128. Imperfections (MN128)

Thus I heard:

On one occasion the Blessed One was living at Kosambi in Ghosita’s Park.

Now on that occasion, Kosambi bhikkhus had taken to quarrelling and brawling, and were deep in disputes, stabbing each other with verbal daggers.

Then a certain bhikkhu went to the Blessed One, and after paying homage to him, he stood at one side, and he said: “Venerable sir, bhikkhus here at Kosambi have taken to quarrelling and brawling, and are deep in disputes, stabbing each other with verbal daggers. Venerable sir, it would be good if the Blessed One went to those bhikkhus out of compassion.”

The Blessed One consented in silence.

Then the Blessed One went to those bhikkhus and said to them: “Enough, bhikkhus, no quarrelling, no brawling, no wrangling, no disputing.”

When this was said, a certain bhikkhu said to the Blessed One: “Venerable sir, let the Blessed One, Lord of the Dhamma, wait; venerable sir, let the Blessed One abide inactive and devoted to pleasant abiding here and now. It is we who shall be known for this quarrelling, brawling, wrangling and disputing.”

For the second time…

For the third time the Blessed One said to them: “Enough, bhikkhus, no quarrelling, no brawling, no wrangling, no disputing.”

For the third time that bhikkhu said to the Blessed One: “Venerable sir, let the Blessed One, Lord of the Dhamma, wait; venerable sir, let the Blessed One abide inactive and devoted to pleasant abiding here and now. It is we who shall be known for this quarrelling, brawling, wrangling and disputing.”

Now it being morning, the Blessed One dressed, and taking his bowl and outer robe, he went into Kosambi for alms. When he had wandered for alms and had returned from his alms-round after his meal, he set his resting place in order, and taking his bowl and outer robe, he uttered these stanzas while standing:

“When many voices shout at once
There is none thinks himself a fool;
The Sangha being split none thinks
‘I too took part, I helped in this’.

They have forgot wise speech, they talk
With minds obsessed by words alone;
Uncurbed their mouths, they bawl at will;
None knows what leads him so to do.

‘This he abused me, he that beat me,
He that worsted me, that robbed me!’
Hate never is allayed in men
Who cherish suchlike enmity.

‘This he abused me, he that beat me,
He that worsted me, that robbed me!’
Hate surely is allayed in men
Who cherish no such enmity

For enmity by enmity
Is never in this world allayed.
It is allayed by amity—
That is an ancient law.

Those others do not recognize
That here we should restrain ourselves;
Still there are some who are aware
And so their quarrels are appeased.

Breakers of bones and murderers,
Stealers of cattle, horses, wealth
While bent on pillaging the realm,
Even these can act in concord;
So why can you not do so too?

If you can find a trustworthy companion
With whom to walk, both virtuous and steadfast,
Then walk with him content and mindfully,
And overcoming any threat of danger.

If you can find no trustworthy companion
With whom to walk, both virtuous and steadfast,
Then, as a king who leaves a vanquished kingdom,
Walk like a tusker in the woods alone.

Better it is to walk alone,
There is no fellowship with fools.
Walk alone, harm none, and know no conflict;
Be like a tusker in the woods alone.”

Then having uttered these stanzas standing, the Blessed One went to Bālakaloṇakāra-gāma. The venerable Bhagu was living there on that occasion. When he saw the Blessed One coming in the distance, he prepared a seat and water for the feet. The Blessed One sat down on the seat prepared, and having done so, he washed his feet. The venerable Bhagu paid homage and sat down at one side. When he had done so, the Blessed One said to him: “I hope that you are keeping well, bhikkhu, that you are comfortable and that you have no trouble on account of alms-food?”

“I am keeping well, Blessed One, I am comfortable and have no trouble on account of alms-food.”

Then the Blessed One instructed, urged, roused and encouraged the venerable Bhagu with talk on the Dhamma, after which he got up from his seat and left for the Eastern Bamboo Park.

