Free Online FOOD for MIND & HUNGER - DO GOOD šŸ˜Š PURIFY MIND.To live like free birds šŸ¦ šŸ¦¢ šŸ¦… grow fruits šŸ šŸŠ šŸ„‘ šŸ„­ šŸ‡ šŸŒ šŸŽ šŸ‰ šŸ’ šŸ‘ šŸ„ vegetables šŸ„¦ šŸ„• šŸ„— šŸ„¬ šŸ„” šŸ† šŸ„œ šŸŽƒ šŸ«‘ šŸ…šŸœ šŸ§… šŸ„ šŸ šŸ„— šŸ„’ šŸŒ½ šŸ šŸ«‘ šŸŒ³ šŸ“ šŸŠ šŸ„„ šŸŒµ šŸˆ šŸŒ° šŸ‡§šŸ‡§ šŸ« šŸ… šŸ šŸ«’Plants šŸŒ±in pots šŸŖ“ along with Meditative Mindful Swimming šŸŠā€ā™‚ļø to Attain NIBBĀNA the Eternal Bliss.
Kushinara NIBBĀNA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
Categories:

Archives:
Meta:
December 2021
M T W T F S S
« Nov   Jan »
 12345
6789101112
13141516171819
20212223242526
2728293031  
12/09/21
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 8:08 pm

https://youtu.be/u2vbg7GauzM

https://www.buddha-vacana.org/sutta/anguttara/08/an08-030.html

AN 8.30 -
Anuruddhamahāvitakka Sutta
ā€” The great thoughts of Anuruddha ā€”
[Anuruddha+mahā+vitakka]
Seven wise thoughts which are truly worth understanding and remembering occur to ven. Anuruddha. The Buddha comes to him to teach him the eighth, endowed with which he will attain arahantship. The Buddha then explains in detail the meaning of those thoughts.

Pāįø·i

Ekaį¹ƒ samayaį¹ƒ bhagavā bhaggesu viharati suį¹ƒsumāragire bhesakaįø·Ävane migadāye. Tena kho pana samayena āyasmā anuruddho cetÄ«su viharati pācÄ«navaį¹ƒsadāye. Atha kho āyasmato anuruddhassa rahogatassa paį¹­isallÄ«nassa evaį¹ƒ cetaso parivitakko udapādi: ā€˜appicchassāyaį¹ƒ dhammo, nāyaį¹ƒ dhammo mahicchassa; santuį¹­į¹­hassāyaį¹ƒ dhammo, nāyaį¹ƒ dhammo asantuį¹­į¹­hassa; pavivittassāyaį¹ƒ dhammo, nāyaį¹ƒ dhammo saį¹…gaį¹‡ikārāmassa; āraddhavÄ«riyassāyaį¹ƒ dhammo, nāyaį¹ƒ dhammo kusÄ«tassa; upaį¹­į¹­hitassatissāyaį¹ƒ dhammo, nāyaį¹ƒ dhammo muį¹­į¹­hassatissa; samāhitassāyaį¹ƒ dhammo, nāyaį¹ƒ dhammo asamāhitassa; paƱƱavato ayaį¹ƒ dhammo, nāyaį¹ƒ dhammo duppaƱƱassāā€™ ti.

Atha kho bhagavā āyasmato anuruddhassa cetasā cetoparivitakkamaƱƱāya ā€“ seyyathāpi nāma balavā puriso samiƱjitaį¹ƒ vā bāhaį¹ƒ pasāreyya, pasāritaį¹ƒ vā bāhaį¹ƒ samiƱjeyya; evamevaį¹ƒ ā€“ bhaggesu suį¹ƒsumāragire bhesakaįø·Ävane migadāye antarahito cetÄ«su pācÄ«navaį¹ƒsadāye āyasmato anuruddhassa sammukhe pāturahosi. NisÄ«di bhagavā paƱƱatte āsane. Āyasmāpi kho anuruddho bhagavantaį¹ƒ abhivādetvā ekamantaį¹ƒ nisÄ«di. Ekamantaį¹ƒ nisinnaį¹ƒ kho āyasmantaį¹ƒ anuruddhaį¹ƒ bhagavā etadavoca:

