“It is, bhikkhus, because he has developed and cultivated these four bases for spiritual power that the Tathāgata has become so powerful and mighty.
“It is, bhikkhus, because the Tathāgata has developed and cultivated these four bases for spiritual power that he wields the various kinds of spiritual power, such that: having been one, he becomes many; having been many, he becomes one … [290] he exercises mastery with the body as far as the brahmā world….
“It is, bhikkhus, because the Tathāgata has developed and cultivated these four bases for spiritual power that by the destruction of the taints, in this very life he enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”
IV. GANGES REPETITION SERIES
33 (1)-44 (12) The River Ganges—Eastward, Etc.
“Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the four bases for spiritual power slants, slopes, and inclines towards Nibbāna.
“And how, bhikkhus, does a bhikkhu develop and cultivate the four bases for spiritual power so that he slants, slopes, and inclines towards Nibbāna? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving.
“It is in this way, bhikkhus, that a bhikkhu [291] develops and cultivates the four bases for spiritual power so that he slants, slopes, and inclines towards Nibbāna.”
(The remaining suttas of this vagga are to be similarly elaborated parallel to 45:92-102.)
Six about slanting to the east
And six about slanting to the ocean.
These two sixes make up twelve:
Thus the subchapter is recited.
V. DILIGENCE
45 (1)-54 (10) The Tathāgata, Etc.
(To be elaborated by way of the bases for spiritual power parallel to 45:139-48.)
Tathāgata, footprint, roof peak,
Roots, heartwood, jasmine,
Monarch, the moon and sun,
Together with the cloth as tenth.
VI. STRENUOUS DEEDS
55 (1)-66 (12) Strenuous, Etc.
(To be elaborated parallel to 45:149-60.)
Strenuous, seeds, and nāgas,
The tree, the pot, the spike,
The sky, and two on clouds,
The ship, guest house, and river.
VII. SEARCHES
67 (1)-76 (10) Searches, Etc.
(To be elaborated parallel to 45:161-70.) [292]
Searches, discriminations, taints,
Kinds of existence, threefold suffering,
Barrenness, stains, and troubles,
Feelings, craving, and thirst.
VIII. FLOODS
77 (1)-85 (9) Floods, Etc.
(To be elaborated parallel to 45:171-79.)
86 (10) Higher Fetters
“Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The four bases for spiritual power are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.
“What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving. He develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving.
“These four bases for spiritual power are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.” [293]
Floods, bonds, kinds of clinging,
Knots, and underlying tendencies,
Cords of sensual pleasure, hindrances,
Aggregates, fetters lower and higher.
[294]
Chapter VIII
52 Anuruddhasaṃyutta
Connected Discourses with Anuruddha
I. ALONE
1 (1) Alone (1)
Thus have I heard. On one occasion the Venerable Anuruddha was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.280 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.”
Then 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:
“To what extent, friend Anuruddha, have these four establishments of mindfulness been undertaken by a bhikkhu?”
“Here, friend, a bhikkhu dwells contemplating the nature of origination in the body internally;281 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.
“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.
“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.
“If he wishes:282 ‘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.
“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.
“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.
“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.
“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.
“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.
“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.
“It is in this way, friend, that these four establishments of mindfulness have been undertaken by a bhikkhu.”
2 (2) Alone (2)
At 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.”
Then 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:
“To what extent, friend Anuruddha, have these four establishments of mindfulness been undertaken by a bhikkhu?”
“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.
“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.
“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.
“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.
“It is in this way, friend, that these four establishments of mindfulness have been undertaken by a bhikkhu.”
3 (3) Sutanu
On 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:
“By having developed and cultivated what things has the Venerable Anuruddha attained to greatness of direct knowledge?”
“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.
“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.
“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
4 (4) The Thornbush Grove (1)
On one occasion the Venerable Anuruddha, the Venerable Sāriputta, and the Venerable Mahāmoggallāna were dwelling at Sāketa in the Thornbush Grove.284 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:
“Friend Anuruddha, what are the things that a bhikkhu who is a trainee should enter and dwell in?”
“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 (5) The Thornbush Grove (2)
At Sāketa. Sitting to one side the Venerable Sāriputta said to the Venerable Anuruddha:
“Friend Anuruddha, what are the things that a bhikkhu who is beyond training should enter and dwell in?”
“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 (6) The Thornbush Grove (3)
At Sāketa. Sitting to one side, the Venerable Sāriputta said to the Venerable Anuruddha:
“By having developed and cultivated what things has the Venerable Aruruddha attained to greatness of direct knowledge?”
“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.
“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 [300]
7 (7) The Destruction of Craving
At Sāvatthī. There the Venerable Anuruddha addressed the bhikkhus thus: “Friends, bhikkhus!”
“Friend!” those bhikkhus replied. The Venerable Anuruddha said this:
“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 (8) The Salaḷa-Tree Hut
On one occasion the Venerable Anuruddha was living at Sāvatthī in a salaḷa-tree hut. There the Venerable Anuruddha addressed the bhikkhu
s thus….
“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 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?”
“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.”
The Connected Discourses of the Buddha Page 191