https://youtu.be/u2vbg7GauzM
https://www.buddha-vacana.org/sutta/anguttara/08/an08-030.html
AN 8.30 -
AnuruddhamahÄvitakka Sutta
ā The great thoughts of Anuruddha ā
[Anuruddha+mahÄ+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.
PÄįø·i
Ekaį¹ samayaį¹ bhagavÄ bhaggesu viharati suį¹sumÄragire bhesakaįø·Ävane migadÄye. Tena kho pana samayena ÄyasmÄ anuruddho cetÄ«su viharati pÄcÄ«navaį¹sadÄye. Atha kho Äyasmato anuruddhassa rahogatassa paį¹isallÄ«nassa evaį¹ cetaso parivitakko udapÄdi: āappicchassÄyaį¹ dhammo, nÄyaį¹ dhammo mahicchassa; santuį¹į¹hassÄyaį¹ dhammo, nÄyaį¹ dhammo asantuį¹į¹hassa; pavivittassÄyaį¹ dhammo, nÄyaį¹ dhammo saį¹ gaį¹ikÄrÄmassa; ÄraddhavÄ«riyassÄyaį¹ dhammo, nÄyaį¹ dhammo kusÄ«tassa; upaį¹į¹hitassatissÄyaį¹ dhammo, nÄyaį¹ dhammo muį¹į¹hassatissa; samÄhitassÄyaį¹ dhammo, nÄyaį¹ dhammo asamÄhitassa; paƱƱavato ayaį¹ dhammo, nÄyaį¹ dhammo duppaƱƱassÄā ti.
Atha kho bhagavÄ Äyasmato anuruddhassa cetasÄ cetoparivitakkamaƱƱÄya ā seyyathÄpi nÄma balavÄ puriso samiƱjitaį¹ vÄ bÄhaį¹ pasÄreyya, pasÄritaį¹ vÄ bÄhaį¹ samiƱjeyya; evamevaį¹ ā bhaggesu suį¹sumÄragire bhesakaįø·Ävane migadÄye antarahito cetÄ«su pÄcÄ«navaį¹sadÄye Äyasmato anuruddhassa sammukhe pÄturahosi. NisÄ«di bhagavÄ paƱƱatte Äsane. ÄyasmÄpi kho anuruddho bhagavantaį¹ abhivÄdetvÄ ekamantaį¹ nisÄ«di. Ekamantaį¹ nisinnaį¹ kho Äyasmantaį¹ anuruddhaį¹ bhagavÄ etadavoca:
ā SÄdhu sÄdhu, anuruddha! SÄdhu kho tvaį¹, anuruddha, yaį¹ taį¹ mahÄpurisavitakkaį¹ vitakkesi: āappicchassÄyaį¹ dhammo, nÄyaį¹ dhammo mahicchassa; santuį¹į¹hassÄyaį¹ dhammo, nÄyaį¹ dhammo asantuį¹į¹hassa; pavivittassÄyaį¹ dhammo, nÄyaį¹ dhammo saį¹ gaį¹ikÄrÄmassa; ÄraddhavÄ«riyassÄyaį¹ dhammo, nÄyaį¹ dhammo kusÄ«tassa; upaį¹į¹hitassatissÄyaį¹ dhammo, nÄyaį¹ dhammo muį¹į¹hassatissa; samÄhitassÄyaį¹ dhammo, nÄyaį¹ dhammo asamÄhitassa; paƱƱavato ayaį¹ dhammo, nÄyaį¹ dhammo duppaƱƱassÄāti. Tena hi tvaį¹, anuruddha, imampi aį¹į¹hamaį¹ mahÄpurisavitakkaį¹ vitakkehi: ānippapaƱcÄrÄmassÄyaį¹ dhammo nippapaƱcaratino, nÄyaį¹ dhammo papaƱcÄrÄmassa papaƱcaratinoā ti.