Now on that occasion the venerable Anuruddha, the venerable Nandiya and the venerable Kimbila were living there. The park-keeper saw the Blessed One coming. He told him: “Do not come to this park, monk. There are three clansmen here seeking their own good. Do not disturb them.”

The venerable Anuruddha heard the park-keeper speaking to the Blessed One. He told him: “Friend park-keeper, do not keep the Blessed One out. It is our own Master, the Blessed One, who has come.”

The venerable Anuruddha went to the venerable Nandiya and the venerable Kimbila and said: “Come out, venerable sirs, come out! Our Master has come.”

Then all three went to meet the Blessed One: one took his bowl and outer robe, one prepared a seat, and one placed water for washing the feet. The Blessed One sat down on the seat prepared, and having done so, he washed his feet. Then they paid homage to him and sat down at one side. When they had done so, the Blessed One said to them: “I hope that you are all keeping well, Anuruddha, that you are comfortable, and that you have no trouble on account of alms-food.”

“We are all keeping well, Blessed One. We are comfortable and have no trouble on account of alms-food.”

“I hope that you all live in concord and agreement, Anuruddha, as undisputing as milk with water, viewing each other with kindly eyes?”

“Surely we do so, venerable sir.”

“But, Anuruddha, how do you live thus?”

“Venerable sir, as to that, I think thus: ‘It is gain for me, it is great gain for me here that I am living with such companions in the life divine.’ I maintain bodily, verbal and mental acts of loving-kindness towards these venerable ones both in public and in private. I think: ‘Why should I not set aside what I am minded to do and do only what they are minded to do?’ And I act accordingly. We are different in body, venerable sir, but only one in mind, I think.”

The venerable Nandiya and the venerable Kimbila each spoke likewise. They added: “That is how we live in concord, venerable sir, as friendly and undisputing as milk with water, viewing each other with kindly eyes.”

“Good, good, Anuruddha. I hope you all dwell diligent, ardent and self-controlled?”

“Surely we do so, venerable sir.”

“But, Anuruddha, how do you dwell thus?”

“Venerable sir, as to that, whichever of us returns first from the village with alms-food prepares the seats, sets outs the water for drinking and for washing and puts the refuse bucket in its place. Whichever of us returns last eats any food left over, if he wishes; otherwise he throws it away where there is no greenery or drops it into water where there is no life. He puts away the seats and the water for drinking and for washing. He puts away the refuse bucket after washing it, and he sweeps out the refectory. Whoever notices that the pots of drinking water or washing water or water for the privy are low or empty sees to them. If they are too heavy for him, he calls someone else by a sign of the hand and they move it by joining hands. We do not speak for that purpose. But every five days we sit out the night together with talk on the Dhamma. That is how we dwell diligent, ardent and self-controlled.”

“Good, good, Anuruddha; but while dwelling diligent, ardent and self-controlled in this way, have you attained as a comfortable abiding any distinction worthy of a Noble One’s knowledge and vision higher than the human dhamma?”

“As to that, venerable sir, as we dwell here diligent, ardent and self-controlled, we perceive both illumination and the vision of forms but that illumination of ours soon disappears and so does the vision of forms and we have not penetrated the sign, the reason for what.”

“Still, Anuruddha, the sign for that can be penetrated by you. I too, before my enlightenment, while I was still an unenlightened Bodhisatta, perceived both illumination and the vision of forms. But that illumination of mine and the vision of forms soon disappeared. I thought thus: ‘What is the reason, what is the condition, why this illumination of mine and the vision of forms disappears?’ I thought thus: ‘Uncertainty arose in me, and owing to the uncertainty my concentration died away; when concentration died away, the illumination disappeared and so did the vision of forms. I shall so act that uncertainty does not arise in me again.’

“As I dwelt diligent, ardent and self-controlled I perceived both illumination and vision of forms. But that illumination of mine and the vision of forms disappeared.

