AN 8 The Book of the Eights – Aṭṭhakanipāta > AN 8.30 Anuruddha and the Great Thoughts

Numbered Discourses 8.30 – Aṅguttara Nikāya 8.30

3. Householders – 3. Gahapativagga

AN 8.30 Anuruddha and the Great Thoughts – Anuruddhamahāvitakkasutta

1.1

At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.

Ekaṁ samayaṁ bhagavā bhaggesu viharati suṁsumāragire bhesakaḷāvane migadāye.

1.2

And at that time Venerable Anuruddha was staying in the land of the Cetīs in the Eastern Bamboo Park.

Tena kho pana samayena āyasmā anuruddho cetīsu viharati pācīnavaṁsadāye.

1.3

Then as Anuruddha was in private retreat this thought came to his mind:

Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:

1.4

“This teaching is for those of few wishes, not those of many wishes.

“appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa;

1.5

It’s for the contented, not those who lack contentment.

santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa;

1.6

It’s for the secluded, not those who enjoy company.

pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa;

1.7

It’s for the energetic, not the lazy.

āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa;

1.8

It’s for the mindful, not the unmindful.

upaṭṭhitassatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa;

1.9

It’s for those with samādhi, not those without samādhi.

samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa;

1.10

It’s for the wise, not the witless.”

paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassā”ti.

2.1

Then the Buddha knew what Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Anuruddha in the Eastern Bamboo Park in the land of the Cetīs,

Atha kho bhagavā āyasmato anuruddhassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito cetīsu pācīnavaṁsadāye āyasmato anuruddhassa sammukhe pāturahosi.

2.2

and sat on the seat spread out.

Nisīdi bhagavā paññatte āsane.

2.3

Anuruddha bowed to the Buddha and sat down to one side.

Āyasmāpi kho anuruddho bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

2.4

The Buddha said to him:

Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca:

3.1

“Good, good, Anuruddha!

“Sādhu sādhu, anuruddha.

3.2

It’s good that you reflect on these thoughts of a great man:

Sādhu kho tvaṁ, anuruddha, yaṁ taṁ mahāpurisavitakkaṁ vitakkesi:

3.3

‘This teaching is for those of few wishes, not those of many wishes.

‘appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa;

3.4

It’s for the contented, not those who lack contentment.

santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa;

3.5

It’s for the secluded, not those who enjoy company.

pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa;

3.6

It’s for the energetic, not the lazy.

āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa;

3.7

It’s for the mindful, not the unmindful.

upaṭṭhitassatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa;

3.8

It’s for those with samādhi, not those without samādhi.

samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa;

3.9

It’s for the wise, not the witless.’

paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassā’ti.

3.10

Well then, Anuruddha, you should also reflect on the following eighth thought of a great man:

Tena hi tvaṁ, anuruddha, imampi aṭṭhamaṁ mahāpurisavitakkaṁ vitakkehi:

3.11

‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’

‘nippapañcārāmassāyaṁ dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti.

4.1

First you’ll reflect on these eight thoughts of a great man. Then whenever you want, quite secluded from sensual pleasures, secluded from unskillful qualities, you’ll enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharissasi.

5.1

You’ll enter and remain in the second absorption, which has the rapture and bliss born of samādhi, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharissasi.

6.1

You’ll enter and remain in the third absorption, where you’ll meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, pītiyā ca virāgā upekkhako ca viharissasi sato ca sampajāno sukhañca kāyena paṭisaṁvedissasi yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharissasi.

7.1

Giving up pleasure and pain, and ending former happiness and sadness, you’ll enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharissasi.

8.1

First you’ll reflect on these eight thoughts of a great man, and you’ll get the four absorptions—blissful meditations in the present life that belong to the higher mind—when you want, without trouble or difficulty. Then as you live contented your rag robe will seem to you like a chest full of garments of different colors seems to a householder or householder’s child.

Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro;

8.2

It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.

evamevaṁ te paṁsukūlacīvaraṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

9.1

As you live contented your scraps of almsfood will seem to you like boiled fine rice with the dark grains picked out, served with many soups and sauces seems to a householder or householder’s child.

Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā sālīnaṁ odano vicitakāḷako anekasūpo anekabyañjano;

9.2

It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.

evamevaṁ te piṇḍiyālopabhojanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

10.1

As you live contented your lodging at the root of a tree will seem to you like a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered seems to a householder or householder’s child.

Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ;

10.2

It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.

evamevaṁ te rukkhamūlasenāsanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

11.1

As you live contented your lodging at the root of a tree will seem to you like a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends seems to a householder or householder’s child.

Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno;

11.2

It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.

evamevaṁ te tiṇasanthārakasayanāsanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

12.1

As you live contented your fermented urine as medicine will seem to you like various medicines—ghee, butter, oil, honey, and molasses—seem to a householder or householder’s child.

12.2

It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.

evamevaṁ te pūtimuttabhesajjaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

12.3

Well then, Anuruddha, for the next rainy season residence you should stay right here in the land of the Cetīs in the Eastern Bamboo Park.”

Tena hi tvaṁ, anuruddha, āyatikampi vassāvāsaṁ idheva cetīsu pācīnavaṁsadāye vihareyyāsī”ti.

12.4

“Yes, sir,” Anuruddha replied.

“Evaṁ, bhante”ti kho āyasmā anuruddho bhagavato paccassosi.

13.1

After advising Anuruddha like this, the Buddha—as easily as a strong person would extend or contract their arm, vanished from the Eastern Bamboo Park in the land of the Cetīs and reappeared in the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas.

Atha kho bhagavā āyasmantaṁ anuruddhaṁ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—cetīsu pācīnavaṁsadāye antarahito bhaggesu susumāragire bhesakaḷāvane migadāye pāturahosīti.

13.2

He sat on the seat spread out

Nisīdi bhagavā paññatte āsane.

13.3

and addressed the bhikkhū:

Nisajja kho bhagavā bhikkhū āmantesi:

13.4

“Bhikkhū, I will teach you the eight thoughts of a great man. Listen …

“aṭṭha kho, bhikkhave, mahāpurisavitakke desessāmi, taṁ suṇātha …pe…

13.5

And what are the eight thoughts of a great man?

katame ca, bhikkhave, aṭṭha mahāpurisavitakkā?

13.6

This teaching is for those of few wishes, not those of many wishes.

Appicchassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo mahicchassa;

13.7

It’s for the contented, not those who lack contentment.

santuṭṭhassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asantuṭṭhassa;

13.8

It’s for the secluded, not those who enjoy company.

pavivittassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo saṅgaṇikārāmassa;

13.9

It’s for the energetic, not the lazy.

āraddhavīriyassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo kusītassa;

13.10

It’s for the mindful, not the unmindful.

upaṭṭhitassatissāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo muṭṭhassatissa;

13.11

It’s for those with samādhi, not those without samādhi.

samāhitassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asamāhitassa;

13.12

It’s for the wise, not the witless.

paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassa;

13.13

It’s for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.

nippapañcārāmassāyaṁ, bhikkhave, dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino.

14.1

‘This teaching is for those of few wishes, not those of many wishes.’

‘Appicchassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo mahicchassā’ti,

14.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

14.3

A bhikkhu with few wishes doesn’t wish: ‘May they know me as having few wishes!’ When contented, they don’t wish: ‘May they know me as contented!’ When secluded, they don’t wish: ‘May they know me as secluded!’ When energetic, they don’t wish: ‘May they know me as energetic!’ When mindful, they don’t wish: ‘May they know me as mindful!’ When immersed, they don’t wish: ‘May they know me as immersed!’ When wise, they don’t wish: ‘May they know me as wise!’ When not enjoying proliferation, they don’t wish: ‘May they know me as one who doesn’t enjoy proliferating!’

Idha, bhikkhave, bhikkhu appiccho samāno ‘appicchoti maṁ jāneyyun’ti na icchati, santuṭṭho samāno ‘santuṭṭhoti maṁ jāneyyun’ti na icchati, pavivitto samāno ‘pavivittoti maṁ jāneyyun’ti na icchati, āraddhavīriyo samāno ‘āraddhavīriyoti maṁ jāneyyun’ti na icchati, upaṭṭhitassati samāno ‘upaṭṭhitassatīti maṁ jāneyyun’ti na icchati, samāhito samāno ‘samāhitoti maṁ jāneyyun’ti na icchati, paññavā samāno ‘paññavāti maṁ jāneyyun’ti na icchati, nippapañcārāmo samāno ‘nippapañcārāmoti maṁ jāneyyun’ti na icchati.

14.4

‘This teaching is for those of few wishes, not those of many wishes.’

‘Appicchassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo mahicchassā’ti,

14.5

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

15.1

‘This teaching is for the contented, not those who lack contentment.’ That’s what I said, but why did I say it?

‘Santuṭṭhassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asantuṭṭhassā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?

15.2

It’s for a bhikkhu who’s content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.

Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena.

15.3

‘This teaching is for the contented, not those who lack contentment.’

‘Santuṭṭhassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asantuṭṭhassā’ti,

15.4

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

16.1

‘This teaching is for the secluded, not those who enjoy company.’ That’s what I said, but why did I say it?

‘Pavivittassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo saṅgaṇikārāmassā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?

16.2

It’s for a bhikkhu who lives secluded. But monks, nuns, laymen, laywomen, rulers and their ministers, founders of religious sects and their disciples go to visit them.

Idha, bhikkhave, bhikkhuno pavivittassa viharato bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā.

16.3

With a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, that bhikkhu invariably gives each of them a talk emphasizing the topic of dismissal.

Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vivekaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṁyuttaṁyeva kathaṁ kattā hoti.

16.4

‘This teaching is for the secluded, not those who enjoy company.’

‘Pavivittassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo saṅgaṇikārāmassā’ti,

16.5

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

17.1

‘This teaching is for the energetic, not the lazy.’ That’s what I said, but why did I say it?

‘Āraddhavīriyassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo kusītassā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?

17.2

It’s for a bhikkhu who lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

17.3

‘This teaching is for the energetic, not the lazy.’

‘Āraddhavīriyassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo kusītassā’ti,

17.4

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

18.1

‘This teaching is for the mindful, not the unmindful.’

‘Upaṭṭhitassatissāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo muṭṭhassatissā’ti,

18.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

18.3

It’s for a bhikkhu who’s mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.

Idha, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.

18.4

‘This teaching is for the mindful, not the unmindful.’

‘Upaṭṭhitassatissāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo, muṭṭhassatissā’ti,

18.5

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

19.1

‘This teaching is for those with samādhi, not those without samādhi.’

‘Samāhitassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asamāhitassā’ti,

19.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

19.3

It’s for a bhikkhu who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.

19.4

‘This teaching is for those with samādhi, not those without samādhi.’

‘Samāhitassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asamāhitassā’ti,

19.5

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

20.1

‘This teaching is for the wise, not the witless.’

‘Paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassā’ti,

20.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

20.3

It’s for a bhikkhu who’s wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

Idha, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

20.4

‘This teaching is for the wise, not the witless.’

‘Paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassā’ti,

20.5

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

21.1

‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’

‘Nippapañcārāmassāyaṁ, bhikkhave, dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti,

21.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

21.3

It’s for a bhikkhu whose mind is eager, confident, settled, and decided regarding the cessation of proliferation.

Idha, bhikkhave, bhikkhuno papañcanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.

21.4

‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’

‘Nippapañcārāmassāyaṁ, bhikkhave, dhammo, nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti,

21.5

That’s what I said, and this is why I said it.”

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.

22.1

Then Anuruddha stayed the next rainy season residence right there in the land of the Cetīs in the Eastern Bamboo Park.

Atha kho āyasmā anuruddho āyatikampi vassāvāsaṁ tattheva cetīsu pācīnavaṁsadāye vihāsi.

22.2

And Anuruddha, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

Atha kho āyasmā anuruddho eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

22.3

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.

22.4

And Venerable Anuruddha became one of the perfected.

Aññataro ca panāyasmā anuruddho arahataṁ ahosīti.

22.5

And on the occasion of attaining perfection he recited these verses:

Atha kho āyasmā anuruddho arahattappatto tāyaṁ velāyaṁ imā gāthāyo abhāsi:

23.1

“Knowing my thoughts,

“Mama saṅkappamaññāya,

23.2

the supreme Teacher in the world

satthā loke anuttaro;

23.3

came to me in a mind-made body,

Manomayena kāyena,

23.4

using his psychic power.

iddhiyā upasaṅkami.

24.1

He taught me more

Yathā me ahu saṅkappo,

24.2

than I had thought of.

tato uttari desayi;

24.3

The Buddha who loves non-proliferation

Nippapañcarato buddho,

24.4

taught me non-proliferation.

nippapañcaṁ adesayi.

25.1

Understanding that teaching,

Tassāhaṁ dhammamaññāya,

25.2

I happily did his bidding.

vihāsiṁ sāsane rato;

25.3

I’ve attained the three knowledges,

Tisso vijjā anuppattā,

25.4

and have fulfilled the Buddha’s instructions.”

kataṁ buddhassa sāsanan”ti.

25.5

Dasamaṁ.

25.6

Gahapativaggo tatiyo.

26.0

Tassuddānaṁ

26.1

Dve uggā dve ca hatthakā,

26.2

mahānāmena jīvako;

26.3

Dve balā akkhaṇā vuttā,

26.4

anuruddhena te dasāti.