Majjhima Nikāya 127 Anuruddhasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Anuruddhasutta

Thus have I heard: At one time, the Blessed One was staying at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Atha kho pañcakaṅgo thapati aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, yenāyasmā anuruddho tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato anuruddhassa pāde sirasā vandāhi: ‘pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandatī’ti; evañca vadehi: ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṁ; yena ca kira, bhante, āyasmā anuruddho pagevataraṁ āgaccheyya; pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti.

Then Pañcakaṅga the carpenter addressed a certain man:

Come, good man, go to the Venerable Anuruddha; having gone, in my name, bow down with your head at his feet and say:

Pañcakaṅga the carpenter bows down with his head at the feet of the Venerable Anuruddha;

and say this: May the Venerable Anuruddha consent to come tomorrow for a meal with three other disciples; and may the Venerable Anuruddha come early; Pañcakaṅga the carpenter has many duties and much work to do for the king.

“Evaṁ, bhante”ti kho so puriso pañcakaṅgassa thapatissa paṭissutvā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ abhivādetvā ekamantaṁ nisīdi.

Yes, sir, the man replied to Pañcakaṅga the and he went to the Venerable Anuruddha; having gone, he bowed down to the Venerable Anuruddha and sat down to one side.

Ekamantaṁ nisinno kho so puriso āyasmantaṁ anuruddhaṁ etadavoca: “pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandati, evañca vadeti: ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṁ; yena ca kira, bhante, āyasmā anuruddho pagevataraṁ āgaccheyya; pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti.

Sitting to one side, the man said to the Venerable Anuruddha:

Pañcakaṅga the carpenter bows down with his head at the feet of the Venerable Anuruddha, and he says this:

May the Venerable Anuruddha consent to come tomorrow for a meal with three other disciples; and may the Venerable Anuruddha come early; Pañcakaṅga the carpenter has many duties and much work to do for the king.

Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena.

The Venerable Anuruddha consented by silence.

Atha kho āyasmā anuruddho tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena pañcakaṅgassa thapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

Then, when the night had passed, the Venerable Anuruddha, having dressed in the morning and taken his bowl and outer robe, went to the residence of Pañcakaṅga the carpenter; having gone, he sat down on the prepared seat.

Atha kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

Then Pañcakaṅga the with his own hand, served and satisfied the Venerable Anuruddha with choice food and drink.

Atha kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.

Then Pañcakaṅga the when the Venerable Anuruddha had eaten and put away his bowl, took a low seat and sat down to one side.

Ekamantaṁ nisinno kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ etadavoca: “Idha maṁ, bhante, therā bhikkhū upasaṅkamitvā evamāhaṁsu: ‘appamāṇaṁ, gahapati, cetovimuttiṁ bhāvehī’ti.

Sitting to one side, Pañcakaṅga the carpenter said to the Venerable Anuruddha:

Here, venerable sir, some elder disciples came to me and said:

Develop the immeasurable liberation of mind, householder.

Ekacce therā evamāhaṁsu: ‘mahaggataṁ, gahapati, cetovimuttiṁ bhāvehī’ti.

Some other elder disciples said:

Develop the exalted liberation of mind, householder.

Yā cāyaṁ, bhante, appamāṇā cetovimutti yā ca mahaggatā cetovimutti— ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānan”ti?

Now, venerable sir, this immeasurable liberation of mind and this exalted liberation of mind: are these states different in meaning and different in phrasing, or are they the same in meaning and only different in phrasing?

“Tena hi, gahapati, taṁyevettha paṭibhātu, apaṇṇakante ito bhavissatī”ti.

Then let it occur to you in this way, and it will be for your benefit.

“Mayhaṁ kho, bhante, evaṁ hoti: ‘yā cāyaṁ appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā ekatthā byañjanameva nānan’”ti.

Venerable sir, it occurs to me thus: This immeasurable liberation of mind and this exalted liberation of mind are the same in meaning and only different in phrasing.

“Yā cāyaṁ, gahapati, appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā nānatthā ceva nānābyañjanā ca.

Householder, this immeasurable liberation of mind and this exalted liberation of mind are different in meaning and different in phrasing.

Tadamināpetaṁ, gahapati, pariyāyena veditabbaṁ yathā ime dhammā nānatthā ceva nānābyañjanā ca.

But this should be known by an example, how these states are different in meaning and different in phrasing.

Katamā ca, gahapati, appamāṇā cetovimutti?

