Aṅguttara Nikāya 8.30 3.

Anuruddhamahāvitakkasutta

Gahapativagga Anuruddhamahāvitakkasutta Ekaṁ samayaṁ bhagavā bhaggesu viharati suṁsumāragire bhesakaḷāvane migadāye.

One time, the Blessed One was residing among the Bhaggas in the Deer Park at Bhesakalā Forest in the Suṁsumāragira.

Tena kho pana samayena āyasmā anuruddho cetīsu viharati pācīnavaṁsadāye.

At that time, Venerable Anuruddha was residing in the Eastern Bamboo Grove in the Cetī country.

Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa; santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa; pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa; āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa; upaṭṭhitassatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa; samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa; paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassā”ti.

Then, as Venerable Anuruddha was alone in seclusion, a reflection arose in his mind: This Dhamma is for one with few desires, not for one with many desires; this Dhamma is for one who is content, not for one who is discontent; this Dhamma is for one who is solitary, not for one who delights in company; this Dhamma is for one who is energetic, not for one who is lazy; this Dhamma is for one with mindful presence, not for one who is forgetful; this Dhamma is for one who is concentrated, not for one who is distracted; this Dhamma is for one who is wise, not for one who is foolish.

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.

Then the Blessed One, knowing the state of Venerable Anuruddha's mind from afar:just as a strong man might stretch his bent arm or bend his outstretched arm:disappeared from Bhesakalā Forest in the Suṁsumāragira among the Bhaggas and reappeared before Venerable Anuruddha in the Eastern Bamboo Grove of the Cetī country.

Nisīdi bhagavā paññatte āsane.

The Blessed One sat down on the prepared seat.

Āyasmāpi kho anuruddho bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Venerable Anuruddha paid homage to the Blessed One and sat down to one side.

Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca: “Sādhu sādhu, anuruddha.

After he had sat to one side, the Blessed One said to Venerable Anuruddha:

Well done, well done, Anuruddha.

Sādhu kho tvaṁ, anuruddha, yaṁ taṁ mahāpurisavitakkaṁ vitakkesi: ‘appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa; santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa; pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa; āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa; upaṭṭhitassatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa; samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa; paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassā’ti.

Well have you reflected on these great thoughts: ‘This Dhamma is for one with few desires, not for one with many desires; this Dhamma is for one who is content, not for one who is discontent; this Dhamma is for one who is solitary, not for one who delights in company; this Dhamma is for one who is energetic, not for one who is lazy; this Dhamma is for one with mindful presence, not for one who is forgetful; this Dhamma is for one who is concentrated, not for one who is distracted; this Dhamma is for one who is wise, not for one who is foolish.

Tena hi tvaṁ, anuruddha, imampi aṭṭhamaṁ mahāpurisavitakkaṁ vitakkehi: ‘nippapañcārāmassāyaṁ dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti.

Therefore, Anuruddha, you should also develop this eighth great thought: ‘This Dhamma is for one who delights in non-proliferation and who takes pleasure in non-proliferation, not for one who delights in and takes pleasure in proliferation.

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.

When you, Anuruddha, reflect on these eight great thoughts, then, Anuruddha, whenever you wish, being secluded from sensual pleasures, secluded from unwholesome states, you will enter and abide in the first jhāna, which is accompanied by directed and sustained attention, with pīti and pleasure born of seclusion.

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.

When you, Anuruddha, engage in these eight thoughts of a great man, then, Anuruddha, as far as you desire, by the calming of directed and sustained attention, you will experience inward tranquility, unifying your mind, and, free from directed and sustained attention, you will enter and dwell in the second jhāna, born of concentration, filled with pīti and happiness.

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.

When you, Anuruddha, engage in these eight thoughts of a great man, then, Anuruddha, as far as you desire, with the fading of pīti, you will dwell in equanimity, mindful and discerning, and you will experience bodily happiness, which the noble ones declare.

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.

When you, Anuruddha, engage in these eight thoughts of a great man, then, Anuruddha, as far as you desire, with the abandoning of pleasure and pain, and with the previous disappearance of joy and sorrow, you will enter and dwell in the fourth jhāna, which is neither-painful-nor-pleasant and is purified by equanimity and mindfulness.

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

When you, Anuruddha, engage in these eight thoughts of a great man, you will have mastery, not obtained with difficulty or toil, in the four jhānas, those heightened states of mind which are the dwelling in happiness in the present life. Then, Anuruddha, it will be for you as though a basket full of various colored garments belonging to a householder or householder's son were your possession; similarly, your rag-robes will suffice for you with contentment, living without anxiety, comfortably experiencing the approach to Nibbāna.

