Majjhima Nikaya - Anuruddha Sutta

127. Anuruddha Sutta - English MAJJHIMA NIKAYA III
3. 7. Anuruddhasuttaü
(127) Venerable Anuruddha

I heard thus. At one time the Blessed One lived in the monastery offered by
Anathapindika in Jeta's grove in Savatthi. The carpenter Pancakanga called a
certain man and said. ßCome! Good man, approach venerable Anuruddha and tell him
in my words that I worship his feet and also tell him, `May venerable Anuruddha
accept tomorrow's meal with three others. Also may venerable Anuruddha come as
early as possible. The carpenter Pancakanga is busy, has much work together with
the king's work'.û That man agreed approached venerable Anuruddha worshipped his
feet, sat on a side and said. ßThe carpenter Pancakanga worships the feet of
venerable Anuruddhand also says, `May venerable Anuruddha accept tomorrow's meal
with three others. Also may venerable Anuruddha come as early as possible. The
carpenter Pa¤cakanga is busy, has much work together with the king's work'.û
Venerable Anuruddha accepted in silence.
At the end of that night, venerable Anuruddha put on robes and taking bowl and
robes approached the house of the carpenter Pa¤cakanga and sat on the prepared
seat. Then the carpenter served venerable Anuruddha, nourishing food and drinks
with his own hands. The meal over and when the bowl was put away, the carpenter
took a low seat, sat on a side. and said thus: ßVenerable sir, when I approached
the elder bhikkhus, they said. `Householder, develop limitless release of mind.'
Another one said, `Householder, develop the release of mind grown great.'
Venerable sir, the limitless release of mind and the release of mind grown great
Þ are they different in meaning and different in words or else the same in
meaning and different in words?û
ßThen householder, explain it, as it occurs to you.û
ßVenerable sir, it occurs to me thus, the limitless release of the mind and the
release of mind grown great are the same in meaning and different in words.û
ßHouseholder, the limitless release of the mind and the release of mind grown
great are different in meaning as well as in words.
ßHouseholder, what is the limitless release of mind? Here, the bhikkhu pervades
one direction with thoughts of loving kindness. Also the second, the third, the
fourth, above, below and across, in all circumstances, for all purposes,
pervades the whole world with thoughts of loving kindness, extensive, grown
great and measureless without ill will and anger. The bhikkhu pervades one
direction with thoughts of compassion ... re ... intrinsic joy ... re ...
equanimity. Also the second, the third, the fourth, above, below, and across, in
all circumstances, for all purposes, pervades the whole world with equanimity,
extensive, grown great and measureless without ill will and anger. Householder,
this is the limitless release of mind.
ßHouseholder, what is the release of mind grown great? The bhikkhu indulges
pervading the extent of the root of one tree and abides. This is the release of
mind grown great. The bhikkhu indulges pervading the extent of the roots of two
or three trees and abides. This is the release of mind grown great The bhikkhu
indulges pervading the extent of one village and its fields and abides. This too
is the release of mind grown great The bhikkhu indulges pervading the extent of
one large kingdom and abides. This too is the release of mind grown great. The
bhikkhu indulges pervading the extent of two or three large kingdoms and abides.
This too is the release of mind grown great. The bhikkhu indulges pervading the
earth limited by the great ocean and abides. This too is the release of mind
grown great. Householder, in this method, you should know how these things are
different in meaning and different in words.
ßHouseholder, there are four arisings of being. What are the four? Householder,
a certain one pervades with limited effulgence, indulging in it abides; at the
breakup of the body after death he is born with the gods of limited effulgence.
A certain one pervades with limitless effulgence, indulging in it abides; at the
breakup of the body after death he is born with the gods of limitless
effulgence. A certain one pervades with impure effulgence, indulging in it and
abides; at the breakup of the body after death he is born with the gods of
impure effulgence. A certain one pervades with pure effulgence, indulging in it
abides; at the breakup of the body after death he is born with the gods of pure
effulgence.
ßThere is a time when all these gods assemble. Of those assembled, the varied
beauty is evident, and not the varied effulgences. Like a man had put in his
house a lot of oil lamps. Of those oil lamps the varied flames are evident and
not the varied effulgences. In the same manner, householder, there is a time
when all these gods assemble. Of those assembled, the varied beauty is evident,
and not the varied effulgences. Householder, it does not occur to those gods,
`We are permanent, will stand eternity.' Yet wherever they dwell, there they
enjoy themselves. Like the flies that do not think, `This that we eat, drink,
and carry away is permanent.' Yet wherever they settle, there they enjoy
themselves. Householder, in the same manner it does not occur to those gods. `We
are permanent, will stand eternity.' Yet wherever they dwell, there they enjoy
themselves ... û
When this was said venerable Abhãyo Kaccàno said thus to venerable Anuruddha.
