Connected Discourses with Anuruddha

1Thus have I heard. On one occasion the Venerable Anuruddha was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.²⁸⁰ The Venerable Anuruddha already appears as a proponent of satipaṭṭhāna at 47:26-28. The present saṁyutta is virtually an appendix to the Satipaṭṭhānasaṁyutta. Then, while the Venerable Anuruddha was alone in seclusion, a reflection arose in his mind thus: “Those who have neglected these four establishments of mindfulness have neglected the noble path leading to the complete destruction of suffering. Those who have undertaken these four establishments of mindfulness have undertaken the noble path leading to the complete destruction of suffering.”

2Then the Venerable Mahāmoggallāna, having known with his own mind the reflection in the Venerable Anuruddha’s mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, appeared in the presence of the Venerable Anuruddha and said to him:

3“To what extent, friend Anuruddha, have these four establishments of mindfulness been undertaken by a bhikkhu?”

4“Here, friend, a bhikkhu dwells contemplating the nature of origination in the body internally;²⁸¹ This paragraph and the two that follow merge the two supplementary sections to each exercise in the Satipaṭṭhāna Sutta; in the latter they follow in sequence but are kept distinct. I explain my reason for translating samudayadhamma, etc., as “the nature of origination,” etc., in n. 178. he dwells contemplating the nature of vanishing in the body internally; he dwells contemplating the nature of origination and vanishing in the body internally—[295] ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

5“He dwells contemplating the nature of origination in the body externally; he dwells contemplating the nature of vanishing in the body externally; he dwells contemplating the nature of origination and vanishing in the body externally—ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

6“He dwells contemplating the nature of origination in the body internally and externally; he dwells contemplating the nature of vanishing in the body internally and externally; he dwells contemplating the nature of origination and vanishing in the body internally and externally—ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

7“If he wishes:²⁸² What follows is at 46:54 (V 119,6-16); see n. 110. ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive therein. If he wishes: ‘May I dwell perceiving the unrepulsive in the repulsive, ’ he dwells perceiving the unrepulsive therein. If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive and in the repulsive,’ he dwells perceiving the repulsive therein. If he wishes: ‘May I dwell perceiving the unrepulsive in the repulsive and in the unrepulsive,’ he dwells perceiving the unrepulsive therein. If he wishes: ‘Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending, ’ then he dwells therein equanimously, mindful and clearly comprehending.

8“He dwells contemplating the nature of origination … the nature of vanishing … the nature of origination and vanishing in feelings internally … in feelings externally … in feelings internally and externally—[296] ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

9“If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive therein…. If he wishes: ‘Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending,’ then he dwells therein equanimously, mindful and clearly comprehending.

10“He dwells contemplating the nature of origination … the nature of vanishing … the nature of origination and vanishing in mind internally … in mind externally … in mind internally and externally—ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

11“If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive therein…. If he wishes: ‘Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending,’ then he dwells therein equanimously, mindful and clearly comprehending.

12“He dwells contemplating the nature of origination … the nature of vanishing … the nature of origination and vanishing in phenomena internally … in phenomena externally … in phenomena internally and externally—ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

13“If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive therein…. If he wishes: ‘Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending,’ then he dwells therein equanimously, mindful and clearly comprehending.

14“It is in this way, friend, that these four establishments of mindfulness have been undertaken by a bhikkhu.”

2. Alone (2)

1At Sāvatthī. Then, while the Venerable Anuruddha was alone in seclusion, a reflection arose in his mind thus: “Those who have neglected these four establishments of mindfulness have neglected the noble path leading to the complete destruction of suffering. Those who have undertaken these four establishments of mindfulness have undertaken the noble path leading to the complete destruction of suffering.”

2Then the Venerable Mahāmoggallāna, having known with his own mind the reflection in the Venerable Anuruddha’s mind, just as [297] quickly as a strong man might extend his drawn-in arm or draw in his extended arm, appeared in the presence of the Venerable Anuruddha and said to him:

3“To what extent, friend Anuruddha, have these four establishments of mindfulness been undertaken by a bhikkhu?”

4“Here, friend, a bhikkhu dwells contemplating the body in the body internally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating the body in the body externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating the body in the body internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

5“He dwells contemplating feelings in feelings internally … contemplating feelings in feelings externally … contemplating feelings in feelings internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

6“He dwells contemplating mind in mind internally … contemplating mind in mind externally … contemplating mind in mind internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

7“He dwells contemplating phenomena in phenomena internally … contemplating phenomena in phenomena externally … contemplating phenomena in phenomena internally and externally, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

8“It is in this way, friend, that these four establishments of mindfulness have been undertaken by a bhikkhu.”

3. Sutanu

1On one occasion the Venerable Anuruddha was dwelling at Sāvatthī on the bank of the Sutanu. Then a number of bhikkhus approached the Venerable Anuruddha and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side [298] and said to the Venerable Anuruddha:

2“By having developed and cultivated what things has the Venerable Anuruddha attained to greatness of direct knowledge?”

