Home | Dhamma | Teachings | Practice | Glossary | Tipiṭaka | Suttas

Anguttara Nikaya

# AN 8.30 Anuruddhamahāvitakka Sutta (Anuruddha’s Thoughts of a Great Man) AN 8.30

Download TXT Download PDF Browse this collection Home

Candana Bhikkhu audio

## Listen on YouTube

- The Numerical Discourses: Book VIII: 21-30: "The Section on the Householders." (Duration: 1:35:38)

## Text

    [page 1]
    AN 8.30
    Anuruddhamahāvitakka Sutta
    “Anuruddha & the Thoughts of a Great Man”
    Translated by Candana Bhikkhu
    Copyright © Candana Bhikkhu 2021

    Once, the Blessed One was staying at the Deer Park in the Bhesakalā forest, among the
    Sunsumāra Peaks in the land of the Bhaggas. It was during that time, that the Venerable
    Anuruddha was staying in the Eastern Bamboo Forest, in the land of the Cetis.

    While in his seclusion, the following thought arose in the mind of the Ven. Anuruddha:

    “1) This Dhamma is for one with few desires, and not for the one with many desires. 2) This
    Dhamma is for one content and satisfied, and not for one who is discontent or dissatisfied. 3)
    This Dhamma is for one who looks for seclusion, and not for one who delights in company or
    enjoys associating with others. 4) This Dhamma is for one who is diligent with aroused effort,
    and not for the lazy. 5) This Dhamma is for one established in continuous mindfulness, not for
    one  lacking in mindfulness. 6) This Dhamma is for one who has the stability of heart, not for
    the distracted. 7) This Dhamma is for the wise, not for those lacking in wisdom.

    Meanwhile, the Blessed One, knowing the thought that arose in the mind of the Venerable
    Anuruddha, as quickly as a strong man would extend out his bent arm or bend his extended arm,
    suddenly disappeared from the Deer Park in the Bhesakalā forest, from among the Sunsumāra
    Peaks in the land of the Bhaggas, as he reappeared before the Venerable Anuruddha, in the
    Eastern Bamboo Forest, in the land of the Cetis. Once there, the Blessed One sat on His prepared
    seat and the Venerable Anuruddha, after paying homage to the Teacher, sat to one side. And the
    Blessed One said this to the venerable Anuruddha:

    “Sadhu, Sadhu Anuruddha! It is good that you are reflecting on these thoughts of a Great Man!
    Which are: ‘1) This Dhamma is for one with few desires, and not for the one with many desires.
    2) This Dhamma is for one content and satisfied, and not for one who is discontent or
    dissatisfied. 3) This Dhamma is for one who looks for seclusion, and not for one who delights in
    company or enjoys associating with others. 4) This Dhamma is for one who is diligent with
    aroused effort, and not for the lazy. 5) This Dhamma is for one established in continuous
    mindfulness, not for one lacking in mindfulness. 6) This Dhamma is for one who has the stability
    of heart, not for the distracted. 7) This Dhamma is for the wise, not for those lacking in wisdom.’

    “However, Anuruddha, you must also reflect on this eighth thought of a Great Man. That is,
    ‘This Dhamma is for the one who delights in the non-proliferation of thoughts, one who enjoys
    non-proliferation of ideas or concepts, and not for those who delight in the constant
    proliferation of thoughts, or the ones who enjoy the constant proliferation of ideas or concepts.’

    “In this way, Anuruddha, whenever you reflect on these eight thoughts of a Great Man, then for
    as long as you wish, by secluding the mind from sensual desires and unwholesome states of

    [page 2]
    mind, you will enter and abide in the First Jhāna, which brings with it joy and pleasure that is the
    result of seclusion, while the mind is still accompanied by thinking and pondering.

    “Further, Anuruddha, whenever you reflect on these eight thoughts of a Great Man, then for as
    long as you wish, by going beyond thinking and pondering, you will enter and abide in the
    Second Jhāna, with the heart internally stabilized and tranquil and brought to a single point,
    which brings with it joy and pleasure that is the result of concentration.

    “Further, Anuruddha, whenever you reflect on these eight thoughts of a Great Man, then for as
    long as you wish, while equanimity grows within the mind and the joy subsides, you will abide
    dispassionate but mindful and fully aware as you experience the soothing relaxation within the
    body. Thus, you will enter and abide in the Third Jhāna, of which the Noble Ones declare:
    ‘mindfully one abides equanimous, experiencing happiness throughout.'