And what is the immeasurable liberation of mind?

Idha, gahapati, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.

Here a disciple dwells pervading one direction with a mind imbued with goodwill, likewise the second, likewise the third, likewise the fourth; so above, below, and all around, everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with goodwill, vast, exalted, immeasurable, without hostility, without ill will.

Karuṇāsahagatena cetasā …

With a mind imbued with compassion...

muditāsahagatena cetasā …

With a mind imbued with empathetic joy...

upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.

With a mind imbued with equanimity, he dwells pervading one direction, likewise the second, likewise the third, likewise the fourth; so above, below, and all around, everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, immeasurable, without hostility, without ill will.

Ayaṁ vuccati, gahapati, appamāṇā cetovimutti.

This is called the immeasurable liberation of mind.

Katamā ca, gahapati, mahaggatā cetovimutti?

And what is the exalted liberation of mind?

Idha, gahapati, bhikkhu yāvatā ekaṁ rukkhamūlaṁ mahaggatanti pharitvā adhimuccitvā viharati.

Here a disciple, having pervaded as far as a single tree root, dwells with a mind that is exalted.

Ayaṁ vuccati, gahapati, mahaggatā cetovimutti.

This is called the exalted liberation of mind.

Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni mahaggatanti pharitvā adhimuccitvā viharati.

Here a disciple, having pervaded as far as two or three tree roots, dwells with a mind that is exalted.

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

This too is called the exalted liberation of mind.

Idha pana, gahapati, bhikkhu yāvatā ekaṁ gāmakkhettaṁ mahaggatanti pharitvā adhimuccitvā viharati.

Here a disciple, having pervaded as far as a single village field, dwells with a mind that is exalted.

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

This too is called the exalted liberation of mind.

Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni mahaggatanti pharitvā adhimuccitvā viharati.

Here a disciple, having pervaded as far as two or three village fields, dwells with a mind that is exalted.

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

This too is called the exalted liberation of mind.

Idha pana, gahapati, bhikkhu yāvatā ekaṁ mahārajjaṁ mahaggatanti pharitvā adhimuccitvā viharati.

Here a disciple, having pervaded as far as a single great kingdom, dwells with a mind that is exalted.

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

This too is called the exalted liberation of mind.

Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni mahaggatanti pharitvā adhimuccitvā viharati.

Here a disciple pervades and abides, having resolved upon attention directed toward the vastness of two or three great kingdoms.

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

This too is called the vast liberation of mind.

Idha pana, gahapati, bhikkhu yāvatā samuddapariyantaṁ pathaviṁ mahaggatanti pharitvā adhimuccitvā viharati.

Here a disciple pervades and abides, having resolved upon attention directed toward the vastness of the earth bounded by the ocean.

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

This too is called the vast liberation of mind.

Iminā kho etaṁ, gahapati, pariyāyena veditabbaṁ yathā ime dhammā nānatthā ceva nānābyañjanā ca.

By this method it should be known that these states are different in meaning and different in expression.

Catasso kho imā gahapati, bhavūpapattiyo.

There are four kinds of rebirth.

Katamā catasso?

What are the four?

Idha, gahapati, ekacco ‘parittābhā’ti pharitvā adhimuccitvā viharati.

Here someone pervades and abides, having resolved upon attention directed toward limited radiance.

So kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ sahabyataṁ upapajjati.

After the breakup of the body, after death, he is reborn in the company of the gods of limited radiance.

Idha pana, gahapati, ekacco ‘appamāṇābhā’ti pharitvā adhimuccitvā viharati.

Here someone pervades and abides, having resolved upon attention directed toward boundless radiance.

So kāyassa bhedā paraṁ maraṇā appamāṇābhānaṁ devānaṁ sahabyataṁ upapajjati.

After the breakup of the body, after death, he is reborn in the company of the gods of boundless radiance.

Idha pana, gahapati, ekacco ‘saṅkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati.

Here someone pervades and abides, having resolved upon attention directed toward defiled radiance.

So kāyassa bhedā paraṁ maraṇā saṅkiliṭṭhābhānaṁ devānaṁ sahabyataṁ upapajjati.

After the breakup of the body, after death, he is reborn in the company of the gods of defiled radiance.

Idha pana, gahapati, ekacco ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati.

Here someone pervades and abides, having resolved upon attention directed toward pure radiance.

So kāyassa bhedā paraṁ maraṇā parisuddhābhānaṁ devānaṁ sahabyataṁ upapajjati.

