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Samyutta Nikaya:5.Mahavagga-The Great Book[]
Chapter 8 : Connected Discourses with Anuruddha (Anuruddhasamyutta) {Samyutta-52}[]
(i) Alone (Rahogatavaggo)[]
899. Alone (1) (Rahogata1)[]
Thus have I heard(from Lord Buddha, says Ananda). On one occasion the Venerable Anuruddha was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. 280 Then, while the Venerable Anuruddha was alone in seclusion, a thought arose in his mind thus: "Those who have neglected these four establishments of meditation(sati) have neglected the noble path leading to the complete destruction(khaya\kshaya) of suffering. Those who have undertaken these four establishments of meditation have undertaken the noble path leading to the complete destruction of suffering."
Then the Venerable Mahamoggallana, having known with his own mind the thought in the Venerable Anuruddha's mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, appeared in the presence of the Venerable Anuruddha and said to him:
"To what extent, friend Anuruddha, have these four establishments of meditation been undertaken by a bhikkhu?"
"Here, friend, a bhikkhu dwells watching-in-meditation(anupassi) on the nature of origination in the body internally; 281 he dwells watching-in-meditation on the nature of decline in the body internally; he dwells watching-in-meditation on the nature of origination and decline in the body internally - ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world:
"He dwells watching-in-meditation(anupassi) on the nature of origination in the body externally; he dwells watching-in-meditation on the nature of decline in the body externally; he dwells watching-in-meditation on the nature of origination and decline in the body externally - ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world.
"He dwells watching-in-meditation(anupassi) on the nature of origination in the body internally and externally; he dwells watching-in-meditation on the nature of decline in the body internally and externally; he dwells watching-in-meditation on the nature of origination and decline in the body internally and externally - ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world.
"If he wishes: 282 'May I dwell perceiving the repulsive in the unrepulsive' he dwells perceiving the repulsive therein. If he wishes: 'May I dwell perceiving the unrepulsive in the repulsive,' he dwells perceiving the unrepulsive therein. If he wishes:
'May I dwell perceiving the repulsive in the unrepulsive and in the repulsive,' he dwells perceiving the repulsive therein. If he wishes: 'May I dwell perceiving the unrepulsive in the repulsive and in the unrepulsive,' he dwells perceiving the unrepulsive therein. If he wishes: 'Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, meditative(satima) and completely comprehending (sampajano),' then he dwells therein equanimously, meditative and completely comprehending (sampajano).
"He dwells watching-in-meditation(anupassi) on the nature of origination ... the nature of decline ... the nature of origination and decline in sensations(vedana) internally ... in sensations(vedana) externally ... in sensations(vedana) internally and externally - ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"If he wishes: 'May I dwell perceiving the repulsive in the unrepulsive,' he dwells perceiving the repulsive therein.... If he wishes: 'Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, meditative(satima) and completely comprehending (sampajano),' then he dwells therein equanimously, meditative and completely comprehending (sampajano).
"He dwells watching-in-meditation on the nature of origination ... the nature of decline . . . the nature of origination and decline in mind internally ... in mind externally ... in mind internally and externally - ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"If he wishes: 'May I dwell perceiving the repulsive in the urirepulsive' he dwells perceiving the repulsive therein if wishes: 'Avoiding both the urirepulsive and the repulsive, may dwell equanimously, meditative(satima) and completely comprehending (sampajano)' then he dwells therein equanimously, meditative and completely comprehending (sampajano).
"He dwells watching-in-meditation(anupassi) on the nature of origination ... the nature of decline . . . the nature of origination and decline in phenomena(dhamma) internally ... in phenomena(dhamma) externally ... in phenomena(dhamma) internally and externally - ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"If he wishes: 'May I dwell perceiving the repulsive in the unrepulsive' he dwells perceiving the repulsive therein.... If he wishes: 'Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, meditative and completely comprehending (sampajano)' then he dwells therein equanimously, meditative(satima) and completely comprehending (sampajano).
"It is in this way, friend, that these four establishments of meditation(sati) have been undertaken by a bhikkhu."
900. Alone (2) (Rahogata2)[]
At Savatthi. Then, while the Venerable Anuruddha was alone in seclusion, a thought arose in his mind thus: "Those who have neglected these four establishments of meditation(sati) have neglected the noble path leading to the complete destruction(khaya\kshaya) of suffering. Those who have undertaken these four establishments of meditation have undertaken the noble path leading to the complete destruction of suffering."
