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Sa'nyutta Nikaaya,
V: Mahaa Vagga
52. Anuruddha Sa'nyutta
I. Rahogata Vagga

The Book of the Kindred Sayings
V. The Great Chapter
52. Kindred Sayings about Anuruddha
Chapter I: In Solitude

Sutta 2

Dutiya Rahogata Sutta.m

In Solitude (b)

Translated by F. L. Woodward
Edited by Mrs. Rhys Davids

Copyright The Pali Text Society
Commercial Rights Reserved
Creative Commons Licence
For details see Terms of Use.

 


 

[1] THUS have I heard:

Once the venerable Anuruddha was staying near Saavatthii
at Jeta Grove, in Anaathapi.n.dika's Park.

Now when the venerable Anuruddha was meditating in solitude
this train of thought occurred to him:

"Whosoever neglect the four arisings of mindfulness,
by them also is neglected
the Ariyan way that goes on to the utter destruction of ill.

Whosoever undertake the four arisings of mindfulness,
by them also is undertaken
the Ariyan way that goes on to the utter destruction of ill."

Now the venerable Moggallaana the Great,
reading with his mind
the train of thought
in the mind of the venerable Anuruddha, -
just as a strong man might stretch out his bent arm,
or draw in his outstretched arm, -
even so did he appear before the venerable Anuruddha
and said this to him:

"Friend Anuruddha, to what extent
are the four arisings of mindfulness undertaken?"[ed1]

"Friend, a monk dwells contemplating the rise of things
as regards his own personal body;

he dwells contemplating the fall of things
as regards his own personal body;

being ardent,
self-possessed
and mindful,
by restraining the dejection in the world
that arises from coveting.

As regards externals
he dwells contemplating the rise of things in body;

As regards externals
he dwells contemplating the fall of things in body;

being ardent,
self-possessed
and mindful,
by restraining the dejection in the world
that arises from coveting.

.

Both as regards his own person and as regards externals,
he dwells in body contemplating the rise of things in body;

Both as regards his own person and as regards externals,
he dwells in body contemplating the fall of things in body;

Both as regards his own person and as regards externals,
he dwells in body contemplating both the rise and fall of things in body;

being ardent,
self-possessed
and mindful,
by restraining the dejection in the world
that arises from coveting.

.

 


 

"He dwells contemplating the rise of things
as regards his own personal feelings;

he dwells contemplating the fall of things
as regards his own personal feelings;

being ardent,
self-possessed
and mindful,
by restraining the dejection in the world
that arises from coveting.

As regards externals
he dwells contemplating the rise of things in feelings;

As regards externals
he dwells contemplating the fall of things in feelings;

being ardent,
self-possessed
and mindful,
by restraining the dejection in the world
that arises from coveting.

.

Both as regards his own person and as regards externals,
he dwells in body contemplating the rise of things in feelings

Both as regards his own person and as regards externals,
he dwells in body contemplating the fall of things in feelings

Both as regards his own person and as regards externals,
he dwells in body contemplating both the rise and fall of things in feelings;

being ardent,
self-possessed
and mindful,
by restraining the dejection in the world
that arises from coveting.

.

 


 

"He dwells contemplating the rise of things
as regards his own personal mind;

he dwells contemplating the fall of things
as regards his own personal mind;

being ardent,
self-possessed
and mindful,
by restraining the dejection in the world
that arises from coveting.

As regards externals
he dwells contemplating the rise of things in mind;

As regards externals
he dwells contemplating the fall of things in mind;

being ardent,
self-possessed
and mindful,
by restraining the dejection in the world
that arises from coveting.

.

Both as regards his own person and as regards externals,
he dwells in mind contemplating the rise of things in mind;

Both as regards his own person and as regards externals,
he dwells in mind contemplating the fall of things in mind;

Both as regards his own person and as regards externals,
he dwells in mind contemplating both the rise and fall of things in mind;

being ardent,
self-possessed
and mindful,
by restraining the dejection in the world
that arises from coveting.

.

If he desires:

'Let me dwell
conscious of repulsion
in what is not repulsive,' -
he does so.

If he desires:
'Let me dwell
unconscious of repulsion
in what is repulsive,' -
he does so.

If he desires:
'Let me dwell
conscious of repulsion
in what is both not repulsive and repulsive,' -
he does so.

If he desires:
'Let me dwell
unconscious of repulsion
in the repulsive
and not repulsive alike,' -
he does so.

If he desires:
Avoiding both the not repulsive
and the repulsive,
let me dwell indifferent,
mindful
and self-possessed,' -
he does so.

 


 

"He dwells contemplating the rise of things
as regards his own personal mind-states;

he dwells contemplating the fall of things
as regards his own personal mind-states;

being ardent,
self-possessed
and mindful,
by restraining the dejection in the world
that arises from coveting.

As regards externals
he dwells contemplating the rise of things in mind-states;

As regards externals
he dwells contemplating the fall of things in mind-states;

being ardent,
self-possessed
and mindful,
by restraining the dejection in the world
that arises from coveting.

.

Both as regards his own person and as regards externals,
he dwells in mind-states contemplating the rise of things in mind-states;

Both as regards his own person and as regards externals,
he dwells in mind-states contemplating the fall of things in mind-states;

Both as regards his own person and as regards externals,
he dwells in mind-states contemplating both the rise and fall of things in mind-states;

being ardent,
self-possessed
and mindful,
by restraining the dejection in the world
that arises from coveting.

.

Thus far, friend, the four arisings of mindfulness
are undertaken by a monk."

 


[ed1] Woodward's abridgment indicates that this sutta follows the previous sutta exactly whereas it actually eliminates the refrain concerning what the bhikkhu may wish.


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