ā€“ Sādhu sādhu, anuruddha! Sādhu kho tvaį¹ƒ, anuruddha, yaį¹ƒ taį¹ƒ mahāpurisavitakkaį¹ƒ vitakkesi: ā€˜appicchassāyaį¹ƒ dhammo, nāyaį¹ƒ dhammo mahicchassa; santuį¹­į¹­hassāyaį¹ƒ dhammo, nāyaį¹ƒ dhammo asantuį¹­į¹­hassa; pavivittassāyaį¹ƒ dhammo, nāyaį¹ƒ dhammo saį¹…gaį¹‡ikārāmassa; āraddhavÄ«riyassāyaį¹ƒ dhammo, nāyaį¹ƒ dhammo kusÄ«tassa; upaį¹­į¹­hitassatissāyaį¹ƒ dhammo, nāyaį¹ƒ dhammo muį¹­į¹­hassatissa; samāhitassāyaį¹ƒ dhammo, nāyaį¹ƒ dhammo asamāhitassa; paƱƱavato ayaį¹ƒ dhammo, nāyaį¹ƒ dhammo duppaƱƱassāā€™ti. Tena hi tvaį¹ƒ, anuruddha, imampi aį¹­į¹­hamaį¹ƒ mahāpurisavitakkaį¹ƒ vitakkehi: ā€˜nippapaƱcārāmassāyaį¹ƒ dhammo nippapaƱcaratino, nāyaį¹ƒ dhammo papaƱcārāmassa papaƱcaratinoā€™ ti.

Yato kho tvaį¹ƒ, anuruddha, ime aį¹­į¹­ha mahāpurisavitakke vitakkessasi, tato tvaį¹ƒ, anuruddha, yāvadeva ākaį¹…khissasi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaį¹ƒ savicāraį¹ƒ vivekajaį¹ƒ pÄ«tisukhaį¹ƒ paį¹­hamaį¹ƒ jhānaį¹ƒ upasampajja viharissasi. Yato kho tvaį¹ƒ, anuruddha, ime aį¹­į¹­ha mahāpurisavitakke vitakkessasi, tato tvaį¹ƒ, anuruddha, yāvadeva ākaį¹…khissasi, vitakkavicārānaį¹ƒ vÅ«pasamā ajjhattaį¹ƒ sampasādanaį¹ƒ cetaso ekodibhāvaį¹ƒ avitakkaį¹ƒ avicāraį¹ƒ samādhijaį¹ƒ pÄ«tisukhaį¹ƒ dutiyaį¹ƒ jhānaį¹ƒ upasampajja viharissasi… pÄ«tiyā ca virāgā upekkhako ca viharissasi sato ca sampajāno sukhaƱca kāyena paį¹­isaį¹ƒvedissasi yaį¹ƒ taį¹ƒ ariyā ācikkhanti ā€“ ā€˜upekkhako satimā sukhavihārÄ«ā€™ti tatiyaį¹ƒ jhānaį¹ƒ upasampajja viharissasi. Yato kho tvaį¹ƒ, anuruddha, ime aį¹­į¹­ha mahāpurisavitakke vitakkessasi, tato tvaį¹ƒ, anuruddha, yāvadeva ākaį¹…khissasi, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaį¹ƒ atthaį¹…gamā adukkhamasukhaį¹ƒ upekkhāsatipārisuddhiį¹ƒ catutthaį¹ƒ jhānaį¹ƒ upasampajja viharissasi.

