anuruddhas: Restlessness arose in me, and because of restlessness, my concentration fell away.

When concentration fell away, the light disappeared and the vision of forms.

Just as, Anuruddhas, a person searching for one treasure might suddenly find five treasures, so restlessness arose in me, and because of restlessness, my concentration fell away.

When concentration fell away, the light disappeared and the vision of forms.

I shall act in such a way that doubt will not arise in me again, nor inattention, nor sloth and torpor, nor fear, nor restlessness.

It occurred to me, Anuruddhas: Coarse behavior arose in me, and because of coarse behavior, my concentration fell away.

When concentration fell away, the light disappeared and the vision of forms.

I shall act in such a way that doubt will not arise in me again, nor inattention, nor sloth and torpor, nor fear, nor restlessness, nor coarse behavior.

Thus, I, Anuruddhas...

It occurred to me, Anuruddhas: Excessive energy arose in me, and because of excessive energy, my concentration fell away.

When concentration fell away, the light disappeared and the vision of forms.

Just as, Anuruddhas, a person might grasp a quail too tightly with both hands, causing it to die right there, so excessive energy arose in me, and because of excessive energy, my concentration fell away.

When concentration fell away, the light disappeared and the vision of forms.

I shall act in such a way that doubt will not arise in me again, nor inattention, nor sloth and torpor, nor fear, nor restlessness, nor coarse behavior, nor excessive energy.

Thus, I, Anuruddhas...

It occurred to me, Anuruddhas: Insufficient energy arose in me, and because of insufficient energy, my concentration fell away.

When concentration fell away, the light disappeared and the vision of forms.

In the darkness, the light and the vision of forms disappear. Just as, Anuruddha, if a person were to grasp a weak ball of string, it would fall from his hand; in the same way, excessive energy arose in me, and because of this excessive energy, my concentration was lost.

When concentration is lost, the light disappears along with the vision of forms.

Thus, I will act in such a way that doubt, inattention, sloth and torpor, fear, restlessness, coarseness, insufficient energy, and excessive energy will not arise in me again.

Then, Anuruddha, it occurred to me: Craving arose in me, and because of this craving, my concentration was lost.

When concentration is lost, the light disappears along with the vision of forms.

Thus, I will act in such a way that doubt, inattention, sloth and torpor, fear, restlessness, coarseness, insufficient energy, excessive energy, and craving will not arise in me again.

Then, Anuruddha, it occurred to me: The perception of diversity arose in me, and because of this perception of diversity, my concentration was lost.

When concentration is lost, the light disappears along with the vision of forms.

Thus, I will act in such a way that doubt, inattention, sloth and torpor, fear, restlessness, coarseness, insufficient energy, excessive energy, craving, and the perception of diversity will not arise in me again.

Being diligent, ardent, and resolute, I perceive the light and the vision of forms.

However, the light soon disappears along with the vision of forms.

It occurred to me, Anuruddha, what is the cause and condition for the disappearance of the light and the vision of forms?

It occurred to me: Over contemplation of forms arose in me, and because of this over contemplation, my concentration on forms was lost.

When concentration is lost, the light disappears along with the vision of forms.

Thus, I will act in such a way that doubt, inattention, sloth and torpor, fear, restlessness, coarseness, insufficient energy, excessive energy, craving, the perception of diversity, and over contemplation of forms will not arise in me again.

Knowing that doubt is a corruption of the mind, I abandoned doubt; knowing that inattention is a corruption of the mind, I abandoned inattention; knowing that sloth and torpor are corruptions of the mind, I abandoned sloth and torpor; knowing that fear is a corruption of the mind, I abandoned fear; knowing that restlessness is a corruption of the mind, I abandoned restlessness; knowing that coarseness is a corruption of the mind, I abandoned coarseness; knowing that insufficient energy is a corruption of the mind, I abandoned insufficient energy; knowing that excessive energy is a corruption of the mind, I abandoned excessive energy; knowing that craving is a corruption of the mind, I abandoned craving; knowing that the perception of diversity is a corruption of the mind, I abandoned the perception of diversity; knowing that over contemplation of forms is a corruption of the mind, I abandoned over contemplation of forms.

Being diligent, ardent, and resolute, I perceive the light but do not see forms; I see forms but do not perceive the light, whether it be night, day, or both night and day.

It occurred to me, Anuruddha, what is the cause and condition why I perceive the light but do not see forms; I see forms but do not perceive the light, whether it be night, day, or both night and day?

It occurred to me: When I focus on the sign of light without paying attention to the sign of forms, I perceive the light at that time but do not see forms.

When I focus on the sign of forms without paying attention to the sign of light, I see forms at that time but do not perceive the light, whether it be night, day, or both night and day.

I perceive a limited light and see limited forms; I perceive an immeasurable light and see immeasurable forms: Just the night, just the day, just night and day.

It occurred to me, Anuruddha, What is the cause, what is the reason why I perceive a limited light and see limited forms; perceive an immeasurable light and see immeasurable forms: just the night, just the day, just night and day?

It occurred to me, Anuruddha, When my concentration is limited, at that time my vision is limited. Thus, with limited vision, I perceive a limited light and see limited forms. When my concentration is immeasurable, at that time my vision is immeasurable.

Thus, with immeasurable vision, I perceive an immeasurable light and see immeasurable forms: just the night, just the day, just night and day.

When I knew, Anuruddha, Doubt is a defilement of the mind: having known this, doubt as a defilement of the mind was abandoned; Inattention is a defilement of the mind: having known this, inattention as a defilement of the mind was abandoned;

Sloth and torpor are defilements of the mind: having known this, sloth and torpor as defilements of the mind were abandoned; Fear is a defilement of the mind: having known this, fear as a defilement of the mind was abandoned; Agitation is a defilement of the mind: having known this, agitation as a defilement of the mind was abandoned; Resistance is a defilement of the mind: having known this, resistance as a defilement of the mind was abandoned; Excessive energy is a defilement of the mind: having known this, excessive energy as a defilement of the mind was abandoned; Insufficient energy is a defilement of the mind: having known this, insufficient energy as a defilement of the mind was abandoned; Longing is a defilement of the mind: having known this, longing as a defilement of the mind was abandoned; Perceiving diversity is a defilement of the mind: having known this, perceiving diversity as a defilement of the mind was abandoned; Excessive contemplation on forms is a defilement of the mind: having known this, excessive contemplation on forms as a defilement of the mind was abandoned.

It occurred to me, Anuruddha, The defilements of my mind have been abandoned. Let me now develop the threefold concentration.

Thus, Anuruddha, I developed concentration with initial application and sustained application, concentration without initial application but with only sustained application, concentration without initial application or sustained application, concentration accompanied by happiness, concentration without happiness, concentration accompanied by pleasure, and concentration accompanied by equanimity.

When, Anuruddha, concentration with initial application and sustained application was developed, concentration without initial application but with only sustained application was developed, concentration without initial application or sustained application was developed, concentration accompanied by happiness was developed, concentration without happiness was developed, concentration accompanied by pleasure was developed, concentration accompanied by equanimity was developed.

Knowing and vision arose in me, my liberation of mind is unshakable.

This is my last birth, now there is no more rebirth.

Thus spoke the Blessed One.

The venerable Anuruddha was pleased and rejoiced in the Blessed One's words.

The Discourse on Defilements is finished.