Then the Venerable Mahamoggallana, having known with his own mind the thought in the Venerable Anuruddha's mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, appeared in the presence of the Venerable Anuruddha and said to him:
"To what extent, friend Anuruddha, have these four establishments of meditation been undertaken by a bhikkhu(monk)?"
"Here, friend, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body internally, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on the body in the body externally, ardent.
completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation(anupassi) on the body in the body internally and externally, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"He dwells watching-in-meditation(anupassi) on sensations(vedana) in sensations(vedana) internally ... watching-in-meditation on sensations(vedana) in sensations(vedana) externally ... watching-in-meditation on sensations(vedana) in sensations(vedana) internally and externally, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"He dwells watching-in-meditation(anupassi) on mind in mind internally . . . watching-in-meditation(anupassi) on mind in mind externally ... watching-in-meditation(anupassi) on mind in mind internally and externally, ardent, completely comprehending (sampajano), meditative, having removed covetousness and displeasure in regard to the world.
"He dwells watching-in-meditation(anupassi) on phenomena(dhamma) in phenomena(dhamma) internally ... watching-in-meditation on phenomena(dhamma) in phenomena(dhamma) externally ... watching-in-meditation on phenomena(dhamma) in phenomena(dhamma) internally and externally, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"It is in this way, friend, that these four establishments of meditation have been undertaken by a bhikkhu."
901. Sutanu[]
(Please fill details as in 899)
On one occasion the Venerable Anuruddha was dwelling at Savatthi on the bank of the Sutanu. Then a number of bhikkhus approached the Venerable Anuruddha and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side and said to the Venerable Anuruddha:
"By having developed and cultivated what dhammas(attributes,law) has the Venerable Anuruddha attained to greatness of divine-knowledge(abhinna)?"
"It is, friends, because I have developed and cultivated the four establishments of meditation(sati) that I have attained to greatness of divine-knowledge. What four? Here, friends, I dwell watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"I dwell watching-in-meditation(anupassi) on sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, clearly comprehendin meditative, having removed covetousness and displeasure regard to the world.
"It is, friends, because I have developed and cultivated these four establishments of meditation that I have attained to greatness of divine-knowledge. Further, friends, it is because I have developed and cultivated these four establishments of meditation that I directly knew the inferior state as inferior; that I directly knew the middling state as middling; that I directly knew the sublime state as sublime." 283
902. The Thornbush-Grove(1) (Kandaki1)[]
(Please fill details as in 899)
On one occasion the Venerable Anuruddha, the Venerable Sariputta, and the Venerable Mahamoggallana were dwelling at Saketa in the Thornbush-Grove(Kandakivana). 284 Then, in the evening, the Venerable Sariputta and the Venerable Mahamoggallana emerged from seclusion, approached the Venerable Anuruddha, and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side, and the Venerable Sariputta said to the Venerable Anuruddha:
"Friend Anuruddha, what are the dhammas(attributes,law) that a bhikkhu(monk) who is a trainee should enter and dwell in?"
"Friend, Sariputta, a bhikkhu who is a trainee should enter and dwell in the four establishments of meditation(sati). What four? Here, friend, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body .... sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. A bhikkhu who is a trainee should enter and dwell in these four establishments of meditation."
903. The Thornbush-Grove(Kandakivana) (2) (Kandaki2)[]
(Please fill details as in 899)
At Saketa. Sitting to one side the Venerable Sariputta said to the Venerable Anuruddha:
"Friend Anuruddha, what are the dhammas(attributes,law) that a bhikkhu(monk) who is beyond training should enter and dwell in?"
"Friend, Sariputta, a bhikkhu who is beyond training should enter and dwell in the four establishments of meditation(sati). What four? Here, friend, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body ... sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. A bhikkhu who is beyond training should enter and dwell in these four establishments of meditation."
904. The Thornbush-Grove(3) (Kandaki3)[]
(Please fill details as in 899)
At Saketa. Sitting to one side, the Venerable Sariputta said to the Venerable Anuruddha:
"By having developed and cultivated what dhammas(attributes,law) has the Venerable Anuruddha attained to greatness of divine-knowledge(abhinna)?"