Yato kho tvaį¹ƒ, anuruddha, ime ca aį¹­į¹­ha mahāpurisavitakke vitakkessasi, imesaƱca catunnaį¹ƒ jhānānaį¹ƒ ābhicetasikānaį¹ƒ diį¹­į¹­ha-dhamma-sukha-vihārānaį¹ƒ nikāmalābhÄ« bhavissasi akicchalābhÄ« akasiralābhÄ«, tato tuyhaį¹ƒ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaį¹ƒ dussānaį¹ƒ dussakaraį¹‡įøako pÅ«ro; evamevaį¹ƒ te paį¹ƒsukÅ«lacÄ«varaį¹ƒ khāyissati santuį¹­į¹­hassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

Yato kho tvaį¹ƒ, anuruddha, ime ca aį¹­į¹­ha mahāpurisavitakke vitakkessasi, imesaƱca catunnaį¹ƒ jhānānaį¹ƒ ābhicetasikānaį¹ƒ diį¹­į¹­ha-dhamma-sukha-vihārānaį¹ƒ nikāmalābhÄ« bhavissasi akicchalābhÄ« akasiralābhÄ«, tato tuyhaį¹ƒ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā sālÄ«naį¹ƒ odano vicitakāįø·ako anekasÅ«po anekabyaƱjano; evamevaį¹ƒ te piį¹‡įøiyālopabhojanaį¹ƒ khāyissati… seyyathāpi nāma gahapatissa vā gahapatiputtassa vā kÅ«į¹­Ägāraį¹ƒ ullittāvalittaį¹ƒ nivātaį¹ƒ phusitaggaįø·aį¹ƒ pihitavātapānaį¹ƒ; evamevaį¹ƒ te rukkhamÅ«la-senāsanaį¹ƒ khāyissati… seyyathāpi nāma gahapatissa vā gahapatiputtassa vā pallaį¹…ko gonakatthato paį¹­ikatthato paį¹­alikatthato kadalimiga-pavara-paccattharaį¹‡o sauttaracchado ubhatolohitakÅ«padhāno; evamevaį¹ƒ te tiį¹‡asanthāraka-sayan-āsanaį¹ƒ khāyissati…

Yato kho tvaį¹ƒ, anuruddha, ime ca aį¹­į¹­ha mahāpurisavitakke vitakkessasi, imesaƱca catunnaį¹ƒ jhānānaį¹ƒ ābhicetasikānaį¹ƒ diį¹­į¹­ha-dhamma-sukha-vihārānaį¹ƒ nikāmalābhÄ« bhavissasi akicchalābhÄ« akasiralābhÄ«, tato tuyhaį¹ƒ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānābhesajjāni, seyyathidaį¹ƒ ā€“ sappi navanÄ«taį¹ƒ telaį¹ƒ madhu phāį¹‡itaį¹ƒ; evamevaį¹ƒ te pÅ«timuttabhesajjaį¹ƒ khāyissati santuį¹­į¹­hassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

Tena hi tvaį¹ƒ, anuruddha, āyatikampi vassāvāsaį¹ƒ idheva cetÄ«su pācÄ«navaį¹ƒsadāye vihareyyāsÄ« ti.

ā€“ Evaį¹ƒ, bhante ti kho āyasmā anuruddho bhagavato paccassosi.

Atha kho bhagavā āyasmantaį¹ƒ anuruddhaį¹ƒ iminā ovādena ovaditvā ā€“ seyyathāpi nāma balavā puriso samiƱjitaį¹ƒ vā bāhaį¹ƒ pasāreyya, pasāritaį¹ƒ vā bāhaį¹ƒ samiƱjeyya, evamevaį¹ƒ ā€“ cetÄ«su pācÄ«navaį¹ƒsadāye antarahito bhaggesu suį¹ƒsumāragire bhesakaįø·Ävane migadāye pāturahosÄ«ti. NisÄ«di bhagavā paƱƱatte āsane. Nisajja kho bhagavā bhikkhÅ« āmantesi:

ā€“ Aį¹­į¹­ha kho, bhikkhave, mahāpurisavitakke desessāmi, taį¹ƒ suį¹‡Ätha sādhukaį¹ƒ manasi karotha bhāsissāmÄ«ti.

