5.
The Discourse to Saṅgārava
236.
At Sāvatthī.
Then the brahmin Saṅgārava approached the Blessed One;
having approached, he exchanged friendly greetings with the Blessed One.
Having concluded the pleasant and memorable talk, he sat down to one side.
Seated to one side, the brahmin Saṅgārava said this to the Blessed One -
"What, Master Gotama, is the cause, what is the condition, whereby sometimes sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied? But what, Master Gotama, is the cause, what is the condition, whereby sometimes sacred verses that have not been studied for a long time come to mind, how much more those that have been studied?"
"At the time, brahmin, when one dwells with a mind pervaded by sensual lust, overcome by sensual lust, and does not understand as it really is the escape from arisen sensual lust, at that time one does not know and does not see one's own welfare as it really is, at that time one does not know and does not see the welfare of others as it really is, at that time one does not know and does not see the welfare of both as it really is; sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.
"Just as, brahmin, a bowl of water mixed with lac or turmeric or indigo or crimson. There a man with good eyesight, reviewing his own facial reflection, would not know and would not see it as it really is. So too, brahmin, at the time when one dwells with a mind pervaded by sensual lust, overcome by sensual lust, and does not understand as it really is the escape from arisen sensual lust, at that time one does not know and does not see one's own welfare as it really is, the welfare of others etc. at that time one does not know and does not see the welfare of both as it really is; sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.
"Furthermore, brahmin, at the time when one dwells with a mind pervaded by anger, overcome by anger, and does not understand as it really is the escape from arisen anger, at that time one does not know and does not see one's own welfare as it really is, the welfare of others etc. at that time one does not know and does not see the welfare of both as it really is; sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.
"Just as, brahmin, a bowl of water heated by fire, boiling, producing hot steam. There a man with good eyesight, reviewing his own facial reflection, would not know and would not see it as it really is. So too, brahmin, at the time when one dwells with a mind pervaded by anger, overcome by anger, and does not understand as it really is the escape from arisen anger, at that time one does not know and does not see one's own welfare as it really is, the welfare of others at that time etc. at that time one does not know and does not see the welfare of both as it really is; sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.
"Furthermore, brahmin, at the time when one dwells with a mind pervaded by sloth and torpor, overcome by sloth and torpor, and does not understand as it really is the escape from arisen sloth and torpor, at that time one does not know and does not see one's own welfare as it really is, the welfare of others etc. at that time one does not know and does not see the welfare of both as it really is; sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.
"Just as, brahmin, a bowl of water covered over with moss and aquatic plants. There a man with good eyesight, reviewing his own facial reflection, would not know and would not see it as it really is. So too, brahmin, at the time when one dwells with a mind pervaded by sloth and torpor, overcome by sloth and torpor, and does not understand as it really is the escape from arisen sloth and torpor, at that time one does not know and does not see one's own welfare as it really is, the welfare of others etc. at that time one does not know and does not see the welfare of both as it really is; sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.
"Furthermore, brahmin, at the time when he dwells with a mind pervaded by restlessness and remorse, overcome by restlessness and remorse, and he does not understand as it really is the escape from arisen restlessness and remorse, at that time he does not know and see as it really is his own welfare, nor the welfare of others, etc. at that time one does not know and does not see the welfare of both as it really is; sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.
"Just as, brahmin, a bowl of water stirred by the wind, agitated, swaying, producing waves. There a man with good eyesight, reviewing his own facial reflection, would not know and would not see it as it really is. So too, brahmin, at the time when he dwells with a mind pervaded by restlessness and remorse, overcome by restlessness and remorse, and he does not understand as it really is the escape from arisen restlessness and remorse, at that time he does not know and see as it really is his own welfare, nor the welfare of others, etc. at that time one does not know and does not see the welfare of both as it really is; sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.
"Furthermore, brahmin, at the time when he dwells with a mind pervaded by sceptical doubt, overcome by sceptical doubt, and he does not understand as it really is the escape from arisen sceptical doubt, at that time he does not know and see as it really is his own welfare, nor the welfare of others, etc. nor the welfare of both, etc. sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied.
"Just as, brahmin, a bowl of water turbid, stirred up, become muddy, placed in darkness. There a man with good eyesight, reviewing his own facial reflection, would not know and would not see it as it really is. So too, brahmin, at the time when he dwells with a mind pervaded by sceptical doubt, overcome by sceptical doubt, and he does not understand as it really is the escape from arisen sceptical doubt, at that time he does not know and see as it really is his own welfare, nor the welfare of others at that time he does not know and see as it really is, nor the welfare of both at that time he does not know and see as it really is; sacred verses that have been studied for a long time do not come to mind, how much more those that have not been studied. This, brahmin, is the cause, this is the condition, whereby sometimes even sacred verses long rehearsed do not come to mind, how much less those not rehearsed.
"But at the time, brahmin, when he does not dwell with a mind pervaded by sensual lust, nor overcome by sensual lust, and he understands as it really is the escape from arisen sensual lust, at that time he knows and sees as it really is his own welfare, at that time he knows and sees as it really is the welfare of others, at that time he knows and sees as it really is the welfare of both; even sacred verses long not rehearsed come to mind, how much more those rehearsed.
