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an11.16 · Aṭṭhakanāgarasutta

Aṅguttara Nikāya 11.16

The Numerical Discourses 11.16

2. Anussativagga
  1. The Recollection Chapter
Aṭṭhakanāgarasutta

The Man from Aṭṭhakanagara

Ekaṁ samayaṁ āyasmā ānando vesāliyaṁ viharati beluvagāmake.

At one time venerable Ānanda was dwelling near Vesālī, at Beluvagāmaka.

Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṁ anuppatto hoti kenacideva karaṇīyena.

Now at that time Dasama the householder from Aṭṭhakanagara had arrived at Pāṭaliputta on some business.

Atha kho dasamo gahapati aṭṭhakanāgaro yena kukkuṭārāmo yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca:

Then Dasama the householder from Aṭṭhakanagara approached Kukkuṭārāma and a certain bhikkhu; having approached, he said to that bhikkhu:

“kahaṁ nu kho, bhante, āyasmā ānando etarahi viharati?

“Where, bhante, is venerable Ānanda dwelling at present?

Dassanakāmā hi mayaṁ, bhante, āyasmantaṁ ānandan”ti.

For we wish to see venerable Ānanda, bhante.”

“Eso, gahapati, āyasmā ānando vesāliyaṁ viharati beluvagāmake”ti.

“Householder, venerable Ānanda is dwelling near Vesālī, at Beluvagāmaka.”

Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputte taṁ karaṇīyaṁ tīretvā yena vesālī beluvagāmako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dasamo gahapati aṭṭhakanāgaro āyasmantaṁ ānandaṁ etadavoca:

Then Dasama the householder from Aṭṭhakanagara, having settled that business in Pāṭaliputta, approached Vesālī, Beluvagāmaka, and venerable Ānanda; having approached, he paid homage to venerable Ānanda and sat down to one side. Sitting to one side, Dasama the householder from Aṭṭhakanagara said to venerable Ānanda:

“atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti?

“Is there, bhante Ānanda, one dhamma well taught by that Bhagavā, the one who knows and sees, the arahant, the perfectly awakened Buddha, whereby, when a bhikkhu dwells diligent, ardent, and resolute, his unliberated citta is liberated, or his undestroyed āsavas go to destruction, or he attains the unsurpassed security from bondage that he had not yet attained?”

“Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti.

“There is, householder, one dhamma well taught by that Bhagavā, the one who knows and sees, the arahant, the perfectly awakened Buddha, whereby, when a bhikkhu dwells diligent, ardent, and resolute, his unliberated citta is liberated, or his undestroyed āsavas go to destruction, or he attains the unsurpassed security from bondage that he had not yet attained.”

“Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti?

“But what, bhante Ānanda, is that one dhamma well taught by that Bhagavā, the one who knows and sees, the arahant, the perfectly awakened Buddha, whereby, when a bhikkhu dwells diligent, ardent, and resolute, his unliberated citta is liberated, or his undestroyed āsavas go to destruction, or he attains the unsurpassed security from bondage that he had not yet attained?”

“Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

“Here, householder, secluded from sensual pleasures, secluded from unwholesome dhammas, a bhikkhu enters and dwells in the first jhāna, which has thought and examination, with pīti and sukha born of seclusion [vivekajaṁ].

So iti paṭisañcikkhati:

He reflects thus:

‘idampi kho paṭhamaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ’.

‘This first jhāna too is produced by volitional formation [abhisaṅkhataṁ], produced by intention.’

‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ, tadaniccaṁ nirodhadhamman’ti pajānāti.

He understands: ‘Whatever is produced by volitional formation [abhisaṅkhataṁ], produced by intention, that is impermanent [aniccaṁ], a dhamma subject to cessation.’

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti;

Standing there, he attains the destruction of the āsavas;

no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

but if he does not attain the destruction of the āsavas, then because of that very passion for dhamma and that delight in dhamma, with the complete destruction of the five lower fetters he becomes one of spontaneous birth, one who attains final nibbāna there, by nature not returning from that world.

Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.

This too, householder, is one dhamma well taught by that Bhagavā, the one who knows and sees, the arahant, the perfectly awakened Buddha, whereby, when a bhikkhu dwells diligent, ardent, and resolute, his unliberated citta is liberated, or his undestroyed āsavas go to destruction, or he attains the unsurpassed security from bondage that he had not yet attained.

Puna caparaṁ, gahapati, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe…

Again, householder, with the settling of thought and examination, with inner confidence and unification [ekodibhāvaṁ] of the mind, without thought and examination, with pīti and sukha born of samādhi, a bhikkhu enters and dwells in the second jhāna …

tatiyaṁ jhānaṁ …pe…

the third jhāna …

catutthaṁ jhānaṁ upasampajja viharati.

he enters and dwells in the fourth jhāna.

