Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ āyasmā ānando vesāliyaṁ viharati beluvagāmake. At one time Venerable Ānanda was staying near Vesālī in the little village of Beluva.
Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṁ anuppatto hoti kenacideva karaṇīyena. Now at that time the householder Dasama, a wealthy citizen, had arrived at Pāṭaliputta on some business. 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: He went to the Chicken Monastery, approached a certain bhikkhu, bowed, sat down to one side, and said to him, “kahaṁ nu kho, bhante, āyasmā ānando etarahi viharati? “Bhante, where is Venerable Ānanda now staying? Dassanakāmā hi mayaṁ taṁ āyasmantaṁ ānandan”ti. For I want to see him.”
“Eso, gahapati, āyasmā ānando vesāliyaṁ viharati beluvagāmake”ti. “Householder, Venerable Ānanda is staying near Vesālī in the little village of Beluva.”
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, having concluded his business there, went to the little village of Beluva in Vesālī to see Ānanda. He bowed, sat down to one side, and said to 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, is there one thing that has been rightly explained by the Blessed One—who knows and sees, the Arahant, the fully awakened Buddha—practicing which a heedful, diligent and resolute bhikkhu’s mind is liberated, his influxes are destroyed, and he arrives at the supreme safety from the yoke?”
“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.”
“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? “And what is that one thing?”
“Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. “It’s when a bhikkhu, quite disjoined from sensuality, disjoined from detrimental phenomena, with thinking and with pondering, with joy and comfort born of separation, abides having entered upon the first jhāna. So iti paṭisañcikkhati: He reflects: ‘idampi kho paṭhamaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ. ‘Even this first jhāna is produced and devised.’ Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. He understands: ‘But whatever is produced and devised is impermanent and liable to cessation.’ So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. Abiding in that, he attains the destruction of the influxes. *In all of the following cases, this is done *while* one abides in jhāna, not by first withdrawing as is suggested by the Commentaries and Visuddhimagga. See AN 5.28, which refers to “grasping the sign of reflection” (_paccavekkhaṇānimittāṃ_), and this is compared to a man standing looking down on a man who is sitting. It is through this principle—that of [yoniso manasikāra](https://www.hillsidehermitage.org/wp-content/uploads/2023/06/The-Meaning-of-Yoniso-Manasikara-Bhikkhu-Anigha.pdf)_—that one both attains _samādhi_ and furthermore contemplates its nature. No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. If he doesn’t attain the destruction of the influxes, with the destruction of the five lower fetters he reappears spontaneously, because of that passion and delight in the Dhamma. He is extinguished there, and is not liable to return from that world. 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. This is one thing that has been rightly explained by the Blessed One—who knows and sees, the Arahant, the fully awakened Buddha—practicing which a heedful, diligent and resolute bhikkhu’s mind is liberated, his influxes are destroyed, and he arrives at the supreme safety from the yoke.
Puna caparaṁ, gahapati, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati. Furthermore, with the appeasement of thinking and pondering, with internal confidence and collectedness of mind … 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. third jhāna … 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. fourth jhāna … So iti paṭisañcikkhati: ‘idampi kho catutthaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti.
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. Furthermore, a bhikkhu abides having pervaded with a mind of friendliness the first direction, likewise second, likewise third, likewise the fourth. In the same way above, below, across, everywhere, he abides having pervaded the whole world with a mind of friendliness—abundant, expansive, immeasurable, free of enmity and ill will. *[Pervading the World with Friendliness](https://www.hillsidehermitage.org/pervading-the-world-with-friendliness/) So iti paṭisañcikkhati: He reflects: ‘ayampi kho mettācetovimutti abhisaṅkhatā abhisañcetayitā. ‘Even this liberation of mind through friendliness is produced and devised.’ Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. He understands: ‘But whatever is produced and devised is impermanent and liable to cessation.’ … So tattha ṭhito …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti.
Puna caparaṁ, gahapati, bhikkhu karuṇāsahagatena cetasā …pe… He abides having pervaded with a mind of compassion … muditāsahagatena cetasā …pe… contentment … 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. equanimity … 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.
