The Middle Length Discourses of the Buddha - Bhikkhu Nanamoli [485]
28. “As, Anuruddha, I was abiding diligent, ardent, and resolute, I perceived light but I did not see forms; I saw forms but I did not perceive light, even for a whole night or a whole day or a whole day and night. I thought: ‘What is the cause and condition for this?’ Then I considered thus: ‘On the occasion when I do not attend to the sign of forms but attend to the sign of light, I then perceive light but do not see forms. On the occasion when I do not attend to the sign of light but attend to the sign of forms, I then see forms but do not perceive light, even for a whole night or a whole day or a whole day and night.’
29. “As, Anuruddha, I was abiding diligent, ardent, and resolute, I perceived limited light and saw limited forms; I perceived immeasurable light and saw immeasurable forms, even for a whole night or a whole day or a whole day and night. I thought: ‘What is the cause and condition for this?’ Then I considered thus: ‘On the occasion when concentration is limited, my vision is limited, and with limited vision I perceive limited light and limited forms. But on the occasion when concentration is immeasurable, my vision is immeasurable, and with immeasurable vision I perceive immeasurable light and see immeasurable forms, even for a whole night or a whole day or a whole day and night.’
30. “When, [162] Anuruddha, I understood that doubt is an imperfection of the mind and had abandoned doubt, an imperfection of the mind; when I understood that inattention is an imperfection of the mind and had abandoned inattention… abandoned sloth and torpor…abandoned fear…abandoned elation... abandoned inertia...abandoned excess of energy... abandoned deficiency of energy...abandoned longing…abandoned perception of diversity…abandoned excessive meditation upon forms, an imperfection of the mind; then I thought: ‘I have abandoned those imperfections of the mind. Let me now develop concentration in three ways.’1195
31. “Thereupon, Anuruddha, I developed concentration with applied thought and sustained thought; I developed concentration without applied thought but with sustained thought only; I developed concentration without applied thought and without sustained thought; I developed concentration with rapture; I developed concentration without rapture; I developed concentration accompanied by enjoyment; I developed concentration accompanied by equanimity.1196
32. “When, Anuruddha, I had developed concentration with applied thought and sustained thought…when I had developed concentration accompanied by equanimity, the knowledge and vision arose in me: ‘My deliverance is unshakeable; this is my last birth; now there is no renewal of being.’”1197
That is what the Blessed One said. The venerable Anuruddha was satisfied and delighted in the Blessed One’s words.
Bālapaṇḍita Sutta
Fools and Wise Men
[163] 1. THUS HAVE I HEARD. On one occasion the Blessed One was living at S̄āvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:
(THE FOOL)
2. “Bhikkhus, there are these three characteristics of a fool, signs of a fool, attributes of a fool. What three? Here a fool is one who thinks bad thoughts, speaks bad words, and does bad deeds. If a fool were not so, how would the wise know him thus: ‘This person is a fool, an untrue man’? But because a fool is one who thinks bad thoughts, speaks bad words, and does bad deeds, the wise know him thus: ‘This person is a fool, an untrue man.’
3. “A fool feels pain and grief here and now in three ways. If a fool is seated in an assembly or along a street or in a square and people there are discussing certain pertinent and relevant matters, then, if the fool is one who kills living beings, takes what is not given,