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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

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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.

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“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

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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

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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

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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