Yato kho tvaį¹, anuruddha, ime aį¹į¹ha mahÄpurisavitakke vitakkessasi, tato tvaį¹, anuruddha, yÄvadeva Äkaį¹ khissasi, vivicceva kÄmehi vivicca akusalehi dhammehi savitakkaį¹ savicÄraį¹ vivekajaį¹ pÄ«tisukhaį¹ paį¹hamaį¹ jhÄnaį¹ upasampajja viharissasi. Yato kho tvaį¹, anuruddha, ime aį¹į¹ha mahÄpurisavitakke vitakkessasi, tato tvaį¹, anuruddha, yÄvadeva Äkaį¹ khissasi, vitakkavicÄrÄnaį¹ vÅ«pasamÄ ajjhattaį¹ sampasÄdanaį¹ cetaso ekodibhÄvaį¹ avitakkaį¹ avicÄraį¹ samÄdhijaį¹ pÄ«tisukhaį¹ dutiyaį¹ jhÄnaį¹ upasampajja viharissasi… pÄ«tiyÄ ca virÄgÄ upekkhako ca viharissasi sato ca sampajÄno sukhaƱca kÄyena paį¹isaį¹vedissasi yaį¹ taį¹ ariyÄ Äcikkhanti ā āupekkhako satimÄ sukhavihÄrÄ«āti tatiyaį¹ jhÄnaį¹ upasampajja viharissasi. Yato kho tvaį¹, anuruddha, ime aį¹į¹ha mahÄpurisavitakke vitakkessasi, tato tvaį¹, anuruddha, yÄvadeva Äkaį¹ khissasi, sukhassa ca pahÄnÄ dukkhassa ca pahÄnÄ pubbeva somanassadomanassÄnaį¹ atthaį¹ gamÄ adukkhamasukhaį¹ upekkhÄsatipÄrisuddhiį¹ catutthaį¹ jhÄnaį¹ upasampajja viharissasi.
Yato kho tvaį¹, anuruddha, ime ca aį¹į¹ha mahÄpurisavitakke vitakkessasi, imesaƱca catunnaį¹ jhÄnÄnaį¹ ÄbhicetasikÄnaį¹ diį¹į¹ha-dhamma-sukha-vihÄrÄnaį¹ nikÄmalÄbhÄ« bhavissasi akicchalÄbhÄ« akasiralÄbhÄ«, tato tuyhaį¹, anuruddha, seyyathÄpi nÄma gahapatissa vÄ gahapatiputtassa vÄ nÄnÄrattÄnaį¹ dussÄnaį¹ dussakaraį¹įøako pÅ«ro; evamevaį¹ te paį¹sukÅ«lacÄ«varaį¹ khÄyissati santuį¹į¹hassa viharato ratiyÄ aparitassÄya phÄsuvihÄrÄya okkamanÄya nibbÄnassa.
Yato kho tvaį¹, anuruddha, ime ca aį¹į¹ha mahÄpurisavitakke vitakkessasi, imesaƱca catunnaį¹ jhÄnÄnaį¹ ÄbhicetasikÄnaį¹ diį¹į¹ha-dhamma-sukha-vihÄrÄnaį¹ nikÄmalÄbhÄ« bhavissasi akicchalÄbhÄ« akasiralÄbhÄ«, tato tuyhaį¹, anuruddha, seyyathÄpi nÄma gahapatissa vÄ gahapatiputtassa vÄ sÄlÄ«naį¹ odano vicitakÄįø·ako anekasÅ«po anekabyaƱjano; evamevaį¹ te piį¹įøiyÄlopabhojanaį¹ khÄyissati… seyyathÄpi nÄma gahapatissa vÄ gahapatiputtassa vÄ kÅ«į¹ÄgÄraį¹ ullittÄvalittaį¹ nivÄtaį¹ phusitaggaįø·aį¹ pihitavÄtapÄnaį¹; evamevaį¹ te rukkhamÅ«la-senÄsanaį¹ khÄyissati… seyyathÄpi nÄma gahapatissa vÄ gahapatiputtassa vÄ pallaį¹ ko gonakatthato paį¹ikatthato paį¹alikatthato kadalimiga-pavara-paccattharaį¹o sauttaracchado ubhatolohitakÅ«padhÄno; evamevaį¹ te tiį¹asanthÄraka-sayan-Äsanaį¹ khÄyissati…
Yato kho tvaį¹, anuruddha, ime ca aį¹į¹ha mahÄpurisavitakke vitakkessasi, imesaƱca catunnaį¹ jhÄnÄnaį¹ ÄbhicetasikÄnaį¹ diį¹į¹ha-dhamma-sukha-vihÄrÄnaį¹ nikÄmalÄbhÄ« bhavissasi akicchalÄbhÄ« akasiralÄbhÄ«, tato tuyhaį¹, anuruddha, seyyathÄpi nÄma gahapatissa vÄ gahapatiputtassa vÄ nÄnÄbhesajjÄni, seyyathidaį¹ ā sappi navanÄ«taį¹ telaį¹ madhu phÄį¹itaį¹; evamevaį¹ te pÅ«timuttabhesajjaį¹ khÄyissati santuį¹į¹hassa viharato ratiyÄ aparitassÄya phÄsuvihÄrÄya okkamanÄya nibbÄnassa.
