Theravadan

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From: Bhikkhu Sujato

Majjhima Nikāya 52 Middle Discourses 52

Aṭṭhakanāgarasutta The Wealthy Citizen

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 mendicant, bowed, sat down to one side, and said to him,

“kahaṁ nu kho, bhante, āyasmā ānando etarahi viharati? “Sir, 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? “Honorable Ānanda, is there one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary 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. “Householder, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

So iti paṭisañcikkhati: Then they reflect:

‘idampi kho paṭhamaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ. ‘Even this first absorption is produced by choices and intentions.’

Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. Abiding in that they attain the ending of defilements.

No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are 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 perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.

Puna caparaṁ, gahapati, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati. Furthermore, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption …

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 absorption …

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 absorption …

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 mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

So iti paṭisañcikkhati: Then they reflect:

‘ayampi kho mettācetovimutti abhisaṅkhatā abhisañcetayitā. ‘Even this heart’s release by love is produced by choices and intentions.’

So tattha ṭhito …pe…

anuttaraṁ yogakkhemaṁ anupāpuṇāti.

Puna caparaṁ, gahapati, bhikkhu karuṇāsahagatena cetasā …pe… Furthermore, a mendicant meditates spreading a heart full of compassion …

muditāsahagatena cetasā …pe… rejoicing …

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, householder, a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.

So iti paṭisañcikkhati: Then they reflect:

‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. ‘Even this attainment of the dimension of infinite space is produced by choices and intentions.’

So tattha ṭhito …pe…

anuttaraṁ yogakkhemaṁ anupāpuṇāti.

Puna caparaṁ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension 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 mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

So iti paṭisañcikkhati: Then they reflect:

‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. ‘Even this attainment of the dimension of nothingness is produced by choices and intentions.’

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. Abiding in that they attain the ending of defilements.

No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously because of their passion and love for that meditation. They are extinguished there, and are 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 perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary 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; “Honorable 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 freedom from death. And all at once I found eleven doors to freedom from death 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 freedom from death.

Imehi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṁ pariyesissanti, kimaṅgaṁ panāhaṁ āyasmato ānandassa pūjaṁ na karissāmī”ti. Sir, those of other religions seek a fee for the tutor. 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 delicious fresh and cooked foods.

ekamekañca bhikkhuṁ paccekaṁ dussayugena acchādesi, āyasmantañca ānandaṁ ticīvarena acchādesi, āyasmato ca ānandassa pañcasatavihāraṁ kārāpesīti. He clothed each and every mendicant 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.

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