​Chapter 8 Anuruddha Samyutta (With Anuruddha)

SN 52.1 Paṭhamarahogata Sutta: Alone

Thus have I heard. On one occasion the Venerable Anuruddha was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. 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 Mahamoggallana, 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; he dwells contemplating the nature of vanishing in the body internally; he dwells contemplating the nature of origination and vanishing in the body internally- ardent, dearly 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:'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-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 ​uruepulsive,' he dwells perceiving the repulsive therein ... If he wishes: ' Avoiding both the uruepulsive 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 uruepulsive,' he dwells perceiving the repulsive therein .... If he wishes: 'Avoiding both the uruepulsive and the repulsive, may I dwell equanimously, mindful and dearly 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."

(While meditating alone, Anuruddha reflected that one who has neglected the four kinds of mindfulness meditation has neglected the path to the end of suffering. Moggallāna reads his mind and visits to question him on this. Anuruddha speaks of developing the four kinds of mindfulness meditation internally and externally, in terms of origin and cessation, and developing power over perceptions.)

SN  52.2 Dutiyarahogata Sutta: Alone (2)

At Savatthi. 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 Mahamoggallana, 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 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, dearly 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, dearly 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."

(While meditating alone, Anuruddha reflected that one who has neglected the four kinds of mindfulness meditation has neglected the path to the end of suffering. Moggallāna reads his mind and visits to question him on this. Anuruddha speaks of developing the four kinds of mindfulness meditation internally and externally.)

SN 52.3 Sutanu Sutta: Sutanu

On one occasion the Venerable Anuruddha was dwelling at Savatthi 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 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."

(When some monks ask Anuruddha how he attained such higher knowledge, he replies it is from developing the four kinds of mindfulness meditation.)
SN 52.4 Paṭhamakaṇḍakī Sutta: The Thornbush Grove

On one occasion the Venerable Anuruddha, the Venerable Sariputta, and the Venerable Mahamoggallana were dwelling at Saketa in the Thornbush Grove. Then, in the evening, the Venerable Sariputta and the Venerable Mahamoggallana 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 Sariputta said to the Venerable Anuruddha: "Friend Anuruddha, what are the things that a bhikkhu who is a trainee should enter and dwell in?"

"Friend, Sariputta, 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 ... .. 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."

(Sāriputta and Moggallāna ask Anuruddha what a trainee mendicant should practice. He replies that it is the four kinds of mindfulness meditation.)

SN 52.5 Dutiyakaṇḍakī Sutta: The Thornbush Grove (2)
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At Saketa. Sitting to one side the Venerable Sariputta said to the Venerable Anuruddha: "Friend Anuruddha, what are the things that a bhikkhu who is beyond training should enter and dwell in?"
"Friend, Sariputta, 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."

(Sāriputta and Moggallāna ask Anuruddha what an adept monk should practice. He replies that it is the four kinds of mindfulness meditation.)

SN 52.6 Tatiyakaṇḍakī Sutta: The Thornbush Grove (3)

At Saketa. Sitting to one side, the Venerable Sariputta 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."

(When Sāriputta ask Anuruddha how he attained such higher knowledge, he replies it is from developing the four kinds of mindfulness meditation.)
SN 52.7 Taṇhākkhaya Sutta: The Destruction of Craving

At Savatthi. 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." 

(The four kinds of mindfulness meditation lead to the ending of craving.)

SN 52.8 Salaḷāgāra Sutta: The SalaJa-Tree Hut

On one occasion the Venerable Anuruddha was living at Savatthi in a salata-tree hut. There the Venerable Anuruddha addressed the bhikkhus 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.' 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."

"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, 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. "

"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. "

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

(Even if kings beg them to disrobe, a monk who has developed the four kinds of mindfulness meditation is unmoved. Their mind flows to Nibbāna like the Ganges to the sea.)

​SN 52.9 Ambapālivana Sutta: All, or Ambapali's Grove

On one occasion the Venerable Anuruddha and the Venerable Sariputta were dwelling at Vesali in Ambapali's Grove. Then, in the evening, the Venerable Sariputta emerged from seclusion .... Sitting to one side, the Venerable Sariputta said to the Venerable Anuruddha: "Friend Anuruddha, your faculties are serene, your complexion is pure and bright. In what dwelling does the Venerable Anuruddha now usually dwell?"

"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, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. "

"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." "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."

(Sāriputta asks why Anuruddha looks so peaceful, and he replies it is due to developing the four kinds of mindfulness meditation.)

SN 52.10 Bāḷhagilāna Sutta: Gravely ill

On one occasion the Venerable Anuruddha was dwelling at Savatthi in the Blind Men's Grove, sick, afflicted, gravely ill. Then a number of bhikkhus approached the Venerable Anuruddha and said to him: "In what dwelling does the Venerable Anuruddha usually dwell so that the arisen bodily painful feelings do not persist obsessing his mind?"

"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 covetous and displeasure in regard to the worldness "

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

(Some monks ask Anuruddha how he remains equanimous even though ill. He replies that it is due to the four kinds of mindfulness meditation.)
​SN 52.11 Kappasahassa Sutta: A Thousand Aeons

On one occasion the Venerable Anuruddha was dwelling at Savatthi in Jeta's Grove, Anathapindika'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: " 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 ... 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 recollect a thousand aeons."

(By developing the four kinds of mindfulness meditation Anuruddha surveys a thousand world systems.)

SN 52.12 Iddhividha Sutta: Spiritual Power

....."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 brahma world." 

SN 52.13 Dibbasota Sutta: The Divine Ear

... "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."

SN 52.14 Cetopariya Sutta: Encompassing the Mind

. .. "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."

SN 52.15 Ṭhāna Sutta: The Possible

... "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."

SN 52.16 Kammasamādāna Sutta: The Undertaking of Kamma

... "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."
SN 52.17 Sabbatthagāmini Sutta: Leading Everywhere

... "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."

SN 52.18 Nānādhātu Sutta: Diverse Elements

... "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 "

SN 52.19 Nānādhimutti Sutta: Diverse Dispositions

... "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."

SN 52.20 Indriyaparopariyatta Sutta: Degrees of the Faculties

... "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."

SN 52.21 Jhānādi Sutta: The Jhanas, Etc . ...

"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 jhanas, deliverances, concentrations, and attainments."
SN 52.22 Pubbenivāsa Sutta: Past Abodes

..."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."

SN 52.23 Dibbacakkhu Sutta: The Divine Eye

... "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."

​SN 52.24 Āsavakkhaya Sutta: The Destruction of the Taints

... "Further, friends, it is because I have developed and cultivated these four establishments of mindfulness that 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." 
​​​​​​​​​​​​​​​​​​​​​​​​​​​References 
1. www.accesstoinsight.org
2. https://suttacentral.net/
3. The connected discourses of the Buddha (Bhikkhu Bodhi)