| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ८।३०
Aṅguttara Nikāya 8.30
Numbered Discourses 8.30
३। गहपतिवग्ग
3. Gahapativagga
3. Householders
अनुरुद्धमहावितक्कसुत्त
Anuruddhamahāvitakkasutta
Anuruddha and the Great Thoughts
एकं समयं भगवा भग्गेसु विहरति सुंसुमारगिरे भेसकळावने मिगदाये। तेन खो पन समयेन आयस्मा अनुरुद्धो चेतीसु विहरति पाचीनवंसदाये। अथ खो आयस्मतो अनुरुद्धस्स रहोगतस्स पटिसल्लीनस्स एवं चेतसो परिवितक्को उदपादि:
Ekaṁ samayaṁ bhagavā bhaggesu viharati suṁsumāragire bhesakaḷāvane migadāye. Tena kho pana samayena āyasmā anuruddho cetīsu viharati pācīnavaṁsadāye. Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. And at that time Venerable Anuruddha was staying in the land of the Cetīs in the Eastern Bamboo Park. Then as Anuruddha was in private retreat this thought came to his mind:
“अप्पिच्छस्सायं धम्मो, नायं धम्मो महिच्छस्स; सन्तुट्ठस्सायं धम्मो, नायं धम्मो असन्तुट्ठस्स; पविवित्तस्सायं धम्मो, नायं धम्मो सङ्गणिकारामस्स; आरद्धवीरियस्सायं धम्मो, नायं धम्मो कुसीतस्स; उपट्ठितस्सतिस्सायं धम्मो, नायं धम्मो मुट्ठस्सतिस्स; समाहितस्सायं धम्मो, नायं धम्मो असमाहितस्स; पञ्ञवतो अयं धम्मो, नायं धम्मो दुप्पञ्ञस्सा”ति।
“appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa; santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa; pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa; āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa; upaṭṭhitassatissāyaṁ1 dhammo, nāyaṁ dhammo muṭṭhassatissa; samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa; paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassā”ti.
“This teaching is for those of few wishes, not those of many wishes. It’s for the contented, not those who lack contentment. It’s for the secluded, not those who enjoy company. It’s for the energetic, not the lazy. It’s for the mindful, not the unmindful. It’s for those with immersion, not those without immersion. It’s for the wise, not the witless.”
अथ खो भगवा आयस्मतो अनुरुद्धस्स चेतसा चेतोपरिवितक्कमञ्ञाय—सेय्यथापि नाम बलवा पुरिसो समिञ्जितं वा बाहं पसारेय्य, पसारितं वा बाहं समिञ्जेय्य; एवमेवं—भग्गेसु सुसुमारगिरे भेसकळावने मिगदाये अन्तरहितो चेतीसु पाचीनवंसदाये आयस्मतो अनुरुद्धस्स सम्मुखे पातुरहोसि। निसीदि भगवा पञ्ञत्ते आसने। आयस्मापि खो अनुरुद्धो भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो आयस्मन्तं अनुरुद्धं भगवा एतदवोच:
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. Nisīdi bhagavā paññatte āsane. Āyasmāpi kho anuruddho bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca:
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, and sat on the seat spread out. Anuruddha bowed to the Buddha and sat down to one side. The Buddha said to him:
“साधु साधु, अनुरुद्ध। साधु खो त्वं, अनुरुद्ध, यं तं महापुरिसवितक्कं वितक्केसि: ‘अप्पिच्छस्सायं धम्मो, नायं धम्मो महिच्छस्स; सन्तुट्ठस्सायं धम्मो, नायं धम्मो असन्तुट्ठस्स; पविवित्तस्सायं धम्मो, नायं धम्मो सङ्गणिकारामस्स; आरद्धवीरियस्सायं धम्मो, नायं धम्मो कुसीतस्स; उपट्ठितस्सतिस्सायं धम्मो, नायं धम्मो मुट्ठस्सतिस्स; समाहितस्सायं धम्मो, नायं धम्मो असमाहितस्स; पञ्ञवतो अयं धम्मो, नायं धम्मो दुप्पञ्ञस्साऽति। तेन हि त्वं, अनुरुद्ध, इमम्पि अट्ठमं महापुरिसवितक्कं वितक्केहि: ‘निप्पपञ्चारामस्सायं धम्मो निप्पपञ्चरतिनो, नायं धम्मो पपञ्चारामस्स पपञ्चरतिनोऽति।
“Sādhu sādhu, anuruddha. Sādhu kho tvaṁ, anuruddha, yaṁ taṁ mahāpurisavitakkaṁ2 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. Tena hi tvaṁ, anuruddha, imampi aṭṭhamaṁ mahāpurisavitakkaṁ vitakkehi: ‘nippapañcārāmassāyaṁ dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti.