ā€“ Evaį¹ƒ bhante ti kho te bhikkhÅ« bhagavato paccassosuį¹ƒ. Bhagavā etadavoca:

ā€“ Katame ca, bhikkhave, aį¹­į¹­ha mahāpurisavitakkā? Appicchassāyaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo mahicchassa; santuį¹­į¹­hassāyaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo asantuį¹­į¹­hassa; pavivittassāyaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo saį¹…gaį¹‡ikārāmassa; āraddhavÄ«riyassāyaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo kusÄ«tassa; upaį¹­į¹­hitassatissāyaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo muį¹­į¹­hassatissa; samāhitassāyaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo asamāhitassa; paƱƱavato ayaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo duppaƱƱassa; nippapaƱcārāmassāyaį¹ƒ, bhikkhave, dhammo nippapaƱcaratino, nāyaį¹ƒ dhammo papaƱcārāmassa papaƱcaratino.

ā€˜Appicchassāyaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo mahicchassāā€™ti, iti kho panetaį¹ƒ vuttaį¹ƒ. KiƱcetaį¹ƒ paį¹­icca vuttaį¹ƒ? Idha, bhikkhave, bhikkhu appiccho samāno ā€˜appicchoti maį¹ƒ jāneyyuā€™nti na icchati, santuį¹­į¹­ho samāno ā€˜santuį¹­į¹­hoti maį¹ƒ jāneyyuā€™nti na icchati, pavivitto samāno ā€˜pavivittoti maį¹ƒ jāneyyuā€™nti na icchati, āraddhavÄ«riyo samāno ā€˜ÄraddhavÄ«riyoti maį¹ƒ jāneyyuā€™nti na icchati, upaį¹­į¹­hitassati samāno ā€˜upaį¹­į¹­hitassatÄ«ti maį¹ƒ jāneyyuā€™nti na icchati, samāhito samāno ā€˜samāhitoti maį¹ƒ jāneyyuā€™nti na icchati, paƱƱavā samāno ā€˜paƱƱavāti maį¹ƒ jāneyyuā€™nti na icchati, nippapaƱcārāmo samāno ā€˜nippapaƱcārāmoti maį¹ƒ jāneyyuā€™nti na icchati. ā€˜Appicchassāyaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo mahicchassāā€™ti, iti yaį¹ƒ taį¹ƒ vuttaį¹ƒ idametaį¹ƒ paį¹­icca vuttaį¹ƒ.

ā€˜Santuį¹­į¹­hassāyaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo asantuį¹­į¹­hassāā€™ti, iti kho panetaį¹ƒ vuttaį¹ƒ, kiƱcetaį¹ƒ paį¹­icca vuttaį¹ƒ? Idha, bhikkhave, bhikkhu santuį¹­į¹­ho hoti itarÄ«tara-cÄ«vara-piį¹‡įøapāta-senāsana-gilāna-paccaya-bhesajja-parikkhārena. ā€˜Santuį¹­į¹­hassāyaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo asantuį¹­į¹­hassāā€™ti, iti yaį¹ƒ taį¹ƒ vuttaį¹ƒ idametaį¹ƒ paį¹­icca vuttaį¹ƒ.

ā€˜Pavivittassāyaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo saį¹…gaį¹‡ikārāmassāā€™ti, iti kho panetaį¹ƒ vuttaį¹ƒ, kiƱcetaį¹ƒ paį¹­icca vuttaį¹ƒ? Idha, bhikkhave, bhikkhuno pavivittassa viharato bhavanti upasaį¹…kamitāro bhikkhÅ« bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Tatra bhikkhu vivekaninnena cittena vivekapoį¹‡ena vivekapabbhārena vivekaį¹­į¹­hena nekkhammābhiratena aƱƱadatthu uyyojanikapaį¹­isaį¹ƒyuttaį¹ƒyeva kathaį¹ƒ kattā hoti. ā€˜Pavivittassāyaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo saį¹…gaį¹‡ikārāmassāā€™ti, iti yaį¹ƒ taį¹ƒ vuttaį¹ƒ idametaį¹ƒ paį¹­icca vuttaį¹ƒ.