    “Further, Anuruddha, whenever you reflect on these eight thoughts of a Great Man, then for as
    long as you wish, as you dispel your attachment to happiness and sadness, and having already
    gone beyond joy and pain, you will enter and abide in the Fourth Jhāna. Here, you will feel the
    freedom from whatever is pleasant and whatever is painful, while you experience the purifying
    effect that mindfulness has brought you, as you rest in equanimity.

    “Further, Anuruddha, whenever you reflect on these eight thoughts of a Great Man, and by
    merely intending it and without any difficulty you quickly attain these Four Jhānas, which
    constitute the Higher Mind, as they are pleasant resting waystations on the Path, then, while
    living in such a state of contentment, even your rag robe will become for you like a multicolored
    and richly decorated robe worn by a rich householder or his son; for your robe will be enough for
    you, as it satisfies your delight, giving you a sense of relief, comfort, and a pleasant abiding, as
    you enter into Nibbāna.

    “Further, Anuruddha, whenever you reflect on these eight thoughts of a Great Man, and by
    merely intending it and without any difficulty you quickly attain these Four Jhānas, which
    constitute the Higher Mind, as they are pleasant resting waystations on the Path, then while
    living in such a state of contentment, even the scraps of food you have for a meal will become
    for you like a richly flavored meal prepared for a rich householder or his son, together with fine
    rice and various grains, as well as various soups and curries; for your scraps of food will be
    enough for you, as it satisfies your delight, giving you a sense of relief, comfort, and a pleasant
    abiding, as you enter into Nibbāna.

    “Further, Anuruddha, whenever you reflect on these eight thoughts of a Great Man, and by
    merely intending it and without any difficulty you quickly attain these Four Jhānas, which
    constitute the Higher Mind, as they are pleasant resting waystations on the Path, then while
    living in such a state of contentment, even your dwelling that is the root of a tree will become for
    you like a richly gabled house suitable for a rich householder or his son, beautifully plastered,
    painted and decorated, with many doors and windows, with bolts and shutters to close and keep
    you protected from the elements outside; for your dwelling at the root of a tree will be enough
    for you, as it satisfies your delight, giving you a sense of relief, comfort, and a pleasant abiding,
    as you enter into Nibbāna.

    [page 3]
    “Further, Anuruddha, whenever you reflect on these eight thoughts of a Great Man, and by
    merely intending it and without any difficulty you quickly attain these Four Jhānas, which
    constitute the Higher Mind, as they are pleasant resting waystations on the Path, then while
    living in such a state of contentment, even your bed and cushion, made up of straw and grass will
    become for you like a finely decorated bed and a couch suitable for a rich householder or his son,
    supported by a canopy above and a set of red bolsters at both ends, decked with blankets and
    exquisite pillows, all covered with antelope hide; for your bed and cushion made of straw and
    grass will be enough for you, as they satisfy your delight, giving you a sense of relief, comfort,
    and a pleasant abiding, as you enter into Nibbāna.

    “Further, Anuruddha, whenever you reflect on these eight thoughts of a Great Man, and by
    merely intending it and without any difficulty you quickly attain these Four Jhānas, which
    constitute the Higher Mind, as they are pleasant resting waystations on the Path, then while
    living in such a state of contentment, even your medicine of putrid and fermented cow’s urine
    will become for you like various medicines prepared with fine quality purified ghee, butter, oil
    and honey suitable for a rich householder or his son; for your medicine of putrid and fermented
    cow’s urine will be enough for you, as it satisfies your delight, giving you a sense of relief,
    comfort, and a pleasant abiding, as you enter into Nibbāna.

    “Therefore, Anuruddha, you should stay here among the Cetis, in the Eastern Bamboo Park, for
    your next Rain’s Retreat.”

    “Yes, Bhante,” replied the Venerable Anuruddha.

    And the Blessed One, having inspired, encouraged, and aroused the Venerable Anuruddha’s
    energy to continue on the Path, with diligent effort, as quickly as a strong man would extend out
    his bent arm or bend his extended arm, suddenly disappeared before the Venerable Anuruddha
    from the Eastern Bamboo Forest, in the land of the Cetis, and reappeared among the Sunsumāra
    Peaks in the land of the Bhaggas, at the Deer Park in the Bhesakalā forest.

    Then, the Blessed One sat on His prepared seat, as He addressed the Bhikkhus, thus:

    “Bhikkhus, there are these eight thoughts of a Great Man; listen to them as I list them for you
    and attend carefully.”