Tena hi tvaį¹, anuruddha, Äyatikampi vassÄvÄsaį¹ idheva cetÄ«su pÄcÄ«navaį¹sadÄye vihareyyÄsÄ« ti.
ā Evaį¹, bhante ti kho ÄyasmÄ anuruddho bhagavato paccassosi.
Atha kho bhagavÄ Äyasmantaį¹ anuruddhaį¹ iminÄ ovÄdena ovaditvÄ ā seyyathÄpi nÄma balavÄ puriso samiƱjitaį¹ vÄ bÄhaį¹ pasÄreyya, pasÄritaį¹ vÄ bÄhaį¹ samiƱjeyya, evamevaį¹ ā cetÄ«su pÄcÄ«navaį¹sadÄye antarahito bhaggesu suį¹sumÄragire bhesakaįø·Ävane migadÄye pÄturahosÄ«ti. NisÄ«di bhagavÄ paƱƱatte Äsane. Nisajja kho bhagavÄ bhikkhÅ« Ämantesi:
ā Aį¹į¹ha kho, bhikkhave, mahÄpurisavitakke desessÄmi, taį¹ suį¹Ätha sÄdhukaį¹ manasi karotha bhÄsissÄmÄ«ti.
ā Evaį¹ bhante ti kho te bhikkhÅ« bhagavato paccassosuį¹. BhagavÄ etadavoca:
ā Katame ca, bhikkhave, aį¹į¹ha mahÄpurisavitakkÄ? AppicchassÄyaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo mahicchassa; santuį¹į¹hassÄyaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo asantuį¹į¹hassa; pavivittassÄyaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo saį¹ gaį¹ikÄrÄmassa; ÄraddhavÄ«riyassÄyaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo kusÄ«tassa; upaį¹į¹hitassatissÄyaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo muį¹į¹hassatissa; samÄhitassÄyaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo asamÄhitassa; paƱƱavato ayaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo duppaƱƱassa; nippapaƱcÄrÄmassÄyaį¹, bhikkhave, dhammo nippapaƱcaratino, nÄyaį¹ dhammo papaƱcÄrÄmassa papaƱcaratino.
āAppicchassÄyaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo mahicchassÄāti, iti kho panetaį¹ vuttaį¹. KiƱcetaį¹ paį¹icca vuttaį¹? Idha, bhikkhave, bhikkhu appiccho samÄno āappicchoti maį¹ jÄneyyuānti na icchati, santuį¹į¹ho samÄno āsantuį¹į¹hoti maį¹ jÄneyyuānti na icchati, pavivitto samÄno āpavivittoti maį¹ jÄneyyuānti na icchati, ÄraddhavÄ«riyo samÄno āÄraddhavÄ«riyoti maį¹ jÄneyyuānti na icchati, upaį¹į¹hitassati samÄno āupaį¹į¹hitassatÄ«ti maį¹ jÄneyyuānti na icchati, samÄhito samÄno āsamÄhitoti maį¹ jÄneyyuānti na icchati, paƱƱavÄ samÄno āpaƱƱavÄti maį¹ jÄneyyuānti na icchati, nippapaƱcÄrÄmo samÄno ānippapaƱcÄrÄmoti maį¹ jÄneyyuānti na icchati. āAppicchassÄyaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo mahicchassÄāti, iti yaį¹ taį¹ vuttaį¹ idametaį¹ paį¹icca vuttaį¹.