ā€˜Ä€raddhavÄ«riyassāyaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo kusÄ«tassāā€™ti, iti kho panetaį¹ƒ vuttaį¹ƒ, kiƱcetaį¹ƒ paį¹­icca vuttaį¹ƒ? Idha, bhikkhave, bhikkhu āraddhavÄ«riyo viharati akusalānaį¹ƒ dhammānaį¹ƒ pahānāya kusalānaį¹ƒ dhammānaį¹ƒ upasampadāya thāmavā daįø·haparakkamo anikkhittadhuro kusalesu dhammesu. ā€˜Ä€raddhavÄ«riyassāyaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo kusÄ«tassāā€™ti, iti yaį¹ƒ taį¹ƒ vuttaį¹ƒ idametaį¹ƒ paį¹­icca vuttaį¹ƒ.

ā€˜Upaį¹­į¹­hitassatissāyaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo muį¹­į¹­hassatissāā€™ti, iti kho panetaį¹ƒ vuttaį¹ƒ. KiƱcetaį¹ƒ paį¹­icca vuttaį¹ƒ? Idha, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. ā€˜Upaį¹­į¹­hitassatissāyaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo, muį¹­į¹­hassatissāā€™ti, iti yaį¹ƒ taį¹ƒ vuttaį¹ƒ idametaį¹ƒ paį¹­icca vuttaį¹ƒ.

ā€˜Samāhitassāyaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo asamāhitassāā€™ti, iti kho panetaį¹ƒ vuttaį¹ƒ. KiƱcetaį¹ƒ paį¹­icca vuttaį¹ƒ? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaį¹ƒ savicāraį¹ƒ vivekajaį¹ƒ pÄ«tisukhaį¹ƒ paį¹­hamaį¹ƒ jhānaį¹ƒ upasampajja viharati. Vitakkavicārānaį¹ƒ vÅ«pasamā ajjhattaį¹ƒ sampasādanaį¹ƒ cetaso ekodibhāvaį¹ƒ avitakkaį¹ƒ avicāraį¹ƒ samādhijaį¹ƒ pÄ«tisukhaį¹ƒ dutiyaį¹ƒ jhānaį¹ƒ upasampajja viharati. PÄ«tiyā ca virāgā upekkhako ca viharati, satoca sampajāno sukhaƱca kāyena paį¹­isaį¹ƒvedeti, yaį¹ƒ taį¹ƒ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārÄ«’ ti tatiyaį¹ƒ jhānaį¹ƒ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaį¹ƒ atthaį¹…gamā adukkhamasukhaį¹ƒ upekkhāsatipārisuddhiį¹ƒ catutthaį¹ƒ jhānaį¹ƒ upasampajja viharati. ā€˜Samāhitassāyaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo asamāhitassāā€™ti, iti yaį¹ƒ taį¹ƒ vuttaį¹ƒ idametaį¹ƒ paį¹­icca vuttaį¹ƒ.

ā€˜PaƱƱavato ayaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo duppaƱƱassāā€™ti, iti kho panetaį¹ƒ vuttaį¹ƒ. KiƱcetaį¹ƒ paį¹­icca vuttaį¹ƒ? Idha, bhikkhave, bhikkhu paƱƱavā hoti udayatthagāminiyā paƱƱāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. ā€˜PaƱƱavato ayaį¹ƒ, bhikkhave, dhammo, nāyaį¹ƒ dhammo duppaƱƱassāā€™ti, iti yaį¹ƒ taį¹ƒ vuttaį¹ƒ idametaį¹ƒ paį¹­icca vuttaį¹ƒ.