“I thought thus: ‘What is the reason, what is the condition, why this illumination of mine and the vision of forms disappears?’ I thought thus: ‘Inattention arose in me, and owing to the inattention my concentration died away; when concentration died away, the illumination disappeared and so did the vision of forms. I shall so act that neither uncertainty arises in me again nor inattention.’

“As I dwelt diligent… vision of forms disappeared.

“I thought thus: ‘What is the reason… disappears?’ I thought thus: ‘Lethargy and drowsiness arose in me, and owing to the lethargy and drowsiness my concentration died away; when concentration died away, the illumination disappeared and so did the vision of forms. I shall so act that neither uncertainty nor inattention nor lethargy and drowsiness arise in me again.’

“As I dwelt diligent… vision of forms disappeared.

“I thought thus: ‘What is the reason… disappears?’ I thought thus: ‘Alarm arose in me, and owing to the alarm my concentration died away; when concentration died away, the illumination disappeared and so did the vision of forms.’ Suppose, Anuruddha, a man set out on a journey and murderers leapt out on each side of him, then alarm would arise in him on that account. So too, I thought thus: ‘Alarm arose in me and owing to the alarm my concentration died away; when concentration died away, the illumination disappeared and so did the vision of forms. I shall so act that neither uncertainty nor inattention nor lethargy and drowsiness nor alarm arise in me again.’

“As I dwelt diligent… vision of forms disappeared.

“I thought thus: ‘What is the reason… disappears?’ I thought thus: ‘Elation arose in me, and owing to the elation my concentration died away; when concentration died away, the illumination disappeared and so did the vision of forms.’ Suppose, Anuruddha, a man seeking a hidden treasure found at once five hidden treasures, then elation would arise in him on that account. So too I thought thus: ‘Elation arose in me, and owing to the elation my concentration died away; when concentration died away, the illumination disappeared and so did the vision of forms. I shall so act that neither uncertainty nor inattention nor lethargy and drowsiness nor alarm nor elation arise in me again.’

“As I dwelt diligent… vision of forms disappeared.

“I thought thus: ‘What is the reason… disappears?’ I thought thus: ‘Inertia arose in me, and owing to the inertia my concentration died away; when concentration died away, the illumination disappeared and so did the vision of forms. I shall so act that neither uncertainty nor inattention nor lethargy and drowsiness nor alarm nor elation nor inertia arise in me again.’

“As I dwelt diligent… vision of forms disappeared.

“I thought thus: ‘What is the reason… disappears?’ I thought thus: ‘Too active an energy arose in me, and owing to too active an energy my concentration died away. When the concentration died away, the illumination disappeared and so did the vision of forms.’ Suppose, Anuruddha, a man gripped a quail tightly with both hands, it would die then and there. So too, I thought thus: ‘Too active an energy arose in me, and owing to too active an energy my concentration died away; when concentration died away, the illumination disappeared and so did the vision of forms. I shall so act that neither uncertainty nor inattention nor lethargy and drowsiness nor alarm nor elation nor inertia nor too active an energy arise in me again.’

“As I dwelt diligent… vision of forms disappeared.

“I thought thus: ‘What is the reason… disappears?’ I thought thus: ‘Too sluggish an energy arose in me, and owing to too sluggish an energy my concentration died away; when concentration died away, the illumination disappeared and so did the vision of forms.’ Suppose Anuruddha, a man gripped a quail loosely, it would jump out of his hand. So too, I thought thus: ‘Too sluggish an energy arose in me, and owing to too sluggish an energy my concentration died away. When concentration died away, the illumination disappeared and so did the vision of forms. I shall so act that neither uncertainty nor inattention nor lethargy and drowsiness nor alarm nor elation nor inertia nor too active an energy nor too sluggish and energy arise in me again.’

“As I dwelt diligent… vision of forms disappeared.

