5. Ven. Anuruddha

Aspiration in the Past

100,000 aeons ago, in the lifetime of the Buddha Padumuttara, the future [1221] Anuruddha was an unknown householder. One afternoon, he went along with a crowd of people to the monastery to listen to the Dhamma. Having respectfully paid homage to the Buddha, he stood at the edge of the audience, paying attention to the Buddha’s discourse. After delivering his discourses in serial order, the Buddha declared a monk foremost in achieving the psychic power of the divine eye (dibba-cakkhu-abhiññā).

Then it occurred to the householder: “This monk was declared foremost in achieving the psychic power of the divine eye by the Buddha himself, therefore, he is indeed superior. What if I were to become the best among the monks who achieved the divine eye in the Dispensation of some future Buddha?” So thinking, he went through the audience, and invited the Buddha and his Saṅgha. The next day, he performed a great alms giving to the Saṅgha headed by the Buddha.

Thinking: “I have aspired for a very high post,” he invited the Buddha as before, day after day, saying: “Please come today for my act of merit.” “Please come tomorrow for my act of merit.” Having invited thus, he gave a great alms giving (dāna) for seven days.

Offering excellent robes to the Buddha and his company of monks, he expressed his aspiration as follows: “Exalted Buddha, I made these offerings, not to obtain divine luxuries, nor to enjoy human pleasure. Seven days ago you declared a monk as the foremost in the divine eye. I wish to be like him, as the foremost among those with similar power in the Dispensation of a Future Buddha.”

Having expressed his aspiration thus, the householder fell at the feet of the Buddha. When the Buddha surveyed the future, he foresaw that the fulfilment of the householder’s wish, and so he predicted: “Supporter, at the end of 100,000 aeons in future, Buddha Gotama will appear. In the Dispensation of that Buddha, you will be Anuruddha by name, the foremost of those who acquire the psychic power of the divine eye.” Having predicted this, the Buddha gave a discourse in appreciation of the meal-offering and returned to the monastery.

The householder did good works for as long as he lived and after the Buddha Padumuttara’s attainment of Parinibbāna, he built a golden shrine which was seven leagues high. He approached the Saṅgha and asked: “Venerable sirs, what is the preparatory wholesome deed for acquiring the psychic power of the divine eye?” – “Supporter,” replied the noble monks, “the gift of light should be given.” He then had 1,000 big illuminated trees made first, each bearing 1,000 torches; just beyond these trees, he had 1,000 illuminated trees of medium size made; just beyond them, 1,000 illuminated small trees. In this way, 1,000s of trees and torches were offered. His other gifts of lights were innumerable.

Offering of Lights to Buddha Kassapa’s Shrine

Having performed such meritorious deeds throughout his life, the householder, the future Anuruddha, was reborn either in the worlds of Devas or humans. When 100,000 aeons had elapsed, in the lifetime of the Buddha Kassapa, in this Fortunate Aeon (Bhadda-kappa), he was reborn as a householder in the city of Bārāṇasī. After the Buddha’s Parinibbāna, he built a shrine of one league and had numerous gold cups made, each cup was filled with butter oil. In the middle of the cups, he placed a cake of solidified molasses and lighted it. He also lighted the gold cups around the shrine, the round brim of each cup touching that of the next. For himself, he had the biggest vessel made of gold and had it filled also with butter-oil. A thousand wicks placed around the brim were lighted. For the middle wick, however, he had a piece of cloth twisted and lighted it. Holding on his head the bowl of 1,000 lights, he went round the shrine and honoured it for all three watches of the night. In that existence too, he performed wholesome deeds as long as he lived, and upon his death he was reborn in the realm of the Devas.

Life as Annabhāra

Again, before the lifetime of our Buddha, he was reborn in a poor family, also in Bārāṇasī, and lived depending upon a wealthy merchant named Sumana. The poor man’s [1222] name was Annabhāra. The merchant Sumana gave lavish alms at the gate of his house to destitute, travellers and beggars.

