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an8.30 · Anuruddhamahāvitakkasutta

Aṅguttara Nikāya 8.30

The Numerical Discourses 8.30

3. Gahapativagga
  1. The Householder Chapter
Anuruddhamahāvitakkasutta

Anuruddha’s Great Thoughts

Ekaṁ samayaṁ bhagavā bhaggesu viharati suṁsumāragire bhesakaḷāvane migadāye.

At one time, the Bhagavā was dwelling among the Bhaggas at Suṁsumāragira, in Bhesakaḷā Grove, the Deer Park.

Tena kho pana samayena āyasmā anuruddho cetīsu viharati pācīnavaṁsadāye.

Now at that time Venerable Anuruddha was dwelling among the Cetīs at Pācīnavaṁsa Grove.

Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:

Then, while Venerable Anuruddha was alone in seclusion, this reflection arose in his mind:

“appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa;

“This dhamma is for one of few wishes, not for one of many wishes;

santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa;

this dhamma is for one who is content, not for one who is discontent;

pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa;

this dhamma is for one who is secluded, not for one who delights in company;

āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa;

this dhamma is for one with energy aroused, not for one who is lazy;

upaṭṭhitassatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa;

this dhamma is for one with sati established, not for one with sati confused;

samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa;

this dhamma is for one endowed with samādhi, not for one without samādhi;

paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassā”ti.

this dhamma is for one with paññā, not for one of poor paññā.”

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.

Then the Bhagavā, having known with his mind the reflection in Venerable Anuruddha’s mind — just as a strong man might extend a bent arm or bend an extended arm; so too — disappeared from among the Bhaggas at Suṁsumāragira, in Bhesakaḷā Grove, the Deer Park, and appeared among the Cetīs at Pācīnavaṁsa Grove, in front of Venerable Anuruddha.

Nisīdi bhagavā paññatte āsane.

The Bhagavā sat down on the prepared seat.

Āyasmāpi kho anuruddho bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Venerable Anuruddha too, having paid homage to the Bhagavā, sat down to one side.

Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca:

The Bhagavā said this to Venerable Anuruddha, who was sitting to one side:

“Sādhu sādhu, anuruddha.

“Sādhu, sādhu, Anuruddha.

Sādhu kho tvaṁ, anuruddha, yaṁ taṁ mahāpurisavitakkaṁ vitakkesi:

It is sādhu, Anuruddha, that you thought this great person’s thought:

‘appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa;

‘This dhamma is for one of few wishes, not for one of many wishes;

santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa;

this dhamma is for one who is content, not for one who is discontent;

pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa;

this dhamma is for one who is secluded, not for one who delights in company;

āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa;

this dhamma is for one with energy aroused, not for one who is lazy;

upaṭṭhitassatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa;

this dhamma is for one with sati established, not for one with sati confused;

samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa;

this dhamma is for one endowed with samādhi, not for one without samādhi;

paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassā’ti.

this dhamma is for one with paññā, not for one of poor paññā.’

Tena hi tvaṁ, anuruddha, imampi aṭṭhamaṁ mahāpurisavitakkaṁ vitakkehi:

Therefore, Anuruddha, you should think this eighth great person’s thought too:

‘nippapañcārāmassāyaṁ dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti.

‘This dhamma is for one who delights in non-diffusion and takes pleasure in non-diffusion, not for one who delights in diffusion and takes pleasure in diffusion.’

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, Anuruddha, you have thought these eight great person’s thoughts, then, Anuruddha, whenever you wish, quite secluded from sensual pleasures, secluded from unskillful dhammas, you will enter and dwell in the first jhāna, with thought and examination, with pīti and sukha born of seclusion [vivekajaṁ].

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, Anuruddha, you have thought these eight great person’s thoughts, then, Anuruddha, whenever you wish, with the settling of thought and examination, with internal confidence, with unification of citta [cetaso ekodibhāvaṁ], without thought and without examination, you will enter and dwell in the second jhāna, with pīti and sukha born of samādhi.

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, Anuruddha, you have thought these eight great person’s thoughts, then, Anuruddha, whenever you wish, with the fading away of pīti, you will dwell equanimous, with sati and clearly comprehending [sampajāno], and you will experience sukha with the body — that of which the noble ones declare: ‘equanimous, with sati, one who dwells in sukha’ — you will enter and dwell in the third jhāna.