So iti paṭisañcikkhati:

He reflects thus:

‘idampi kho catutthaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ’.

‘This fourth jhāna too is produced by volitional formation [abhisaṅkhataṁ], produced by intention.’

‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.

He understands: ‘Whatever is produced by volitional formation [abhisaṅkhataṁ], produced by intention, that is impermanent [aniccaṁ], a dhamma subject to cessation.’

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti;

Standing there, he attains the destruction of the āsavas;

no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

but if he does not attain the destruction of the āsavas, then because of that very passion for dhamma and that delight in dhamma, with the complete destruction of the five lower fetters he becomes one of spontaneous birth, one who attains final nibbāna there, by nature not returning from that world.

Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.

This too, householder, is one dhamma well taught by that Bhagavā, the one who knows and sees, the arahant, the perfectly awakened Buddha, whereby, when a bhikkhu dwells diligent, ardent, and resolute, his unliberated citta is liberated, or his undestroyed āsavas go to destruction, or he attains the unsurpassed security from bondage that he had not yet attained.

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 ekaṁ disaṁ pharitvā viharati vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

Again, householder, a bhikkhu dwells pervading one direction with a mind accompanied by mettā, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, to all as to himself, he dwells pervading the whole world with a mind accompanied by mettā — vast, exalted, measureless, without enmity, without ill will — he dwells pervading it.

So iti paṭisañcikkhati:

He reflects thus:

‘ayampi kho mettā cetovimutti abhisaṅkhatā abhisañcetayitā’.

‘This liberation of mind through mettā too is produced by volitional formation [abhisaṅkhatā], produced by intention.’

‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.

He understands: ‘Whatever is produced by volitional formation [abhisaṅkhataṁ], produced by intention, that is impermanent [aniccaṁ], a dhamma subject to cessation.’

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti;

Standing there, he attains the destruction of the āsavas;

no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

but if he does not attain the destruction of the āsavas, then because of that very passion for dhamma and that delight in dhamma, with the complete destruction of the five lower fetters he becomes one of spontaneous birth, one who attains final nibbāna there, by nature not returning from that world.

Ayampi kho, gahapati, tena bhagavatā jānatā …pe… ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.

This too, householder, is one dhamma well taught by that Bhagavā, the one who knows … he attains the unsurpassed security from bondage that he had not yet attained.

Puna caparaṁ, gahapati, bhikkhu karuṇāsahagatena cetasā …pe…

Again, householder, with a mind accompanied by karuṇā …

muditāsahagatena cetasā …pe…

with a mind accompanied by muditā …

upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ.

with a mind accompanied by upekkhā, a bhikkhu dwells pervading one direction, likewise the second, likewise the third, likewise the fourth.

Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

Thus above, below, across, everywhere, to all as to himself, he dwells pervading the whole world with a mind accompanied by upekkhā — vast, exalted, measureless, without enmity, without ill will.

So iti paṭisañcikkhati:

He reflects thus:

‘ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā’.

‘This liberation of mind through upekkhā too is produced by volitional formation [abhisaṅkhatā], produced by intention.’

‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.

He understands: ‘Whatever is produced by volitional formation [abhisaṅkhataṁ], produced by intention, that is impermanent [aniccaṁ], a dhamma subject to cessation.’

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti;

Standing there, he attains the destruction of the āsavas;

no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

but if he does not attain the destruction of the āsavas, then because of that very passion for dhamma and that delight in dhamma, with the complete destruction of the five lower fetters he becomes one of spontaneous birth, one who attains final nibbāna there, by nature not returning from that world.

Ayampi kho, gahapati, tena bhagavatā jānatā …pe… ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.

This too, householder, is one dhamma well taught by that Bhagavā, the one who knows … he attains the unsurpassed security from bondage that he had not yet attained.

Puna caparaṁ, gahapati, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.

Again, householder, with the complete transcending of perceptions of form [rūpasaññānaṁ], with the disappearance of perceptions of resistance, with non-attention to perceptions of diversity, thinking, ‘Space is infinite,’ a bhikkhu enters and dwells in the dimension of infinite space [ākāsānañcāyatanaṁ].

So iti paṭisañcikkhati:

He reflects thus:

‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā’.

‘This attainment of the dimension of infinite space [ākāsānañcāyatanasamāpatti] too is produced by volitional formation [abhisaṅkhatā], produced by intention.’

‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.

He understands: ‘Whatever is produced by volitional formation [abhisaṅkhataṁ], produced by intention, that is impermanent [aniccaṁ], a dhamma subject to cessation.’

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti;

Standing there, he attains the destruction of the āsavas;

no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

but if he does not attain the destruction of the āsavas, then because of that very passion for dhamma and that delight in dhamma, with the complete destruction of the five lower fetters he becomes one of spontaneous birth, one who attains final nibbāna there, by nature not returning from that world.

Ayampi kho, gahapati, tena bhagavatā jānatā …pe… ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.

This too, householder, is one dhamma well taught by that Bhagavā, the one who knows … he attains the unsurpassed security from bondage that he had not yet attained.

Puna caparaṁ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati …pe…

Again, householder, having completely transcended the dimension of infinite space [ākāsānañcāyatanaṁ], thinking, ‘Viññāṇa is infinite,’ a bhikkhu enters and dwells in the dimension of infinite viññāṇa [viññāṇañcāyatanaṁ] …

sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.

having completely transcended the dimension of infinite viññāṇa [viññāṇañcāyatanaṁ], thinking, ‘There is nothing,’ he enters and dwells in the dimension of nothingness [ākiñcaññāyatanaṁ].

So iti paṭisañcikkhati:

He reflects thus:

‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā’.

‘This attainment of the dimension of nothingness [ākiñcaññāyatanasamāpatti] too is produced by volitional formation [abhisaṅkhatā], produced by intention.’

‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.

He understands: ‘Whatever is produced by volitional formation [abhisaṅkhataṁ], produced by intention, that is impermanent [aniccaṁ], a dhamma subject to cessation.’

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti;

Standing there, he attains the destruction of the āsavas;

no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

but if he does not attain the destruction of the āsavas, then because of that very passion for dhamma and that delight in dhamma, with the complete destruction of the five lower fetters he becomes one of spontaneous birth, one who attains final nibbāna there, by nature not returning from that world.

Ayampi kho, gahapati, tena bhagavatā jānatā …pe… ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti.

This too, householder, is one dhamma well taught by that Bhagavā, the one who knows … he attains the unsurpassed security from bondage that he had not yet attained.”

Evaṁ vutte dasamo gahapati aṭṭhakanāgaro āyasmantaṁ ānandaṁ etadavoca:

When this was said, Dasama the householder from Aṭṭhakanagara said to venerable Ānanda:

“seyyathāpi, bhante ānanda, puriso ekaṁ nidhimukhaṁ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya;

“Suppose, bhante Ānanda, a man seeking one entrance to a treasure were to find eleven entrances to treasures all at once;

evamevaṁ kho ahaṁ, bhante, ekaṁ amatadvāraṁ gavesanto sakideva ekādasa amatadvārāni alatthaṁ sevanāya.

so too, bhante, while seeking one door to the deathless, I have found eleven doors to the deathless all at once, for use.

Seyyathāpi, bhante, purisassa agāraṁ ekādasa dvāraṁ. So tasmiṁ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṁ sotthiṁ kātuṁ;

Suppose, bhante, a man had a house with eleven doors. If that house were on fire, he could make himself safe through any one of those doors;

evamevaṁ kho ahaṁ, bhante, imesaṁ ekādasannaṁ amatadvārānaṁ ekamekenapi amatadvārena sakkuṇissāmi attānaṁ sotthiṁ kātuṁ.

so too, bhante, through any one of these eleven doors to the deathless I will be able to make myself safe.

Ime hi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṁ pariyesissanti.

For, bhante, these wanderers of other sects will seek a teacher’s fee for their teacher.

Kiṁ panāhaṁ āyasmato ānandassa pūjaṁ na karissāmī”ti.

How then could I not make an offering to venerable Ānanda?”

Atha kho dasamo gahapati aṭṭhakanāgaro vesālikañca pāṭaliputtakañca bhikkhusaṅghaṁ sannipātāpetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

Then Dasama the householder from Aṭṭhakanagara assembled the bhikkhu saṅgha of Vesālī and Pāṭaliputta, and with his own hands satisfied and served them with excellent hard and soft food.

Ekamekañca bhikkhuṁ paccekaṁ dussayugena acchādesi, āyasmantañca ānandaṁ ticīvarena.

And he clothed each bhikkhu individually with a pair of cloths, and venerable Ānanda with three robes.

Āyasmato ānandassa pañcasataṁ vihāraṁ kārāpesīti.

He had a dwelling worth five hundred built for venerable Ānanda.

Chaṭṭhaṁ.

The sixth.