One day a Paccekabuddha by the name of Upariṭṭha engaged in the attainment of cessation (nirodha-samāpatti) at Mount Gandhamādana, and when he emerged from that absorption (jhāna), he pondered: “Whom should I help today?” Paccekabuddhas are very kind by nature to the poor. So, the Paccekabuddha Upariṭṭha decided to help poor Annabhāra for the day. Knowing that the man was about to come back from the forest, the Paccekabuddha, taking his alms bowl and robes disappeared from Mount Gandhamādana and reappeared before Annabhāra at the village gate.

Seeing the Paccekabuddha carrying an empty bowl, he respectfully made obeisance to him and asked: “Venerable sir, would you obtain food?” When the Paccekabuddha replied that he would, Annabhāra said: “Please wait here for a while,” and quickly went home and asked his wife: “Lady, is there a portion of food you set aside for me? Or is there not?” When the wife said there was, he returned to the Paccekabuddha and took the bowl from his hand. On returning home, he said to his wife: “Lady, because we did not perform deeds of merit in the past we are now always yearning for food. Though we have the desire to give, we have nothing to give. And when we have something to give, there is no recipient for it. Today I encountered the Paccekabuddha Upariṭṭha, and there is also my portion of food. Put that food of mine into his bowl.”

The intelligent wife thought: “As my husband is giving his food to the Paccekabuddha, I should also do something for my share of merit.” So she too put her portion of food in the bowl and handed it to the Paccekabuddha. He also said, expressing his desire: “Venerable sir, may we be liberated from such troublesome living.” The Paccekabuddha replied predicting his future: “Supporter of great merit! May your desire be realised!” Having spread out his top mantle at one place, Annabhāra said further: “Please sit down here, venerable sir, and have your meal.”

After sitting down on the seat made by Annabhāra, the Paccekabuddha had his meal, reflecting on the nine disgusting things which are:

When the Paccekabuddha had taken the food, Annabhāra offered the water for washing the bowl. Having finished his meal, Paccekabuddha Upariṭṭha gave his blessing in appreciation of the food:

Icchitaṁ patthitaṁ tuyhaṁ, sabbam-eva samijjhatu,
sabbe pūrentu saṅkappā, cando pannāraso yathā.

May all your desires and longings be realized. Just as the bright, round moon of the waxing fortnight is full, even so may all your right plans be successful!

Having said this, the Paccekabuddha proceeded on his journey.

Applause of a Goddess

At that moment, the guardian goddess of the ceremonial umbrella belonging to Sumana the merchant gave her applause three times by uttering a solemn utterance of joy: Aho dānaṁ paramadānaṁ, Upariṭṭhe supatiṭṭhitaṁ, “an excellent gift has been given to the Paccekabuddha Uparittha!” The merchant asked: “Goddess! Did you not see me performing alms giving for such a long time?” – “Merchant,” replied the goddess, “I am not applauding your alms giving. I am doing it for Annabhāra the poor man’s, as I am so pleased with it.” It then occurred to the merchant thus: “This is something marvellous indeed! Though I have been giving alms for so long, I am not able to cause deities to [1223] applaud. But the poor Annabhāra, despite his dependence on me, by giving alms food just once when he encountered a proper recipient received applause. I should make his gift of food of mine by giving him something suitable.” Accordingly, he summoned Annabhāra and asked: “Did you give somebody something today?” – “Yes, I did, sir,” answered Annabhāra, “I gave my share of food to the Paccekabuddha Upariṭṭha.” – “Take this, dear Annabhāra, take a coin and hand over your gift of food to me,” demanded the merchant.

When Annabhāra refused, saying: “I cannot do so, sir,” Sumana, the merchant, gradually raised his offer up to 1,000 pieces of money. Annabhāra remained firm in his rejection, saying: “Even for 1,000 pieces of money, I cannot give it away.” Then Sumana gave up his attempt to buy, but demanded yet again: “Brother Annabhāra, if you cannot give it to me, let it be so. Accept the 1,000 coins and share your merit with me!” – “I do not know clearly whether I should share my merit with you. I will consult the Paccekabuddha Upariṭṭha and I will share, provided he advises me to do so.” After saying this, he rushed after the Paccekabuddha and when he reached him, he asked: “Venerable sir, the merchant Sumana, is offering me 1,000 pieces of money and seeking a share of the merit I have earned by giving you alms food. Shall I give his share or shall I not?”