āSantuį¹į¹hassÄyaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo asantuį¹į¹hassÄāti, iti kho panetaį¹ vuttaį¹, kiƱcetaį¹ paį¹icca vuttaį¹? Idha, bhikkhave, bhikkhu santuį¹į¹ho hoti itarÄ«tara-cÄ«vara-piį¹įøapÄta-senÄsana-gilÄna-paccaya-bhesajja-parikkhÄrena. āSantuį¹į¹hassÄyaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo asantuį¹į¹hassÄāti, iti yaį¹ taį¹ vuttaį¹ idametaį¹ paį¹icca vuttaį¹.
āPavivittassÄyaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo saį¹ gaį¹ikÄrÄmassÄāti, iti kho panetaį¹ vuttaį¹, kiƱcetaį¹ paį¹icca vuttaį¹? Idha, bhikkhave, bhikkhuno pavivittassa viharato bhavanti upasaį¹ kamitÄro bhikkhÅ« bhikkhuniyo upÄsakÄ upÄsikÄyo rÄjÄno rÄjamahÄmattÄ titthiyÄ titthiyasÄvakÄ. Tatra bhikkhu vivekaninnena cittena vivekapoį¹ena vivekapabbhÄrena vivekaį¹į¹hena nekkhammÄbhiratena aƱƱadatthu uyyojanikapaį¹isaį¹yuttaį¹yeva kathaį¹ kattÄ hoti. āPavivittassÄyaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo saį¹ gaį¹ikÄrÄmassÄāti, iti yaį¹ taį¹ vuttaį¹ idametaį¹ paį¹icca vuttaį¹.
āÄraddhavÄ«riyassÄyaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo kusÄ«tassÄāti, iti kho panetaį¹ vuttaį¹, kiƱcetaį¹ paį¹icca vuttaį¹? Idha, bhikkhave, bhikkhu ÄraddhavÄ«riyo viharati akusalÄnaį¹ dhammÄnaį¹ pahÄnÄya kusalÄnaį¹ dhammÄnaį¹ upasampadÄya thÄmavÄ daįø·haparakkamo anikkhittadhuro kusalesu dhammesu. āÄraddhavÄ«riyassÄyaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo kusÄ«tassÄāti, iti yaį¹ taį¹ vuttaį¹ idametaį¹ paį¹icca vuttaį¹.
āUpaį¹į¹hitassatissÄyaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo muį¹į¹hassatissÄāti, iti kho panetaį¹ vuttaį¹. KiƱcetaį¹ paį¹icca vuttaį¹? Idha, bhikkhave, bhikkhu satimÄ hoti paramena satinepakkena samannÄgato, cirakatampi cirabhÄsitampi saritÄ anussaritÄ. āUpaį¹į¹hitassatissÄyaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo, muį¹į¹hassatissÄāti, iti yaį¹ taį¹ vuttaį¹ idametaį¹ paį¹icca vuttaį¹.
āSamÄhitassÄyaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo asamÄhitassÄāti, iti kho panetaį¹ vuttaį¹. KiƱcetaį¹ paį¹icca vuttaį¹? Idha, bhikkhave, bhikkhu vivicceva kÄmehi vivicca akusalehi dhammehi savitakkaį¹ savicÄraį¹ vivekajaį¹ pÄ«tisukhaį¹ paį¹hamaį¹ jhÄnaį¹ upasampajja viharati. VitakkavicÄrÄnaį¹ vÅ«pasamÄ ajjhattaį¹ sampasÄdanaį¹ cetaso ekodibhÄvaį¹ avitakkaį¹ avicÄraį¹ samÄdhijaį¹ pÄ«tisukhaį¹ dutiyaį¹ jhÄnaį¹ upasampajja viharati. PÄ«tiyÄ ca virÄgÄ upekkhako ca viharati, satoca sampajÄno sukhaƱca kÄyena paį¹isaį¹vedeti, yaį¹ taį¹ ariyÄ Äcikkhanti: ‘upekkhako satimÄ sukhavihÄrÄ«’ ti tatiyaį¹ jhÄnaį¹ upasampajja viharati. Sukhassa ca pahÄnÄ dukkhassa ca pahÄnÄ pubbeva somanassadomanassÄnaį¹ atthaį¹ gamÄ adukkhamasukhaį¹ upekkhÄsatipÄrisuddhiį¹ catutthaį¹ jhÄnaį¹ upasampajja viharati. āSamÄhitassÄyaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo asamÄhitassÄāti, iti yaį¹ taį¹ vuttaį¹ idametaį¹ paį¹icca vuttaį¹.
āPaƱƱavato ayaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo duppaƱƱassÄāti, iti kho panetaį¹ vuttaį¹. KiƱcetaį¹ paį¹icca vuttaį¹? Idha, bhikkhave, bhikkhu paƱƱavÄ hoti udayatthagÄminiyÄ paƱƱÄya samannÄgato ariyÄya nibbedhikÄya sammÄ dukkhakkhayagÄminiyÄ. āPaƱƱavato ayaį¹, bhikkhave, dhammo, nÄyaį¹ dhammo duppaƱƱassÄāti, iti yaį¹ taį¹ vuttaį¹ idametaį¹ paį¹icca vuttaį¹.
āNippapaƱcÄrÄmassÄyaį¹, bhikkhave, dhammo nippapaƱcaratino, nÄyaį¹ dhammo papaƱcÄrÄmassa papaƱcaratinoāti, iti kho panetaį¹ vuttaį¹. KiƱcetaį¹ paį¹icca vuttaį¹? Idha, bhikkhave, bhikkhuno papaƱcanirodhe cittaį¹ pakkhandati pasÄ«dati santiį¹į¹hati vimuccati. āNippapaƱcÄrÄmassÄyaį¹, bhikkhave, dhammo, nippapaƱcaratino, nÄyaį¹ dhammo papaƱcÄrÄmassa papaƱcaratinoāti, iti yaį¹ taį¹ vuttaį¹ idametaį¹ paį¹icca vutta’nti.
Atha kho ÄyasmÄ anuruddho Äyatikampi vassÄvÄsaį¹ tattheva cetÄ«su pÄcÄ«navaį¹sadÄye vihÄsi. Atha kho ÄyasmÄ anuruddho eko vÅ«pakaį¹į¹ho appamatto ÄtÄpÄ« pahitatto viharanto nacirasseva, yassatthÄya kulaputtÄ sammadeva agÄrasmÄ anagÄriyaį¹ pabbajanti, tadanuttaraį¹, brahmacariyapariyosÄnaį¹ diį¹į¹heva dhamme sayaį¹ abhiĆ±Ć±Ä sacchikatvÄ upasampajja vihÄsi. āKhÄ«į¹Ä jÄti, vusitaį¹ brahmacariyaį¹, kataį¹ karaį¹Ä«yaį¹, nÄparaį¹ itthattÄyÄā ti abbhaƱƱÄsi. AƱƱataro ca panÄyasmÄ anuruddho arahataį¹ ahosÄ«ti. Atha kho ÄyasmÄ anuruddho arahattappatto tÄyaį¹ velÄyaį¹ imÄ gÄthÄyo abhÄsi:
Mama saį¹
kappamaƱƱÄya,
SatthÄ loke anuttaro;
Manomayena kÄyena,
IddhiyÄ upasaį¹
kami.
YathÄ me ahu saį¹
kappo,
Tato uttari desayi.
NippapaƱcarato buddho, NippapaƱcaį¹ adesayi.
TassÄhaį¹ dhammamaƱƱÄya,
VihÄsiį¹ sÄsane rato;
Tisso vijjÄ anuppattÄ,
Kataį¹ buddhassa sÄsana ānti.
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.