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

When you, Anuruddha, engage in these eight thoughts of a great man, you will have mastery, not obtained with difficulty or toil, in the four jhānas, those heightened states of mind which are the dwelling in happiness in the present life. Then, Anuruddha, it will be for you as though a householder or householder's son had cooked rice with black lentils, with many soups and many seasonings; similarly, your almsfood will suffice for you with contentment, living without anxiety, comfortably experiencing the approach to Nibbāna.

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

When you, Anuruddha, engage in these eight thoughts of a great man, you will have mastery, not obtained with difficulty or toil, in the four jhānas, those heightened states of mind which are the dwelling in happiness in the present life. Then, Anuruddha, it will be for you as though a householder or householder's son had a storied house plastered inside and out, sheltered from the wind, with tightly fastened doors and windows;

Just so, your lodging at the roots of trees will be comfortable, as you dwell contentedly, without craving, enjoying ease, inclined towards Nirvana.

When you, Anuruddha, contemplate these eight great thoughts of a noble person, and attain mastery over the four jhānas:states of high consciousness, conducive to dwelling with happiness in this very life, without difficulty or strain:then, Anuruddha, just as a household or a rich man's couch, covered with a woolen cover, spreads, and fine silk spreads, is spread with a canopied cloth decked on all sides, will seem to you like the beds and seats made of straw and grass, as you dwell contentedly, without agitation, enjoying ease and inclined towards Nirvana.

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

When you, Anuruddha, contemplate these eight great thoughts of a noble person, and attain mastery over the four jhānas:conscious states conducive to happiness here and now:at your wish, without difficulty or strain, then, to you, Anuruddha, just as a household or a rich man’s various medicines such as ghee, fresh butter, oil, honey, molasses are available, so too will your medicine of fermented urine seem as you dwell contentedly, without restlessness, enjoying ease and inclined towards Nirvana.

Therefore, Anuruddha, you should remain here in the Ceti country in the Eastern Bamboo Grove for the coming rainy season.

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 nānābhesajjāni, seyyathidaṁ—sappi navanītaṁ telaṁ madhu phāṇitaṁ; evamevaṁ te pūtimuttabhesajjaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

Yes, venerable sir, replied venerable Anuruddha to the Blessed One.

Then the Blessed One, having instructed venerable Anuruddha with this guidance:just as a strong man might extend his drawn-in arm or draw-in his extended arm:disappeared from the Eastern Bamboo Grove in the Ceti country and reappeared at the Bhesakalā Forest in the Deer Park of Bhesakala in the country of Bhagga.

The Blessed One sat down on the prepared seat.

Having sat down, the Blessed One addressed the disciples:

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

Disciples, I shall teach you the eight great thoughts of a noble person; listen to that...

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

And what are the eight great thoughts of a noble person?

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.

This Dhamma is for one who is content not for one who is discontented.

This Dhamma is for one who is satisfied not for one who is unsatisfied.

This Dhamma is for one who delights in solitude not for one who delights in socializing.

This Dhamma is for one who is energetic not for one who is lazy.

Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā bhikkhū āmantesi: “aṭṭha kho, bhikkhave, mahāpurisavitakke desessāmi, taṁ suṇātha …pe…

Disciples, this teaching is established for one with mindfulness, not for one with forgetfulness. This teaching is for one who is concentrated, not for the un-concentrated.

katame ca, bhikkhave, aṭṭha mahāpurisavitakkā?

This teaching is for the wise, not for the unwise.

Appicchassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo mahicchassa; santuṭṭhassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asantuṭṭhassa; pavivittassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo saṅgaṇikārāmassa; āraddhavīriyassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo kusītassa; upaṭṭhitassatissāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo muṭṭhassatissa; samāhitassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asamāhitassa; paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassa; nippapañcārāmassāyaṁ, bhikkhave, dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino. ‘Appicchassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo mahicchassā’ti, iti kho panetaṁ vuttaṁ.

This teaching is for one who delights in non-proliferation, not for one who delights in proliferation.

Kiñcetaṁ paṭicca vuttaṁ? 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.

This teaching is for one with few desires, not for one with many desires. Thus, it has been said, and why was it said? Here a disciple with few desires does not wish for others to know him as such; being content, he does not wish for others to know him as content; being secluded, he does not wish to be known as secluded; being energetic, he does not wish for others to know him as energetic; being mindful, he does not wish for others to know him as mindful; being concentrated, he does not wish to be known as concentrated; being wise, he does not wish to be known as wise; delighting in non-proliferation, he does not wish for others to know him as such.

‘Appicchassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo mahicchassā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

This teaching is for one with few desires, not for one with many desires, thus it has been said, and this was said because of that.

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

This teaching is for the contented, not for the discontented, thus it has been said, and why was it said?

Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena.

Here a disciple is content with whatever robe, alms food, shelter, and medicine he obtains.

‘Santuṭṭhassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asantuṭṭhassā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

This teaching is for the contented, not for the discontented, thus it was said, and this was said because of that.

