4👑☸AN 8.30

anuruddha-great-thoughts



anuruddha-mahā-vitakka-suttaṃ (AN 8.30)	Anuruddha great thoughts discourse (8:30) (derived from Thanissaro)

♦ 30. ekaṃ samayaṃ bhagavā bhaggesu viharati suṃsumāragire bhesakaḷāvane migadāye. tena kho pana samayena āyasmā anuruddho cetīsu viharati pācīnavaṃsadāye. atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi — “appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa; santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa; pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa; āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa; upaṭṭhitassatissāyaṃ VAR dhammo, nāyaṃ dhammo muṭṭhassatissa VAR; samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa; paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassā”ti.	Once the Blessed One was staying among the Bhaggas in the Deer Park at Bhesakaḷā Forest, 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 concentrated, not for one whose mind is unconcentrated. This Dhamma is for one endowed with discernment, not for whose discernment is weak.”

♦ atha kho bhagavā āyasmato anuruddhassa cetasā cetoparivitakkamaññāya — seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ — bhaggesu suṃsumāragire bhesakaḷāvane migadāye antarahito cetīsu pācīnavaṃsadāye āyasmato anuruddhassa sammukhe pāturahosi. nisīdi bhagavā paññatte āsane. āyasmāpi kho anuruddho bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ	Then the Blessed One, realizing with his awareness the line of thinking in Ven. Anuruddha’s awareness—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from among the Bhaggas in the Deer Park at Bhesakaḷā Forest, 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.

♦ [4.]0233 nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca —	As he was sitting there the Blessed One said to him,

♦ “sādhu sādhu, anuruddha! sādhu kho tvaṃ, anuruddha, (yaṃ taṃ mahāpurisavitakkaṃ) VAR vitakkesi — ‘appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa; santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa; pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa; āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa; upaṭṭhitassatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa; samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa; paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassā’ti. tena hi tvaṃ, anuruddha, imampi aṭṭhamaṃ mahāpurisavitakkaṃ vitakkehi — ‘nippapañcārāmassāyaṃ dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’”ti.	“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 concentrated, not for one whose mind is unconcentrated. 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,1 who delights in non-objectification, not for one who enjoys & delights in objectification.’

(buddha adds one more to 7 great vitakka)

♦ “sādhu sādhu, anuruddha!	“Good, Anuruddha, very good.
sādhu kho tvaṃ, anuruddha,	It’s good that you think
(yaṃ taṃ mahā-purisa-vitakkaṃ) vitakkesi —	these thoughts of a great person:
(1) ‘app'-icchassāyaṃ dhammo,	(1) ‘This Dhamma is for one of few-desires,
nāyaṃ dhammo mah'-icchassa;	not for one of many-desires.
(2) santuṭṭhassāyaṃ dhammo,	(2) This Dhamma is for one who is content,
nāyaṃ dhammo a-santuṭṭhassa;	not for one who is dis-content.
(3) pavivittassāyaṃ dhammo,	(3) This Dhamma is for one who is reclusive,
nāyaṃ dhammo saṅgaṇik-ārāmassa;	not for one who who delights-in-social-gathering.
(4) āraddha-vīriyassāyaṃ dhammo,	(4) This Dhamma is for one of aroused-vigor,
nāyaṃ dhammo kusītassa;	not for one who is lazy.
(5) upaṭṭhitas-satissāyaṃ dhammo,	(5) This Dhamma is for one who has established-mindfulness,
nāyaṃ dhammo muṭṭhas-satissa;	not for one of muddled-mindfulness.
(6) samāhitassāyaṃ dhammo,	(6) This Dhamma is for one who is concentrated,
nāyaṃ dhammo a-samāhitassa;	not for one who is un-concentrated.
(7) paññavato ayaṃ dhammo,	(7) This Dhamma is for one endowed with discernment,
nāyaṃ dhammo dup-paññassā’ti.	not for one of dubious-discernment.’
tena hi tvaṃ, anuruddha,	Now then, Anuruddha,
imam-pi aṭṭhamaṃ mahā-purisa-vitakkaṃ vitakkehi —	the eighth great-person's-thought (that one) thinks:
(8) ‘nip-papañc-ārāmassāyaṃ dhammo nip-papañca-ratino,	(8) ‘This Dhamma is for one who enjoys non-proliferation-[of-objectification],-1- who delights in non-proliferation,
n-āyaṃ dhammo papañc-ārāmassa papañca-ratino’”ti.	not-for-one who enjoys & delights in proliferation-[of-objectification].’

(8 great vitakka lead to 4j)


♦ “yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi,	“Anuruddha, when you think these eight thoughts of a great person, then—
tato tvaṃ, anuruddha, yāvadeva VAR ākaṅkhissasi,	whenever you want—
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharissasi.	quite secluded from sensuality, secluded from unskillful qualities, you will enter & remain in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.

♦ “yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharissasi.	When you think these eight thoughts of a great person, then—whenever you want—with the stilling of directed thoughts & evaluations, you will enter & remain in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.

