MN 127 With Anuruddha – Anuruddhasutta

Medium Discourses Collection 127 – Majjhima Nikāya 127

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

2.1

And then the master builder Pañcakaṅga addressed a man,

Atha kho pañcakaṅgo thapati aññataraṁ purisaṁ āmantesi:

2.2

“Please, mister, go to Venerable Anuruddha, and in my name bow with your head to his feet. Say to him,

“ehi tvaṁ, ambho purisa, yenāyasmā anuruddho tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato anuruddhassa pāde sirasā vandāhi:

2.3

‘Sir, the master builder Pañcakaṅga bows with his head to your feet.’

‘pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandatī’ti;

2.4

And then ask him whether he

evañca vadehi:

2.5

might please accept tomorrow’s meal from Pañcakaṅga together with the bhikkhu Saṅgha.

‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṁ;

2.6

And ask whether he might please come earlier than usual,

yena ca kira, bhante, āyasmā anuruddho pagevataraṁ āgaccheyya;

2.7

for Pañcakaṅga has many duties, and much work to do for the king.”

pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti.

2.8

“Yes, sir,” that man replied. He did as Pañcakaṅga asked, and

“Evaṁ, bhante”ti kho so puriso pañcakaṅgassa thapatissa paṭissutvā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ anuruddhaṁ etadavoca:

2.9

“pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandati, evañca vadeti:

2.10

‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṁ;

2.11

yena ca kira, bhante, āyasmā anuruddho pagevataraṁ āgaccheyya;

2.12

pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti.

2.13

Venerable Anuruddha consented in silence.

Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena.

3.1

Then when the night had passed, Anuruddha robed up in the morning and, taking his bowl and robe, went to Pañcakaṅga’s home, where he sat on the seat spread out.

Atha kho āyasmā anuruddho tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena pañcakaṅgassa thapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

3.2

Then Pañcakaṅga served and satisfied Anuruddha with his own hands with a variety of delicious foods.

Atha kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

3.3

When Anuruddha had eaten and washed his hands and bowl, Pañcakaṅga took a low seat, sat to one side,

Atha kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.

3.4

and said to him:

Ekamantaṁ nisinno kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ etadavoca:

4.1

“Sir, some senior bhikkhū have come to me and said,

“Idha maṁ, bhante, therā bhikkhū upasaṅkamitvā evamāhaṁsu:

4.2

‘Householder, develop the limitless release of heart.’

‘appamāṇaṁ, gahapati, cetovimuttiṁ bhāvehī’ti.

4.3

Others have said,

Ekacce therā evamāhaṁsu:

4.4

‘Householder, develop the expansive release of heart.’

‘mahaggataṁ, gahapati, cetovimuttiṁ bhāvehī’ti.

4.5

Now, the limitless release of the heart and the expansive release of the heart:

Yā cāyaṁ, bhante, appamāṇā cetovimutti yā ca mahaggatā cetovimutti—

4.6

do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”

ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānan”ti?

5.1

“Well then, householder, let me know what you think about this. Afterwards you’ll get it for sure.”

“Tena hi, gahapati, taṁyevettha paṭibhātu, apaṇṇakante ito bhavissatī”ti.

5.2

“Sir, this is what I think.

“Mayhaṁ kho, bhante, evaṁ hoti:

5.3

The limitless release of the heart and the expansive release of the heart mean the same thing, and differ only in the phrasing.”

‘yā cāyaṁ appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā ekatthā byañjanameva nānan’”ti.

6.1

“The limitless release of the heart and the expansive release of the heart differ in both meaning and phrasing.

“Yā cāyaṁ, gahapati, appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā nānatthā ceva nānābyañjanā ca.

6.2

This is a way to understand how these things differ in both meaning and phrasing.

Tadamināpetaṁ, gahapati, pariyāyena veditabbaṁ yathā ime dhammā nānatthā ceva nānābyañjanā ca.

7.1

And what is the limitless release of the heart?

Katamā ca, gahapati, appamāṇā cetovimutti?