Then the Paccekabuddha said: “Wise man, I shall give you a simile. Suppose there is only one house where the lamp is lighted in a village of 100 households. If the remaining 99 householders came with their respective wicks soaked in oil and lighted their lamps by means of yours, will the light remain in that house as it was before or will it be reduced?”

“It will not be reduced, venerable sir. The light will shine even brighter than before,” answered the man.

Then the Paccekabuddha explained clearly: “In the same manner, wise man, if a man shares the merit accrued to him from his offering of alms food, be it a spoonful or a ladleful, whether he shares it with 100 persons or 1,000, his merit will only increase and become greater in accordance with the number of persons who have their shares. Now you have given one meal. If you share your merit with him, there will be two acts of giving alms food, one is yours which is the original, and the other is Sumana’s which is an augment.”

Freed from doubt but inspired and encouraged, Annabhāra respectfully made obeisance and went back to his master. He gladly shared his merit by saying: “Sir, take your share from the merit earned by me from my giving of alms food.”

Then followed a dialogue between the wealthy merchant Sumana and Annabhāra the poor man:

Merchant: Well, brother, take the 1,000 coins.

Annabhāra: Master, I am not selling my alms food. In fact, with great pleasure I am sharing my merit with you.

Merchant: Brother, you share your merit with me with great pleasure. On my part, I give you the 1,000 coins as I wish to do honour to your virtue. Do take it, brother.

When asked thus, Annabhāra accepted the money, saying: “All right, as you like, sir.” Thereafter Sumana said: “Brother from the time of your acceptance of the coins onwards, you have no work with your hands, you are no longer my employee. Build a house for yourself on the main road. I shall provide you with whatever material you need. Take it from my house.” Thus the merchant added his promise.

Annabhāra, a Man of Great Wealth

The alms food offered to a Paccekabuddha who has just emerged from the attainment of cessation (nirodha-samāpatti) is a gift which has results on the day of offering (diṭṭha-dhamma-vedanīya). Therefore, that very day, by virtue of his gift of alms food, the merchant took Annabhāra to the king’s palace though he did not do so on previous days.

On arrival at the palace, because of Annabhāra’s act of merit, the king overlooked the merchant and gazed upon Annabhāra. Then a conversation between the merchant and the [1224] king took place as follows:

Merchant: Great King, why are you gazing at this man?

King: Because I did not see him on the other days, merchant.

Merchant: Great King, this man is worth gazing on.

King: What are his virtues that make him worth gazing on, merchant?

Merchant: Great King, he did not have his portion of food today but sacrificed it to the Paccekabuddha Upariṭṭha, and he has won 1,000 pieces of money from me.

King: What is his name?

Merchant: Annabhāra, Great King.

King: As he has 1,000 pieces of money, he should win another 1,000 from me as well. I too would like to honour him. So saying, the king also awarded Annabhāra 1,000 pieces of money.

Later on, the king ordered his men to build a house for Annabhāra. Obeying the king’s order, the men cleared an old site and, at every spot they dug they found jars of gold, the neck of one jar touching that of another, to their amazement. So they reported the matter to the king. The king ordered them to excavate but as they were digging, the jars sank further. The men told the king about it and he ordered them to continue their digging, saying: “Do it not in my name, but do it under Annabhāra’s instructions.” The men went back to the site and did the digging again while uttering: “We are doing this under the instructions of Annabhāra.” As a result, at every spot dug, the jars of gold rose together like huge mushrooms.

