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Samyutta Nikaya

# SN 52.1 Paṭhama Rahogata Sutta (In Seclusion – Part 1) SN 52.1

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## Text

    [page 1]
    SN 52.1
    Mahāvagga Saṁyutta (On the Great Section)
    Connected Discourses on Anuruddha
    Anuruddha Saṁyutta

    Rahogata Vagga
    The Section on Seclusion

    Paṭhamarahogata Sutta (In Seclusion – Part 1)

    Translated by Bhikkhu Candana
    Copyright © Bhikkhu Candana 2021

    I have heard this myself. At one time the Venerable Anuruddha was staying in
    Sāvatthi’s Jeta’s Grove, at Anāthapiṇḍika’s monastery. Then, while the Venerable
    Anuruddha was in seclusion, he began reflecting on the following thought:
    “All those who have neglected the practice of the Four Foundations of Mindfulness
    have neglected the Noble Path that leads to the complete ending of all suffering. All
    those who have undertaken the practice of the Four Foundations of Mindfulness have
    undertaken the Noble Path that leads to the complete ending of all suffering.”
    Meanwhile, the Venerable Mahāmoggallāna, knowing in his mind what the Venerable
    Anuruddha was thinking, just like a strong and agile person would quickly extend or
    flex his arm, so too he instantaneously appeared in front of the Ven. Anuruddha, and
    said these words to him:
    “And how, Friend Anuruddha, do you define the undertaking of the Four Foundations
    of Mindfulness to be practiced by a Bhikkhu?”
    “Friend, it is when a Bhikkhu meditates while observing whatever experiences that
    arise or take place within the body; he meditates while observing the disappearance of
    whatever experiences that were taking place within the body; he meditates while
    observing both the appearance and disappearance of whatever experiences that occur
    within the body. The Bhikkhu thus meditates, while observing the body with keen
    interest, careful attention, and mindfully, without having any desire to avoid nor lean
    into the experience, nor desiring to change the truth of whatever is taking place.
    The Bhikkhu meditates while observing whatever experiences that arise or take place
    external to the body; he meditates while observing the disappearance of whatever

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    experiences that were taking place external to the body; he meditates while observing
    both the appearance and disappearance of whatever experiences that occur external to
    the body. The Bhikkhu meditates thus, while observing the body with keen interest,
    careful attention, and mindfully, without having any desire to avoid nor lean into the
    experience, nor desiring to change the truth of whatever is taking place.
    Further, the Bhikkhu meditates while observing whatever experiences that arise or
    take place both within the body and outside the body; he meditates while observing
    the disappearance of whatever experiences that were taking place both within and
    outside the body; he meditates while observing both the appearance and
    disappearance of whatever experiences that occur both within and outside the body.
    The Bhikkhu thus meditates, while observing the body with keen interest, careful
    attention, and mindfully, without having any desire to avoid nor lean into the
    experience, nor desiring to change the truth of whatever is taking place.
    And if he so wishes: ‘While I meditate thus, may I be able to perceive the repulsive in
    what is attractive,’ he is able to do so.
    If he so wishes: ‘While I meditate thus, may I be able to perceive what is un-repulsive
    in what is disgusting and repulsive,’ and he is able to do so.
    If he so wishes: ‘While I meditate thus, may I be able to perceive what is repulsive in
    both what is attractive and repulsive,’ and he is able to do so.
    If he so wishes: ‘While I meditate thus, may I be able to perceive what is un-repulsive
    in both what is attractive and repulsive,’ and he is able to do so.
    If he so wishes: ‘While I meditate thus, may I remain equanimous, mindfully present,
    and clearly comprehending the experience, whether I am observing what is attractive
    or repulsive,’ he is able to do so, as he remains equanimous, mindfully present, and
    clearly comprehending the experience.
    Further friend, the Bhikkhu meditates while observing whatever feelings that arise or
    take place within; he meditates while observing the disappearance of whatever
    feelings that were taking place within; he meditates while observing both the
    appearance and disappearance of whatever feelings that occur within. The Bhikkhu
    thus meditates, while observing the feelings with keen interest, careful attention, and
    mindfully, without having any desire to avoid nor lean into the feelings, nor desiring
    to change the truth of whatever is taking place.
    The Bhikkhu meditates while observing whatever feelings arising due to outside
    causes; he meditates while observing the disappearance of whatever feelings arising
    due to outside causes; he meditates while observing both the appearance and