After the breakup of the body, after death, he is reborn in the company of the gods of pure radiance.

Imā kho, gahapati, catasso bhavūpapattiyo.

These are the four kinds of rebirth.

Hoti kho so, gahapati, samayo, yā tā devatā ekajjhaṁ sannipatanti, tāsaṁ ekajjhaṁ sannipatitānaṁ vaṇṇanānattañhi kho paññāyati no ca ābhānānattaṁ.

There comes a time when those deities gather together, and when they gather together, their differences in color are apparent, but not their differences in radiance.

Seyyathāpi, gahapati, puriso sambahulāni telappadīpāni ekaṁ gharaṁ paveseyya.

Just as a man might bring many oil lamps into one house.

Tesaṁ ekaṁ gharaṁ pavesitānaṁ accinānattañhi kho paññāyetha, no ca ābhānānattaṁ; evameva kho, gahapati, hoti kho so samayo, yā tā devatā ekajjhaṁ sannipatanti tāsaṁ ekajjhaṁ sannipatitānaṁ vaṇṇanānattañhi kho paññāyati, no ca ābhānānattaṁ.

When they are brought into one house, their differences in flames are apparent, but not their differences in radiance.

Similarly there comes a time when those deities gather together, and when they gather together, their differences in color are apparent, but not their differences in radiance.

Hoti kho so, gahapati, samayo, yā tā devatā tato vipakkamanti, tāsaṁ tato vipakkamantīnaṁ vaṇṇanānattañceva paññāyati ābhānānattañca.

There comes a time when those deities disperse, and when they disperse, their differences in color and radiance are apparent.

Seyyathāpi, gahapati, puriso tāni sambahulāni telappadīpāni tamhā gharā nīhareyya.

Just as a man might take those many oil lamps out of that house.

Tesaṁ tato nīhatānaṁ accinānattañceva paññāyetha ābhānānattañca; evameva kho, gahapati, hoti kho so samayo, yā tā devatā tato vipakkamanti, tāsaṁ tato vipakkamantīnaṁ vaṇṇanānattañceva paññāyati ābhānānattañca.

When they are taken out, their differences in flames and radiance are apparent. Similarly there comes a time when those deities disperse, and when they disperse, their differences in color and radiance are apparent.

Na kho, gahapati, tāsaṁ devatānaṁ evaṁ hoti: ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramanti.

It is not that those deities think: This is permanent, this is stable, this is eternal. But wherever those deities are reborn, there they delight.

Seyyathāpi, gahapati, makkhikānaṁ kājena vā piṭakena vā harīyamānānaṁ na evaṁ hoti: ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā makkhikā abhinivisanti tattha tattheva tā makkhikā abhiramanti; evameva kho, gahapati, tāsaṁ devatānaṁ na evaṁ hoti: ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramantī”ti.

Just as flies being carried away by a body or a basket do not think: This is permanent, this is stable, this is eternal. But wherever those flies are reborn, there they delight. Similarly it is not that those deities think: This is permanent, this is stable, this is eternal. But wherever those deities are reborn, there they delight.

Evaṁ vutte, āyasmā sabhiyo kaccāno āyasmantaṁ anuruddhaṁ etadavoca: “sādhu, bhante anuruddha.

When this was said, the venerable Sabhiya Kaccāna said to the venerable Anuruddha: Good, venerable Anuruddha.

Atthi ca me ettha uttariṁ paṭipucchitabbaṁ.

But I have a further question.

Yā tā, bhante, devatā ābhā sabbā tā parittābhā udāhu santettha ekaccā devatā appamāṇābhā”ti?

Are all those deities of limited radiance, or are some of them of boundless radiance?

“Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti.

Friend Kaccāna, some of those deities are of limited radiance, and some are of boundless radiance.

“Ko nu kho, bhante anuruddha, hetu ko paccayo yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti?

What is the reason, venerable Anuruddha, what is the cause, that among those deities reborn in the same divine group, some are of limited radiance and some are of boundless radiance?

“Tena hāvuso kaccāna, taṁyevettha paṭipucchissāmi.

Friend Kaccāna, I will ask you about this.

Yathā te khameyya tathā naṁ byākareyyāsi.

Answer as you see fit.

Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ rukkhamūlaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?

What do you think, friend Kaccāna, a disciple who pervades and abides, having resolved upon attention directed toward the vastness of one tree root, and a disciple who pervades and abides, having resolved upon attention directed toward the vastness of two or three tree roots: which of these two mental developments is more vast?

“Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.

Venerable sir, and a disciple who pervades and abides, having resolved upon attention directed toward the vastness of two or three tree roots: this mental development is more vast.

“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?

What do you think, friend Kaccāna, a disciple who pervades and abides, having resolved upon attention directed toward the vastness of one tree root, and a disciple who pervades and abides, having resolved upon attention directed toward the vastness of one village field: which of these two mental developments is more vast?

Venerable sir, which is more exalted?

“Yvāyaṁ, bhante, bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.

Friend Kaccāna, this disciple who pervades and abides having resolved upon one village field as exalted: this is more exalted than both of these mental developments.

“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?

What do you think, friend Kaccāna, this disciple who pervades and abides having resolved upon one village field as exalted, and this disciple who pervades and abides having resolved upon two or three village fields as exalted: which of these two mental developments is more exalted?

“Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.

Venerable sir, this disciple who pervades and abides having resolved upon two or three village fields as exalted: this is more exalted than both of these mental developments.

“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?

What do you think, friend Kaccāna, this disciple who pervades and abides having resolved upon two or three village fields as exalted, and this disciple who pervades and abides having resolved upon one great kingdom as exalted: which of these two mental developments is more exalted?

“Yvāyaṁ, bhante, bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.

Venerable sir, this disciple who pervades and abides having resolved upon one great kingdom as exalted: this is more exalted than both of these mental developments.

“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?

What do you think, friend Kaccāna, this disciple who pervades and abides having resolved upon one great kingdom as exalted, and this disciple who pervades and abides having resolved upon two or three great kingdoms as exalted: which of these two mental developments is more exalted?

“Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.

Venerable sir, this disciple who pervades and abides having resolved upon two or three great kingdoms as exalted: this is more exalted than both of these mental developments.

“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?

What do you think, friend Kaccāna, this disciple who pervades and abides having resolved upon two or three great kingdoms as exalted, and this disciple who pervades and abides having resolved upon the earth bounded by the ocean as exalted: which of these two mental developments is more exalted?

“Yvāyaṁ, bhante, bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti?

Venerable sir, this disciple who pervades and abides having resolved upon the earth bounded by the ocean as exalted: this is more exalted than both of these mental developments.

“Ayaṁ kho, āvuso kaccāna, hetu ayaṁ paccayo, yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti.

This, friend Kaccāna, is the reason, this is the cause, whereby among those deities who have been reborn in one divine group, there are some deities who are of limited radiance, and there are some deities who are of unlimited radiance.

“Sādhu, bhante anuruddha.

Good, venerable Anuruddha.

Atthi ca me ettha uttariṁ paṭipucchitabbaṁ.

But I have another question to ask.

Yāvatā, bhante, devatā ābhā sabbā tā saṅkiliṭṭhābhā udāhu santettha ekaccā devatā parisuddhābhā”ti?

Venerable sir, are all the deities of radiance defiled, or are there some deities who are pure?

“Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti.

Friend Kaccāna, there are some deities who are defiled by a certain aspect, and there are some deities who are pure by a certain aspect.

“Ko nu kho, bhante, anuruddha, hetu ko paccayo, yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti?

What, venerable Anuruddha, is the reason, what is the cause, whereby among those deities who have been reborn in one divine group, there are some deities who are defiled, and there are some deities who are pure?

“Tena hāvuso kaccāna, upamaṁ te karissāmi.

Friend Kaccāna, I will give you a simile.

Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.

For some wise men know the meaning of what is said by means of a simile.

Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi aparisuddhaṁ vaṭṭipi aparisuddhā. So telassapi aparisuddhattā vaṭṭiyāpi aparisuddhattā andhandhaṁ viya jhāyati; evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘saṅkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati, tassa kāyaduṭṭhullampi na suppaṭippassaddhaṁ hoti, thinamiddhampi na susamūhataṁ hoti, uddhaccakukkuccampi na suppaṭivinītaṁ hoti.

Just as, friend Kaccāna, when an oil lamp is burning, if the oil is impure and the wick is impure, it burns dimly because of the impurity of the oil and the impurity of the wick.

Similarly, friend Kaccāna, here a certain disciple pervades and abides having resolved upon defiled radiance. His bodily coarseness is not well subdued, his sloth and torpor are not well removed, his restlessness and worry are not well subdued.

