English
I abandoned lax exertion, an imperfection of the mind. ‘Longing is an imperfection of the mind’— thus knowing, I abandoned longing, an imperfection of the mind. ‘Perception of diversity is an imperfection of the mind’— thus knowing, I abandoned perception of diversity, an imperfection of the mind. ‘Over-scrutinizing of forms is an imperfection of the mind’— thus knowing, I abandoned over-scrutinizing of forms, an imperfection of the mind. 243. So I Anuruddha, while I was diligent, ardent, and resolute, I perceived light, but did not see forms; or I saw forms, but did not perceive light— all night, all day, all night and day. Then, Anuruddha, it occurred to me: 'What is the reason, what is the cause, that I perceive light but do not see forms; or I see forms but do not perceive light— all night, all day, all night and day?' Then, Anuruddha, it occurred to me: 'When I do not attend to the sign of forms but attend to the sign of light, then I perceive light but do not see forms. But when I do not attend to the sign of light but attend to the sign of forms, then I see forms but do not perceive light— all night, all day, all night and day.' So, Anuruddha, while I was diligent, ardent, and resolute, I perceived limited light and saw limited forms; or I perceived immeasurable light and saw immeasurable forms— all night, all day, all night and day. Then, Anuruddha, it occurred to me: 'What is the reason, what is the cause, that I perceive limited light and see limited forms; or I perceive immeasurable light and see immeasurable forms— all night, all day, all night and day?' Then, Anuruddha, it occurred to me: 'When my concentration is limited, my vision is limited at that time. With that limited vision, I perceive limited light and see limited forms.' I am. But at that time for me, immeasurable concentration arises. Immeasurable vision arises for me at that time. I, with immeasurable vision, perceive an immeasurable light, and see immeasurable forms – throughout the night, throughout the day, throughout night and day. When, Anuruddha, for me: 'Doubt is a defilement of the mind' – thus knowing, doubt, the defilement of the mind, was abandoned. 'Inattention is a defilement of the mind' – thus knowing, inattention, the defilement of the mind, was abandoned. 'Sloth and torpor are a defilement of the mind' – thus knowing, sloth and torpor, the defilement of the mind, were abandoned. 'Timidity is a defilement of the mind' – thus knowing, timidity, the defilement of the mind, was abandoned. 'Restlessness is a defilement of the mind' – thus knowing, restlessness, the defilement of the mind, was abandoned. 'Coarseness is a defilement of the mind' – thus knowing, coarseness, the defilement of the mind, was abandoned. 'Over-exertion of energy is a defilement of the mind' – thus knowing, over-exertion of energy, the defilement of the mind, was abandoned. 'Under-exertion of energy is a defilement of the mind' – thus knowing, under-exertion of energy, the defilement of the mind, was abandoned. 'Craving is a defilement of the mind' – thus knowing, craving, the defilement of the mind, was abandoned. 'Diversified perception is a defilement of the mind' – thus knowing, diversified perception, the defilement of the mind, was abandoned. 'Over-contemplation of forms is a defilement of the mind' – thus knowing, over-contemplation of forms, the defilement of the mind, was abandoned. Then, Anuruddha, it occurred to me: 'Indeed, those defilements of my mind have been abandoned by me. Come now, I shall develop concentration in three ways.' So, Anuruddha, I developed concentration with initial thought and sustained thought. I developed a concentration without initial application, with sustained application; I developed a concentration without initial application, without sustained application; I developed a concentration with rapture; I developed a concentration without rapture; I developed a concentration accompanied by pleasure; I developed a concentration accompanied by equanimity. When, Anuruddha, my concentration with initial application and sustained application was developed, my concentration without initial application, with sustained application was developed, my concentration without initial application, without sustained application was developed, my concentration with rapture was developed, my concentration without rapture was developed, my concentration accompanied by pleasure was developed, my concentration accompanied by equanimity was developed, then knowledge and vision arose in me: ‘My liberation of mind is unshakeable. This is my last birth. Now there is no more renewed existence.’” This is what the Blessed One said. Satisfied, Venerable Anuruddha rejoiced in the Blessed One’s words. The Discourse on Defilements, the eighth, is finished. 