“Good, good, Anuruddha! It’s good that you reflect on these thoughts of a great man: ‘This teaching is for those of few wishes, not those of many wishes. It’s for the contented, not those who lack contentment. It’s for the secluded, not those who enjoy company. It’s for the energetic, not the lazy. It’s for the mindful, not the unmindful. It’s for those with immersion, not those without immersion. It’s for the wise, not the witless.’ Well then, Anuruddha, you should also reflect on the following eighth thought of a great man: ‘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.’
यतो खो त्वं, अनुरुद्ध, इमे अट्ठ महापुरिसवितक्के वितक्केस्ससि, ततो त्वं, अनुरुद्ध, यावदेव आकङ्खिस्ससि, विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरिस्ससि।
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.
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 jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
यतो खो त्वं, अनुरुद्ध, इमे अट्ठ महापुरिसवितक्के वितक्केस्ससि, ततो त्वं, अनुरुद्ध, यावदेव आकङ्खिस्ससि, वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरिस्ससि।
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.
You’ll enter and remain in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
यतो खो त्वं, अनुरुद्ध, इमे अट्ठ महापुरिसवितक्के वितक्केस्ससि, ततो त्वं, अनुरुद्ध, यावदेव आकङ्खिस्ससि, पीतिया च विरागा उपेक्खको च विहरिस्ससि सतो च सम्पजानो सुखञ्च कायेन पटिसंवेदिस्ससि यं तं अरिया आचिक्खन्ति: ‘उपेक्खको सतिमा सुखविहारीऽति ततियं झानं उपसम्पज्ज विहरिस्ससि।
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.
You’ll enter and remain in the third jhāna, 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.’
यतो खो त्वं, अनुरुद्ध, इमे अट्ठ महापुरिसवितक्के वितक्केस्ससि, ततो त्वं, अनुरुद्ध, यावदेव आकङ्खिस्ससि, सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरिस्ससि।
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.
Giving up pleasure and pain, and ending former happiness and sadness, you’ll enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness.
यतो खो त्वं, अनुरुद्ध, इमे च अट्ठ महापुरिसवितक्के वितक्केस्ससि, इमेसञ्च चतुन्नं झानानं आभिचेतसिकानं दिट्ठधम्मसुखविहारानं निकामलाभी भविस्ससि अकिच्छलाभी अकसिरलाभी, ततो तुय्हं, अनुरुद्ध, सेय्यथापि नाम गहपतिस्स वा गहपतिपुत्तस्स वा नानारत्तानं दुस्सानं दुस्सकरण्डको पूरो; एवमेवं ते पंसुकूलचीवरं खायिस्सति सन्तुट्ठस्स विहरतो रतिया अपरितस्साय फासुविहाराय ओक्कमनाय निब्बानस्स।
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.
First you’ll reflect on these eight thoughts of a great man, and you’ll get the four jhānas—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. It will be for your enjoyment, relief, and comfort, and for alighting upon Nibbana.
यतो खो त्वं, अनुरुद्ध, इमे च अट्ठ महापुरिसवितक्के वितक्केस्ससि, इमेसञ्च चतुन्नं झानानं आभिचेतसिकानं दिट्ठधम्मसुखविहारानं निकामलाभी भविस्ससि अकिच्छलाभी अकसिरलाभी, ततो तुय्हं, अनुरुद्ध, सेय्यथापि नाम गहपतिस्स वा गहपतिपुत्तस्स वा सालीनं ओदनो विचितकाळको अनेकसूपो अनेकब्यञ्जनो; एवमेवं ते पिण्डियालोपभोजनं खायिस्सति सन्तुट्ठस्स विहरतो रतिया अपरितस्साय फासुविहाराय ओक्कमनाय निब्बानस्स।
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.
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. It will be for your enjoyment, relief, and comfort, and for alighting upon Nibbana.
