Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā ānando vesāliyaṁ viharati beluvagāmake.
Thus have I heard—At one time, the venerable Ānanda was dwelling at Beluvagāmaka near Vesāli.
Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṁ anuppatto hoti kenacideva karaṇīyena. Atha kho dasamo gahapati aṭṭhakanāgaro yena kukkuṭārāmo yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dasamo gahapati aṭṭhakanāgaro taṁ bhikkhuṁ etadavoca: “kahaṁ nu kho, bhante, āyasmā ānando etarahi viharati? Dassanakāmā hi mayaṁ taṁ āyasmantaṁ ānandan”ti.
Now at that time, the householder Dasama from the town of Aṭṭhaka had arrived at Pāṭaliputta on some business. Then the householder Dasama of Aṭṭhakanagara approached a certain bhikkhu in Kukkuṭa’s Park; having approached, he paid homage to that bhikkhu and sat down to one side. Seated to one side, the householder Dasama from the town of Aṭṭhaka said to that bhikkhu: “Venerable sir, where is the venerable Ānanda dwelling at present? We wish to see the venerable Ānanda.”
“Eso, gahapati, āyasmā ānando vesāliyaṁ viharati beluvagāmake”ti.
“Householder, the venerable Ānanda is dwelling at Beluvagāmaka near Vesāli.”
Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputte taṁ karaṇīyaṁ tīretvā yena vesālī yena beluvagāmako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dasamo gahapati aṭṭhakanāgaro āyasmantaṁ ānandaṁ etadavoca:
Then the householder Dasama from the town of Aṭṭhaka, having concluded his business in Pāṭaliputta, traveled to Beluvagāmaka near Vesāli, and approached the venerable Ānanda; having approached, he paid homage to the venerable Ānanda and sat down to one side. Seated to one side, the householder Dasama from the town of Aṭṭhaka said to the venerable Ānanda:
“atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṁ vimuccati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti?
“Venerable Ānanda, has there been one thing declared by the Blessed One—who knows and sees, the Arahant, the perfectly Awakened One—whereby a bhikkhu, dwelling diligent, resolute, and with continuous effort, can free his unliberated mind, bring his unexhausted taints to complete exhaustion, and attain the unsurpassed security from bondage?”
“Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṁ vimuccati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti.
“There is, householder, one thing declared by the Blessed One—who knows and sees, the Arahant, the perfectly Awakened One—whereby a bhikkhu, dwelling diligent, resolute, and with continuous effort, can free his unliberated mind, bring his unexhausted taints to complete exhaustion, and attain the unsurpassed security from bondage.”
“Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṁ vimuccati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti?
“But what, venerable Ānanda, is that one thing declared by the Blessed One—who knows and sees, the Arahant, the perfectly Awakened One—whereby a bhikkhu, dwelling diligent, resolute, and with continuous effort, can free his unliberated mind, bring his unexhausted taints to complete exhaustion, and attain the unsurpassed security from bondage?”
The Four Jhānas
“Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. So iti paṭisañcikkhati: ‘idampi kho paṭhamaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ. Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṁ vimuccati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti.
“Here, householder, entirely secluded from sensual pleasures and unwholesome mental states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, born of seclusion, and imbued with uplifting joy and pleasure. He reflects and discerns this: ‘This first jhāna is conditioned and intentionally constructed. But whatever is conditioned and intentionally constructed is impermanent and subject to ending.’ If he is steady in that state, he attains the wearing away of the taints. But if he does not attain the wearing away of the taints because of that desire for the Dhamma, that delight in the Dhamma, then, with the wearing away of the five lower fetters, he becomes one due to reappear spontaneously [either in the Brahma world or in the Pure Abodes], and there he will attain final Nibbāna without ever returning from that world. This, householder, is one thing declared by the Blessed One—who knows and sees, the Arahant, the perfectly Awakened One—whereby a bhikkhu, dwelling diligent, resolute, and with continuous effort, can free his unliberated mind, bring his unexhausted taints to complete exhaustion, and attain the unsurpassed security from bondage.
Puna caparaṁ, gahapati, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati. So iti paṭisañcikkhati: ‘idampi kho dutiyaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti. Puna caparaṁ, gahapati, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. So iti paṭisañcikkhati: ‘idampi kho tatiyaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti. Puna caparaṁ, gahapati, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. So iti paṭisañcikkhati: ‘idampi kho catutthaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti.
Furthermore, householder, with the settling of thought and examination, a bhikkhu enters and dwells in the second jhāna, characterized by internal tranquility and unification of mind, free from thought and examination, born of collectedness, and imbued with uplifting joy and pleasure. He reflects and discerns this: ‘This second jhāna is conditioned and intentionally constructed․․․ attain the unsurpassed security from bondage. Furthermore, householder, with the fading of desire for uplifting joy, ․․․ enters and dwells in the third jhāna. He reflects and discerns this: ‘This third jhāna is conditioned and intentionally constructed․․․ attain the unsurpassed security from bondage. Furthermore, householder, with the abandoning of [bodily] pleasure and pain․․․ he enters and dwells in the fourth jhāna. He reflects and discerns this: ‘This fourth jhāna is conditioned and intentionally constructed․․․ attain the unsurpassed security from bondage.
The Four Divine Abidings
Puna caparaṁ, 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. So iti paṭisañcikkhati: ‘ayampi kho mettācetovimutti abhisaṅkhatā abhisañcetayitā. Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. So tattha ṭhito …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti.