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, Anuruddha, you have thought these eight great person’s thoughts, then, Anuruddha, whenever you wish, with the abandoning of sukha and the abandoning of dukkha, and with the previous disappearance of gladness and dejection, you will enter and dwell in the fourth jhāna, neither-dukkha-nor-sukha, with purity of upekkhā and sati.

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;

When, Anuruddha, you have thought these eight great person’s thoughts, and when you have become one who obtains at will, without trouble, without difficulty, these four jhānas, which pertain to the higher mind and are dwellings in sukha in the present life, then for you, Anuruddha, just as there might be for a householder or householder’s son a chest full of cloths of various colors;

evamevaṁ te paṁsukūlacīvaraṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

so too, your rag-robe will appear to you, as you dwell content, for delight, for freedom from agitation, for comfortable dwelling, and for entering 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;

When, Anuruddha, you have thought these eight great person’s thoughts, and when you have become one who obtains at will, without trouble, without difficulty, these four jhānas, which pertain to the higher mind and are dwellings in sukha in the present life, then for you, Anuruddha, just as there might be for a householder or householder’s son boiled rice from fine rice, with the dark grains removed, with many soups and many sauces;

evamevaṁ te piṇḍiyālopabhojanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

so too, your almsfood in morsels will appear to you, as you dwell content, for delight, for freedom from agitation, for comfortable dwelling, and for entering 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;

When, Anuruddha, you have thought these eight great person’s thoughts, and when you have become one who obtains at will, without trouble, without difficulty, these four jhānas, which pertain to the higher mind and are dwellings in sukha in the present life, then for you, Anuruddha, just as there might be for a householder or householder’s son a peaked mansion, plastered inside and out, sheltered from wind, with barred doors and shuttered windows;

evamevaṁ te rukkhamūlasenāsanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

so too, your lodging at the root of a tree will appear to you, as you dwell content, for delight, for freedom from agitation, for comfortable dwelling, and for entering 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;

When, Anuruddha, you have thought these eight great person’s thoughts, and when you have become one who obtains at will, without trouble, without difficulty, these four jhānas, which pertain to the higher mind and are dwellings in sukha in the present life, then for you, Anuruddha, just as there might be for a householder or householder’s son a couch spread with woolen covers, with embroidered blankets, with white woolen coverlets, with excellent antelope-hide coverlets, with a canopy above, and with red cushions at both ends;

evamevaṁ te tiṇasanthārakasayanāsanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

so too, your grass-spread bed and seat will appear to you, as you dwell content, for delight, for freedom from agitation, for comfortable dwelling, and for entering 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;

When, Anuruddha, you have thought these eight great person’s thoughts, and when you have become one who obtains at will, without trouble, without difficulty, these four jhānas, which pertain to the higher mind and are dwellings in sukha in the present life, then for you, Anuruddha, just as there might be various medicines for a householder or householder’s son, namely: ghee, fresh butter, oil, honey, and molasses;

evamevaṁ te pūtimuttabhesajjaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

so too, your medicine of putrid urine will appear to you, as you dwell content, for delight, for freedom from agitation, for comfortable dwelling, and for entering nibbāna.

Tena hi tvaṁ, anuruddha, āyatikampi vassāvāsaṁ idheva cetīsu pācīnavaṁsadāye vihareyyāsī”ti.

Therefore, Anuruddha, you should dwell here among the Cetīs at Pācīnavaṁsa Grove for the next rains residence too.”

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

“Yes, bhante,” Venerable Anuruddha replied to the Bhagavā.

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.

Then the Bhagavā, having instructed Venerable Anuruddha with this instruction — just as a strong man might extend a bent arm or bend an extended arm; so too — disappeared from among the Cetīs at Pācīnavaṁsa Grove and appeared among the Bhaggas at Suṁsumāragira, in Bhesakaḷā Grove, the Deer Park.

Nisīdi bhagavā paññatte āsane.

The Bhagavā sat down on the prepared seat.

Nisajja kho bhagavā bhikkhū āmantesi:

Having sat down, the Bhagavā addressed the bhikkhus:

“aṭṭha kho, bhikkhave, mahāpurisavitakke desessāmi, taṁ suṇātha …pe…

“Bhikkhus, I will teach the eight great person’s thoughts. Listen …

katame ca, bhikkhave, aṭṭha mahāpurisavitakkā?

And what, bhikkhus, are the eight great person’s thoughts?

Appicchassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo mahicchassa;

Bhikkhus, this dhamma is for one of few wishes, not for one of many wishes;

santuṭṭhassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asantuṭṭhassa;

bhikkhus, this dhamma is for one who is content, not for one who is discontent;

pavivittassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo saṅgaṇikārāmassa;

bhikkhus, this dhamma is for one who is secluded, not for one who delights in company;

āraddhavīriyassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo kusītassa;

bhikkhus, this dhamma is for one with energy aroused, not for one who is lazy;

upaṭṭhitassatissāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo muṭṭhassatissa;

bhikkhus, this dhamma is for one with sati established, not for one with sati confused;

samāhitassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asamāhitassa;

bhikkhus, this dhamma is for one endowed with samādhi, not for one without samādhi;

paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassa;

bhikkhus, this dhamma is for one with paññā, not for one of poor paññā;

nippapañcārāmassāyaṁ, bhikkhave, dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino.

bhikkhus, this dhamma is for one who delights in non-diffusion and takes pleasure in non-diffusion, not for one who delights in diffusion and takes pleasure in diffusion.

‘Appicchassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo mahicchassā’ti,

‘Bhikkhus, this dhamma is for one of few wishes, not for one of many wishes’ —

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

so it was said. And in reference to what was this said?

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.

Here, bhikkhus, a bhikkhu, being one of few wishes, does not wish, ‘May they know me as one of few wishes’; being content, he does not wish, ‘May they know me as content’; being secluded, he does not wish, ‘May they know me as secluded’; having energy aroused, he does not wish, ‘May they know me as one with energy aroused’; having sati established, he does not wish, ‘May they know me as one with sati established’; being endowed with samādhi, he does not wish, ‘May they know me as one endowed with samādhi’; having paññā, he does not wish, ‘May they know me as one with paññā’; delighting in non-diffusion, he does not wish, ‘May they know me as one who delights in non-diffusion.’

‘Appicchassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo mahicchassā’ti,

‘Bhikkhus, this dhamma is for one of few wishes, not for one of many wishes’ —

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

what was said was said in reference to this.

‘Santuṭṭhassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asantuṭṭhassā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?

‘Bhikkhus, this dhamma is for one who is content, not for one who is discontent’ — so it was said. And in reference to what was this said?

Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena.

Here, bhikkhus, a bhikkhu is content with any kind of robe, almsfood, lodging, and medicinal requisites for the sick.

‘Santuṭṭhassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asantuṭṭhassā’ti,

‘Bhikkhus, this dhamma is for one who is content, not for one who is discontent’ —

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

what was said was said in reference to this.

‘Pavivittassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo saṅgaṇikārāmassā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?

‘Bhikkhus, this dhamma is for one who is secluded, not for one who delights in company’ — so it was said. And in reference to what was this said?

Idha, bhikkhave, bhikkhuno pavivittassa viharato bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā.

Here, bhikkhus, when a bhikkhu is dwelling secluded, he is approached by bhikkhus, bhikkhunīs, laymen, laywomen, kings, royal ministers, wanderers of other sects, and disciples of wanderers of other sects.

Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vivekaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṁyuttaṁyeva kathaṁ kattā hoti.

There, with citta inclining toward seclusion [vivekaninnena], sloping toward seclusion [vivekapoṇena], leaning toward seclusion [vivekapabbhārena], standing in seclusion [vivekaṭṭhena], delighting in renunciation, the bhikkhu becomes one who speaks only talk connected with sending them away.

‘Pavivittassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo saṅgaṇikārāmassā’ti,

‘Bhikkhus, this dhamma is for one who is secluded, not for one who delights in company’ —

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

what was said was said in reference to this.

‘Āraddhavīriyassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo kusītassā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?

‘Bhikkhus, this dhamma is for one with energy aroused, not for one who is lazy’ — so it was said. And in reference to what was this said?

Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

Here, bhikkhus, a bhikkhu dwells with energy aroused for the abandoning of unskillful dhammas and for the obtaining of skillful dhammas, strong, firm in exertion, not laying down the burden in regard to skillful dhammas.

‘Āraddhavīriyassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo kusītassā’ti,

‘Bhikkhus, this dhamma is for one with energy aroused, not for one who is lazy’ —

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

what was said was said in reference to this.

‘Upaṭṭhitassatissāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo muṭṭhassatissā’ti,

‘Bhikkhus, this dhamma is for one with sati established, not for one with sati confused’ —

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

so it was said. And in reference to what was this said?