यतो खो त्वं, अनुरुद्ध, इमे च अट्ठ महापुरिसवितक्के वितक्केस्ससि, इमेसञ्च चतुन्नं झानानं आभिचेतसिकानं दिट्ठधम्मसुखविहारानं निकामलाभी भविस्ससि अकिच्छलाभी अकसिरलाभी, ततो तुय्हं, अनुरुद्ध, सेय्यथापि नाम गहपतिस्स वा गहपतिपुत्तस्स वा कूटागारं उल्लित्तावलित्तं निवातं फुसितग्गळं पिहितवातपानं; एवमेवं ते रुक्खमूलसेनासनं खायिस्सति सन्तुट्ठस्स विहरतो रतिया अपरितस्साय फासुविहाराय ओक्कमनाय निब्बानस्स।
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.
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. It will be for your enjoyment, relief, and comfort, and for alighting upon Nibbana.
यतो खो त्वं, अनुरुद्ध, इमे च अट्ठ महापुरिसवितक्के वितक्केस्ससि, इमेसञ्च चतुन्नं झानानं आभिचेतसिकानं दिट्ठधम्मसुखविहारानं निकामलाभी भविस्ससि अकिच्छलाभी अकसिरलाभी, ततो तुय्हं, अनुरुद्ध, सेय्यथापि नाम गहपतिस्स वा गहपतिपुत्तस्स वा पल्लङ्को गोनकत्थतो पटिकत्थतो पटलिकत्थतो कदलिमिगपवरपच्चत्थरणो सौत्तरच्छदो उभतोलोहितकूपधानो; एवमेवं ते तिणसन्थारकसयनासनं खायिस्सति सन्तुट्ठस्स विहरतो रतिया अपरितस्साय फासुविहाराय ओक्कमनाय निब्बानस्स।
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 kadalimigapavarapaccattharaṇo3 sauttaracchado ubhatolohitakūpadhāno; evamevaṁ te tiṇasanthārakasayanāsanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
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. It will be for your enjoyment, relief, and comfort, and for alighting upon Nibbana.
यतो खो त्वं, अनुरुद्ध, इमे च अट्ठ महापुरिसवितक्के वितक्केस्ससि, इमेसञ्च चतुन्नं झानानं आभिचेतसिकानं दिट्ठधम्मसुखविहारानं निकामलाभी भविस्ससि अकिच्छलाभी अकसिरलाभी, ततो तुय्हं, अनुरुद्ध, सेय्यथापि नाम गहपतिस्स वा गहपतिपुत्तस्स वा नानाभेसज्जानि, सेय्यथिदं—सप्पि नवनीतं तेलं मधु फाणितं; एवमेवं ते पूतिमुत्तभेसज्जं खायिस्सति सन्तुट्ठस्स विहरतो रतिया अपरितस्साय फासुविहाराय ओक्कमनाय निब्बानस्स। तेन हि त्वं, अनुरुद्ध, आयतिकम्पि वस्सावासं इधेव चेतीसु पाचीनवंसदाये विहरेय्यासी”ति।
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. Tena hi tvaṁ, anuruddha, āyatikampi vassāvāsaṁ idheva cetīsu pācīnavaṁsadāye vihareyyāsī”ti.
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. It will be for your enjoyment, relief, and comfort, and for alighting upon Nibbana. 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.”
“एवं, भन्ते”ति खो आयस्मा अनुरुद्धो भगवतो पच्चस्सोसि।
“Evaṁ, bhante”ti kho āyasmā anuruddho bhagavato paccassosi.
“Yes, sir,” Anuruddha replied.