Furthermore, householder, with a mind imbued with loving-kindness, a bhikkhu dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with loving-kindness, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from affliction. He reflects and discerns this: ‘This liberation of mind through loving-kindness is conditioned and intentionally constructed. But whatever is conditioned and intentionally constructed is impermanent and subject to ending.’ If he is steady ․․․ attain the unsurpassed security from bondage.
Puna caparaṁ, gahapati, bhikkhu karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… 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. So iti paṭisañcikkhati: ‘ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā. Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. So tattha ṭhito …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti.
Furthermore, householder, with a mind imbued with compassion ... ming imbued with appreciative joy ... mind imbued with equanimity, a bhikkhu dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with equanimity, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from affliction. He reflects and discerns this: ‘This liberation of mind through equanimity is conditioned and intentionally constructed. But whatever is conditioned and intentionally constructed is impermanent and subject to ending.’ If he is steady ․․․ attain the unsurpassed security from bondage.
Formless Abidings
Puna caparaṁ, gahapati, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. So iti paṭisañcikkhati: ‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. So tattha ṭhito …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti.
Furthermore, householder, with the complete surpassing of perceptions of form, with the disappearance of perception of sensory impact, and non-attention to perception of diversity, aware that ‘space is boundless,’ a bhikkhu enters and dwells in the base of boundless space. He reflects and discerns this: ‘This attainment of the base of boundless space is conditioned and intentionally constructed. But whatever is conditioned and intentionally constructed is impermanent and subject to ending.’ If he is steady ․․․ attain the unsurpassed security from bondage.
Puna caparaṁ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. So iti paṭisañcikkhati: ‘ayampi kho viññāṇañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. So tattha ṭhito …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti.
Furthermore, householder, with the complete surpassing of the base of boundless space, aware that ‘consciousness is boundless,’ a bhikkhu enters and dwells in the base of boundless consciousness. He reflects and discerns this: ‘This attainment of the base of boundless consciousness is conditioned and intentionally constructed. But whatever is conditioned and intentionally constructed is impermanent and subject to ending.’ If he is steady ․․․ attain the unsurpassed security from bondage.
Puna caparaṁ, gahapati, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. So iti paṭisañcikkhati: ‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṁ vimuccati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti.
Furthermore, householder, with the complete surpassing of the base of boundless consciousness, aware that ‘there is nothing,’ a person without integrity enters and dwells in the base of nothingness. He reflects and discerns this: ‘This attainment of the base of nothingness is conditioned and intentionally constructed. But whatever is conditioned and intentionally constructed is impermanent and subject to ending.’ If he is steady in that state, he attains the wearing away of the taints. But if he does not attain the wearing away of the taints because of that desire for the Dhamma, that delight in the Dhamma, then, with the wearing away of the five lower fetters, he becomes one due to reappear spontaneously, and there he will attain final Nibbāna without ever returning from that world. This, householder, is one thing declared by the Blessed One—who knows and sees, the Arahant, the perfectly Awakened One—whereby a bhikkhu, dwelling diligent, resolute, and with continuous effort, can free his unliberated mind, bring his unexhausted taints to complete exhaustion, and attain the unsurpassed security from bondage.”
Dasama Rejoices
Evaṁ vutte, dasamo gahapati aṭṭhakanāgaro āyasmantaṁ ānandaṁ etadavoca: “seyyathāpi, bhante ānanda, puriso ekaṁva nidhimukhaṁ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya; evameva kho ahaṁ, bhante, ekaṁ amatadvāraṁ gavesanto sakideva ekādasa amatadvārāni alatthaṁ bhāvanāya. Seyyathāpi, bhante, purisassa agāraṁ ekādasadvāraṁ, so tasmiṁ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṁ sotthiṁ kātuṁ; evameva kho ahaṁ, bhante, imesaṁ ekādasannaṁ amatadvārānaṁ ekamekenapi amatadvārena sakkuṇissāmi attānaṁ sotthiṁ kātuṁ. Imehi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṁ pariyesissanti, kimaṅgaṁ panāhaṁ āyasmato ānandassa pūjaṁ na karissāmī”ti.
When this was said, the householder Dasama from the town of Aṭṭhaka said to the venerable Ānanda: “Venerable Ānanda, just as if a man seeking a single opening to a hidden treasure were to come upon eleven openings to a hidden treasure all at once; so too, venerable sir, while I was seeking one door to the deathless, I have come all at once to hear of eleven doors to the deathless. Just as if a man had a house with eleven doors, and if that house caught fire, he could save himself by exiting through any single one of those doors; even so, venerable sir, I will be able to save myself by exiting through any single one of these eleven doors to the deathless. Venerable sir, these sectarians will even seek a teacher’s fee for their teacher; why shouldn’t I make an offering to the venerable Ānanda?”
Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputtakañca vesālikañca bhikkhusaṅghaṁ sannipātetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, ekamekañca bhikkhuṁ paccekaṁ dussayugena acchādesi, āyasmantañca ānandaṁ ticīvarena acchādesi, āyasmato ca ānandassa pañcasatavihāraṁ kārāpesīti.
Then the householder Dasama from the town of Aṭṭhaka assembled the Saṅgha of bhikkhus from both Pāṭaliputta and Vesāli, and with his own hands served and satisfied them with various kinds of good food. He presented a set of robes to each bhikkhu, and he presented a set of three robes to the venerable Ānanda, and he had a dwelling worth five hundred [silver coins] built for the venerable Ānanda.