♦ “yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, pītiyā ca virāgā upekkhako ca viharissasi sato ca sampajāno sukhañca kāyena paṭisaṃvedissasi yaṃ taṃ ariyā ācikkhanti — ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharissasi.	… with the fading of rapture, you will remain equanimous, mindful, & alert, and sense pleasure with the body. You will enter & remain in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’

♦ “yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharissasi.	When you think these eight thoughts of a great person, then—whenever you want—with the abandoning of pleasure & pain, as with the earlier disappearance of elation & distress, you will enter & remain in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.

(4j = heightened mental states = ābhi-cetasikānaṃ)


♦ “yato kho tvaṃ, anuruddha,	“Now, when
ime ca aṭṭha mahā-purisa-vitakke vitakkessasi,	{you think} these eight great-man's-thoughts **********,
imesañ-ca catunnaṃ jhānānaṃ	the four jhānas --
ābhi-cetasikānaṃ	heightened-mental-states,
diṭṭha-dhamma-sukha-vihārānaṃ	(providing a) pleasant abiding here and now,
nikāma-lābhī bhavissasi	(you) {become} (one who) easily-obtains (that),
a-kiccha-lābhī	not (one who with) trouble obtains (that),
a-kasira-lābhī,	not (one who with) difficulty obtains (that).

(simile, rag robes comfortable as finest clothing)

tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro; evamevaṃ te paṃsukūlacīvaraṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.	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.

♦ “yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī,	“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 jhānas—heightened mental states providing a pleasant abiding in the here & now—

(simile, almsfood like richest dining experience)

tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā sālīnaṃ odano vicitakāḷako anekasūpo anekabyañjano; evamevaṃ te piṇḍiyālopabhojanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.	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.…

♦ “yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī,

(simile, tree root where you meditate like fancy mansion and finest furniture)

tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ; evamevaṃ te rukkhamūlasenāsanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.	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.…

♦ “yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī,

(simile, sleeping on grass like using finest furniture from that mansion)

tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo VAR sauttaracchado ubhatolohitakūpadhāno; evamevaṃ te tiṇasanthārakasayanāsanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.	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.…

♦ “yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī,	“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 jhānas—heightened mental states providing a pleasant abiding in the here & now—

(simile, medicine of fermented urine smells like tonic of buttern, honey, molasses)

tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānābhesajjāni, seyyathidaṃ — sappi navanītaṃ telaṃ madhu phāṇitaṃ; evamevaṃ te pūtimuttabhesajjaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.	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.

tena hi tvaṃ, anuruddha, āyatikampi vassāvāsaṃ idheva cetīsu pācīnavaṃsadāye vihareyyāsī”ti.	“Now, then, Anuruddha, you are to stay right here among the Cetis for the coming Rains Retreat.”

“evaṃ, bhante”ti kho āyasmā anuruddho bhagavato paccassosi.	“As you say, venerable sir,” Ven. Anuruddha responded to him.

♦ atha kho bhagavā āyasmantaṃ anuruddhaṃ iminā ovādena ovaditvā — seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ — cetīsu pācīnavaṃsadāye antarahito bhaggesu suṃsumāragire bhesakaḷāvane migadāye pāturahosīti. nisīdi bhagavā paññatte āsane. nisajja kho bhagavā bhikkhū āmantesi — “aṭṭha kho, bhikkhave, mahāpurisavitakke desessāmi, taṃ suṇātha ... pe ...	Then, having given this exhortation to Ven. Anuruddha, the Blessed One—as a strong man might extend his flexed arm or flex his extended arm—disappeared from the Eastern Bamboo Park of the Cetis and reappeared among the Bhaggas in the Deer Park at Bhesakaḷā Forest, near Crocodile Haunt. He sat down on a prepared seat and, as he was sitting there, he addressed the monks: “Monks, I will teach you the eight thoughts of a great person. Listen & pay close attention. I will speak.”

(Buddha gives commentary on each of the 8 great thoughts)

	“Yes, lord,” the monks responded to him.

katame ca, bhikkhave, aṭṭha mahāpurisavitakkā?	The Blessed One said, “Now, what are the eight thoughts of a great person?

appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassa; santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassa; pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassa; āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassa; upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo muṭṭhassatissa; samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassa; paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassa; nippapañcārāmassāyaṃ, bhikkhave, dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino”.	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 concentrated, not for one whose mind is unconcentrated. 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.