`Thank you, venerable Anuruddha. I have a question to ask: are all gods with
effulgence with limited effulgence or are there some gods with limitless
effulgence?û
ßIn due order there are certain gods with limited effulgence and others with
limitless effulgence.û
ßFriend Anuruddha, of these gods born in the same category, why are some with
limited effulgence and others with limitless effulgence?û
ßFriend Kaccàna, I will counter-question you on this, and you may reply as it
pleases you. The bhikkhu that indulged in pervading one root of a tree and the
other that indulged in pervading two or three roots of trees, of the two which
one's mental development is superior?û
ßFriend Anuruddha, the mental development of the bhikkhu that indulged in
pervading two or three roots of trees is superior to the mental development of
the bhikkhu that indulged in pervading a single root of a tree.û
ßFriend Kaccàna, the bhikkhu that indulged in pervading two or three roots of
trees and the bhikkhu that indulged in pervading a single village and its
fields, of the two which one's mental development is superior?û
ßFriend, Anuruddha, the mental development of the bhikkhu that indulgd in
pervading one village and its fields is superior to the mental development of
the bhikkhu that indulged in pervading two or three roots oftrees.û
ßFriend Kaccàna, the bhikkhu that indulged in pervading one village and its
fields and the bhikkhu that indulged in pervading two or three villages and
their fields, of the two which one's mental development is superior?û
ßFriend, Anuruddha, the mental development of the bhikkhu that indulged in
pervading two or three villages and their fields is superior to the mental
development of the bhikkhu that indulged in pervading one village and its
fields.û
ßFriend Kaccàna, the bhikkhu that indulged in pervading two or three villages
and their fields and the bhikkhu that indulged in pervading a great kingdom, of
these two which one's mental development is superior?û
ßFriend Anuruddha, the mental development of the bhikkhu that indulged in
pervading a great kingdom is superior to the mental development of the bhikkhu
that indulged in pervading two or three villagesand their fields.û
ßFriend Kaccàna, the bhikkhu that indulged in pervading one great kingdom and
the bhikkhu that indulged in pervading two or three great kingdoms, of these two
which one's mental development is superior?û
ßFriend Anuruddha, the mental development of the bhikkhu that indulged in
pervading two or three great kingdoms is superior to the mental development of
the bhikkhu that indulged in pervading one great kingdomû
`Friend Kaccàna, the bhikkhu that indulged in pervading two or three great
kingdoms and the bhikkhu that indulged in pervading the earth limited by the
great ocean, of the two which one's mental development is superior?û
ßFriend Anuruddha, the mental development of the bhikkhu that indulged in
pervading two or three great kingdoms is superior to the mental development of
the bhikkhu that indulged in pervading one great kingdomû
ßFriend Kaccàna, this is the reason that, of gods born in the same category a
certain god has limited effulgence and another limitless effulgence.û
ßThank you venerable sir, Anuruddha, I have a further question. Are all gods
with impure effulgence, or are there some gods with pure effulgence?û
ßIn due order there are certain gods with impure effulgence and others with pure
effulgence.û
ßFriend Anuruddha, of these gods born in the same category, why are some with
impure effulgence and others with pure effulgence?û
ßFriend, Kaccàna I will give you a comparison, for a certain wise one
understands when a comparison is given. Friend Kaccàna, of an oil lamp that is
burning, the oil and wick are both impure. On account of the impure oil and
wick, the flame burns as though blinking. In the same manner a certain bhikkhu
pervades, indulges, and abides with impure effulgence. Because his bodily
misconduct is not thoroughly overcome, sloth and torpor and restlessness and
worry are not well turned out; he has a blinking effulgence. After the breakup
of the body, after death he is born with the gods of impure effulgence. Friend
Kaccàna, of an oil lamp that is burning, the oil and wick are both pure. On
accunt of the pure oil and wick, the flame burns without blinking. In the same
manner a certain bhikkhu pervades, indulges, and abides with pure effulgence.
Because his bodily misconduct is thoroughly overcome, sloth and torpor and
restlessness and worry are well turned out; he has a non-blinking effulgence.
After the breakup of the body, after death, he is born with the gods of pure
effulgence. Friend Kaccàna, on account of this, of these gods born in the same
category, some are with impure effulgence and others with pure effulgence.û
Then venerable Abhãyo Kaccàna said to venerable Anuruddha. ßThank you, venerable
sir. Friend Anuruddha, you did not say, `I heard this, or it should be like
this,' but said, `Those gods were thus and thus.' It occurs to me that venerable
Anuruddha should have lived, spoken, discussed, and associated them earlier.û
ßFriend, Kaccàna you speak words close upon praise, yet I will explain it to
you. In the past I have lived, spoken, discussed and associated these gods.û
Then venerable Abhãya Kaccàna said to the carpenter Pa¤ckanga, ßHouseholder, it
is great gain, we dispelled our doubts hearing this discourse.û