3“It is, friends, because I have developed and cultivated the four establishments of mindfulness that I have attained to greatness of direct knowledge. What four? Here, friends, I dwell contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

4“I dwell contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

5“It is, friends, because I have developed and cultivated these four establishments of mindfulness that I have attained to greatness of direct knowledge. Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I directly knew the inferior state as inferior; that I directly knew the middling state as middling; that I directly knew the sublime state as sublime.”²⁸³ On the three levels, Spk quotes Dhs §§1025-27, which defines inferior phenomena (hīnā dhammā) as the twelve unwholesome classes of consciousness; middling phenomena (majjhimā dhammā) as mundane wholesome states, resultants, functionals (kiriya), and form; and sublime phenomena (paṇītā dhammā) as the four paths, their fruits, and Nibbāna. See, however, AN I 223-24, where the three terms are correlated with the three realms of rebirth—the sensuous realm, the form realm, and the formless realm.

4. The Thornbush Grove (1)

1On one occasion the Venerable Anuruddha, the Venerable Sāriputta, and the Venerable Mahāmoggallāna were dwelling at Sāketa in the Thornbush Grove.²⁸⁴ This sutta and the next closely correspond to 47:26-27. Then, in the evening, the Venerable Sāriputta and the Venerable Mahāmoggallāna emerged from seclusion, approached the Venerable Anuruddha, and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side, and the Venerable Sāriputta said to the Venerable Anuruddha:

2“Friend Anuruddha, what are the things that a bhikkhu who is a trainee should enter and dwell in?”

3“Friend, Sāriputta, a bhikkhu who is a trainee should enter and dwell in the four establishments of mindfulness. What four? Here, friend, a bhikkhu dwells contemplating the body in the body … [299] … feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. A bhikkhu who is a trainee should enter and dwell in these four establishments of mindfulness.”

5. The Thornbush Grove (2)

1At Sāketa. Sitting to one side the Venerable Sāriputta said to the Venerable Anuruddha:

2“Friend Anuruddha, what are the things that a bhikkhu who is beyond training should enter and dwell in?”

3“Friend, Sāriputta, a bhikkhu who is beyond training should enter and dwell in the four establishments of mindfulness. What four? Here, friend, a bhikkhu dwells contemplating the body in the body … feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. A bhikkhu who is beyond training should enter and dwell in these four establishments of mindfulness.”

6. The Thornbush Grove (3)

1At Sāketa. Sitting to one side, the Venerable Sāriputta said to the Venerable Anuruddha:

2“By having developed and cultivated what things has the Venerable Aruruddha attained to greatness of direct knowledge?”

3“It is, friend, because I have developed and cultivated the four establishments of mindfulness that I have attained to greatness of direct knowledge. What four? Here, friend, I dwell contemplating the body in the body … feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

4“It is, friend, because I have developed and cultivated these four establishments of mindfulness that I have attained to greatness of direct knowledge. Further, friend, it is because I have developed and cultivated these four establishments of mindfulness that I directly know the thousandfold world.”²⁸⁵ See 47:28 and n. 174. [300]

7. The Destruction of Craving

1At Sāvatthī. There the Venerable Anuruddha addressed the bhikkhus thus: “Friends, bhikkhus!”

2“Friend!” those bhikkhus replied. The Venerable Anuruddha said this:

3“Friends, these four establishments of mindfulness, when developed and cultivated, lead to the destruction of craving. What four? Here, friends, a bhikkhu dwells contemplating the body in the body … feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. These four establishments of mindfulness, when developed and cultivated, lead to the destruction of craving.”

8. The Salaḷa-Tree Hut

1On one occasion the Venerable Anuruddha was living at Sāvatthī in a salaḷa-tree hut. There the Venerable Anuruddha addressed the bhikkhus thus….

2“Friends, the river Ganges slants, slopes, and inclines towards the east. Now suppose a great crowd of people would come along bringing a shovel and basket, thinking: ‘We will make this river Ganges slant, slope, and incline towards the west.’²⁸⁶ As at 35:244 (IV 190-91) and 45:160. What do you think, friends, would that great crowd of people be able to make the river Ganges slant, slope, and incline towards the west?”

3“No, friend. For what reason? Because the river Ganges slants, slopes, and inclines towards the east, and it is not easy to make it slant, slope, and incline towards the west. That great crowd of people would only reap fatigue and vexation.”

4“So too, friends, when a bhikkhu is developing and cultivating the four establishments of mindfulness, kings or royal ministers, friends or colleagues, relatives or kinsmen, [301] might invite him to accept wealth, saying: ‘Come, good man, why let these saffron robes weigh you down? Why roam around with a shaven head and begging bowl? Come, having returned to the lower life, enjoy wealth and do meritorious deeds.’ Indeed, friends, when that bhikkhu is developing and cultivating the four establishments of mindfulness, it is impossible that he will give up the training and return to the lower life. For what reason? Because for a long time his mind has slanted, sloped, and inclined towards seclusion. Thus it is impossible that he will give up the training and return to the lower life.