7.2

It’s when a bhikkhu meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Idha, gahapati, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.

7.3

They meditate spreading a heart full of compassion …

Karuṇāsahagatena cetasā …

7.4

They meditate spreading a heart full of rejoicing …

muditāsahagatena cetasā …

7.5

They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.

7.6

This is called the limitless release of the heart.

Ayaṁ vuccati, gahapati, appamāṇā cetovimutti.

8.1

And what is the expansive release of the heart?

Katamā ca, gahapati, mahaggatā cetovimutti?

8.2

It’s when a bhikkhu meditates determined on pervading the extent of a single tree root as expansive.

Idha, gahapati, bhikkhu yāvatā ekaṁ rukkhamūlaṁ mahaggatanti pharitvā adhimuccitvā viharati.

8.3

This is called the expansive release of the heart.

Ayaṁ vuccati, gahapati, mahaggatā cetovimutti.

8.4

Also, a bhikkhu meditates determined on pervading the extent of two or three tree roots …

Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni mahaggatanti pharitvā adhimuccitvā viharati.

8.5

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

8.6

a single village district …

Idha pana, gahapati, bhikkhu yāvatā ekaṁ gāmakkhettaṁ mahaggatanti pharitvā adhimuccitvā viharati.

8.7

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

8.8

two or three village districts …

Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni mahaggatanti pharitvā adhimuccitvā viharati.

8.9

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

8.10

a single kingdom …

Idha pana, gahapati, bhikkhu yāvatā ekaṁ mahārajjaṁ mahaggatanti pharitvā adhimuccitvā viharati.

8.11

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

8.12

two or three kingdoms …

Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni mahaggatanti pharitvā adhimuccitvā viharati.

8.13

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

8.14

this land surrounded by ocean.

Idha pana, gahapati, bhikkhu yāvatā samuddapariyantaṁ pathaviṁ mahaggatanti pharitvā adhimuccitvā viharati.

8.15

This too is called the expansive release of the heart.

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

8.16

This is a way to understand how these things differ in both meaning and phrasing.

Iminā kho etaṁ, gahapati, pariyāyena veditabbaṁ yathā ime dhammā nānatthā ceva nānābyañjanā ca.

9.1

Householder, there are these four kinds of rebirth in a future life.

Catasso kho imā gahapati, bhavūpapattiyo.

9.2

What four?

Katamā catasso?

9.3

Take someone who meditates determined on pervading ‘limited radiance’.

Idha, gahapati, ekacco ‘parittābhā’ti pharitvā adhimuccitvā viharati.

9.4

When their body breaks up, after death, they’re reborn in the company of the gods of limited radiance.

So kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ sahabyataṁ upapajjati.

9.5

Next, take someone who meditates determined on pervading ‘limitless radiance’.

Idha pana, gahapati, ekacco ‘appamāṇābhā’ti pharitvā adhimuccitvā viharati.

9.6

When their body breaks up, after death, they’re reborn in the company of the gods of limitless radiance.

So kāyassa bhedā paraṁ maraṇā appamāṇābhānaṁ devānaṁ sahabyataṁ upapajjati.

9.7

Next, take someone who meditates determined on pervading ‘corrupted radiance’.

Idha pana, gahapati, ekacco ‘saṅkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati.

9.8

When their body breaks up, after death, they’re reborn in the company of the gods of corrupted radiance.

So kāyassa bhedā paraṁ maraṇā saṅkiliṭṭhābhānaṁ devānaṁ sahabyataṁ upapajjati.

9.9

Next, take someone who meditates determined on pervading ‘pure radiance’.

Idha pana, gahapati, ekacco ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati.

9.10

When their body breaks up, after death, they’re reborn in the company of the gods of pure radiance.

So kāyassa bhedā paraṁ maraṇā parisuddhābhānaṁ devānaṁ sahabyataṁ upapajjati.

9.11

These are the four kinds of rebirth in a future life.

Imā kho, gahapati, catasso bhavūpapattiyo.

10.1

There comes a time, householder, when the deities gather together as one. When they do so, a difference in their color is evident, but not in their radiance.

Hoti kho so, gahapati, samayo, yā tā devatā ekajjhaṁ sannipatanti, tāsaṁ ekajjhaṁ sannipatitānaṁ vaṇṇanānattañhi kho paññāyati no ca ābhānānattaṁ.

10.2

It’s like when a person brings several oil lamps into one house.

Seyyathāpi, gahapati, puriso sambahulāni telappadīpāni ekaṁ gharaṁ paveseyya.

10.3

You can detect a difference in their flames, but not in their radiance.

Tesaṁ ekaṁ gharaṁ pavesitānaṁ accinānattañhi kho paññāyetha, no ca ābhānānattaṁ;

10.4

In the same way, when the deities gather together as one, a difference in their color is evident, but not in their radiance.

evameva kho, gahapati, hoti kho so samayo, yā tā devatā ekajjhaṁ sannipatanti tāsaṁ ekajjhaṁ sannipatitānaṁ vaṇṇanānattañhi kho paññāyati, no ca ābhānānattaṁ.

11.1

There comes a time when those deities go their separate ways. When they do so, a difference both in their color and also in their radiance is evident.

Hoti kho so, gahapati, samayo, yā tā devatā tato vipakkamanti, tāsaṁ tato vipakkamantīnaṁ vaṇṇanānattañceva paññāyati ābhānānattañca.

11.2

It’s like when a person takes those several oil lamps out of that house.

Seyyathāpi, gahapati, puriso tāni sambahulāni telappadīpāni tamhā gharā nīhareyya.

11.3

You can detect a difference both in their flames and also in their radiance.

Tesaṁ tato nīhatānaṁ accinānattañceva paññāyetha ābhānānattañca;

11.4

In the same way, when the deities go their separate ways, a difference both in their color and also in their radiance is evident.

evameva kho, gahapati, hoti kho so samayo, yā tā devatā tato vipakkamanti, tāsaṁ tato vipakkamantīnaṁ vaṇṇanānattañceva paññāyati ābhānānattañca.

12.1

It’s not that those deities think,

Na kho, gahapati, tāsaṁ devatānaṁ evaṁ hoti:

12.2

‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure.

‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramanti.

12.3

It’s like when flies are being carried along on a carrying-pole or basket. It’s not that they think,

Seyyathāpi, gahapati, makkhikānaṁ kājena vā piṭakena vā harīyamānānaṁ na evaṁ hoti:

12.4

‘What we have is permanent, lasting, and eternal.’ Rather, wherever those flies cling, that’s where they take pleasure.

‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā makkhikā abhinivisanti tattha tattheva tā makkhikā abhiramanti;

12.5

In the same way, it’s not that those deities think,

evameva kho, gahapati, tāsaṁ devatānaṁ na evaṁ hoti:

12.6

‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure.”

‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramantī”ti.

13.1

When he had spoken, Venerable Sabhiya Kaccāna said to Venerable Anuruddha:

Evaṁ vutte, āyasmā sabhiyo kaccāno āyasmantaṁ anuruddhaṁ etadavoca:

13.2

“Good, Venerable Anuruddha!

“sādhu, bhante anuruddha.

13.3

I have a further question about this.

Atthi ca me ettha uttariṁ paṭipucchitabbaṁ.

13.4

Do all the radiant deities have limited radiance, or do some there have limitless radiance?”

Yā tā, bhante, devatā ābhā sabbā tā parittābhā udāhu santettha ekaccā devatā appamāṇābhā”ti?

13.5

“In that respect, Reverend Kaccāna, some deities there have limited radiance, while some have limitless radiance.”

“Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti.

14.1

“What is the cause, Venerable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited radiance, while some have limitless radiance?”

“Ko nu kho, bhante anuruddha, hetu ko paccayo yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti?

14.2

“Well then, Reverend Kaccāna, I’ll ask you about this in return, and you can answer as you like.

“Tena hāvuso kaccāna, taṁyevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi.

14.3

What do you think, Reverend Kaccāna?

Taṁ kiṁ maññasi, āvuso kaccāna,

14.4

Which of these two kinds of mental development is more expansive: when a bhikkhu meditates determined on pervading as expansive the extent of a single tree root, or two or three tree roots?”

yvāyaṁ bhikkhu yāvatā ekaṁ rukkhamūlaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati—

14.5

imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?

14.6

“When a bhikkhu meditates on two or three tree roots.”

“Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati—

14.7

ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.

14.8

“What do you think, Reverend Kaccāna?

“Taṁ kiṁ maññasi, āvuso kaccāna,

14.9

Which of these two kinds of mental development is more expansive: when a bhikkhu meditates determined on pervading as expansive the extent of two or three tree roots, or a single village district …

yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati—

14.10

imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?

14.11

“Yvāyaṁ, bhante, bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati—

14.12

ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.

14.13

two or three village districts …

“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati—

14.14

imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?

14.15

“Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati—

14.16

ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.

14.17

a single kingdom …

“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati—

14.18

imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?

14.19

“Yvāyaṁ, bhante, bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati—

14.20

ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.

14.21

two or three kingdoms …

“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati—

14.22

imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?

14.23

“Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati—

14.24

ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.

14.25

this land surrounded by ocean?”

“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati—

14.26

imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?

14.27

“When a bhikkhu meditates on this land surrounded by ocean.”

“Yvāyaṁ, bhante, bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati—

14.28

ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti?

14.29

“This is the cause, Reverend Kaccāna, this is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited radiance, while some have limitless radiance.”

“Ayaṁ kho, āvuso kaccāna, hetu ayaṁ paccayo, yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti.

15.1

“Good, Venerable Anuruddha!

“Sādhu, bhante anuruddha.

15.2

I have a further question about this.

Atthi ca me ettha uttariṁ paṭipucchitabbaṁ.

15.3

Do all the radiant deities have corrupted radiance, or do some there have pure radiance?”

Yāvatā, bhante, devatā ābhā sabbā tā saṅkiliṭṭhābhā udāhu santettha ekaccā devatā parisuddhābhā”ti?

15.4

“In that respect, Reverend Kaccāna, some deities there have corrupted radiance, while some have pure radiance.”

“Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti.

16.1

“What is the cause, Venerable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have corrupted radiance, while some have pure radiance?”

“Ko nu kho, bhante, anuruddha, hetu ko paccayo, yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti?

16.2

“Well then, Reverend Kaccāna, I shall give you a simile.

“Tena hāvuso kaccāna, upamaṁ te karissāmi.

16.3

For by means of a simile some sensible people understand the meaning of what is said.

Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.

16.4

Suppose an oil lamp was burning with impure oil and impure wick.

Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi aparisuddhaṁ vaṭṭipi aparisuddhā.

16.5

Because of the impurity of the oil and the wick it burns dimly, as it were.

So telassapi aparisuddhattā vaṭṭiyāpi aparisuddhattā andhandhaṁ viya jhāyati;

16.6

In the same way, take some bhikkhu who meditates determined on pervading ‘corrupted radiance’.

evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘saṅkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati,

16.7

Their physical discomfort is not completely settled, their dullness and drowsiness is not completely eradicated, and their restlessness and remorse is not completely eliminated.

tassa kāyaduṭṭhullampi na suppaṭippassaddhaṁ hoti, thinamiddhampi na susamūhataṁ hoti, uddhaccakukkuccampi na suppaṭivinītaṁ hoti.

16.8

Because of this they practice absorption dimly, as it were.

So kāyaduṭṭhullassapi na suppaṭippassaddhattā thinamiddhassapi na susamūhatattā uddhaccakukkuccassapi na suppaṭivinītattā andhandhaṁ viya jhāyati.

16.9

When their body breaks up, after death, they’re reborn in the company of the gods of corrupted radiance.

So kāyassa bhedā paraṁ maraṇā saṅkiliṭṭhābhānaṁ devānaṁ sahabyataṁ upapajjati.

