SN46.55 — Saṅgāravasutta
From Sāvatthi. Then the Brahmin Saṅgārava approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and amiable words, he sat down to one side. Sitting to one side, the Brahmin Saṅgārava said to the Blessed One:
What, Master Gotama, is the cause, what is the reason why sometimes even after long-term recitation, the chants do not become clear, just as if they were not recited? And what, Master Gotama, is the cause, what is the reason why sometimes even without long-term recitation, the chants become clear, just as if they were recited?
When, Brahmin, at a certain time, the mind is obsessed by sensual desire, overwhelmed by sensual desire, and one does not understand as it really is the escape from arisen sensual desire, at that time one does not truly know or see ones own benefit, nor the benefit of others, nor the benefit of both; thus, even after long-term recitation, the chants do not become clear, just as if they were not recited.
Just as, Brahmin, a water basin is mixed with lac, turmeric, indigo, or rose madder. A person with eyes, trying to examine his own facial reflection, would not know or see it as it really is.
Similarly, Brahmin, when at a certain time, the mind is obsessed by sensual desire, overwhelmed by sensual desire... one does not truly know or see ones own benefit, nor the benefit of others, nor the benefit of both; thus, even after long-term recitation, the chants do not become clear, just as if they were not recited.
Again, Brahmin, when at a certain time, the mind is obsessed by ill will, overwhelmed by ill will... one does not truly know or see ones own benefit, nor the benefit of others, nor the benefit of both; thus, even after long-term recitation, the chants do not become clear, just as if they were not recited. Just as, Brahmin, a water basin is heated by fire, boiled, and bubbles are formed.
A person with eyes, trying to examine his own facial reflection, would not know or see it as it really is. Similarly, Brahmin, when at a certain time, the mind is obsessed by ill will, overwhelmed by ill will... one does not truly know or see ones own benefit, nor the benefit of others, nor the benefit of both; thus, even after long-term recitation, the chants do not become clear, just as if they were not recited.
Again, Brahmin, when at a certain time, the mind is obsessed by sloth and torpor... one does not truly know or see ones own benefit, nor the benefit of others, nor the benefit of both; thus, even after long-term recitation, the chants do not become clear, just as if they were not recited. Just as, Brahmin, a water basin is covered with algae and water plants.
A person with eyes, trying to examine his own facial reflection, would not know or see it as it really is. Similarly, Brahmin, when at a certain time, the mind is obsessed by sloth and torpor... one does not truly know or see ones own benefit, nor the benefit of others, nor the benefit of both; thus, even after long-term recitation, the chants do not become clear, just as if they were not recited.
Again, Brahmin, when at a certain time, the mind is obsessed by restlessness and remorse... one does not truly know or see ones own benefit, nor the benefit of others, nor the benefit of both; thus, even after long-term recitation, the chants do not become clear, just as if they were not recited.
Just as, Brahmin, a water basin is stirred by the wind, agitated, turbulent, and waves are formed. A person with eyes, trying to examine his own facial reflection, would not know or see it as it really is. Similarly, Brahmin, when at a certain time, the mind is obsessed by restlessness and remorse... one does not truly know or see ones own benefit, nor the benefit of others, nor the benefit of both; thus, even after long-term recitation, the chants do not become clear, just as if they were not recited.
When one does not understand the escape from doubt as it really is, at that time one does not truly know or see one's own benefit, the benefit of others, or the benefit of both; even if one has been reciting for a long time, the chants do not become clear, just as if one had not recited them.
Again, O Brahmin, when the mind is overcome by doubt, one does not understand the escape from the arisen doubt as it really is, one does not know or see one's own benefit, the benefit of others, or the benefit of both at that time; even if one has been reciting for a long time, the chants do not become clear. It is like a water bowl that is turbid, swirling, muddy, and placed in the dark, where a person with eyes could not see their own reflection as it really is.
Similarly, O Brahmin, when the mind is overcome by doubt, one does not understand the escape from doubt as it really is, one does not know or see one's own benefit, the benefit of others, or the benefit of both at that time; even if one has been reciting for a long time, the chants do not become clear.