5“And how, friends, does a bhikkhu develop and cultivate the four establishments of mindfulness? Here, friends, a bhikkhu dwells contemplating the body in the body … feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

6“It is in this way, friends, that a bhikkhu develops and cultivates the four establishments of mindfulness.”

9. All, or Ambapālī’s Grove

1On one occasion the Venerable Anuruddha and the Venerable Sāriputta were dwelling at Vesālī in Ambapālī’s Grove. Then, in the evening, the Venerable Sāriputta emerged from seclusion…. Sitting to one side, the Venerable Sāriputta said to the Venerable Anuruddha:

2“Friend Anuruddha, your faculties are serene, your complexion is pure and bright. In what dwelling does the Venerable Anuruddha now usually dwell?”

3“Now, friend, I usually dwell with a mind well established in the four establishments of mindfulness. What four? Here, friend, I dwell contemplating the body in the body … feelings in feelings … mind in mind … phenomena in phenomena, ardent, [302] clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

4“The bhikkhu, friend, who is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge, usually dwells with a mind well established in these four establishments of mindfulness.”

5“It is a gain for us, friend, it is well gained by us, friend, that we were in the very presence of the Venerable Anuruddha when he made such a bellowing utterance.”

10. Gravely Ill

1On one occasion the Venerable Anuruddha was dwelling at Sāvatthī in the Blind Men’s Grove, sick, afflicted, gravely ill. Then a number of bhikkhus approached the Venerable Anuruddha and said to him:

2“In what dwelling does the Venerable Anuruddha usually dwell so that the arisen bodily painful feelings do not persist obsessing his mind?”

3“It is, friends, because I dwell with a mind well established in the four establishments of mindfulness that the arisen bodily feelings do not persist obsessing my mind. What four? Here, friend, I dwell contemplating the body in the body … feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

4“It is, friends, because I dwell with a mind well established in these four establishments of mindfulness that the arisen bodily painful feelings do not persist obsessing my mind.”

1On one occasion the Venerable Anuruddha was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then a number of bhikkhus approached the Venerable Anuruddha and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side and said to the Venerable Anuruddha:

2“By having developed and cultivated what things has the Venerable Anuruddha attained to greatness of direct knowledge?”

3“It is, friends, because I have developed and cultivated the four establishments of mindfulness that I have attained to greatness of direct knowledge. What four? Here, friends, I dwell contemplating the body in the body … feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.

4“It is, friends, because I have developed and cultivated these four establishments of mindfulness that I have attained to greatness of direct knowledge. Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I recollect a thousand aeons.”

12. Spiritual Power

1… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I wield the various kinds of spiritual power: having been one I become many; having been many I become one …I exercise mastery with the body as far as the brahmā world.” [304]

13. The Divine Ear

1… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that with the divine ear element, which is purified and surpasses the human, I hear both kinds of sound, the divine and the human, those that are far as well as near.”

14. Encompassing the Mind

1… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand the minds of other beings and persons, having encompassed them with my own mind. I understand a mind with lust as a mind with lust … an unliberated mind as an unliberated mind.”

15. The Possible

1… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand the possible as possible and the impossible as impossible.”²⁸⁷ The ten kinds of knowledge to follow are usually called the ten powers of a Tathāgata (dasa tathāgatabala); see MN I 69-71, elaborated at Vibh 335-44. Spk says that a disciple may possess them in part (ekadesena), but in their fullness they are possessed in all modes only by omniscient Buddhas.

16. The Undertaking of Kamma

1… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand as it really is the result of past, future, and present kamma by way of potential and by way of cause.”

17. Leading Everywhere

1… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand as it really is the way leading everywhere.”

18. Diverse Elements

1… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand as it really is the world with its manifold and diverse elements.” [305]

19. Diverse Dispositions

1… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand as it really is the diversity in the dispositions of beings.”

20. Degrees of the Faculties

1… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand as it really is the degrees of maturity in the spiritual faculties of other beings and persons.”

21. The Jhānas, Etc.

1… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I understand as it really is the defilement, the cleansing, and the emergence in regard to the jhānas, deliverances, concentrations, and attainments.”

22. Past Abodes

1… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that I recollect my manifold past abodes, that is, one birth, two births … many aeons of world-contraction and expansion…. Thus I recollect my manifold past abodes with their modes and details.”

23. The Divine Eye

1… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that with the divine eye, which is purified and surpasses the human, I see beings passing away and being reborn … and I understand how beings fare on in accordance with their kamma.”

24. The Destruction of the Taints

1… “Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that [306] by the destruction of the taints, in this very life I enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for myself with direct knowledge.”

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