The king’s men collected the treasure of gold and silver and brought them, and piled them up near the king. The king held a meeting with his ministers and asked: “Leaving aside Annabhāra, who else possesses treasures of such proportions in this city of Bārāṇasī?” When the ministers answered that there was none, the king issued an order stating: “Ministers, in that case, let Annabhāra be the royal merchant bearing the title Dhanaseṭṭhi in this Bārāṇasī city of mine.” On that very day Annabhāra became the royal merchant known as Mahā Dhanaseṭṭhi, and was entitled to a white umbrella, a symbol of wealth, from the king.

Since he became the royal merchant Dhanaseṭṭhi by name, he performed good works till the end of his life, and upon his death, he was reborn in the realm of the Devas. This virtuous man, who was the future Anuruddha, was reborn only in the divine and human abodes for a long time.

Ascetic Life in His Final Existence

When our Buddha was about to appear, he was reborn in the royal residence of Sukkodana, a Sakyan prince. On his naming day, he was given the name of Anuruddha. Prince Anuruddha was the son of the Buddha’s uncle Sukkodana and the brother of Prince Mahānāma. He was very gentle and yet very powerful at the same time.

The Buddha visited the city of Kapilavatthu for the first time and while sojourning on his return in the grove of Anupiya, Prince Anuruddha visited him together with Princes Bhaddiya, Ānanda, Bhagu, Kimila, Devadatta and the barber Upāli, and they became monks.

Attainment of Awakening

The six Sakyan princes went together with Upāli the barber to the grove of Anupiya and they became monks in the presence of the Buddha. Of these seven monks, Ven. Bhaddiya became an Arahat in that Rains Retreat (Vassa). Ven. Anuruddha gained the psychic power of the divine eye (dibba-cakkhu); Ven. Devadatta developed the eight mundane attainments; Ven. Ānanda was established in Stream-entry (Sotāpatti-phala); Ven. Bhagu and Ven. Kimila became Arahats later. The resolutions made in the past by these monks will be described in their respective sections.

As for Ven. Anuruddha, after becoming a monk he acquired in his first Rains Retreat (Vassa) the eight attainments [1225] and developed the psychic power and higher divine eye by which he was able to see 1,000 universes.

One day, he went to Ven. Sāriputta and said: “Friend Sāriputta,

Then Ven. Sāriputta taught Ven. Anuruddha concerning meditation:

Therefore I would like to give you words of advice as follows: ‘Discard these three things, conceit, restlessness and doubt that are developing in your mind. Without being conscious of these things, direct your mind to the deathless Nibbāna!’ ”

Having learnt meditation, Ven. Anuruddha, after seeking permission from the Buddha, went to the country of Cetiya. Living in the Eastern Bamboo Grove in that country, he practised asceticism. For fifteen days or half a month, he did not sleep but put effort into his meditation by walking to-and-fro. He then became weary from his meditation so much so that he took rest by sitting under a bamboo thicket. While sitting, the thoughts of a great man (mahā-purisa-vitakka) arose in his mind as follows:

With regard to the individual who is of few wants; there are four kinds:

1. The one who is of few wants concerning the four requisites (paccaya-appiccha) accepts only less, though offered much; when offered, he accepts less than what is offered; he never takes all.

2. The one who does not let others know of their attainment of path and fruition but keeps it secret (adhigama-appiccha), like Ven. Majjhantika, does not tell others of his spiritual attainment of path and fruition but remains quiet.

The story of Ven. Majjhantika in brief is as follows: He was an Arahat. But his alms bowl and robes were worth only a quarter of a coin. On the day of King Asoka’s dedication of a monastery, he was heading a community of monks. Seeing his bowl and robes too old and worn out, people thought he was an inferior and aged monk; so they asked him to wait for a moment outside. Then only he thought: “If an Arahat like me does not make a contribution to the king’s welfare, who else will?” So thinking, he instantly sank into the earth and received the first portion of alms food, which was meant for the head of monks, and was offered to him respectfully. Then he reappeared while others were unaware. In this way, the Ven. Majjhantika did not want others to know he was an Arahat prior to his acceptance of food.

3. The one who does not let others know of one’s learning but keeps it secret (pariyatti-appiccha) does not want to reveal to others his knowledge of the scriptures though he himself is highly learned in the Three Baskets. He is like Ven. Tissa, a resident of Sāketa.