ā€˜NippapaƱcārāmassāyaį¹ƒ, bhikkhave, dhammo nippapaƱcaratino, nāyaį¹ƒ dhammo papaƱcārāmassa papaƱcaratinoā€™ti, iti kho panetaį¹ƒ vuttaį¹ƒ. KiƱcetaį¹ƒ paį¹­icca vuttaį¹ƒ? Idha, bhikkhave, bhikkhuno papaƱcanirodhe cittaį¹ƒ pakkhandati pasÄ«dati santiį¹­į¹­hati vimuccati. ā€˜NippapaƱcārāmassāyaį¹ƒ, bhikkhave, dhammo, nippapaƱcaratino, nāyaį¹ƒ dhammo papaƱcārāmassa papaƱcaratinoā€™ti, iti yaį¹ƒ taį¹ƒ vuttaį¹ƒ idametaį¹ƒ paį¹­icca vutta’nti.

Atha kho āyasmā anuruddho āyatikampi vassāvāsaį¹ƒ tattheva cetÄ«su pācÄ«navaį¹ƒsadāye vihāsi. Atha kho āyasmā anuruddho eko vÅ«pakaį¹­į¹­ho appamatto ātāpÄ« pahitatto viharanto nacirasseva, yassatthāya kulaputtā sammadeva agārasmā anagāriyaį¹ƒ pabbajanti, tadanuttaraį¹ƒ, brahmacariyapariyosānaį¹ƒ diį¹­į¹­heva dhamme sayaį¹ƒ abhiƱƱā sacchikatvā upasampajja vihāsi. ā€˜KhÄ«į¹‡Ä jāti, vusitaį¹ƒ brahmacariyaį¹ƒ, kataį¹ƒ karaį¹‡Ä«yaį¹ƒ, nāparaį¹ƒ itthattāyāā€™ ti abbhaƱƱāsi. AƱƱataro ca panāyasmā anuruddho arahataį¹ƒ ahosÄ«ti. Atha kho āyasmā anuruddho arahattappatto tāyaį¹ƒ velāyaį¹ƒ imā gāthāyo abhāsi:

Mama saį¹…kappamaƱƱāya,
Satthā loke anuttaro;
Manomayena kāyena,
Iddhiyā upasaį¹…kami.
Yathā me ahu saį¹…kappo,
Tato uttari desayi.

NippapaƱcarato buddho, NippapaƱcaį¹ƒ adesayi.
Tassāhaį¹ƒ dhammamaƱƱāya,
Vihāsiį¹ƒ sāsane rato;
Tisso vijjā anuppattā,
Kataį¹ƒ buddhassa sāsana ā€™nti.

English

Once the Blessed One was staying among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt. And at that time Ven. Anuruddha was living among the Cetis in the Eastern Bamboo Park. Then, as he was alone in seclusion, this line of thinking arose in Ven. Anuruddha’s awareness: ‘This Dhamma is for one who is modest, not for one who is self-aggrandizing. This Dhamma is for one who is content, not for one who is discontent. This Dhamma is for one who is reclusive, not for one who is entangled. This Dhamma is for one whose persistence is aroused, not for one who is lazy. This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused. This Dhamma is for one whose mind is centered, not for one whose mind is uncentered. This Dhamma is for one endowed with discernment, not for whose discernment is weak.’

Then the Blessed One, realizing with his awareness the line of thinking in Ven. Anuruddha’s awareness ā€” just as a strong man might extend his flexed arm or flex his extended arm ā€” disappeared from among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt, and re-appeared among the Cetis in the Eastern Bamboo Park, right in front of Ven. Anuruddha. There he sat down on a prepared seat. As for Ven. Anuruddha, having bowed down to the Blessed One, he sat to one side. As he was sitting there the Blessed One said to him:

ā€“ Good, Anuruddha, very good. It’s good that you think these thoughts of a great person: ‘This Dhamma is for one who is modest, not for one who is self-aggrandizing. This Dhamma is for one who is content, not for one who is discontent. This Dhamma is for one who is reclusive, not for one who is entangled. This Dhamma is for one whose persistence is aroused, not for one who is lazy. This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused. This Dhamma is for one whose mind is centered, not for one whose mind is uncentered. This Dhamma is for one endowed with discernment, not for one whose discernment is weak.’ Now then, Anuruddha, think the eighth thought of a great person: ‘This Dhamma is for one who enjoys non-objectification, who delights in non-objectification, not for one who enjoys & delights in objectification.’