9. The Discourse on the Fool and the Wise 246. Thus have I heard: At one time the Blessed One was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Blessed One addressed the bhikkhus, “Bhikkhus!” “Venerable Sir!” those bhikkhus replied to the Blessed One. The Blessed One said this: “There are these three, bhikkhus, marks of a fool, signs of a fool, characteristics of a fool. Which three? Here, bhikkhus, a fool thinks bad thoughts, speaks bad words, and does bad deeds. If, bhikkhus, a fool did not think bad thoughts, speak bad words, and do bad deeds, how would the wise know him: ‘This venerable one is a fool, an ignoble person’? But because, bhikkhus, a fool thinks bad thoughts, speaks bad words, and does bad deeds, therefore the wise know him: ‘This venerable one is a fool, an ignoble person.’ That fool, bhikkhus, in three ways in this very life He experiences suffering and sorrow. If, monks, a fool Is sitting in an assembly, Or sitting in a street, Or sitting at a crossroads; And people there Discuss something relevant And inappropriate for him. If, monks, a fool Is a killer of living beings, Is a taker of what is not given, Is one who misconducts himself in sensual pleasures, Is a speaker of falsehoods, Is one who indulges in fermented and distilled intoxicants, causing heedlessness, Then, monks, it occurs to that fool: ‘Indeed, what people discuss, That relevant and inappropriate topic, Those things exist in me, And I am seen in those things.’ This, monks, Is the first suffering and sorrow The fool experiences In this very life. 247. Furthermore, monks, The fool sees kings Having seized a criminal, Inflicting various punishments – Beating with whips, Beating with canes, Beating with clubs, Cutting off hands, Cutting off feet, Cutting off hands and feet, Cutting off ears, Cutting off noses, Cutting off ears and noses, Inflicting the 'porridge pot' torture, Inflicting the 'conch-shell shave' torture, Inflicting the 'Rahu's mouth' torture, Inflicting the 'garland of fire' torture, Inflicting the 'hand-torch' torture, Inflicting the 'rag-strip' torture, Inflicting the 'bark-strip' torture, Inflicting the 'antelope' torture, Inflicting the 'fish-hook flesh' torture, Inflicting the 'coin' torture, Inflicting the 'alkaline-wash' torture, Inflicting the 'bar-turn' torture, Inflicting the 'straw-mat' torture, Drenching with hot oil, Making dogs eat them, Impaling them alive on stakes, Cutting off their heads with a sword. Then, monks, it occurs to that fool: ‘Indeed, for the sake of such evil deeds, Kings, having seized a criminal, Inflict various punishments – Beating with whips... Cutting off their heads with a sword; Those things exist in me, And I am among them.’ I am seen in the teachings. If kings were to know me, kings would seize me and inflict various tortures upon me— they would beat me with whips… they would impale me alive on a stake, they would cut off my head with a sword.’ This too, bhikkhus, is a second suffering and sorrow the fool experiences in this very life. 248. Furthermore, bhikkhus, when a fool is seated on a stool, or lying on a couch, or lying on the ground, the evil deeds he did before— misconduct by body, misconduct by speech, misconduct by mind— they hang over him, they cling to him, they overwhelm him at that time. Just as, bhikkhus, the shadows of great mountain peaks hang over, cling to, and overwhelm the earth in the evening; even so, bhikkhus, when a fool is seated on a stool, or lying on a couch, or lying on the ground, the evil deeds he did before— misconduct by body, misconduct by speech, misconduct by mind— they hang over him, they cling to him, they overwhelm him at that time. There, bhikkhus, the fool thinks thus: ‘Indeed, I have not done good, I have not done skillful deeds, I have not done deeds that offer refuge; I have done evil, I have done cruel deeds, I have done wicked deeds. Whatever destination there is, sirs, for those who have not done good, who have not done skillful deeds, who have not done deeds that offer refuge, who have done evil, who have done cruel deeds, who have done wicked deeds— to that destination I shall go after death.’ So he grieves, he laments, he weeps, he beats his breast, he falls into confusion. This too, bhikkhus, is a third suffering and sorrow the fool experiences in this very life. That fool, bhikkhus, having committed misconduct by body, having committed misconduct by speech, having committed misconduct by mind, with the breaking up of the body, after death, is reborn in a state of deprivation, a bad destination, a downfall, hell. That, bhikkhus, which one would rightly call— ‘entirely undesirable, entirely is unpleasant, is disagreeable, is undesirable, then, speaking rightly, one would speak of hell thus: ‘It is entirely undesirable, it is entirely unpleasant, it is entirely disagreeable.’ And, monks, it is not easy to make a comparison for how painful hell is.” 249. When this was said, a certain monk said to the Blessed One: “Is it possible, Venerable Sir, to make a comparison?” “It is possible, monk,” said the Blessed One. “Suppose, monk,