The story of Ven. Tissa in brief is as follows: Ven. Tissa was requested by other monks to teach them the texts and their commentaries. But he rejected their request, saying that he had no time to do so. Then the monks asked him, somewhat reproachfully: “Have you got no time even to die?” So he deserted his followers and left his dwelling for the Kaṇikāravālikasamudda monastery. He stayed there for the three month Rains Retreat (Vassa) like an unknown and illiterate monk. He fulfilled his duties there towards all his co-residents, be they senior or junior to him or be they of mid-standing. On the full moon day of October (Assayuja), at the meeting oat the Great Invitation (Mahā-pavāraṇā-uposatha) occasion, he taught, causing gooseflesh to rise on people’s skin. They shouted with cheers and threw up their headdresses into the air. Thus he created wild acclaim among the audience. But lest the people should know he was the one who taught that night, he secretly went back to his original dwelling, for he was of the type keeps his leaning secret (pariyatti-appiccha).

4. The one who does not let others know of one’s austere practice but keeps it secret (dhutaṅga-appiccha) does not like to inform others of his practice of austerity.

He is like the elder of two brothers. A brief account of the two brothers goes as follows: The two brother monks were dwelling on the Cetiya hill. The younger brother went to his brother with a stalk of sugar cane which was offered by a supporter to the elder one. “Please have it, sir,” said the younger brother. As the elder brother had already finished eating and washed his mouth, he replied: “Enough, dear brother.” – “Why,” asked the younger brother, “have you taken a vow to observe the austere practice of eating one meal a day (ekāsanika-dhutaṅga)?” Then only did the elder brother ask his younger brother to bring the sugar-cane. Though he had observed this particular practice for 50 long years, he partook of the sugar-cane as he wished to keep his brother in the dark about his practice. After that, he washed his mouth and renewed his vow again.

At the time, while Ven. Anuruddha was struggling with the seven thoughts of a great man (mahā-purisa-vitakka), the Buddha was sojourning in a forest sanctuary, Bhesakaḷā by name, near Susumāragiri town in the Bhagga country. The forest was to the west of the bamboo grove where Ven. Anuruddha was. Therefore, this place was known as the Eastern Bamboo Grove.

After working out the seven thoughts, Anuruddha was too tired to take a further step to think about the eighth one. It was true that the disciples, who had thought of the previous seven, such as few wants, easy contentment, calm, energy, mindfulness, mental concentration, and wisdom, were reluctant to go higher and ponder still another state (dhamma). For them, it is a rule that they should end up with wisdom. That was why Ven. Anuruddha, having reflected on the seventh item of wisdom which is a thought of a great man (mahā-purisa-vitakka), was too tired to go on reflecting on the eighth thought.

Then the Buddha, while in the Bhesakaḷā forest, knew that: “Anuruddha is weary of reflecting on the eighth thought of a great man,” and thought: “I shall cause Anuruddha’s wish to be satisfied.” Accordingly, he instantly appeared in Ven. Anuruddha’s presence and sat down on the seat that had been already prepared.

Then the Buddha presented the missing eighth thought, saying: “Anuruddha, well done! Well done! The nine supermundane states can be fulfilled only in him who has few wants, but not in him who has many … the nine supermundane states can be fulfilled in him who is wise, but not in him who is foolish. Anuruddha! Your reflections belong to the noble ones.

Anuruddha, as it is the case with you, proceed to the eighth reflection. Which is: ‘The nine supermundane states can be fulfilled in him who takes delight in Nibbāna that is free from Saṁsāra, from the expanding (papañca) factors: craving (taṇhā), conceit (māna) and wrong view (diṭṭhi), but not in him who takes delight only in the expanding (papañca) factors.”

