Index to the Suttas of the Saɱyutta Nikāya
PTS: Saɱyutta Nikāya Volume 5, Mahā-Vagga ed. by M. Léon Feer, London: Pali Text Society 1898. The html formatted Pali Text Society edition of the Pali text.
BJT: Saɱyutta Nikāya Volume 5, Mahā-Vagga The Sri Lanka Buddha Jayanti Tripitaka Series Pali text.
The Pali text for individual suttas listed below is adapted from the Sri Lanka Buddha Jayanti Tripitaka Series [BJT], not from the PTS version. Each translation is linked to it's Pali version and to the PTS, Olds and where available to the ATI Bhk. Thanissaro translation, and each of these is in turn linked back to each of the others. Many, but not all have been checked against the Pali Text Society edition, and many have been reformatted to include the original Pali (and/or organizational) phrase and sentence breaks.
PTS: The Great Chapter, translated by F.L. Woodward,
WP: The Great Book, translated by Bhikkhu Bodhi
ATI: The translations of Bhikkhu Thanissaro and others originally located on Access to Insight,
BD: The translations of M. Olds.
VIII. Anuruddha Saɱyutta, V.1
PTS: The Kindred Sayings about Anuruddha, V.261
WP: Connected Discourses with Anuruddha, II.1750
I. Rahogata Vagga, V.294
Maha Moggallāna questions Anuruddha about his practice of the four settings-up of memory and Anuruddha explains. See the discussion: Kāye Kāye-anupassī Viharati — Living Seeing Body Following Upon Body
PTS: In Solitude (a), V.261
WP: Alone, II.1750
Maha Moggallāna questions Anuruddha about his practice of the four settings-up of memory and Anuruddha explains.
PTS: In Solitude (b), V.263
WP: Alone 2, II.1752
Anuruddha explains the practice that has brought him great magic powers, that is making a big thing of the four settings-up of memory.
PTS: Sutanu, V.263
WP: Sutanu, II.1753
Covering suttas 4-6. In the first Sariputta questions Anuruddha about what states should be abandoned by a learner. (The Four Settings-up of memory) In the second Sariputta questions Anuruddha about what states should be abandoned by one who is no longer seeking. (Again, the Four Settings-up of Memory) In the third Sariputta asks Anuruddha about what practice he has undertaken to achieve great magic powers. Anuruddha answers that it is the Four Settings-up of Memory.
Given the fact that at another point Sariputta scolds Anuruddha about his pride of attaining clairvoyant vision of the thousand world system, and here in a similar statement Anuruddha make a similar claim where the higher claim would have been that he had attained the eradication of the asavas, one cannot help but think that this was a lesson being taught Anuruddha. But there is no indication that he understood at this point. In the next sutta, given at a different location, hence also at a different time, and by implication of it's location in the sequence at a later time, he is reported to say that they lead to the eradication of tanha (thirst), which is the goal.
Anuruddha declares that the four settings-up of memory leads to the destruction of thirst, i.e., arahantship.
PTS: The Destruction of Craving, V.266
WP: The Destruction of Craving, II.1755
Venerable Anuruddha compares the difficulty of those who would try to persuade a long-time practitioner of the four settings-up of memory to give up his practice to the difficulty of trying to change the direction of the Ganges from flowing east to flowing west.
PTS: Sal-tree Hut, V.266
WP: The Salala-Tree Hut, II.1756
Anuruddha declares that the four settings-up of memory leads arahantship.
The Venerable Anuruddha explains that it is because he is well established in the four settings-up of memory that when he is afflicted with a severe illness it does not affect his mind.
II. Sahassa Vaggo, V. 303
Covering suttas 11-24. Venerable Anuruddha explains that it is by the cultivation of the four settings up of mind that he has attained great magic powers. He describes these powers in detail. This was originally either one sutta, or the first sutta has had additions tacked onto it, so it has been made into one file, retains the divisions into suttas, but does not expand them out in a way that would make them 'stand alone'. Taken as it is it is a really powerful statement. A first person declaration of having achieved a thorough mastery of magic powers and how they were attained (through mastery of the four satipatthanas). This is also another way Arahantship is declared. This is in complete accord with the reputation Anuruddha has throughout the suttas. Compare this with AN 10.21 and 22
PTS: Thousandfold, V.269
WP: A thousand Aeons, II.1758
PTS: Psychic power a, V.269
WP: Spiritual Power, II.1758
PTS: Psychic power b, V.269
WP: The Divine Ear, II.1759
PTS: Thought-reading, V.269
WP: Encompassing the Mind, II.1759
PTS: Causal occasion a, V.270
WP: The Possible, II.1759
PTS: Causal occasion b, V.270
WP: The Undertaking of Kamma, II.1759
PTS: Practice, V.270
WP: Leading Everywhere, II.1759
PTS: The world, V.270
WP: Diverse Elements, II.1759
PTS: Of divers characters, V.270
WP: Diverse Dispositions, II.1760
PTS: Faculty, V.270
WP: Degrees of the Faculties, II.1760
PTS: Trance, V.271
WP: The Jhanas, Etc, II.1760
PTS: Knowledge a, V.271
WP: Past Abodes, II.1760
PTS: Knowledge b, V.271
WP: The Divine Eye, II.1760
PTS: Knowledge c, V.271
WP: The Destruction of the Taints, II.1761