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    disappearance of whatever feelings arising due to outside causes. The Bhikkhu
    meditates thus, while observing the feelings with keen interest, careful attention, and
    mindfully, without having any desire to avoid nor lean into the feelings, nor desiring
    to change the truth of whatever is taking place.
    Also, the Bhikkhu meditates while observing whatever feelings that arise or take place
    within and those arising due to outside causes; he meditates while observing the
    disappearance of whatever feelings that were taking place within and those arising due
    to outside causes; he meditates while observing both the appearance and
    disappearance of whatever feelings that occur within, and those arising due to outside
    causes. The Bhikkhu thus meditates, while observing the feelings with keen interest,
    careful attention, and mindfully, without having any desire to avoid nor lean into the
    feelings, nor desiring to change the truth of whatever is taking place.
    And if he so wishes: ‘While I meditate thus, may I be able to perceive the repulsive in
    what is attractive,’ he is able to do so.
    If he so wishes: ‘While I meditate thus, may I be able to perceive what is un-repulsive
    in what is disgusting and repulsive,’ and he is able to do so.
    If he so wishes: ‘While I meditate thus, may I be able to perceive what is repulsive in
    both what is attractive and repulsive,’ and he is able to do so.
    If he so wishes: ‘While I meditate thus, may I be able to perceive what is un-repulsive
    in both what is attractive and repulsive,’ and he is able to do so.
    If he so wishes: ‘While I meditate thus, may I remain equanimous, mindfully present,
    and clearly comprehending the experience, whether I am observing what is attractive
    or repulsive,’ he is able to do so, as he remains equanimous, mindfully present, and
    clearly comprehending the experience.
    Further friend, the Bhikkhu meditates while observing whatever mental states that
    arise or take place within; he meditates while observing the disappearance of whatever
    mental states that were taking place within; he meditates while observing both the
    appearance and disappearance of whatever mental states that occur within. The
    Bhikkhu thus meditates, while observing the mental states with keen interest, careful
    attention, and mindfully, without having any desire to avoid nor lean into the mental
    states, nor desiring to change the truth of whatever is taking place.
    The Bhikkhu meditates while observing whatever mental states arising due to outside
    causes; he meditates while observing the disappearance of whatever mental states
    arising due to outside causes; he meditates while observing both the appearance and
    disappearance of whatever mental states arising due to outside causes. The Bhikkhu

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    meditates thus, while observing the mental states with keen interest, careful attention,
    and mindfully, without having any desire to avoid nor lean into the mental states, nor
    desiring to change the truth of whatever is taking place.
    Also, the Bhikkhu meditates while observing the mental states that arises or take place
    within and those arising due to outside causes; he meditates while observing the
    disappearance of whatever mental states that were taking place within and those
    arising due to outside causes; he meditates while observing both the appearance and
    disappearance of whatever mental states that occur within, and those arising due to
    outside causes. The Bhikkhu thus meditates, while observing the mental states with
    keen interest, careful attention, and mindfully, without having any desire to avoid nor
    lean into the mental states, nor desiring to change the truth of whatever is taking
    place.
    And if he so wishes: ‘While I meditate thus, may I be able to perceive the repulsive in
    what is attractive,’ he is able to do so.
    If he so wishes: ‘While I meditate thus, may I be able to perceive what is un-repulsive
    in what is disgusting and repulsive,’ and he is able to do so.
    If he so wishes: ‘While I meditate thus, may I be able to perceive what is repulsive in
    both what is attractive and repulsive,’ and he is able to do so.
    If he so wishes: ‘While I meditate thus, may I be able to perceive what is un-repulsive
    in both what is attractive and repulsive,’ and he is able to do so.
    If he so wishes: ‘While I meditate thus, may I remain equanimous, mindfully present,
    and clearly comprehending the experience, whether I am observing what is attractive
    or repulsive,’ he is able to do so, as he remains equanimous, mindfully present, and
    clearly comprehending the experience.
    Further friend, the Bhikkhu meditates while observing the relationships of whatever
    phenomena that arise or take place within; he meditates while observing the
    disappearance of relationships of whatever phenomena that were taking place within;
    he meditates while observing both the appearance and disappearance of the
    relationships of whatever phenomena that occur within. The Bhikkhu thus meditates,
    while observing the relationships of phenomena with keen interest, careful attention,
    and mindfully, without having any desire to avoid nor lean into the relationships of
    phenomena, nor desiring to change the truth of whatever is taking place.
    The Bhikkhu meditates while observing the relationships of whatever phenomena
    arising due to outside causes; he meditates while observing the disappearance of the
    relationships of whatever phenomena arising due to outside causes; he meditates

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    while observing both the appearance and disappearance of the relationships of
    whatever phenomena arising due to outside causes. The Bhikkhu thus meditates,
    while observing the relationships of phenomena with keen interest, careful attention,
    and mindfully, without having any desire to avoid nor lean into the relationships of
    phenomena, nor desiring to change the truth of whatever is taking place.
    Also, the Bhikkhu meditates while observing the relationships of whatever
    phenomena that arise or take place within and those arising due to outside causes; he
    meditates while observing the disappearance of the relationships of whatever
    phenomena that were taking place within and those arising due to outside causes; he
    meditates while observing both the appearance and disappearance of the relationships
    of whatever phenomena that occur within, and those arising due to outside causes.
    The Bhikkhu thus meditates, while observing the relationships of phenomena with
    keen interest, careful attention, and mindfully, without having any desire to avoid nor
    lean into the relationships of phenomena, nor desiring to change the truth of whatever
    is taking place.
    And if he so wishes: ‘While I meditate thus, may I be able to perceive the repulsive in
    what is attractive,’ he is able to do so.
    If he so wishes: ‘While I meditate thus, may I be able to perceive what is un-repulsive
    in what is disgusting and repulsive,’ and he is able to do so.
    If he so wishes: ‘While I meditate thus, may I be able to perceive what is repulsive in
    both what is attractive and repulsive,’ and he is able to do so.
    If he so wishes: ‘While I meditate thus, may I be able to perceive what is un-repulsive
    in both what is attractive and repulsive,’ and he is able to do so.
    If he so wishes: ‘While I meditate thus, may I remain equanimous, mindfully present,
    and clearly comprehending the experience, whether I am observing what is attractive
    or repulsive,’ he is able to do so, as he remains equanimous, mindfully present, and
    clearly comprehending the experience.
    It is in this manner, Friend, that I define the undertaking of the Four Foundations of
    Mindfulness to be practiced by a Bhikkhu.”

    Sadhu

    Sadhu

    Sadhu

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