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?
Ko pana, bho gotama, hetu, ko paccayo yenekadā dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti?
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?
“Yasmiṁ kho, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
When, Brahmin, at a certain time, the mind is obsessed by sense satisfaction, overwhelmed by sense satisfaction, and one does not know as it really is the escape from arisen sense satisfaction, 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.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya.
A person with eyes, trying to examine his own facial reflection, would not know or see it as it really is.
Evameva kho, brāhmaṇa, yasmiṁ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati …pe… paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
Similarly, Brahmin, when at a certain time, the mind is obsessed by sense satisfaction, overwhelmed by sense satisfaction... 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...
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe…
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.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya.
Similarly, Brahmin, when at a certain time, the mind is obsessed by ill will, overwhelmed by ill will...
Evameva kho, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye …pe…
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.
ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
Again, Brahmin, when at a certain time, the mind is obsessed by sloth and torpor...
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe…
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.
ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho.
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.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya.
Similarly, Brahmin, when at a certain time, the mind is obsessed by sloth and torpor...
Evameva kho, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe…
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.
ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe…
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.
ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
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...
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya. Evameva kho, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
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 know 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 know 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.
Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya.
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.
Evameva kho, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo yenekadā dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
Similarly, O Brahmin, when the mind is overcome by doubt, one does not know 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 sense satisfaction, and one knows the escape from arisen sense satisfaction 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.
There, a person with eyes, looking at their own reflection, would know and see it as it really is.
Evameva kho, brāhmaṇa, yasmiṁ samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti …pe….
Similarly, O Brahmin, when the mind is not overcome by sense satisfaction, one knows the escape from arisen sense satisfaction as it really is...
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto na agginā santatto na pakkuthito na usmudakajāto.
Again, O Brahmin, when the mind is not overcome by ill will, and one knows 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.
Evameva kho, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe… ubhayatthampi …pe… dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ jānāti passati, paratthampi …pe…
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 knows 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.
Similarly, O Brahmin, when the mind is not overcome by restlessness and remorse, one knows 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.
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.
These seven factors of enlightenment, unobstructed, unimpeded, purify the mind, developed and cultivated, lead to the realization of the fruit of knowing and liberation.
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.