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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