अथ खो भगवा आयस्मन्तं अनुरुद्धं इमिना ओवादेन ओवदित्वा—सेय्यथापि नाम बलवा पुरिसो समिञ्जितं वा बाहं पसारेय्य, पसारितं वा बाहं समिञ्जेय्य; एवमेवं—चेतीसु पाचीनवंसदाये अन्तरहितो भग्गेसु सुसुमारगिरे भेसकळावने मिगदाये पातुरहोसीति। निसीदि भगवा पञ्ञत्ते आसने। निसज्ज खो भगवा भिक्खू आमन्तेसि: “अट्ठ खो, भिक्खवे, महापुरिसवितक्के देसेस्सामि, तं सुणाथ …पे…
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. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā bhikkhū āmantesi: “aṭṭha kho, bhikkhave, mahāpurisavitakke desessāmi, taṁ suṇātha …pe…
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. He sat on the seat spread out and addressed the bhikkhus: “Bhikkhus, I will teach you the eight thoughts of a great man. Listen …
कतमे च, भिक्खवे, अट्ठ महापुरिसवितक्का? अप्पिच्छस्सायं, भिक्खवे, धम्मो, नायं धम्मो महिच्छस्स; सन्तुट्ठस्सायं, भिक्खवे, धम्मो, नायं धम्मो असन्तुट्ठस्स; पविवित्तस्सायं, भिक्खवे, धम्मो, नायं धम्मो सङ्गणिकारामस्स; आरद्धवीरियस्सायं, भिक्खवे, धम्मो, नायं धम्मो कुसीतस्स; उपट्ठितस्सतिस्सायं, भिक्खवे, धम्मो, नायं धम्मो मुट्ठस्सतिस्स; समाहितस्सायं, भिक्खवे, धम्मो, नायं धम्मो असमाहितस्स; पञ्ञवतो अयं, भिक्खवे, धम्मो, नायं धम्मो दुप्पञ्ञस्स; निप्पपञ्चारामस्सायं, भिक्खवे, धम्मो निप्पपञ्चरतिनो, नायं धम्मो पपञ्चारामस्स पपञ्चरतिनो।
katame ca, bhikkhave, aṭṭha mahāpurisavitakkā? 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.
And what are the eight thoughts of a great man? This teaching is for those of few wishes, not those of many wishes. It’s for the contented, not those who lack contentment. It’s for the secluded, not those who enjoy company. It’s for the energetic, not the lazy. It’s for the mindful, not the unmindful. It’s for those with immersion, not those without immersion. It’s for the wise, not the witless. 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.
‘अप्पिच्छस्सायं, भिक्खवे, धम्मो, नायं धम्मो महिच्छस्साऽति, इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं? इध, भिक्खवे, भिक्खु अप्पिच्छो समानो ‘अप्पिच्छोति मं जानेय्युन्ऽति न इच्छति, सन्तुट्ठो समानो ‘सन्तुट्ठोति मं जानेय्युन्ऽति न इच्छति, पविवित्तो समानो ‘पविवित्तोति मं जानेय्युन्ऽति न इच्छति, आरद्धवीरियो समानो ‘आरद्धवीरियोति मं जानेय्युन्ऽति न इच्छति, उपट्ठितस्सति समानो ‘उपट्ठितस्सतीति मं जानेय्युन्ऽति न इच्छति, समाहितो समानो ‘समाहितोति मं जानेय्युन्ऽति न इच्छति, पञ्ञवा समानो ‘पञ्ञवाति मं जानेय्युन्ऽति न इच्छति, निप्पपञ्चारामो समानो ‘निप्पपञ्चारामोति मं जानेय्युन्ऽति न इच्छति। ‘अप्पिच्छस्सायं, भिक्खवे, धम्मो, नायं धम्मो महिच्छस्साऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।
‘Appicchassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo mahicchassā’ti, iti kho panetaṁ vuttaṁ. 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. ‘Appicchassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo mahicchassā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘This teaching is for those of few wishes, not those of many wishes.’ That’s what I said, but why did I say it? 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!’ ‘This teaching is for those of few wishes, not those of many wishes.’ That’s what I said, and this is why I said it.
‘सन्तुट्ठस्सायं, भिक्खवे, धम्मो, नायं धम्मो असन्तुट्ठस्साऽति, इति खो पनेतं वुत्तं, किञ्चेतं पटिच्च वुत्तं? इध, भिक्खवे, भिक्खु सन्तुट्ठो होति इतरीतरचीवरपिण्डपातसेनासनगिलानपच्चयभेसज्जपरिक्खारेन। ‘सन्तुट्ठस्सायं, भिक्खवे, धम्मो, नायं धम्मो असन्तुट्ठस्साऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।
‘Santuṭṭhassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asantuṭṭhassā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. ‘Santuṭṭhassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asantuṭṭhassā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘This teaching is for the contented, not those who lack contentment.’ That’s what I said, but why did I say it? It’s for a bhikkhu who’s content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. ‘This teaching is for the contented, not those who lack contentment.’ That’s what I said, and this is why I said it.