Puna caparaṁ, gahapati, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Furthermore, a bhikkhu, having fully surmounted perceptions of form, with the ending of perceptions of resistance, not attending to perceptions of multiplicity, aware that ‘space is infinite’, abides having entered upon the extent of infinite space. So iti paṭisañcikkhati: He reflects: ‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. ‘Even this attainment of the extent of infinite space is produced, made by choices.’ Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. He understands: ‘But whatever is produced and devised is impermanent and liable to cessation.’ … So tattha ṭhito …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti.
Puna caparaṁ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Furthermore, a bhikkhu, having fully surmounted the extent of infinite space, aware that ‘consciousness is infinite’, abides having entered upon the extent of infinite consciousness. … 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.
Puna caparaṁ, gahapati, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Furthermore, a bhikkhu, having fully surmounted the extent of infinite consciousness, aware that ‘there is nothing at all’, abides having entered upon the extent of nothingness. … So iti paṭisañcikkhati: He reflects: ‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. ‘Even this attainment of the extent of nothingness is produced and devised.’ Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. He understands: ‘But whatever is produced and devised is impermanent and liable to cessation.’ … So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. Abiding in that, he attains the destruction of the influxes. No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. If he doesn’t attain the destruction of the influxes, with the destruction of the five lower fetters he reappears spontaneously, because of that passion and delight in the Dhamma. He is extinguished there, and is not liable to return from that world. 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. This too is one thing that has been rightly explained by the Blessed One—who knows and sees, the Arahant, the fully awakened Buddha—practicing which a heedful, diligent and resolute bhikkhu’s mind is liberated, his influxes are destroyed, and he arrives at the supreme safety from the yoke.
Evaṁ vutte, dasamo gahapati aṭṭhakanāgaro āyasmantaṁ ānandaṁ etadavoca: When he said this, the householder Dasama said to Venerable Ānanda, “seyyathāpi, bhante ānanda, puriso ekaṁva nidhimukhaṁ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya; “Venerable Ānanda, suppose a person was looking for an entrance to a hidden treasure. And all at once they’d come across eleven entrances! evameva kho ahaṁ, bhante, ekaṁ amatadvāraṁ gavesanto sakideva ekādasa amatadvārāni alatthaṁ bhāvanāya. In the same way, I was searching for the door to the Deathless. And all at once I found eleven doors to the Deathless for cultivation. Seyyathāpi, bhante, purisassa agāraṁ ekādasadvāraṁ, so tasmiṁ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṁ sotthiṁ kātuṁ; Suppose a person had a house with eleven doors. If the house caught fire they’d be able to flee to safety through any one of those doors. evameva kho ahaṁ, bhante, imesaṁ ekādasannaṁ amatadvārānaṁ ekamekenapi amatadvārena sakkuṇissāmi attānaṁ sotthiṁ kātuṁ. In the same way, I’m able to flee to safety through any one of these eleven doors to the Deathless. Imehi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṁ pariyesissanti, kimaṅgaṁ panāhaṁ āyasmato ānandassa pūjaṁ na karissāmī”ti. Bhante, those of other religions seek a fee for the teacher. Why shouldn’t I make an offering to Venerable Ānanda?”
Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputtakañca vesālikañca bhikkhusaṅghaṁ sannipātetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, Then the householder Dasama, having assembled the Saṅgha from Vesālī and Pāṭaliputta, served and satisfied them with his own hands with fine fresh and cooked foods. ekamekañca bhikkhuṁ paccekaṁ dussayugena acchādesi, āyasmantañca ānandaṁ ticīvarena acchādesi, āyasmato ca ānandassa pañcasatavihāraṁ kārāpesīti. He clothed each and every bhikkhu in a pair of garments, with a set of three robes for Ānanda. And he had a dwelling worth five hundred built for Ānanda.
Aṭṭhakanāgarasuttaṁ niṭṭhitaṁ dutiyaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn52