Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca:
Then the brahmin Saṅgārava approached the Blessed One; having drawn near, he exchanged greetings with the Blessed One. After the exchange of courteous and polite conversation, he sat down to one side. Seated to one side, the brahmin Saṅgārava said this to the Blessed One:
“ko nu kho, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā? Ko pana, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti?
“Sir Gotama, what is the cause and condition, whereby sometimes |mantras::chants, sacred hymns [mantā]|, even though |recited::chanted, rehearsed [sajjhāyakata]| for a long time, do not come to mind, let alone those unrecited? And what is the cause and condition, whereby sometimes mantras, even though unrecited for a long time, come to mind, let alone those recited?”
The Cause and Condition for Forgetting
Yasmiṁ, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto saṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
“At a time, brahmin, when one dwells with a mind consumed and overwhelmed by |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, and does not truly know the |escape::way out, remedy [nissaraṇa]| from the arisen sensual desire, at that time one does not truly know and see one’s own good, one does not truly know and see the good of another, one does not truly know and see the good of both. Mantras, even though recited for a long time, do not come to mind, let alone those unrecited. Suppose, brahmin, there is a bowl of water mixed with lac, turmeric, indigo, or crimson dye. If a man with good eyesight were to examine the reflection of his own face in it, he would not truly know and see it. In just the same way, brahmin, at a time when one dwells with a mind consumed and overwhelmed by sensual desire, and does not truly know the escape from the arisen sensual desire, at that time one does not truly know and see one’s own good, one does not truly know and see the good of another ... one does not truly know and see the good of both. Mantras, even though recited for a long time, do not come to mind, let alone those unrecited.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto agginā santatto ukkudhito ussadakajāto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
Furthermore, brahmin, at a time when one dwells with a mind consumed and overwhelmed by |ill will::intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, and does not truly know the escape from the arisen ill will, at that time one does not truly know and see one’s own good, one does not truly know and see the good of another ... one does not truly know and see the good of both. Mantras, even though recited for a long time, do not come to mind, let alone those unrecited. Suppose, brahmin, there is a bowl of water heated by fire, boiling and bubbling over. If a man with good eyesight were to examine the reflection of his own face in it, he would not truly know and see it. In just the same way, brahmin, at a time when one dwells with a mind consumed and overwhelmed by ill will, and does not truly know the escape from the arisen ill will, at that time one does not truly know and see one’s own good, one does not truly know and see the good of another ... one does not truly know and see the good of both. Mantras, even though recited for a long time, do not come to mind, let alone those unrecited.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
Furthermore, brahmin, at a time when one dwells with a mind consumed and overwhelmed by |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, and does not truly know the escape from the arisen dullness and drowsiness, at that time one does not truly know and see one’s own good, one does not truly know and see the good of another ... one does not truly know and see the good of both. Mantras, even though recited for a long time, do not come to mind, let alone those unrecited. Suppose, brahmin, there is a bowl of water covered with moss and water plants. If a man with good eyesight were to examine the reflection of his own face in it, he would not truly know and see it. In just the same way, brahmin, at a time when one dwells with a mind consumed and overwhelmed by dullness and drowsiness, and does not truly know the escape from the arisen dullness and drowsiness, at that time one does not truly know and see one’s own good, one does not truly know and see the good of another ... one does not truly know and see the good of both. Mantras, even though recited for a long time, do not come to mind, let alone those unrecited.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
Furthermore, brahmin, at a time when one dwells with a mind consumed and overwhelmed by |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, and does not truly know the escape from the arisen restlessness and worry, at that time one does not truly know and see one’s own good, one does not truly know and see the good of another ... one does not truly know and see the good of both. Mantras, even though recited for a long time, do not come to mind, let alone those unrecited. Suppose, brahmin, there is a bowl of water stirred by the wind, rippling, swirling, and whipped into waves. If a man with good eyesight were to examine the reflection of his own face in it, he would not truly know and see it. In just the same way, brahmin, at a time when one dwells with a mind consumed and overwhelmed by restlessness and worry, and does not truly know the escape from the arisen restlessness and worry, at that time one does not truly know and see one’s own good, one does not truly know and see the good of another ... one does not truly know and see the good of both. Mantras, even though recited for a long time, do not come to mind, let alone those unrecited.
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
Furthermore, brahmin, at a time when one dwells with a mind consumed and overwhelmed by |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha’s teachings [vicikicchā]|, and does not truly know the escape from the arisen doubt, at that time one does not truly know and see one’s own good, one does not truly know and see the good of another ... one does not truly know and see the good of both. Mantras, even though recited for a long time, do not come to mind, let alone those unrecited. Suppose, brahmin, there is a bowl of water that is cloudy, muddy, and murky, set in the dark. If a man with good eyesight were to examine the reflection of his own face in it, he would not truly know and see it. In just the same way, brahmin, at a time when one dwells with a mind consumed and overwhelmed by doubt, and does not truly know the escape from the arisen doubt, at that time one does not truly know and see one’s own good, one does not truly know and see the good of another ... one does not truly know and see the good of both. Mantras, even though recited for a long time, do not come to mind, let alone those unrecited.
The Cause and Condition for Recollecting
Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto asaṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na kāmarāgapariyuṭṭhitena cetasā viharati …pe….
But, brahmin, at a time when one dwells with a mind not consumed and not overwhelmed by sensual desire, and truly knows the escape from the arisen sensual desire, at that time one truly knows and sees one’s own good, one truly knows and sees the good of another, one truly knows and sees the good of both. Mantras, even though unrecited for a long time, come to mind, let alone those recited. Suppose, brahmin, there is a bowl of water not mixed with lac, turmeric, indigo, or crimson dye. If a man with good eyesight were to examine the reflection of his own face in it, he would truly know and see it. In just the same way, brahmin, at a time when one dwells with a mind not consumed and not overwhelmed by sensual desire ...
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati …pe… seyyathāpi, brāhmaṇa, udapatto agginā asantatto anukkudhito anussadakajāto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati …pe….
Furthermore, brahmin, at a time when one dwells with a mind not consumed and not overwhelmed by ill will ... Suppose, brahmin, there is a bowl of water not heated by fire, not boiling, and not bubbling over. If a man with good eyesight were to examine the reflection of his own face in it, he would truly know and see it. In just the same way, brahmin, at a time when one dwells with a mind not consumed and not overwhelmed by ill will ...
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati …pe… seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati …pe….
Furthermore, brahmin, at a time when one dwells with a mind not consumed and not overwhelmed by dullness and drowsiness ... Suppose, brahmin, there is a bowl of water not covered with moss and water plants. If a man with good eyesight were to examine the reflection of his own face in it, he would truly know and see it. In just the same way, brahmin, at a time when one dwells with a mind not consumed and not overwhelmed by dullness and drowsiness ...
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …pe… seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …pe….
Furthermore, brahmin, at a time when one dwells with a mind not consumed and not overwhelmed by restlessness and worry ... Suppose, brahmin, there is a bowl of water not stirred by the wind, not rippling, not swirling, and not whipped into waves. If a man with good eyesight were to examine the reflection of his own face in it, he would truly know and see it. In just the same way, brahmin, at a time when one dwells with a mind not consumed and not overwhelmed by restlessness and worry ...
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto accho vippasanno anāvilo āloke nikkhitto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
Furthermore, brahmin, at a time when one dwells with a mind not consumed and not overwhelmed by doubt, and truly knows the escape from the arisen doubt, at that time one truly knows and sees one’s own good, one truly knows and sees the good of another, one truly knows and sees the good of both. Mantras, even though unrecited for a long time, come to mind, let alone those recited. Suppose, brahmin, there is a bowl of water that is clear, limpid, undisturbed, set in the light. If a man with good eyesight were to examine the reflection of his own face in it, he would truly know and see it. In just the same way, brahmin, at a time when one dwells with a mind not consumed and not overwhelmed by doubt, and truly knows the escape from the arisen doubt, at that time one truly knows and sees one’s own good, one truly knows and sees the good of another ... one truly knows and sees the good of both. Mantras, even though unrecited for a long time, come to mind, let alone those recited.
Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo, yena kadāci dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Ayaṁ pana, brāhmaṇa, hetu ayaṁ paccayo, yena kadāci dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti.
This, brahmin, is the cause and condition whereby sometimes mantras, even though recited for a long time, do not come to mind, let alone those unrecited. And this, brahmin, is the cause and condition whereby sometimes mantras, even though unrecited for a long time, come to mind, let alone those recited.
“Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Excellent, sir Gotama! ... Please consider me as a lay disciple who has gone to you for refuge from this day forth for life.”