So kāyaduṭṭhullassapi na suppaṭippassaddhattā thinamiddhassapi na susamūhatattā uddhaccakukkuccassapi na suppaṭivinītattā andhandhaṁ viya jhāyati.

Because his bodily coarseness is not well subdued, his sloth and torpor are not well removed, his restlessness and worry are not well subdued, he burns dimly like an impure oil lamp.

So kāyassa bhedā paraṁ maraṇā saṅkiliṭṭhābhānaṁ devānaṁ sahabyataṁ upapajjati.

After the breakup of the body, after death, he is reborn in the company of deities who are defiled by radiance.

Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi parisuddhaṁ vaṭṭipi parisuddhā. So telassapi parisuddhattā vaṭṭiyāpi parisuddhattā na andhandhaṁ viya jhāyati; evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati.

Just as, friend Kaccāna, when an oil lamp is burning, if the oil is pure and the wick is pure, it does not burn dimly because of the purity of the oil and the purity of the wick.

Similarly, friend Kaccāna, here a certain disciple pervades and abides having resolved upon pure radiance.

Tassa kāyaduṭṭhullampi suppaṭippassaddhaṁ hoti, thinamiddhampi susamūhataṁ hoti, uddhaccakukkuccampi suppaṭivinītaṁ hoti.

His bodily coarseness is well subdued, his sloth and torpor are well removed, his restlessness and worry are well subdued.

So kāyaduṭṭhullassapi suppaṭippassaddhattā thinamiddhassapi susamūhatattā uddhaccakukkuccassapi suppaṭivinītattā na andhandhaṁ viya jhāyati.

Because his bodily coarseness is well subdued, his sloth and torpor are well removed, his restlessness and worry are well subdued, he does not burn dimly like a pure oil lamp.

So kāyassa bhedā paraṁ maraṇā parisuddhābhānaṁ devānaṁ sahabyataṁ upapajjati.

After the breakup of the body, after death, he is reborn in the company of deities who are pure by radiance.

Ayaṁ kho, āvuso kaccāna, hetu ayaṁ paccayo yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti.

This, friend Kaccāna, is the reason...

This is the condition by which some of those deities who have been reborn in a certain group of deities are impure, while some of those deities are pure.

Evaṁ vutte, āyasmā sabhiyo kaccāno āyasmantaṁ anuruddhaṁ etadavoca: “sādhu, bhante anuruddha.

When this was said, the Venerable Sabhiya Kaccāna said to the Venerable Anuruddha: Good, Venerable Anuruddha.

Na, bhante, āyasmā anuruddho evamāha: ‘evaṁ me sutan’ti vā ‘evaṁ arahati bhavitun’ti vā; atha ca pana, bhante, āyasmā anuruddho ‘evampi tā devatā, itipi tā devatā’tveva bhāsati.

Venerable Anuruddha did not say: Thus have I heard or Thus it should be, but rather, Venerable Anuruddha spoke thus: Some deities are like this, and some deities are like that.

Tassa mayhaṁ, bhante, evaṁ hoti: ‘addhā āyasmatā anuruddhena tāhi devatāhi saddhiṁ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti.

Therefore, it occurs to me, Venerable Anuruddha, that you must have previously lived together with those deities, conversed with them, and engaged in discussions with them.

“Addhā kho ayaṁ, āvuso kaccāna, āsajja upanīya vācā bhāsitā, api ca te ahaṁ byākarissāmi: ‘dīgharattaṁ kho me, āvuso kaccāna, tāhi devatāhi saddhiṁ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti.

Indeed, friend Kaccāna, this statement has been made after approaching and considering, but I will explain to you: For a long time, friend Kaccāna, I have previously lived together with those deities, conversed with them, and engaged in discussions with them.

Evaṁ vutte, āyasmā sabhiyo kaccāno pañcakaṅgaṁ thapatiṁ etadavoca: “lābhā te, gahapati, suladdhaṁ te, gahapati, yaṁ tvañceva taṁ kaṅkhādhammaṁ pahāsi, mayañcimaṁ dhammapariyāyaṁ alatthamhā savanāyā”ti.

When this was said, the Venerable Sabhiya Kaccāna said to the householder Pañcakaṅga: Fortunate are you well-gained is your fortune that you have abandoned that state of doubt, and we have obtained the opportunity to hear this teaching.

Anuruddhasuttaṁ niṭṭhitaṁ sattamaṁ.

The discourse of Anuruddha is finished.