‘पविवित्तस्सायं, भिक्खवे, धम्मो, नायं धम्मो सङ्गणिकारामस्साऽति, इति खो पनेतं वुत्तं, किञ्चेतं पटिच्च वुत्तं? इध, भिक्खवे, भिक्खुनो पविवित्तस्स विहरतो भवन्ति उपसङ्कमितारो भिक्खू भिक्खुनियो उपासका उपासिकायो राजानो राजमहामत्ता तित्थिया तित्थियसावका। तत्र भिक्खु विवेकनिन्नेन चित्तेन विवेकपोणेन विवेकपब्भारेन विवेकट्ठेन नेक्खम्माभिरतेन अञ्ञदत्थु उय्योजनिकपटिसंयुत्तंयेव कथं कत्ता होति। ‘पविवित्तस्सायं, भिक्खवे, धम्मो, नायं धम्मो सङ्गणिकारामस्साऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।
‘Pavivittassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo saṅgaṇikārāmassā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, bhikkhuno pavivittassa viharato bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vivekaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṁyuttaṁyeva kathaṁ kattā4 hoti. ‘Pavivittassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo saṅgaṇikārāmassā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘This teaching is for the secluded, not those who enjoy company.’ That’s what I said, but why did I say it? It’s for a bhikkhu who lives secluded. But monks, nuns, laymen, laywomen, rulers and their ministers, monastics of other religions and their disciples go to visit them. 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. ‘This teaching is for the secluded, not those who enjoy company.’ That’s what I said, and this is why I said it.
‘आरद्धवीरियस्सायं, भिक्खवे, धम्मो, नायं धम्मो कुसीतस्साऽति, इति खो पनेतं वुत्तं, किञ्चेतं पटिच्च वुत्तं? इध, भिक्खवे, भिक्खु आरद्धवीरियो विहरति अकुसलानं धम्मानं पहानाय कुसलानं धम्मानं उपसम्पदाय थामवा दळ्हपरक्कमो अनिक्खित्तधुरो कुसलेसु धम्मेसु। ‘आरद्धवीरियस्सायं, भिक्खवे, धम्मो, नायं धम्मो कुसीतस्साऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।
‘Āraddhavīriyassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo kusītassā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. ‘Āraddhavīriyassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo kusītassā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘This teaching is for the energetic, not the lazy.’ That’s what I said, but why did I say it? 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. ‘This teaching is for the energetic, not the lazy.’ That’s what I said, and this is why I said it.
‘उपट्ठितस्सतिस्सायं, भिक्खवे, धम्मो, नायं धम्मो मुट्ठस्सतिस्साऽति, इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं? इध, भिक्खवे, भिक्खु सतिमा होति परमेन सतिनेपक्केन समन्नागतो, चिरकतम्पि चिरभासितम्पि सरिता अनुस्सरिता। ‘उपट्ठितस्सतिस्सायं, भिक्खवे, धम्मो, नायं धम्मो, मुट्ठस्सतिस्साऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।
‘Upaṭṭhitassatissāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo muṭṭhassatissā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. ‘Upaṭṭhitassatissāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo, muṭṭhassatissā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘This teaching is for the mindful, not the unmindful.’ That’s what I said, but why did I say it? 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. ‘This teaching is for the mindful, not the unmindful.’ That’s what I said, and this is why I said it.
‘समाहितस्सायं, भिक्खवे, धम्मो, नायं धम्मो असमाहितस्साऽति, इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं? इध, भिक्खवे, भिक्खु विविच्चेव कामेहि …पे… चतुत्थं झानं उपसम्पज्ज विहरति। ‘समाहितस्सायं, भिक्खवे, धम्मो, नायं धम्मो असमाहितस्साऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।
‘Samāhitassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asamāhitassā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. ‘Samāhitassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asamāhitassā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘This teaching is for those with immersion, not those without immersion.’ That’s what I said, but why did I say it? It’s for a bhikkhu who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna. ‘This teaching is for those with immersion, not those without immersion.’ That’s what I said, and this is why I said it.
‘पञ्ञवतो अयं, भिक्खवे, धम्मो, नायं धम्मो दुप्पञ्ञस्साऽति, इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं? इध, भिक्खवे, भिक्खु पञ्ञवा होति उदयत्थगामिनिया पञ्ञाय समन्नागतो अरियाय निब्बेधिकाय सम्मा दुक्खक्खयगामिनिया। ‘पञ्ञवतो अयं, भिक्खवे, धम्मो, नायं धम्मो दुप्पञ्ञस्साऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।
‘Paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. ‘Paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘This teaching is for the wise, not the witless.’ That’s what I said, but why did I say it? 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. ‘This teaching is for the wise, not the witless.’ That’s what I said, and this is why I said it.