Anuruddha, when you think these eight thoughts of a great person, then ā€” whenever you want ā€” quite withdrawn from sensuality, withdrawn from unskillful qualities, you will enter & remain in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. When you think these eight thoughts of a great person, then ā€” whenever you want ā€” with the stilling of directed thoughts & evaluations, you will enter & remain in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation ā€” internal assurance… with the fading of rapture, you will remain in equanimity, mindful & alert, physically sensitive to pleasure. You will enter & remain in the third jhana, of which the Noble Ones declare, ‘Equanimous and mindful, he has a pleasant abiding.’ When you think these eight thoughts of a great person, then ā€” whenever you want ā€” with the abandoning of pleasure & pain, as with the earlier disappearance of elation & distress, you will enter & remain in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain.

Now, when you think these eight thoughts of a great person and become a person who can attain at will, without trouble or difficulty, these four jhanas ā€” heightened mental states providing a pleasant abiding in the here & now ā€” then your robe of cast-off rags will seem to you to be just like the clothes chest of a householder or householder’s son, full of clothes of many colors. As you live contented, it will serve for your delight, for a comfortable abiding, for non-agitation, & for alighting on Unbinding.

When you think these eight thoughts of a great person and become a person who can attain at will, without trouble or difficulty, these four jhanas ā€” heightened mental states providing a pleasant abiding in the here & now ā€” then your meal of almsfood will seem to you to be just like the rice & wheat of a householder or householder’s son, cleaned of black grains, and served with a variety of sauces & seasonings… your dwelling at the foot of a tree will seem to you to be just like the gabled mansion of a householder or householder’s son, plastered inside & out, draft-free, bolted, and with its shutters closed… your bed on a spread of grass will seem to you like the couch of a householder or householder’s son, spread with long-haired coverlets, white woolen coverlets, embroidered coverlets, antelope-hide & deer-skin rugs, covered with a canopy, and with red cushions for the head & feet…

When you think these eight thoughts of a great person and become a person who can attain at will, without trouble or difficulty, these four jhanas ā€” heightened mental states providing a pleasant abiding in the here & now ā€” then your medicine of strong-smelling urine will seem to you to be just like the various tonics of a householder or householder’s son: ghee, fresh butter, oil, honey, and molasses sugar. As you live contented, it will serve for your delight, for a comfortable abiding, for non-agitation, & for alighting on Unbinding.

Now, then, Anuruddha, you are to stay right here among the Cetis for the coming Rains Retreat.

ā€“ As you say, lord, Ven. Anuruddha replied.

Then, having given this exhortation to Ven. Anuruddha, the Blessed One ā€” as a strong man might extend his flexed arm or flex his extended arm ā€” disappeared from the Eastern Bamboo Park of the Cetis and reappeared among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt. He sat down on a prepared seat and, as he was sitting there, he addressed the monks:

ā€“ Monks, I will teach you the eight thoughts of a great person. Listen & pay close attention. I will speak.

ā€“ Yes, lord, the monks responded. The Blessed One said:

ā€“ Now, what are the eight thoughts of a great person? This Dhamma is for one who is modest, not for one who is self-aggrandizing. This Dhamma is for one who is content, not for one who is discontent. This Dhamma is for one who is reclusive, not for one who is entangled. This Dhamma is for one whose persistence is aroused, not for one who is lazy. This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused. This Dhamma is for one whose mind is centered, not for one whose mind is uncentered. This Dhamma is for one endowed with discernment, not for one whose discernment is weak. This Dhamma is for one who enjoys non-objectification, who delights in non-objectification, not for one who enjoys & delights in objectification.