“I thought thus: ‘What is the reason… disappears?’ I thought thus: ‘Longing arose in me, and owing to longing my concentration died away; when concentration died away, the illumination disappeared and so did the vision of forms. I shall so act that neither uncertainty nor inattention nor lethargy and drowsiness nor alarm nor elation nor inertia nor too active an energy nor too sluggish an energy nor longing arise in me again.’

“As I dwelt diligent… vision of forms disappeared.

“I thought thus: ‘What is the reason… disappears?’ I thought thus: ‘Perception of difference arose in me, and owing to perception of difference my concentration died away; when concentration died away, the illumination disappeared and so did the vision of forms. I shall so act that neither uncertainty nor inattention nor lethargy and drowsiness nor alarm nor elation nor inertia nor too active an energy nor too sluggish an energy nor longing nor perception of difference arise in me again.’

“As I dwelt diligent… vision of forms disappeared.

“I thought thus: ‘What is the reason… disappears?’ I thought thus: ‘Too much meditating upon forms arose in me and owing to too much meditating upon forms my concentration died away; when concentration died away the illumination disappeared and so did the vision of forms. I shall so act that neither uncertainty nor inattention nor lethargy and drowsiness nor alarm nor elation nor inertia nor too active an energy nor too sluggish an energy nor longing nor perception of difference nor too much meditating upon forms arise in me again.’

“When I knew thus that uncertainty is an imperfection of mind, I abandoned it. Knowing that inattention… lethargy and drowsiness… alarm… elation… inertia… too active an energy… too sluggish an energy… longing… perception of difference… too much meditating upon forms is an imperfection of mind, I abandoned it.

“While I dwelt diligent, ardent and self-controlled I perceived illumination and I did not see forms; I saw forms and I did not perceive illumination, even for a whole night and a whole day and a whole night and day. I thought thus: ‘What is the reason, what is the condition, for this?’ I thought thus: ‘On the occasion on which I give attention to the sign of illumination without giving attention to the sign of form, on that occasion I perceive illumination and I do not see forms. And on that occasion on which I give attention to the sign of forms without giving attention to the sign of illumination, on that occasion I see forms and I do not perceive illumination; even for a whole night and a whole day and a whole night and day.’

“While I dwelt diligent, ardent and self-controlled, perceived limited illumination and I saw limited forms, I perceived measureless illumination and I saw measureless forms, even for a whole night and a whole day and a whole night and day. I thought thus: ‘What is the reason, what is the condition for this?’ I thought thus: ‘On the occasion on which my concentration is limited, on that occasion my eye is limited, and with a limited eye I perceive limited illumination and I see limited forms and on the occasion on which my concentration is measureless, on that occasion my eye is measureless, and with measureless eye I see measureless forms; even for a whole night and a whole day and a whole night and day.’

“As soon as, by my knowing thus that uncertainty is an imperfection of mind, it had been abandoned in me; as soon as by my knowing thus that inattention… lethargy and drowsiness… alarm… elation… inertia … too active an energy… too sluggish an energy… longing… perception of difference… as soon as by my knowing thus that too much meditating on forms is an imperfection of mind, it had been abandoned in me.

“Thereupon I thought thus: ‘I have abandoned those imperfections in my mind. Now I shall develop concentration in three ways.’

“I developed concentration with initial application and sustained application: I developed it without initial application and with only sustained application, I developed it without initial application and without sustained application; I developed it with happiness; I developed it without happiness; I developed it accompanied by enjoyment; I developed it accompanied by equanimity.

“As soon as I developed concentration thus, knowledge and vision arose in me: ‘My deliverance is unassailable, this is the last birth, there is no renewal of being now.’”

This is what the Blessed One said. The venerable Anuruddha was satisfied and he delighted in the Blessed One’s words.

This is an excerpt from A Treasury of the Buddha's Words, a collection of suttas from the Majjhima Nikāya translated by Ven. Nyanamoli Thera and edited by Khantipalo Bhikkhu in 1977.

It was printed in Thailand by Mahāmakut Rājavidyālaya Press for free distribution.