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

This teaching is for the secluded, not for the one who delights in company, thus it has been said, and why was it said?

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

Here when a disciple dwells secluded, there are those who approach him: disciples, nuns, laymen, laywomen, kings, royal ministers, other sectarians, and their followers.

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

Yet the disciple, with a mind inclined towards seclusion, devoted to seclusion, enjoying renunciation, is committed to discussions related to seclusion.

‘Pavivittassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo saṅgaṇikārāmassā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

This teaching is for the secluded, not for one who delights in company, thus it was said, and this was said because of that.

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

This Dhamma, O disciples, is for those with aroused energy, not for the indolent,:thus it was said, and what was the reason for this saying?

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

Here, O disciples, a disciple abides with aroused energy for abandoning unwholesome states and acquiring wholesome states, being strong, resolute, and not shirking the burden in the wholesome states.

‘Āraddhavīriyassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo kusītassā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

This Dhamma, O disciples, is for those with aroused energy, not for the indolent,:this was said with this in mind.

‘Upaṭṭhitassatissāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo muṭṭhassatissā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

This Dhamma, O disciples, is for those with established mindfulness, not for the forgetful,:thus it was said, and what was the reason for this saying?

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

Here, O disciples, a disciple is mindful, possessing supreme mindfulness and discernment, recollecting and remembering what was long done and long said.

‘Upaṭṭhitassatissāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo, muṭṭhassatissā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

This Dhamma, O disciples, is for those with established mindfulness, not for the forgetful,:this was said with this in mind.

‘Samāhitassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asamāhitassā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

This Dhamma, O disciples, is for the concentrated, not for the unconcentrated,:thus it was said, and what was the reason for this saying?

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe…

Here, O disciples, a disciple, secluded from sensual pleasures...

catutthaṁ jhānaṁ upasampajja viharati.

enters upon and abides in the fourth jhāna.

‘Samāhitassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asamāhitassā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

This Dhamma, O disciples, is for the concentrated, not for the unconcentrated,:this was said with this in mind.

‘Paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

This Dhamma, O disciples, is for the wise, not for the unwise,:thus it was said, and what was the reason for this saying?

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

Here, O disciples, a disciple is wise, endowed with penetrating wisdom leading to the end of suffering, the noble wisdom.

‘Paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

This Dhamma, O disciples, is for the wise, not for the unwise,:this was said with this in mind.

‘Nippapañcārāmassāyaṁ, bhikkhave, dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

This Dhamma, O disciples, is for those delighting in non-proliferation, not for those delighting in proliferation,:thus it was said, and what was the reason for this saying?

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

Here, O disciples, a disciple's mind inclines towards, is satisfied with, and finds resting and liberation in the cessation of proliferation.

‘Nippapañcārāmassāyaṁ, bhikkhave, dhammo, nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.

This Dhamma, O disciples, is for those delighting in non-proliferation, not for those delighting in proliferation,:this was said with this in mind.

Atha kho āyasmā anuruddho āyatikampi vassāvāsaṁ tattheva cetīsu pācīnavaṁsadāye vihāsi.

Then the Venerable Anuruddha spent yet another rains retreat in the same region, in the Eastern Bamboo Grove of the Cetis.

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.

Then, the venerable Anuruddha, having gone into seclusion, being diligent, ardent, and resolute, soon realized for himself here and now, through direct knowing, that supreme goal of the holy life for the sake of which sons of good families rightly go forth from the home into homelessness: the unexcelled culmination of the holy life.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā anuruddho arahataṁ ahosīti.

He lived having realized this with direct insight: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of existence.

Atha kho āyasmā anuruddho arahattappatto tāyaṁ velāyaṁ imā gāthāyo abhāsi: “Mama saṅkappamaññāya, satthā loke anuttaro; Manomayena kāyena, iddhiyā upasaṅkami.

And the venerable Anuruddha became one of the arahants.

Then, at that time, the venerable Anuruddha, having attained arahantship, spoke these verses:

Knowing my intention,

Yathā me ahu saṅkappo, tato uttari desayi; Nippapañcarato buddho, nippapañcaṁ adesayi.

the unsurpassed Teacher in the world

approached me with the mind-made body,

through his psychic power.

Tassāhaṁ dhammamaññāya, vihāsiṁ sāsane rato; Tisso vijjā anuppattā, kataṁ buddhassa sāsanan”ti. Dasamaṁ.

As my thought arose,

he taught further;

The Tathāgata, free from proliferation,

taught the non-proliferation.

Gahapativaggo tatiyo.

Understanding the Dhamma,

Tassuddānaṁ Dve uggā dve ca hatthakā, mahānāmena jīvako; Dve balā akkhaṇā vuttā, anuruddhena te dasāti.

I dwelled, delighting in the dispensation;

The threefold knowing has been attained,

the Tathāgata's dispensation has been accomplished.