‘This Dhamma is for one who is modest, not for one who is self-aggrandizing.’ Thus was it said. With reference to what was it said? There is the case where a monk, being modest, does not want it to be known that ‘He is modest.’ Being content, he does not want it to be known that ‘He is content.’ Being reclusive, he does not want it to be known that ‘He is reclusive.’ His persistence being aroused, he does not want it to be known that ‘His persistence is aroused.’ His mindfulness being established, he does not want it to be known that ‘His mindfulness is established.’ His mind being centered, he does not want it to be known that ‘His mind is centered.’ Being endowed with discernment, he does not want it to be known that ‘He is endowed with discernment.’ Enjoying non-objectification, he does not want it to be known that ‘He is enjoying non-objectification.’ ‘This Dhamma is for one who is modest, not for one who is self-aggrandizing.’ Thus was it said. And with reference to this was it said.

‘This Dhamma is for one who is content, not for one who is discontent.’ Thus was it said. With reference to what was it said? There is the case where a monk is content with any old robe cloth at all, any old almsfood, any old lodging, any old medicinal requisites for curing sickness at all. ‘This Dhamma is for one who is content, not for one who is discontent.’ Thus was it said. And with reference to this was it said.

‘This Dhamma is for one who is reclusive, not for one who is entangled.’ Thus was it said. With reference to what was it said? There is the case where a monk, when living in seclusion, is visited by monks, nuns, lay men, lay women, kings, royal ministers, sectarians & their disciples. With his mind bent on seclusion, tending toward seclusion, inclined toward seclusion, aiming at seclusion, relishing renunciation, he converses with them only as much as is necessary for them to take their leave. ‘This Dhamma is for one who is reclusive, not for one who is entangled.’ Thus was it said. And with reference to this was it said.

‘This Dhamma is for one whose persistence is aroused, not for one who is lazy.’ Thus was it said. With reference to what was it said? There is the case where a monk keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. ‘This Dhamma is for one whose persistence is aroused, not for one who is lazy.’ Thus was it said. And with reference to this was it said.

‘This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.’ Thus was it said. With reference to what was it said? There is the case where a monk is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago. ‘This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.’ Thus was it said. And with reference to this was it said.

This Dhamma is for one whose mind is said? There is the case where a monk, quite withdrawn from sensuality, withdrawn from unskillful mental qualities, enters & remains in the first jhana: rapture & pleasure born ‘from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation ā€” internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain ā€” as with the earlier disappearance of elation & distress ā€” he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. ‘This Dhamma is for one whose mind is centered, not for one whose mind is uncentered.’ Thus was it said. And with reference to this was it said.

‘This Dhamma is for one endowed with discernment, not for one whose discernment is weak.’ Thus was it said. With reference to what was it said? There is the case where a monk is discerning, endowed with discernment of arising & passing away ā€” noble, penetrating, leading to the right ending of stress. ‘This Dhamma is for one endowed with discernment, not for one whose discernment is weak.’ Thus was it said. And with reference to this was it said.

‘This Dhamma is for one who enjoys non-objectification, who delights in non-objectification, not for one who enjoys & delights in objectification.’ Thus was it said. With reference to what was it said? There is the case where a monk’s mind leaps up, grows confident, steadfast, & is firm in the cessation of objectification. ‘This Dhamma is for one who enjoys non-objectification, who delights in non-objectification, not for one who enjoys & delights in objectification.’ Thus was it said. And with reference to this was it said.

Now, during the following Rains Retreat, Ven. Anuruddha stayed right there in the Eastern Bamboo Park among the Cetis. Dwelling alone, secluded, heedful, ardent, & resolute, he in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. He knew: ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.’ And thus Ven. Anuruddha became another one of the arahants. Then, on attaining arahantship, he uttered this verse:

Knowing my thoughts,
The Teacher, unexcelled in the cosmos,
Came to me through his power
In a body made of mind.
He taught in line with my thoughts,
And then further.

The Buddha, delighting in non-objectification,
Taught non-objectification.
Knowing his Dhamma,
I kept delighting in his bidding;
The three knowledges have been attained;
The Buddha’s bidding, done.

comments (0)