16.10

Suppose an oil lamp was burning with pure oil and pure wick.

Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi parisuddhaṁ vaṭṭipi parisuddhā.

16.11

Because of the purity of the oil and the wick it doesn’t burn dimly, as it were.

So telassapi parisuddhattā vaṭṭiyāpi parisuddhattā na andhandhaṁ viya jhāyati;

16.12

In the same way, take some bhikkhu who meditates determined on pervading ‘pure radiance’.

evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati.

16.13

Their physical discomfort is completely settled, their dullness and drowsiness is completely eradicated, and their restlessness and remorse is completely eliminated.

Tassa kāyaduṭṭhullampi suppaṭippassaddhaṁ hoti, thinamiddhampi susamūhataṁ hoti, uddhaccakukkuccampi suppaṭivinītaṁ hoti.

16.14

Because of this they don’t practice absorption dimly, as it were.

So kāyaduṭṭhullassapi suppaṭippassaddhattā thinamiddhassapi susamūhatattā uddhaccakukkuccassapi suppaṭivinītattā na andhandhaṁ viya jhāyati.

16.15

When their body breaks up, after death, they’re reborn in the company of the gods of pure radiance.

So kāyassa bhedā paraṁ maraṇā parisuddhābhānaṁ devānaṁ sahabyataṁ upapajjati.

16.16

“This is the cause, Reverend Kaccāna, this is the reason why, when those deities have been reborn in a single order of gods, some deities there have corrupted radiance, while some have pure radiance.”

Ayaṁ kho, āvuso kaccāna, hetu ayaṁ paccayo yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti.

17.1

When he had spoken, Venerable Sabhiya Kaccāna said to Venerable Anuruddha,

Evaṁ vutte, āyasmā sabhiyo kaccāno āyasmantaṁ anuruddhaṁ etadavoca:

17.2

“Good, Venerable Anuruddha!

“sādhu, bhante anuruddha.

17.3

Venerable Anuruddha, you don’t say,

Na, bhante, āyasmā anuruddho evamāha:

17.4

‘So I have heard’ or ‘It ought to be like this.’

‘evaṁ me sutan’ti vā ‘evaṁ arahati bhavitun’ti vā;

17.5

Rather, you say: ‘These deities are like this, those deities are like that.’

atha ca pana, bhante, āyasmā anuruddho ‘evampi tā devatā, itipi tā devatā’tveva bhāsati.

17.6

Sir, it occurs to me,

Tassa mayhaṁ, bhante, evaṁ hoti:

17.7

‘Clearly, Venerable Anuruddha has previously lived together with those deities, conversed, and engaged in discussion.’”

‘addhā āyasmatā anuruddhena tāhi devatāhi saddhiṁ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti.

17.8

“Your words are clearly invasive and intrusive, Reverend Kaccāna.

“Addhā kho ayaṁ, āvuso kaccāna, āsajja upanīya vācā bhāsitā,

17.9

Nevertheless, I will answer you.

api ca te ahaṁ byākarissāmi:

17.10

For a long time I have previously lived together with those deities, conversed, and engaged in discussion.”

‘dīgharattaṁ kho me, āvuso kaccāna, tāhi devatāhi saddhiṁ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti.

18.1

When he had spoken, Venerable Sabhiya Kaccāna said to Pañcakaṅga the master builder,

Evaṁ vutte, āyasmā sabhiyo kaccāno pañcakaṅgaṁ thapatiṁ etadavoca:

18.2

“You’re fortunate, householder, so very fortunate,

“lābhā te, gahapati, suladdhaṁ te, gahapati,

18.3

to have given up your state of uncertainty, and to have got the chance to listen to this exposition of the teaching.”

yaṁ tvañceva taṁ kaṅkhādhammaṁ pahāsi, mayañcimaṁ dhammapariyāyaṁ alatthamhā savanāyā”ti.

18.4

Anuruddhasuttaṁ niṭṭhitaṁ sattamaṁ.