"It is, friend, because I have developed and cultivated the four establishments of meditation(sati) that I have attained to greatness of divine-knowledge. What four? Here, friend, I dwell watching-in-meditation(anupassi) on the body in the body ... sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"It is, friend, because I have developed and cultivated these four establishments of meditation that I have attained to greatness of divine-knowledge. Further, friend, it is because I have developed and cultivated these four establishments of meditation that I directly know the thousandfold world." 285
905. The Destruction of Craving (Tanhakkhaya sans. Trishna-kshaya)[]
(Please fill details as in 899)
At Savatthi. There the Venerable Anuruddha addressed the bhikkhus thus: "Friends, bhikkhus!"
"Friend!" those bhikkhus replied. The Venerable Anuruddha said this:
"Friends, these four establishments of meditation(sati), when developed and cultivated, lead to the destruction(khaya\kshaya) of craving(tanha sans. trishna). What four? Here, friends, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body ... sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world. These four establishments of meditation, when developed and cultivated, lead to the destruction of craving."
906. The Salala-Tree Hut (Salalagara)[]
(Please fill details as in 899)
On one occasion the Venerable Anuruddha was living at Savatthi in a Salala - tree hut. There the Venerable Anuruddha addressed the bhikkhus thus....
"Friends, the river Ganges slants, slopes, and inclines towards the east. Now suppose a great crowd of people would come along bringing a shovel and basket, thinking: 'We will make this river Ganges slant, slope, and incline towards the west.' 286 What do you think, friends, would that great crowd of people be able to make the river Ganges slant, slope, and incline towards the west?"
"No, friend. For what reason? Because the river Ganges slants, slopes, and inclines towards the east, and it is not easy to make it slant, slope, and incline towards the west. That great crowd of people would only reap fatigue and vexation."
"So too, friends, when a bhikkhu(monk) is developing and cultivating the four establishments of meditation(sati), kings or royal ministers, friends or colleagues, relatives or kinsmen, might invite him to accept wealth, saying: 'Come, good man, why let these saffron robes weigh you down? Why roam around with a shaven head and begging bowl? Come, having returned to the lower life, enjoy wealth and do meritorious(punya) deeds.' Indeed, friends, when that bhikkhu is developing and cultivating the four establishments of meditation, it is impossible that he will give up the training and return to the lower life. For what reason? Because for a long time his mind has slanted, sloped, and inclined towards seclusion. Thus it is impossible that he will give up the training and return to the lower life.
"And how, friends, does a bhikkhu develop and cultivate the four establishments of meditation? Here, friends, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body . . . sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"It is in this way, friends, that a bhikkhu develops and cultivates the four establishments of meditation."
907. Ambapali's Grove (Ambapalivana sans. Amrapali-van)[]
(Please fill details as in 899)
On one occasion the Venerable Anuruddha and the Venerable Sariputta were dwelling at Vesali in Ambapali's Grove. Then, in the evening, the Venerable Sariputta emerged from seclusion.... Sitting to one side, the Venerable Sariputta said to the Venerable Anuruddha:
"Friend Anuruddha, your faculties are serene, your complexion is pure and bright. In what dwelling does the Venerable Anuruddha now usually dwell?"
"Now, friend, I usually dwell with a mind well established in the four establishments of meditation(sati). What four? Here, friend, I dwell watching-in-meditation(anupassi) on the body in the body . . . sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"The bhikkhu(monk), friend, who is an arahant, one whose defilements are destroyed, who has lived the holy celibate life(brahmacariya), done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence(bhavo), one completely liberated(vimutta sans. vimukt) through final knowledge, usually dwells with a mind well established in these four establishments of meditation."
"It is a gain for us, friend, it is well gained by us, friend, that we were in the very presence of the Venerable Anuruddha when he made such a bellowing utterance."
908 Gravely Ill (Balhagilana)[]
(Please fill details as in 899)
On one occasion the Venerable Anuruddha was dwelling at Savatthi in the Blind men's grove(Andhavana), sick, afflicted, gravely ill. Then a number of bhikkhus approached the Venerable Anuruddha and said to him:
"In what dwelling does the Venerable Anuruddha usually dwell so that the arisen bodily painful sensations(vedana) do not persist obsessing his mind?"
"It is, friends, because I dwell with a mind well established in the four establishments of meditation(sati) that the arisen bodily sensations(vedana) do not persist obsessing my mind. What four? Here, friend, I dwell watching-in-meditation(anupassi) on the body in the body ... sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent. completely comprehending (sampajano), meditative(satima), having removed covetous and displeasure in regard to the world.