    “Yes, Bhante,” replied the Bhikkhus.

    “What are the eight thoughts of a Great Man, Bhikkhus?

    “1) This Dhamma is for one with few desires, and not for the one with many desires. 2) This
    Dhamma is for one content and satisfied, and not for one who is discontent or dissatisfied. 3)
    This Dhamma is for one who looks for seclusion, and not for one who delights in company or
    enjoys associating with others. 4) This Dhamma is for one who is diligent with aroused effort,
    and not for the lazy. 5) This Dhamma is for one established in continuous mindfulness, and not
    for one lacking in mindfulness. 6) This Dhamma is for one who has the stability of heart, not
    for the distracted. 7) This Dhamma is for the wise, not for those lacking in wisdom. 8) This
    Dhamma is

    [page 4]
    for the one who delights in the non-proliferation of thoughts, the one who enjoys non-
    proliferation of ideas or concepts, and not for those who delight in the constant proliferation of
    thoughts, or the ones who enjoy the constant proliferation of ideas or concepts.

    “And what Bhikkhus, was meant by the statement: ‘This Dhamma is for one with few desires,
    and not for the one with many desires?’ 1) Here, Bhikkhus, when the bhikkhu is of few desires,
    he does not trouble himself with the thought: “Oh, may others know that I am with few desires.
    2) While being content and satisfied, he does not trouble himself with the thought: “Oh, may
    others know that I am content and satisfied. 3) While being comfortable with and looking for
    seclusion, he does not trouble himself with the thought: “Oh, may others know that I delight in
    seclusion. 4) In being diligent with aroused effort, he does not trouble himself with the thought:
    “Oh, may others know that I am diligent with aroused effort. 5) In being established in
    continuous mindfulness, he does not trouble himself with the thought: “Oh, may others know
    that I am established in continuous mindfulness. 6) While dwelling in the stability of the heart,
    he does not trouble himself with the thought: “Oh, may others know that I dwell in the stability
    of the heart. 7) In being wise, the Bhikkhu does not trouble himself with the thought: “Oh, may
    others know that I am wise. 8) While delighting in and enjoying the non-proliferation of
    concepts, he does not trouble himself with the thought: “Oh, may others know that I delight in
    and enjoy the non-proliferation of thoughts. Therefore, Bhikkhus, this is what was meant with
    the statement: ‘This Dhamma is for one with few desires, and not for the one with many
    desires.’”

    “And what, Bhikkhus, was meant by the statement: ‘This Dhamma is for one content and
    satisfied, and not for one who is discontent or dissatisfied?’ Here, the Bhikkhu is content and
    satisfied with whatever he may obtain, whether in the type of robes, scraps or morsels of food,
    dwellings, and any medical requisites that he receives when needed. Therefore, Bhikkhus, this
    is what was meant with the statement: ‘This Dhamma is for one content and satisfied, and not for
    one who is discontent or dissatisfied.’”

    “And what, Bhikkhus, was meant by the statement: ‘This Dhamma is for one who looks for
    seclusion, and not for one who delights in company or enjoys associating with others?’ Here, the
    secluded Bhikkhu may be approached by Bhikkhus, Bhikkhunis, male and female lay disciples,
    kings and their ministers, those of other sects and their disciples. But while surrounded by such
    visitors, the Bhikkhu’s mind naturally flows inwards, as it has the organic disposition to incline
    and be directed to seclusion; for his mind delights in constantly giving up, and withdrawing into
    and delighting in renunciation, while he speaks to them with the underlying intention of
    dismissing them, and sending them away, as soon as possible. Therefore, Bhikkhus, this is what
    was meant with the statement: ‘This Dhamma is for one who looks for seclusion, and not for one
    who delights in company or enjoys associating with others.’”

    “And what, Bhikkhus, was meant by the statement: ‘This Dhamma is for one who is diligent
    with aroused effort, and not for the lazy?’ Here, the Bhikkhu lives diligent and with aroused
    effort as  he abandons unwholesome behaviors and develops wholesome ones, staying resolute
    and committed to his practice on the Path, while being firmly determined not to give up the main
    aim  of doing and cultivating wholesome and good actions. Therefore, Bhikkhus, this is what was

    [page 5]
    meant with the statement: “This Dhamma is for one who is diligent with aroused effort, not for
    the lazy.”