‘निप्पपञ्चारामस्सायं, भिक्खवे, धम्मो निप्पपञ्चरतिनो, नायं धम्मो पपञ्चारामस्स पपञ्चरतिनोऽति, इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं? इध, भिक्खवे, भिक्खुनो पपञ्चनिरोधे चित्तं पक्खन्दति पसीदति सन्तिट्ठति विमुच्चति। ‘निप्पपञ्चारामस्सायं, भिक्खवे, धम्मो, निप्पपञ्चरतिनो, नायं धम्मो पपञ्चारामस्स पपञ्चरतिनोऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तन्”ति।
‘Nippapañcārāmassāyaṁ, bhikkhave, dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, bhikkhuno papañcanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. ‘Nippapañcārāmassāyaṁ, bhikkhave, dhammo, nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.
‘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.’ That’s what I said, but why did I say it? It’s for a bhikkhu whose mind is eager, confident, settled, and decided regarding the cessation of proliferation. ‘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.’ That’s what I said, and this is why I said it.”
अथ खो आयस्मा अनुरुद्धो आयतिकम्पि वस्सावासं तत्थेव चेतीसु पाचीनवंसदाये विहासि। अथ खो आयस्मा अनुरुद्धो एको वूपकट्ठो अप्पमत्तो आतापी पहितत्तो विहरन्तो नचिरस्सेव—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहासि।
Atha kho āyasmā anuruddho āyatikampi vassāvāsaṁ tattheva cetīsu pācīnavaṁsadāye vihāsi. 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 Anuruddha stayed the next rainy season residence right there in the land of the Cetīs in the Eastern Bamboo Park. 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.
“खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्ताया”ति अब्भञ्ञासि। अञ्ञतरो च पनायस्मा अनुरुद्धो अरहतं अहोसीति। अथ खो आयस्मा अनुरुद्धो अरहत्तप्पत्तो तायं वेलायं इमा गाथायो अभासि:
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā anuruddho arahataṁ ahosīti. Atha kho āyasmā anuruddho arahattappatto tāyaṁ velāyaṁ imā gāthāyo abhāsi:
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.” And Venerable Anuruddha became one of the perfected. And on the occasion of attaining perfection he recited these verses:
“मम सङ्कप्पमञ्ञाय, सत्था लोके अनुत्तरो; मनोमयेन कायेन, इद्धिया उपसङ्कमि।
“Mama saṅkappamaññāya, satthā loke anuttaro; Manomayena kāyena, iddhiyā upasaṅkami.
“Knowing my thoughts, the supreme Teacher in the world came to me in a mind-made body, using his psychic power.
यथा मे अहु सङ्कप्पो, ततो उत्तरि देसयि; निप्पपञ्चरतो बुद्धो, निप्पपञ्चं अदेसयि।
Yathā me ahu saṅkappo, tato uttari desayi; Nippapañcarato buddho, nippapañcaṁ adesayi.
He taught me more than I had thought of. The Buddha who loves non-proliferation taught me non-proliferation.
तस्साहं धम्ममञ्ञाय, विहासिं सासने रतो; तिस्सो विज्जा अनुप्पत्ता, कतं बुद्धस्स सासनन्”ति।
Tassāhaṁ dhammamaññāya, vihāsiṁ sāsane rato; Tisso vijjā anuppattā, kataṁ buddhassa sāsanan”ti.
Understanding that teaching, I happily did his bidding. I’ve attained the three knowledges, and have fulfilled the Buddha’s instructions.”
दसमं।
Dasamaṁ.
गहपतिवग्गो ततियो।
Gahapativaggo tatiyo.
तस्सुद्दानं
Tassuddānaṁ
द्वे उग्गा द्वे च हत्थका, महानामेन जीवको; द्वे बला अक्खणा वुत्ता, अनुरुद्धेन ते दसाति।
Dve uggā dve ca hatthakā, mahānāmena jīvako; Dve balā akkhaṇā vuttā, anuruddhena te dasāti.
The authoritative text of the Aṅguttara Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
Footnotes:
