English
8. Anuruddha Saṃyutta 1. Solitude Chapter 1. First Solitude Discourse Thus have I heard: On one occasion, the Venerable Anuruddha was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, while the Venerable Anuruddha was in solitary retreat, a thought arose in his mind thus: “For whomever the four foundations of mindfulness are neglected, for them the noble path leading to the complete destruction of suffering is neglected. For whomever the four foundations of mindfulness are undertaken, for them the noble path leading to the complete destruction of suffering is undertaken.” Then the Venerable Mahāmoggallāna, having known the thought in the mind of the Venerable Anuruddha with his own mind—just as a strong man might extend his flexed arm or flex his extended arm—appeared before the Venerable Anuruddha. Then the Venerable Mahāmoggallāna said to the Venerable Anuruddha: “To what extent, friend Anuruddha, are the four foundations of mindfulness undertaken by a bhikkhu?” “Here, friend, a bhikkhu dwells contemplating origination phenomena in the body internally, dwells contemplating dissolution phenomena in the body internally, dwells contemplating origination and dissolution phenomena in the body internally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. He dwells contemplating origination phenomena in the body externally, dwells contemplating dissolution phenomena in the body externally, dwells contemplating origination and dissolution phenomena in the body externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. He dwells contemplating origination phenomena in the body internally and externally, dwells contemplating dissolution phenomena in the body internally and externally, dwells contemplating origination and dissolution phenomena in the body internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. “If he wishes: ‘May I dwell perceiving repulsiveness in what is not repulsive,’ he dwells there perceiving repulsiveness; if he wishes: ‘May I perceive non-repulsiveness in what is repulsive, If he wishes: 'Let me dwell with a repulsive perception,' he dwells there with a non-repulsive perception. If he wishes: 'In both the unrepulsive and the repulsive, let me dwell with a repulsive perception,' he dwells there with a repulsive perception. If he wishes: 'In both the repulsive and the unrepulsive, let me dwell with a non-repulsive perception,' he dwells there with a non-repulsive perception. If he wishes: 'Having avoided both the unrepulsive and the repulsive, let me dwell equanimously, mindful and clearly comprehending,' he dwells there equanimously, mindful and clearly comprehending. He dwells contemplating the phenomena of arising in feelings internally, he dwells contemplating the phenomena of vanishing in feelings internally, he dwells contemplating the phenomena of arising and vanishing in feelings internally, ardent, clearly comprehending, and mindful, removing covetousness and displeasure in the world. He dwells contemplating the phenomena of arising in feelings externally, he dwells contemplating the phenomena of vanishing in feelings externally, he dwells contemplating the phenomena of arising and vanishing in feelings externally, ardent, clearly comprehending, and mindful, removing covetousness and displeasure in the world. He dwells contemplating the phenomena of arising in feelings internally and externally, he dwells contemplating the phenomena of vanishing in feelings internally and externally, he dwells contemplating the phenomena of arising and vanishing in feelings internally and externally, ardent, clearly comprehending, and mindful, removing covetousness and displeasure in the world. If he wishes: 'In the unrepulsive, let me dwell with a repulsive perception,' he dwells there with a repulsive perception. If he wishes: 'In the repulsive, let me dwell with a non-repulsive perception,' he dwells there with a non-repulsive perception. If he wishes: 'In both the unrepulsive and the repulsive, let me dwell with a repulsive perception,' he dwells there with a repulsive perception. If he wishes: 'In both the repulsive and the unrepulsive, let me dwell with a non-repulsive perception,' he dwells there with a non-repulsive perception. If he wishes: 'Having avoided both the unrepulsive and the repulsive, let me dwell equanimously, mindful and clearly comprehending,' he dwells there equanimously, mindful and clearly comprehending. with diligence, mindful, and clearly comprehending. Within himself, with regard to mind… outside himself, with regard to mind… within and outside himself, with regard to mind, he dwells observing the arising phenomena… within and outside himself, with regard to mind, he dwells observing the vanishing phenomena… within and outside himself, with regard to mind, he dwells observing the phenomena of arising and vanishing, ardent… having removed covetousness and displeasure. If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells there perceiving the repulsive… he dwells there equanimous, mindful, and clearly comprehending. Within himself, with regard to mental qualities… outside himself, with regard to mental qualities… within and outside himself, with regard to mental qualities, he dwells observing the arising phenomena… within and outside himself, with regard to mental qualities, he dwells observing the vanishing phenomena… within and outside himself, with regard to mental qualities, he dwells observing the phenomena of arising and vanishing, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in the world. If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells there perceiving the repulsive… he dwells there equanimous, mindful, and clearly comprehending. To this extent, friends, the four foundations of mindfulness are undertaken by a monk.” The First. 2. The Second Discourse on Seclusion 900. Thus have I heard. At Sāvatthī. Then, when Venerable Anuruddha was in seclusion, having retired, a thought arose in his mind thus: “For whomever the four foundations of mindfulness are neglected, for them the noble path leading to the complete destruction of suffering is neglected. For whomever the four foundations of mindfulness are undertaken, for them the noble path leading to the complete destruction of suffering is undertaken.” Then Venerable Mahāmoggallāna, having known with his mind the thought in Venerable Anuruddha’s mind— just as a strong man might extend his flexed arm or flex his extended arm— appeared before Venerable Anuruddha. Then Venerable Mahāmoggallāna said to Venerable Anuruddha: “To what extent, friend Anuruddha, are the four foundations of mindfulness undertaken by a monk?” Are undertaken? Here, friend, a monk dwells observing the body in the body internally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. He dwells observing the body in the body externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. He dwells observing the body in the body internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. He dwells observing feelings in feelings internally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. He dwells observing feelings in feelings externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. He dwells observing feelings in feelings internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. He dwells observing the mind in the mind internally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. He dwells observing the mind in the mind externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. He dwells observing the mind in the mind internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. He dwells observing phenomena in phenomena internally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. He dwells observing phenomena in phenomena externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. He dwells observing phenomena in phenomena internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. To this extent, friend, a monk's four foundations of mindfulness are undertaken. The Second. 3. The Sutanu Discourse At one time, Venerable Anuruddha was dwelling at Savatthi, on the bank of the Sutanu. Then many monks approached Venerable Anuruddha; having approached, they exchanged greetings with Venerable Anuruddha. Having concluded their courteous and memorable talk, they sat down to one side. Seated to one side, those monks said to Venerable Anuruddha: "Venerable Anuruddha, by the development and cultivation of which dhammas has he attained great supernormal power?" "Friends, it is by the development and cultivation of the four foundations of mindfulness that I have attained great supernormal power. Which four? Here, friends, I dwell observing the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world; (observing) feelings... …and so on… in the mind…and so on… I dwell observing phenomena in phenomena,