Thus, did the Buddha provide the missing eighth thought of a great man. The Buddha then continued to preach elaborately to Ven. Anuruddha so that, while engaging in these eight reflections, he could easily be absorbed in the first, second, third and fourth mundane absorptions (jhāna), and that while absorbed in the four mundane absorptions (jhāna), he could easily have the fourfold course of practice belonging to the lineage of the noble ones (ariya-vaṁsa-paṭipadā):

After teaching this, the Buddha thought about the right dwelling for Ven. Anuruddha, a place that would suit his meditation and he came to know that the bamboo grove would be the right place. Accordingly he advised Ven. Anuruddha, saying: “Anuruddha, as the bamboo grove is suitable for your dwelling observe the Rains Retreat (Vassa) in this bamboo grove in the country of Cetiya.”

Having advised him thus, the Buddha disappeared and reappeared at Bhesakaḷā forest where he expounded the eight thoughts of a great man (mahā-purisa-vitakka) in detail to the monks there.

After the Buddha’s departure, Ven. Anuruddha put great efforts into his ascetic practice and soon, during the next Rains Retreat (Vassa), became an Arahat, the exhaustion of the pollutants (āsava), the state endowed with the threefold knowledge of knowledge of previous lives (pubbe-nivāsa-ñāṇa), knowledge of the divine eye (dibba-cakkhu-ñāṇa) and knowledge of the destruction of the pollutants (āsavakkhaya-ñāṇa). He then became elated and thought: “Oh, seeing my mental conditions, the exalted Buddha came and provided me with the eight thoughts of a great man (mahā-purisa-vitakka). My heart’s desire also has now been fulfilled to the highest degree indeed!” Paying attention to the Buddha’s discourse and the supermundane states, Ven. Anuruddha uttered a solemn utterance as in the Discourse on the Great Thoughts (Mahā-vitakka-sutta, AN 8.30):

Mama saṅkappam-aññāya, Satthā loke anuttaro, [1228]

Mano-mayena kāyena, iddhiyā upasaṅkami.

The Fortunate One, who is the teacher of Devas and humans, who is peerless in the three worlds, knew my thoughts and, in his mind-made body, approaching by means of his psychic powers, and through his supernormal powers, he came to my presence in a moment.

Yathā me ahu saṅkappo tato uttari desayi,
nippapañca-rato Buddho nippapañcam-adesayi.

To me occurred the thoughts of the noble one in the sevenfold manner. The exalted Buddha taught me, out of compassion, the eighth thought which is higher than the seven reflections of mine. The Buddha, who is named the omniscient one, the best of the world, who delights in the unconditioned Nibbāna that is truly free from the three Saṁsāra expanding factors (papañca), taught me, out of compassion, the unconditioned Nibbāna that is truly free from the three Saṁsāra expanding factors (papañca).

Tassāhaṁ Dhammam-aññāya vihāsiṁ Sāsane rato,
tisso vijjā anuppattā kataṁ Buddhassa Sāsanaṁ.

I, Anuruddha, having comprehended the Dhamma taught by that Buddha, named the omniscient one, the best of the world, lived in bliss in this very existence always being delighted in the attainment of fruition in the Dispensation of the three trainings. The threefold knowledge starting with knowledge of past lives (pubbe-nivāsa-ñāṇa) is known by me, I have laboured and put it into practice, reaching the goal of becoming an Arahat, the teaching of the threefold training of the omniscient Buddha, the head of the world.

Foremost Title Achieved

Thereafter, when the Buddha was staying at the Jetavana monastery, he convened a meeting, in which he declared a large number of monks as foremost (etad-agga) in their respective attainments, and he admired Ven. Anuruddha, saying:

Etad-aggaṁ bhikkhave mama sāvakānaṁ bhikkhūnaṁ
dibba-cakkhukānaṁ yad-idaṁ Anuruddho.

Monks among my disciples who are endowed with the divine eye (dibba-cakkhu), Anuruddha is the foremost.

Saying thus, the Buddha declared Ven. Anuruddha as the foremost (etad-agga) in acquiring the divine eye.