"Just as, brahmin, a bowl of water unmixed with lac or turmeric or indigo or crimson. There a man with good eyesight, reviewing his own facial reflection, would know and see as it really is. So too, brahmin, at the time when he does not dwell with a mind pervaded by sensual lust, nor overcome by sensual lust, and he understands as it really is the escape from arisen sensual lust, etc.
"Furthermore, brahmin, at the time when he does not dwell with a mind pervaded by anger, nor overcome by anger, and he understands as it really is the escape from arisen anger, at that time he knows and sees as it really is his own welfare, nor the welfare of others, etc. nor the welfare of both, etc. even sacred verses long not rehearsed come to mind, how much more those rehearsed.
"Just as, brahmin, a bowl of water not heated by fire, not boiling, not producing hot water, there a man with good eyesight, reviewing his own facial reflection, would know and see as it really is. So too, brahmin, at the time when he does not dwell with a mind pervaded by anger, nor overcome by anger, and he understands as it really is the escape from arisen anger, at that time he knows and sees as it really is his own welfare, nor the welfare of others, etc. nor the welfare of both, etc. even sacred verses long not rehearsed come to mind, how much more those rehearsed.
"Furthermore, brahmin, at the time when he does not dwell with a mind pervaded by sloth and torpor, nor overcome by sloth and torpor, and he understands as it really is the escape from arisen sloth and torpor, at that time he knows and sees as it really is his own welfare, nor the welfare of others, etc. nor the welfare of both, etc. even sacred verses long not rehearsed come to mind, how much more those rehearsed.
"Just as, brahmin, a bowl of water not covered over by moss and aquatic plants. There a man with good eyesight, reviewing his own facial reflection, would know and see as it really is. So too, brahmin, at the time when one does not dwell with a mind pervaded by sloth and torpor, not overcome by sloth and torpor, and understands as it really is the escape from arisen sloth and torpor, at that time one knows and sees as it really is one's own welfare, and the welfare of others, etc. nor the welfare of both, etc. even sacred verses long not rehearsed come to mind, how much more those rehearsed.
"Furthermore, brahmin, at the time when one does not dwell with a mind pervaded by restlessness and remorse, not overcome by restlessness and remorse, and understands as it really is the escape from arisen restlessness and remorse, at that time one knows and sees as it really is one's own welfare, and the welfare of others, etc. nor the welfare of both, etc. even sacred verses long not rehearsed come to mind, how much more those rehearsed.
"Just as, brahmin, a bowl of water not stirred by the wind, not agitated, not swaying, not producing waves. There a man with good eyesight, reviewing his own facial reflection, would know and see as it really is. So too, brahmin, at the time when one does not dwell with a mind pervaded by restlessness and remorse, not overcome by restlessness and remorse, and understands as it really is the escape from arisen restlessness and remorse, at that time one knows and sees as it really is one's own welfare, and the welfare of others, etc. nor the welfare of both, etc. even sacred verses long not rehearsed come to mind, how much more those rehearsed.
"Furthermore, brahmin, at the time when one does not dwell with a mind pervaded by sceptical doubt, not overcome by sceptical doubt, and understands as it really is the escape from arisen sceptical doubt, at that time one knows and sees as it really is one's own welfare, at that time one knows and sees as it really is the welfare of others; at that time one knows and sees as it really is the welfare of both; even sacred verses long not rehearsed come to mind, how much more those rehearsed.
"Just as, brahmin, a bowl of water clear, bright, unsullied, placed in the light. There a man with good eyesight, reviewing his own facial reflection, would know and see as it really is. So too, brahmin, at the time when one does not dwell with a mind pervaded by sceptical doubt, not overcome by sceptical doubt, and understands as it really is the escape from arisen sceptical doubt, at that time one knows and sees as it really is one's own welfare, at that time one knows and sees as it really is the welfare of others, at that time one knows and sees as it really is the welfare of both; even sacred verses long not rehearsed come to mind, how much more those rehearsed. This, brahmin, is the cause, this is the condition, whereby sometimes even sacred verses not recited for a long time come to mind, how much more those that have been recited.
"These seven factors of enlightenment, brahmin, are without obstruction, without hindrance, are not impurities of the mind; when developed and cultivated, they lead to the realisation of the fruit of true knowledge and liberation. Which seven? The enlightenment factor of mindfulness, brahmin, is without obstruction, without hindrance, is not an impurity of the mind; when developed and cultivated, it leads to the realisation of the fruit of true knowledge and liberation. Etc. The enlightenment factor of equanimity, brahmin, is without obstruction, without hindrance, is not an impurity of the mind; when developed and cultivated, it leads to the realisation of the fruit of true knowledge and liberation. These, brahmin, are the seven factors of enlightenment which are without obstruction, without hindrance, are not impurities of the mind; when developed and cultivated, they lead to the realisation of the fruit of true knowledge and liberation." When this was said, the brahmin Saṅgārava said this to the Blessed One - "Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The fifth.