(1. Modesty)

♦ “‘appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassā’ti, iti kho panetaṃ vuttaṃ. kiñcetaṃ paṭicca vuttaṃ? idha, bhikkhave, bhikkhu appiccho samāno ‘appicchoti maṃ jāneyyun’ti na icchati, santuṭṭho samāno ‘santuṭṭhoti maṃ jāneyyun’ti na icchati, pavivitto samāno ‘pavivittoti maṃ jāneyyun’ti na icchati, āraddhavīriyo samāno ‘āraddhavīriyoti maṃ jāneyyun’ti na icchati, upaṭṭhitassati samāno ‘upaṭṭhitassatīti maṃ jāneyyun’ti na icchati, samāhito samāno ‘samāhitoti maṃ jāneyyun’ti na icchati, paññavā samāno ‘paññavāti maṃ jāneyyun’ti na icchati, nippapañcārāmo samāno ‘nippapañcārāmoti maṃ jāneyyun’ti na icchati. ‘appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘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 concentrated, he does not want it to be known that ‘His mind is concentrated.’ 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.

(2. Contentment)

♦ “‘santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? idha, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. ‘santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘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.

(3. Reclusive)

♦ “‘pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? idha, bhikkhave, bhikkhuno pavivittassa viharato bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vivekaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā VAR hoti. ‘pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘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 reclusively, 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 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.

(4. Aroused vigor)

♦ “‘āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. ‘āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘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.

(5. Established mindfulness)

♦ “‘upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo muṭṭhassatissā’ti, iti kho panetaṃ vuttaṃ. kiñcetaṃ paṭicca vuttaṃ? idha, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. ‘upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo, muṭṭhassatissā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘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, endowed with excellent proficiency in mindfulness, 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.

(6. Samādhi, 4j)

♦ “‘samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassā’ti, iti kho panetaṃ vuttaṃ. kiñcetaṃ paṭicca vuttaṃ? idha, bhikkhave, bhikkhu vivicceva kāmehi ... pe ... catutthaṃ jhānaṃ upasampajja viharati. ‘samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘This Dhamma is for one whose mind is concentrated, not for one whose mind is unconcentrated.’ Thus was it said. With reference to what was it said? There is the case where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. With the fading of rapture he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. ‘This Dhamma is for one whose mind is concentrated, not for one whose mind is unconcentrated.’ Thus was it said. And with reference to this was it said.

(7. Pañña, discernment/wisdom)

♦ “‘paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassā’ti, iti kho panetaṃ vuttaṃ. kiñcetaṃ paṭicca vuttaṃ? idha, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. ‘paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘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—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.

(8. Nip-papañc-ārāmassāyaṃ, non-objectification-enjoyment)

♦ “‘nippapañcārāmassāyaṃ, bhikkhave, dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti, iti kho panetaṃ vuttaṃ. kiñcetaṃ paṭicca vuttaṃ? idha, bhikkhave, bhikkhuno papañcanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. ‘nippapañcārāmassāyaṃ, bhikkhave, dhammo, nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti.	“‘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, & 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.”

♦ atha kho āyasmā anuruddho āyatikampi vassāvāsaṃ tattheva cetīsu pācīnavaṃsadāye vihāsi. atha kho āyasmā anuruddho eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva — yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ — brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. aññataro ca panāyasmā anuruddho arahataṃ ahosīti. atha kho āyasmā anuruddho arahattappatto	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 entered & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, directly 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.

(Anuruddha celebrates arahantship with verse)

tāyaṃ velāyaṃ imā gāthāyo abhāsi —	Then, on attaining arahantship, he uttered this verse:

♦ VAR “mama saṅkappamaññāya, satthā loke anuttaro.	Knowing my thoughts,
	the Teacher, unexcelled in the cosmos,
♦ manomayena kāyena, iddhiyā upasaṅkami.	came to me through his power
	in a body made of mind.
♦ “yathā me ahu saṅkappo, tato uttari desayi.	He taught in line with my thoughts,
	and then further.
♦ nippapañcarato buddho, nippapañcaṃ adesayi.	The Buddha,
	delighting in non-objectification,
♦ “tassāhaṃ dhammamaññāya, vihāsiṃ sāsane rato.	taught non-objectification.
	Knowing his Dhamma,
♦ tisso vijjā anuppattā, kataṃ buddhassa sāsanan”ti. dasamaṃ.	I kept delighting in his bidding.
	The three knowledges
	have been attained;
	the Buddha’s bidding,
	done.

	Note
	1. “Objectification” is a translation of papañca. Although in some circles papañca has come to mean a proliferation of thinking, in the Canon it refers not to the amount of thinking, but to a type of thinking marked by the classifications and perceptions it uses. As Sn 4:14 points out, the root of these classifications and perceptions is the thought, “I am the thinker.” From this assumption grow such classifications as “me/not me,” “existing/not existing,” which frame experience in terms conducive to further becoming. DN 21 and MN 18 discuss the relationship between objectification and conflict. AN 4:173 states that the range of objectification is identical with the range of the six sense media. SN 43 lists non-objectification as one of many epithets for unbinding.
	See also: DN 21; MN 2; MN 18; SN 22:3; AN 4:28; AN 4:173; AN 5:30; AN 8:53; AN 10:69; AN 10:72; Ud 3:1; Iti 80; Thag 6:10

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

AN 8.30

AN 8.30 anuruddha-mahā-vitakka