Picking Up a Rag Robe Offered by a Deva

While the Buddha was sojourning at Veḷuvana, Rājagaha, Ven. Anuruddha was looking for rags, from which a robe was to be made, at dust heaps and other places. A deity, named Jālinī, who happened to be his wife three existences ago, was living in Tāvatiṁsa. Seeing that Ven. Anuruddha was searching for rags, she brought three pieces of divine cloth, each thirteen cubits long and four cubits broad. But she thought: “If I offer these pieces of divine cloth, in this shape, Ven. Anuruddha may not accept them.” So she left them at a dust heap ahead of Ven. Anuruddha who was seeking rags; she did so in such a way so that only the edges of the pieces could be seen. When Ven. Anuruddha went there in search of rags, he saw the edges of the pieces of divine cloth, he picked them up at that very place and departed thinking that they were the best quality.

On the day Ven. Anuruddha was making robes, the Buddha, in the company of 500 monks, visited Ven. Anuruddha’s dwelling and took his seat. The senior venerables, belonging to the community of 80 disciples, were also seated at the same place where the robe making was undertaken. Ven. Kassapa, Ven. Sāriputta and Ven. Ānanda helped him in making the robes, taking their seats at the starting part, at the middle and at the far end respectively. Other monks also came to assist him by making sewing threads while the Buddha himself put the thread through the eye of the needle. Ven. Moggallāna roamed about collecting other necessary things for the stitching.

The deity Jālinī entered the city and announced: “Citizens, the exalted Buddha, in the company of the 80 Arahat disciples, together with the 500 monks, is staying at the monastery to stitch robes for our master Ven. Anuruddha. Go to the monastery and offer rice gruel and other edible things.” Thus the deity urged the womenfolk to assemble with the food. Ven. Moggallāna brought bunches of Jambu plums during the rest period, just before the meal-time. The 500 monks could not finish the fruit. Sakka, the Lord of the Devas, levelled the ground at the stitching site. Therefore, the ground looked like a place spread with liquid lac. The leftover food, such as gruel, solid things and rice, were plenty.

Then the monks blamed Ven. Anuruddha saying: “What is the use of bringing these kinds of food in such large quantities. In fact, you should have noted the amount of food required and should have asked your relatives, male and female servants and supporters, saying: ‘Bring only this much.’ Perhaps Ven. Anuruddha wanted us to know that he has a large number of relatives, servants and supporters.” Then the Buddha asked them what they were talking about and when they told him what they were talking about, the Buddha asked them: “Monks, do you think all these foods were caused to be brought by Anuruddha?”

When the monks replied in the affirmative the Buddha said: “Monks, never does my dear son Anuruddha beg the four requisites in this amount. As a matter of fact, Arahats never speak with an emphasis on the requisites. This food occurred by the power of a deity!”

Having thus responded, the Buddha uttered the following verse in order to give a discourse (Dhp 93):

Yassāsavā parikkhīṇā, āhāre ca anissito,
suññato animitto ca, vimokkho yassa gocaro, [1230]
ākāse va sakuntānaṁ padaṁ tassa durannayaṁ.

O monks, my dear sons! An Arahat, in whom the four pollutants (āsava): sense desires (kāma), continuation (bhava), wrong views (diṭṭhi) and ignorance (avijjā), are destroyed, without leaving even the slightest traces, is not attached to food with craving (taṇhā) and wrong views (diṭṭhi).

In his attainment of fruition, he always resorts to Nibbāna, known as the freedom of emptiness (suññata-vimokkha), as there is no passion (rāga), hatred (dosa) or delusion (moha) in it. Nibbāna, also known as the causeless freedom (animitta-vimokkha) is absolutely liberated from such causes as passion, hatred and delusion. Nibbāna is also known as freedom of desirelessness (appaṇihita-vimokkha) as it is absolutely liberated from such desires as passion, hatred and delusion. Just as what is in the air, is trodden by the feet, touched by the breath, the head and the wings of the bird that flies in the air, is impossible to know, even so his attainment of the element of Nibbāna after death, is impossible to know for ordinary individuals.

By the end of the discourse a large multitude attained Stream-entry (Sotāpatti-phala) and other attainments.