Idha, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.

Here, bhikkhus, a bhikkhu has sati, endowed with supreme skill in sati, one who remembers and recollects what was done and said long ago.

‘Upaṭṭhitassatissāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo, muṭṭhassatissā’ti,

‘Bhikkhus, this dhamma is for one with sati established, not for one with sati confused’ —

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

what was said was said in reference to this.

‘Samāhitassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asamāhitassā’ti,

‘Bhikkhus, this dhamma is for one endowed with samādhi, not for one without samādhi’ —

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

so it was said. And in reference to what was this said?

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.

Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures … enters and dwells in the fourth jhāna.

‘Samāhitassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asamāhitassā’ti,

‘Bhikkhus, this dhamma is for one endowed with samādhi, not for one without samādhi’ —

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

what was said was said in reference to this.

‘Paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassā’ti,

‘Bhikkhus, this dhamma is for one with paññā, not for one of poor paññā’ —

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

so it was said. And in reference to what was this said?

Idha, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

Here, bhikkhus, a bhikkhu has paññā, endowed with paññā that discerns arising and passing away, noble, penetrating, leading rightly to the exhaustion of dukkha.

‘Paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassā’ti,

‘Bhikkhus, this dhamma is for one with paññā, not for one of poor paññā’ —

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

what was said was said in reference to this.

‘Nippapañcārāmassāyaṁ, bhikkhave, dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti,

‘Bhikkhus, this dhamma is for one who delights in non-diffusion and takes pleasure in non-diffusion, not for one who delights in diffusion and takes pleasure in diffusion’ —

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

so it was said. And in reference to what was this said?

Idha, bhikkhave, bhikkhuno papañcanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.

Here, bhikkhus, a bhikkhu’s citta plunges into the cessation of diffusion, becomes clear, settles, and is released.

‘Nippapañcārāmassāyaṁ, bhikkhave, dhammo, nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti,

‘Bhikkhus, this dhamma is for one who delights in non-diffusion and takes pleasure in non-diffusion, not for one who delights in diffusion and takes pleasure in diffusion’ —

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.

what was said was said in reference to this.”

Atha kho āyasmā anuruddho āyatikampi vassāvāsaṁ tattheva cetīsu pācīnavaṁsadāye vihāsi.

Then Venerable Anuruddha dwelt there among the Cetīs at Pācīnavaṁsa Grove for the next rains residence too.

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 Venerable Anuruddha, dwelling alone, withdrawn, heedful, ardent, and resolute, in no long time, by realizing it for himself with direct knowledge in this very life, entered and dwelt in that unsurpassed culmination of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.

He understood: “Birth is destroyed; the holy life has been lived; what had to be done has been done; there is no more of this state.”

Aññataro ca panāyasmā anuruddho arahataṁ ahosīti.

And Venerable Anuruddha became one among the arahants.

Atha kho āyasmā anuruddho arahattappatto tāyaṁ velāyaṁ imā gāthāyo abhāsi:

Then Venerable Anuruddha, having attained arahantship, on that occasion spoke these verses:

“Mama saṅkappamaññāya,

“Having known my intention,

satthā loke anuttaro;

the Teacher, unsurpassed in the world,

Manomayena kāyena,

with a mind-made body,

iddhiyā upasaṅkami.

approached through spiritual power.

Yathā me ahu saṅkappo,

In accordance with my intention,

tato uttari desayi;

he taught further beyond that;

Nippapañcarato buddho,

the Buddha, delighting in non-diffusion,

nippapañcaṁ adesayi.

taught non-diffusion.

Tassāhaṁ dhammamaññāya,

Having understood his dhamma,

vihāsiṁ sāsane rato;

I dwelt delighting in the teaching;

Tisso vijjā anuppattā,

the three knowledges have been attained,

kataṁ buddhassa sāsanan”ti.

the Buddha’s teaching has been done.”

Dasamaṁ.

The tenth.

Gahapativaggo tatiyo.

The Householder Chapter is the third.

Tassuddānaṁ

Its summary:

Dve uggā dve ca hatthakā,

Two with Ugga, two with Hatthaka,

mahānāmena jīvako;

with Mahānāma and Jīvaka;

Dve balā akkhaṇā vuttā,

two on balas, occasions were spoken of,

anuruddhena te dasāti.

and with Anuruddha, these are ten.