    “And what, Bhikkhus, was meant by the statement: ‘This Dhamma is for one established in
    continuous mindfulness, not for one lacking in mindfulness?’ Here, the Bhikkhu possesses and
    maintains awareness of himself and his thoughts in a continuous manner, always bearing in mind
    and recollecting things pondered upon, heard, done and said from long ago. Therefore, Bhikkhus,
    this is what was meant with the statement: ‘This Dhamma is for one established in continuous
    mindfulness, not for one lacking in mindfulness.’”

    “And what, Bhikkhus, was meant by the statement: ‘This Dhamma is for one who has the
    stability of heart, not for the distracted?’ Here, the Bhikkhu, by secluding the mind from sensual
    desires and unwholesome mental states, enters and abides in the First Jhāna, which brings with it
    joy and pleasure that is the result of seclusion, while the mind is still accompanied by thinking
    and pondering. Further, by going beyond thinking and pondering, the Bhikkhu enters and abides
    in the Second Jhāna, with the heart internally stabilized and tranquil, and brought to a single
    point, which brings with it joy and pleasure that is the result of concentration. Further, as
    equanimity grows within the mind and the joy subsides, he abides dispassionate but mindful and
    fully aware as he experiences the soothing relaxation within the body. Thus, he enters and abides
    in the Third Jhāna, of which the Noble Ones declare: ‘mindfully one abides equanimous,
    experiencing happiness throughout.' Further, as he dispels his attachment to happiness and
    sadness, and having already gone beyond joy and pain, the Bhikkhu enters and abides in the
    Fourth Jhāna, whereby he feels the freedom from whatever is pleasant and whatever that is
    painful, as he experiences the purifying effect that mindfulness has brought him, while resting in
    equanimity. Therefore, Bhikkhus, this is what was meant with the statement: ‘This Dhamma is
    for one who has the stability of heart, not for the distracted.’”

    “And what, Bhikkhus, was meant by the statement: ‘This Dhamma is for the wise, not for those
    lacking in wisdom?’ Here, the Bhikkhu is wise, as he possesses the discernment to see the arising
    and vanishing of the five aggregates as they truly are and come to be, and this penetrative noble
    wisdom leads the Bhikkhu to the complete destruction of all suffering. Therefore, Bhikkhus, this
    is what was meant with the statement: ‘This Dhamma is for the wise, not for those lacking in
    wisdom.’”

    “And what Bhikkhus, was meant by the statement: ‘This Dhamma is for the one who delights in
    the non-proliferation of thoughts, one who enjoys non-proliferation of ideas or concepts, and not
    for those who delight in the constant proliferation of thoughts, or the ones who enjoy the
    constant proliferation of ideas or concepts?’ Here, the Bhikkhu’s mind is clear, calmly confident,
    and energized as it decidedly finds liberation through the ceasing of all proliferation. Therefore,
    Bhikkhus, this is what was meant with the statement: ‘This Dhamma is for the one who delights
    in the non-proliferation of thoughts, one who enjoys non-proliferation of ideas or concepts, and
    not for those who delight in the constant proliferation of thoughts, or the ones who enjoy the
    constant proliferation of ideas or concepts.’”

    Meanwhile, as instructed and while following the Teacher’s guidance, the Venerable Anuruddha
    spent the following Rains’ Retreat in the Eastern Bamboo Forest, among the Cetis. Then, the

    [page 6]
    Venerable Anuruddha, while living alone, secluded and withdrawn from the crowd, energetic,
    and diligently working while maintaining continuity of mindfulness throughout, before long,
    realized for himself, directly, with Unshakable Wisdom, and through his own efforts the
    Supreme Goal of the Holy Life, for the purpose of which Good Sons of families rightfully leave
    the household life and go forth, becoming homeless. And by entering upon it, he dwelled in that
    Unshakable Serenity of the Heart.

    Right then, he knew for himself: “Birth is now finally destroyed! The Holy Life has been lived!
    Whatever work had to be done, has now been completed! There is no more return to any state of
    becoming! Thus, the Venerable Anuruddha became one of the Arahants, and right at that
    moment, he uttered these majestic verses:

    “The Supreme Teacher in the universe
    Came to me, with his psychic powers, having seen my thoughts
    Delighting in non-proliferation, Himself

    The Teacher taught me, His own disciple, in non-proliferation.
    Now, having learned his Dhamma,
    I delight in having done his bidding,
    For I have now attained the Three Knowledges,
    And with it, I completed my duty in the Lord’s Dispensation.”

    Sadhu
    Sadhu
    Sadhu

Contact: admin@opensourceeverything.net