"It is, friends, because I dwell with a mind well established i n these four establishments of meditation that the arisen bodily painful sensations(vedana) do not persist obsessing my mind."
(ii) The Second Subchapter[]
909. A Thousand Aeons (Kappasahassa sans. Kalp-sahasra)[]
(Please fill details as in 899)
On one occasion the Venerable Anuruddha was dwelling at Savatthi in Jeta's-Grove(Jetvana), Anathapindika's Park. Then a number of bhikkhus approached the Venerable Anuruddha and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side and said to the Venerable Anuruddha:
"By having developed and cultivated what dhammas(attributes,law) has the Venerable Anuruddha attained to greatness of divine-knowledge(abhinna)?"
"It is, friends, because I have developed and cultivated the four establishments of meditation(sati) that I have attained to greatness of divine-knowledge. What four? Here, friends, I dwell watching-in-meditation(anupassi) on the body in the body ... sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano), meditative(satima), having removed covetousness and displeasure in regard to the world.
"It is, friends, because I have developed and cultivated these four establishments of meditation that I have attained to greatness of divine-knowledge. Further, friends, it is because I have developed and cultivated these four establishments of meditation that I recollect a thousand aeons(kappa\kalpa)."
910. Spiritual Power (Iddhividha)[]
(as n 899)... "Further, friends, it is because I have developed and cultivated these four establishments of meditation that I wield the various kinds of spiritual-power(iddhi\riddhi): having been one I become many; having been many I become one ..(as n 823).. I exercise mastery with the body as far as the brahma(arch-angel) world."
911. The Divine Ear (Dibbasota sans. Divya-strota)[]
(as in 899). . . "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that with the divine ear element, which is purified and surpasses the human, I hear both kinds of sound, the divine and the human, those that are far as well as near."
912. Encompassing the Mind (Cetopariya)[]
(as in 899)... "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that I understand the minds of other beings and persons, having encompassed them with my own mind. I understand a mind with lust(raag) as a mind with lust ... an unliberated mind as an unliberated mind."
913. The Possible (Thana)[]
(as in 899). . . "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that I understand the possible as possible and the impossible as impossible." 287
914. The Undertaking of Kamma (Kammasamadana)[]
(as in 899). . "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that I understand as it really is the result of past, future, and present kamma(karma) by way of potential and by way of cause."
915. Leading Everywhere (Sabbatthagamini)[]
(as in 899)... "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that I understand as
it really is the way leading everywhere."
916. Diverse Elements (Nana-dhatu)[]
(as in 899).."Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that I understand as it really is the world with its manifold and diverse elements(dhatu).
917. Diverse Dispositions (Nanadimutti)[]
(as in 899)... "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that I understand as it really is the diversity in the dispositions of beings."
918. Degrees of the Faculties (Indriyaparopariyatta)[]
(as in 899). . . "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that I understand as it really is the degrees of maturity in the spiritual faculties of other beings and persons."
919. The Jhanas, Etc. (Sans. Dhyana)[]
(as in 899)... "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that I understand as it really is the defilement, the cleansing, and the emergence in regard to the jhanas, deliverances(vimokkha), samadhi(trance)states, and attainments."
920. Past Abodes (Pubbenivasa sans. Poorva-Nivasa )[]
(as in 899)... "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that I recollect my manifold past abodes, that is, one past birth, two past births ..(as in 823).. many aeons(kappa\kalpa) of world-contraction and expansion.... Thus I recollect my manifold past abodes with their modes and details."
921. The Divine Eye (Dibbacakkhu sans. Divya-caskshu)[]
(as in 899). . . "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that with the divine eye, which is purified and surpasses the human, I see beings passing away and being reborn ..(as in 823).. and I understand how beings go on in accordance with their kamma(karma)."
922. The Destruction of the Defilements (Asavakkhaya sans. Ashrav-Kshaya)[]
(as in 899). . . "Further, friends, it is because I have developed and cultivated these four establishments of meditation(sati) that by the destruction(khaya\kshaya) of the defilements, in this very life I enter and dwell in the defilement-free liberation(vimutti sans. vimukti) of mind, liberation by illuminated-insight(panna), realizing it for myself with divine-knowledge(abhinna)."
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