This is the reason, O Brahmin, why sometimes even if one has been reciting for a long time, the chants do not become clear, just as if one had not recited them. When, O Brahmin, at a certain time, the mind is not overcome by sensual desire, and one understands the escape from arisen sensual desire as it really is, at that time one truly knows and sees one's own benefit, the benefit of others, and the benefit of both; even if one has not been reciting for a long time, the chants become clear, just as if one had been reciting them.
It is like a water bowl that is not mixed with lac, turmeric, indigo, or rose madder. There, a person with eyes, looking at their own reflection, would know and see it as it really is. Similarly, O Brahmin, when the mind is not overcome by sensual desire, one understands the escape from arisen sensual desire as it really is...
Again, O Brahmin, when the mind is not overcome by ill will, and one understands the escape from arisen ill will as it really is, at that time one truly knows and sees one's own benefit, the benefit of others, and the benefit of both; even if one has not been reciting for a long time, the chants become clear, just as if one had been reciting them. It is like a water bowl that is not heated by fire, not boiled, and not warmed by hot water.
There, a person with eyes, looking at their own reflection, would know and see it as it really is. Similarly, O Brahmin, when the mind is not overcome by sloth and torpor, one understands the escape from arisen sloth and torpor as it really is, at that time one truly knows and sees one's own benefit, the benefit of others, and the benefit of both; even if one has not been reciting for a long time, the chants become clear, just as if one had been reciting them. It is like a water bowl that is not covered with moss and water plants.
There, a person with eyes, looking at their own reflection, would know and see it as it really is. Similarly, O Brahmin, when the mind is not overcome by restlessness and remorse, one understands the escape from arisen restlessness and remorse as it really is, at that time one truly knows and sees one's own benefit, the benefit of others, and the benefit of both; even if one has not been reciting for a long time, the chants become clear, just as if one had been reciting them.
It is like a water bowl that is not stirred by the wind. Here is the water bowl, clear, transparent, and unclouded, placed in the light. In it, a person with vision, reflecting on their own face, would know and see it as it truly is.
Similarly, O Brahmin, at a time when one does not dwell with a mind obsessed and overwhelmed by restlessness and remorse, and knows the escape from arisen restlessness and remorse as it truly is, at that time one truly knows and sees one's own benefit, the benefit of others, and the benefit of both; even long-neglected recitations become clear, just as if they were frequently recited.
Again, O Brahmin, at a time when one does not dwell with a mind obsessed and overwhelmed by doubt, and knows the escape from arisen doubt as it truly is, at that time one truly knows and sees one's own benefit, the benefit of others, and the benefit of both; even long-neglected recitations become clear, just as if they were frequently recited.
Just as, O Brahmin, a water bowl, clear, transparent, and unclouded, placed in the light, in it, a person with vision, reflecting on their own face, would know and see it as it truly is. Similarly, O Brahmin, at a time when one does not dwell with a mind obsessed and overwhelmed by doubt, and knows the escape from arisen doubt as it truly is, one truly knows and sees one's own benefit, the benefit of others, and the benefit of both; even long-neglected recitations become clear, just as if they were frequently recited.
This, O Brahmin, is the cause, this is the reason why sometimes even long-neglected recitations become clear, just as if they were frequently recited.
These seven factors of enlightenment, unobstructed, unimpeded, purify the mind, developed and cultivated, lead to the realization of the fruit of knowing and liberation. What are the seven?
The mindfulness enlightenment factor, O Brahmin, unobstructed, unimpeded, purifies the mind, developed and cultivated, leads to the realization of the fruit of knowing and liberation... the equanimity enlightenment factor, O Brahmin, unobstructed, unimpeded, purifies the mind, developed and cultivated, leads to the realization of the fruit of knowing and liberation.
These, O Brahmin, are the seven factors of enlightenment, unobstructed, unimpeded, purify the mind, developed and cultivated, lead to the realization of the fruit of knowing and liberation.
Thus said, the Brahmin Sangarava said to the Blessed One: Excellent, Lord Gotama... from today, let the Venerable Gotama remember me as a lay follower who has taken refuge for life.