Venerable Anuruddha reflects on seven qualities conducive for practicing the Dhamma, but his thoughts are incomplete until the Buddha appears to add an eighth.

AN 8.30 Anuruddhamahāvitakka sutta - Anuruddha and Thoughts of a Great Person

Ekaṁ samayaṁ bhagavā bhaggesu viharati suṁsumāragire bhesakaḷāvane migadāye. Tena kho pana samayena āyasmā anuruddho cetīsu viharati pācīnavaṁsadāye. Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:

At one time, the Blessed One was dwelling among the |Bhaggans::name of the people of Bhagga [bhaggā]| in |Crocodile Mountain::name of the capital city of Bhagga [susumāragira]|, in the Deer Park at Bhesakaḷā grove. Now at that time, the Venerable Anuruddha was dwelling among the |Cetīs::name of the people from Ceta [cetī]|, in the Eastern Bamboo park. Then, while the venerable Anuruddha was alone in seclusion, the following thought arose in his mind:

“appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa;
santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa;
pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa;
āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa;
upaṭṭhitassatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa;
samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa;
paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassā”ti.

Atha kho bhagavā āyasmato anuruddhassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito cetīsu pācīnavaṁsadāye āyasmato anuruddhassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Āyasmāpi kho anuruddho bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca:

Then the Blessed One, having known with his own mind the train of thought in the Venerable Anuruddha’s mind—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from the Deer Park at Bhesakaḷā grove in Crocodile Mountain among the Bhaggans and reappeared in the Eastern Bamboo Park among the Cetīs, right in front of the Venerable Anuruddha. The Blessed One sat down on the prepared seat. The Venerable Anuruddha, having paid homage to the Blessed One, sat down to one side. As he sat there, the Blessed One said this to the Venerable Anuruddha:

“Sādhu sādhu, anuruddha. Sādhu kho tvaṁ, anuruddha, yaṁ taṁ mahāpurisavitakkaṁ vitakkesi: ‘appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa; santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa; pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa; āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa; upaṭṭhitassatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa; samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa; paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassā’ti. Tena hi tvaṁ, anuruddha, imampi aṭṭhamaṁ mahāpurisavitakkaṁ vitakkehi: ‘nippapañcārāmassāyaṁ dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti.

“Good, good, Anuruddha! It is good that you think these thoughts of a great person, namely: ‘This Dhamma is for one with few desires, not for one full of desires; this Dhamma is for one who is content, not for one who is discontent; this Dhamma is for one who is secluded, not for one who delights in company; this Dhamma is for one with energy aroused, not for one with laziness; this Dhamma is for one who attends mindfully, not for one who is muddle-minded; this Dhamma is for one who is collected, not for one who is distracted; this Dhamma is for one who is wise, not for one who is undiscerning.’ Therefore, Anuruddha, you should also think this eighth thought of a great person: ‘This Dhamma is for one who delights in |non-proliferation::not forming various opinions [nippapañca]|, who finds joy in non-proliferation, not for one who delights in |mental proliferation::various opinions, endless conceptualization [papañca]|, who takes pleasure in mental proliferation.’

Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharissasi.

When you think these eight thoughts of a great person, Anuruddha, then, whenever you wish, secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, you will enter and dwell in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|.

Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharissasi.

When you think these eight thoughts of a great person, Anuruddha, then, whenever you wish, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, you will enter and dwell in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|.

Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, pītiyā ca virāgā upekkhako ca viharissasi sato ca sampajāno sukhañca kāyena paṭisaṁvedissasi yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharissasi.

When you think these eight thoughts of a great person, Anuruddha, then, whenever you wish, with the |fading of desire for::dispassion toward, detachment from [virāga]| uplifting joy, you will dwell |equanimous::mental poised, mentally balanced, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |pleasure::comfort, contentedness, happiness, ease [sukha]| with the body. You will enter and dwell in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’

Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharissasi.

When you think these eight thoughts of a great person, Anuruddha, then, whenever you wish, with the abandoning of [bodily] pleasure and |pain::discomfort, unpleasantness. In this context, this is referring to bodily pain or sharp sensations. [dukkha]|, and with the prior settling down of |mental pleasure and displeasure::the duality of positive and negative states of mind; mental happiness and mental pain [somanassadomanassa]|, you will enter and dwell in the fourth jhāna, which is characterized by purification of |mindfulness::recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro; evamevaṁ te paṁsukūlacīvaraṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

When you think these eight thoughts of a great person, Anuruddha, and you become one who obtains at will, without difficulty or trouble, these four jhānas that pertain to the higher mind and are pleasant dwellings in this very life, then, while you dwell contentedly, your rag-robe will seem to you as a chest full of variously colored garments seems to a householder or a householder’s son; and it will serve for your delight, |non-agitation::being unperturbed, non-excitement [aparitassa]|, ease, and for entering upon |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.

Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā sālīnaṁ odano vicitakāḷako anekasūpo anekabyañjano; evamevaṁ te piṇḍiyālopabhojanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

When you think these eight thoughts of a great person, Anuruddha, and you become one who obtains at will, without difficulty or trouble, these four jhānas that pertain to the higher mind and are pleasant dwellings in this very life, then, while you dwell contentedly, your alms-food will seem to you as a dish of fine rice cleaned of black specks, served with various sauces and curries seems to a householder or a householder’s son; and it will serve for your delight, non-agitation, ease, and for entering upon Nibbāna.

Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ; evamevaṁ te rukkhamūlasenāsanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

When you think these eight thoughts of a great person, Anuruddha, and you become one who obtains at will, without difficulty or trouble, these four jhānas that pertain to the higher mind and are pleasant dwellings in this very life, then, while you dwell contentedly, your dwelling place at the foot of a tree will seem to you as a house with a peaked roof, plastered inside and out, draft-free, with bolts fastened and shutters closed seems to a householder or a householder’s son; and it will serve for your delight, non-agitation, ease, and for entering upon Nibbāna.

Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno; evamevaṁ te tiṇasanthārakasayanāsanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

When you think these eight thoughts of a great person, Anuruddha, and you become one who obtains at will, without difficulty or trouble, these four jhānas that pertain to the higher mind and are pleasant dwellings in this very life, then, while you dwell contentedly, your bed made of grass spread on the ground will seem to you as a couch spread with rugs of long fleece, white wool, and patterned covers, with embroidered flowered cloths, spread with choice antelope hides, with a canopy above and red cushions at both ends seems to a householder or a householder’s son; and it will serve for your delight, non-agitation, ease, and for entering upon Nibbāna.

Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānābhesajjāni, seyyathidaṁ—sappi navanītaṁ telaṁ madhu phāṇitaṁ; evamevaṁ te pūtimuttabhesajjaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. Tena hi tvaṁ, anuruddha, āyatikampi vassāvāsaṁ idheva cetīsu pācīnavaṁsadāye vihareyyāsī”ti.

When you think these eight thoughts of a great person, Anuruddha, and you become one who obtains at will, without difficulty or without trouble, these four jhānas that pertain to the higher mind and are pleasant dwellings in this very life, then, while you dwell contentedly, your medicine of fermented cow’s urine will seem to you as various medicaments of ghee, butter, oil, honey, and molasses seem to a householder or a householder’s son; and it will serve for your delight, non-agitation, ease, and for entering upon Nibbāna. Therefore, Anuruddha, you should spend the upcoming rains retreat right here among the Cetīs, in the Eastern Bamboo park.”

“Evaṁ, bhante”ti kho āyasmā anuruddho bhagavato paccassosi.

“Yes, venerable sir,” the venerable Anuruddha replied to the Blessed One.

Atha kho bhagavā āyasmantaṁ anuruddhaṁ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—cetīsu pācīnavaṁsadāye antarahito bhaggesu susumāragire bhesakaḷāvane migadāye pāturahosīti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā bhikkhū āmantesi: “aṭṭha kho, bhikkhave, mahāpurisavitakke desessāmi, taṁ suṇātha …pe…

Then the Blessed One, having instructed the Venerable Anuruddha with this exhortation—just as a strong man might extend his flexed arm or flex his extended arm—vanished from the Eastern Bamboo Park among the Cetīs and reappeared in the Deer Park at Bhesakaḷā grove in Crocodile Mountain among the Bhaggans. The Blessed One sat down on the prepared seat. Having sat down, the Blessed One addressed the bhikkhus: “Bhikkhus, I will teach you the eight thoughts of a great person. Listen to this ... [and pay close attention, I will speak.]

katame ca, bhikkhave, aṭṭha mahāpurisavitakkā?

And what, bhikkhus, are the eight thoughts of a great person?

Appicchassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo mahicchassa;
santuṭṭhassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asantuṭṭhassa;
pavivittassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo saṅgaṇikārāmassa;
āraddhavīriyassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo kusītassa;
upaṭṭhitassatissāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo muṭṭhassatissa;
samāhitassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asamāhitassa;
paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassa;
nippapañcārāmassāyaṁ, bhikkhave, dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino.

1.) This Dhamma is for one with few desires, not for one full of desires;
2.) This Dhamma is for one who is content, not for one who is discontent;
3.) This Dhamma is for one who is secluded, not for one who delights in company;
4.) This Dhamma is for one with energy aroused, not for one with laziness;
5.) This Dhamma is for one who attends mindfully, not for one who is muddle-minded;
6.) This Dhamma is for one who is collected, not for one who is distracted;
7.) This Dhamma is for one who is wise, not for one who is undiscerning;
8.) This Dhamma is for one who delights in non-proliferation, who finds joy in non-proliferation, not for one who delights in mental proliferation, who takes pleasure in proliferation.

‘Appicchassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo mahicchassā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, bhikkhu appiccho samāno ‘appicchoti maṁ jāneyyun’ti na icchati, santuṭṭho samāno ‘santuṭṭhoti maṁ jāneyyun’ti na icchati, pavivitto samāno ‘pavivittoti maṁ jāneyyun’ti na icchati, āraddhavīriyo samāno ‘āraddhavīriyoti maṁ jāneyyun’ti na icchati, upaṭṭhitassati samāno ‘upaṭṭhitassatīti maṁ jāneyyun’ti na icchati, samāhito samāno ‘samāhitoti maṁ jāneyyun’ti na icchati, paññavā samāno ‘paññavāti maṁ jāneyyun’ti na icchati, nippapañcārāmo samāno ‘nippapañcārāmoti maṁ jāneyyun’ti na icchati. ‘Appicchassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo mahicchassā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

1.) When this was said: ‘This Dhamma is for one with few desires, not for one full of desires,’ with reference to what was this said? Here, bhikkhus, when a bhikkhus is one with few desires, he does not wish: ‘May people know me to be one with few desires.’ Being content, he does not wish: ‘May people know me as being content.’ When he resorts to seclusion, he does not wish: ‘May people know me as one who resorts to seclusion.’ When he is energetic, he does not wish: ‘May people know me as one with aroused energy.’ Attending mindfully, he does not wish: ‘May people know me as one who attends mindfully.’ Being collected, he does not wish: ‘May people know me as one who is collected.’ Being wise, he does not wish: ‘May people know me as wise.’ Delighting in non-proliferation, he does not wish: ‘May people know me as one who delights in non-proliferation.’ When this was said: ‘This Dhamma is for one with few desires, not for one full of desires,’ it was in reference to this that this was said.

‘Santuṭṭhassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asantuṭṭhassā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. ‘Santuṭṭhassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asantuṭṭhassā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

2.) When this was said: ‘This Dhamma is for one who is content, not for one who is discontent,’ with reference to what was this said? Here, bhikkhus, a bhikkhu is content with any kind of robe, alms-food, lodging, and medicinal requisites for curing the sick. When this was said: ‘This Dhamma is for one who is content, not for one who is discontent,’ it was in reference to this that this was said.

‘Pavivittassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo saṅgaṇikārāmassā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, bhikkhuno pavivittassa viharato bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vivekaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṁyuttaṁyeva kathaṁ kattā hoti. ‘Pavivittassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo saṅgaṇikārāmassā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

3.) When this was said: ‘This Dhamma is for one who is secluded, not for one who delights in company,’ with reference to what was this said? Here, bhikkhus, while a bhikkhu is dwelling secluded, bhikkhus, bhikkhunīs, male lay disciples, female lay disciples, kings, royal ministers, heads of other sects, and disciples belonging to other sects approach him. In each case, with a mind that slants, slopes, and inclines to seclusion, withdrawn, enjoying |renunciation::going out state, rejection of sensual pleasure [nekkhamma]|, he gives them a talk invariably concerned with dismissing them. When this was said: ‘This Dhamma is for one who is secluded, not for one who delights in company,’ it was in reference to this that this was said.

‘Āraddhavīriyassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo kusītassā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. ‘Āraddhavīriyassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo kusītassā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

4.) When this was said: ‘This Dhamma is for one with energy aroused, not for one with laziness,’ with reference to what was this said? Here, bhikkhus, a bhikkhu dwells with energy aroused for the abandoning of unwholesome qualities and the acquisition of wholesome qualities; he is strong, firm in exertion, not shirking the responsibility of cultivating wholesome qualities. When this was said: ‘This Dhamma is for one with energy aroused, not for one with laziness,’ it was in reference to this that this was said.

‘Upaṭṭhitassatissāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo muṭṭhassatissā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. ‘Upaṭṭhitassatissāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo, muṭṭhassatissā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

5.) When this was said: ‘This Dhamma is for one who attends mindfully, not for one who is muddle-minded,’ with reference to what was this said? Here, bhikkhus, a bhikkhu is mindful, possessing supreme mindfulness and alertness, one who remembers and recollects what was done and said long ago. When this was said: ‘This Dhamma is for one who attends mindfully, not for one who is muddle-minded,’ it was in reference to this that this was said.

‘Samāhitassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asamāhitassā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. ‘Samāhitassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asamāhitassā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

6.) When this was said: ‘This Dhamma is for one who is collected, not for one who is distracted,’ with reference to what was this said? Here, bhikkhus, a bhikkhu, secluded from sensual pleasures… [and so on] … enters and dwells in the fourth jhāna. When this was said: ‘This Dhamma is for one who is collected, not for one who is distracted,’ it was in reference to this that this was said.

‘Paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. ‘Paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

7.) When this was said: ‘This Dhamma is for one who is wise, not for one who is undiscerning,’ with reference to what was this said? Here, bhikkhus, a bhikkhu is endowed with wisdom that discerns the |arising and passing away::appearance and disappearance, formation and dissolution [udayatthagāmī]|, which is noble and penetrative, |leading to the complete end of suffering::leading to extinction of stress, leading to gradual and complete wearing away of discontentment [dukkhakkhayagāmī]|. When this was said: ‘This Dhamma is for one who is wise, not for one who is undiscerning,’ it was in reference to this that this was said.

‘Nippapañcārāmassāyaṁ, bhikkhave, dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, bhikkhuno papañcanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. ‘Nippapañcārāmassāyaṁ, bhikkhave, dhammo, nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.

8.) When this was said: ‘This Dhamma is for one who delights in non-proliferation, who finds joy in non-proliferation, not for one who delights in proliferation, who takes pleasure in proliferation,’ with reference to what was this said? Here, bhikkhus, a bhikkhu’s mind leaps into, gains confident, settles down, and is released in the ending of mental proliferation. When this was said: ‘This Dhamma is for one who delights in non-proliferation, who finds joy in non-proliferation, not for one who delights in proliferation, who takes pleasure in proliferation,’ it was in reference to this that this was said.”

Atha kho āyasmā anuruddho āyatikampi vassāvāsaṁ tattheva cetīsu pācīnavaṁsadāye vihāsi. Atha kho āyasmā anuruddho eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

Then the Venerable Anuruddha spent the upcoming rains retreat right there among the Cetīs, in the Eastern Bamboo park. Then the Venerable Anuruddha, dwelling alone, secluded, |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, with continuous effort, and resolute, in no long time realized for himself with direct knowledge, in this very life, the |perfection of the spiritual life::ideal of the spiritual path, culmination of the spiritual life [brahmacariyapariyosāna]|, for the sake of which clansmen rightly go forth from the household life into homelessness, and having realized it, he dwelled in it.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā anuruddho arahataṁ ahosīti. Atha kho āyasmā anuruddho arahattappatto tāyaṁ velāyaṁ imā gāthāyo abhāsi:

He directly knew: “Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.” And the venerable Anuruddha became one of the Arahants. Then the Venerable Anuruddha, having attained arahantship, spoke these verses at that time:

“Mama saṅkappamaññāya,
satthā loke anuttaro;
Manomayena kāyena,
iddhiyā upasaṅkami.

“Knowing my thoughts,
the unsurpassed teacher in the world;
Came to me through |psychic potency::supernormal ability [iddhi]|,
in a mind-made body.

Yathā me ahu saṅkappo,
tato uttari desayi;
Nippapañcarato buddho,
nippapañcaṁ adesayi.

He taught me more,
than my thoughts contained;
The Buddha, delighting in non-proliferation,
instructed me in non-proliferation.

Tassāhaṁ dhammamaññāya,
vihāsiṁ sāsane rato;
Tisso vijjā anuppattā,
kataṁ buddhassa sāsanan”ti.

Having comprehended the Dhamma,
I dwelled delighting in his teaching;
The three true knowledges have been attained,
The Buddha’s instruction has been carried out.”