The Man From the City of Aṭṭhaka · Translation: Bhikkhu Sujato, SuttaCentral
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againPuna and furthercaparaṁ, householdergahapati, a bhikkhubhikkhu accompanied by compassionkaruṇāsahagatena with mindcetasā …pe……pe…
Furthermore, a mendicant meditates spreading a heart full of compassion …
accompanied by rejoicingmuditāsahagatena with mindcetasā …pe……pe…
rejoicing …
endowed with equanimityupekkhāsahagatena
with mindcetasā
oneekaṁ
directiondisaṁ
having pervadedpharitvā
dwellsviharati,
sotathā
the seconddutiyaṁ,
sotathā
the thirdtatiyaṁ,
sotathā
the fourthcatutthaṁ.
thusIti
above, belowuddhamadho
acrosstiriyaṁ
everywheresabbadhi
with all-embracing mindsabbattatāya
entiresabbāvantaṁ
worldlokaṁ
endowed with equanimityupekkhāsahagatena
with mindcetasā
vastvipulena
grown greatmahaggatena
unboundedappamāṇena
without hatredaverena
without ill willabyābajjhena
having pervadedpharitvā
dwellsviharati.
heSo
thusiti
reflectspaṭisañcikkhati:
this too‘ayampi
indeedkho
equanimity liberation of mindupekkhācetovimutti
fabricatedabhisaṅkhatā
intendedabhisañcetayitā.
whateverYaṁ
indeedkho
howeverpana
anythingkiñci
fabricatedabhisaṅkhataṁ
intendedabhisañcetayitaṁ
that is impermanenttadaniccaṁ
subject to cessationnirodhadhamman’ti
understandspajānāti.
heSo
theretattha
standingṭhito
……pe…
unsurpassedanuttaraṁ
security from bondageyogakkhemaṁ
attainsanupāpuṇāti.
equanimity …
furthermorePuna
and moreovercaparaṁ,
householdergahapati,
a mendicantbhikkhu
totallysabbaso
of perceptions of formrūpasaññānaṁ
by the going beyondsamatikkamā
of perceptions of impingementpaṭighasaññānaṁ
with the disappearanceatthaṅgamā
of perceptions of diversitynānattasaññānaṁ
not focusing onamanasikārā
infinite‘ananto
space isākāso’ti
the dimension of infinite spaceākāsānañcāyatanaṁ
having enteredupasampajja
remainsviharati.
theySo
thusiti
reflectpaṭisañcikkhati:
this too‘ayampi
indeedkho
the attainment of the dimension of infinite spaceākāsānañcāyatanasamāpatti
is produced by choicesabhisaṅkhatā
and intentionsabhisañcetayitā.
whateverYaṁ
indeedkho
butpana
anykiñci
produced by choicesabhisaṅkhataṁ
and intentionsabhisañcetayitaṁ
that is impermanenttadaniccaṁ
liable to cessationnirodhadhamman’ti
understandpajānāti.
theySo
theretattha
standingṭhito
……pe…
unsurpassedanuttaraṁ
security from bondageyogakkhemaṁ
reachesanupāpuṇāti.
Furthermore, householder, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. Then they reflect: ‘Even this attainment of the dimension of infinite space is produced by choices and intentions.’ They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ …
furthermorePuna
and alsocaparaṁ,
householdergahapati,
a mendicantbhikkhu
totallysabbaso
the dimension of infinite spaceākāsānañcāyatanaṁ
going totally beyondsamatikkamma
infinite‘anantaṁ
consciousness is infiniteviññāṇan’ti
the dimension of infinite consciousnessviññāṇañcāyatanaṁ
enteringupasampajja
remainsviharati.
heSo
thusiti
reflectspaṭisañcikkhati:
this too‘ayampi
indeedkho
the attainment of the dimension of infinite consciousnessviññāṇañcāyatanasamāpatti
producedabhisaṅkhatā
intendedabhisañcetayitā.
whateverYaṁ
indeedkho
butpana
anythingkiñci
producedabhisaṅkhataṁ
intendedabhisañcetayitaṁ
that is impermanenttadaniccaṁ
subject to cessationnirodhadhamman’ti
understandspajānāti.
heSo
theretattha
stationedṭhito
…pe……pe…
unsurpassedanuttaraṁ
security from bondageyogakkhemaṁ
attainsanupāpuṇāti.
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. …
againPuna
furthermorecaparaṁ,
householdergahapati,
a mendicantbhikkhu
totallysabbaso
the dimension of infinite consciousnessviññāṇañcāyatanaṁ
going beyondsamatikkamma
there is not‘natthi
anything at allkiñcī’ti
the dimension of nothingnessākiñcaññāyatanaṁ
enteringupasampajja
remainsviharati.
heSo
thusiti
reflectspaṭisañcikkhati:
this too‘ayampi
indeedkho
attainment of the dimension of nothingnessākiñcaññāyatanasamāpatti
producedabhisaṅkhatā
intendedabhisañcetayitā.
whateverYaṁ
indeedkho
butpana
anythingkiñci
producedabhisaṅkhataṁ
intendedabhisañcetayitaṁ
that is impermanenttadaniccaṁ
liable to cessationnirodhadhamman’ti
understandspajānāti.
heSo
theretattha
abidingṭhito
of defilementsāsavānaṁ
the endingkhayaṁ
attainspāpuṇāti.
if notNo
ifce
of defilementsāsavānaṁ
the endingkhayaṁ
attainspāpuṇāti,
because of that veryteneva
by passion for the dhammadhammarāgena
by thattāya
by delight in the dhammadhammanandiyā
of the fivepañcannaṁ
lowerorambhāgiyānaṁ
fetterssaṁyojanānaṁ
by the endingparikkhayā
spontaneously rebornopapātiko
ishoti
theretattha
extinguishedparinibbāyī
not liable to returnanāvattidhammo
from thattasmā
worldlokā.
this tooAyampi
indeedkho,
householdergahapati,
by thattena
Blessed Onebhagavatā
who knowsjānatā
who seespassatā
the perfected onearahatā
the fully awakened Buddhasammāsambuddhena
one thingekadhammo
has been explainedakkhāto
whereyattha
of a mendicantbhikkhuno
diligentappamattassa
keenātāpino
resolutepahitattassa
practicingviharato
unfreedavimuttañceva
mindcittaṁ
is freedvimuccati,
not endedaparikkhīṇā
andca
defilementsāsavā
to the endingparikkhayaṁ
gogacchanti,
and the not-yet-attainedananuppattañca
supremeanuttaraṁ
sanctuary from the yokeyogakkhemaṁ
arrives atanupāpuṇātī”ti.
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. Then they reflect: ‘Even this attainment of the dimension of nothingness is produced by choices and intentions.’ They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ Abiding in that they attain the ending of defilements. 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. 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.”
thusEvaṁ
when saidvutte,
Dasamadasamo
householdergahapati
of Aṭṭhakanāgaraaṭṭhakanāgaro
Venerableāyasmantaṁ
Ānandaānandaṁ
said thisetadavoca:
suppose“seyyathāpi,
honorablebhante
Ānandaānanda,
a personpuriso
just oneekaṁva
entrance to a treasure trovenidhimukhaṁ
looking forgavesanto
all at oncesakideva
elevenekādasa
entrancesnidhimukhāni
would come acrossadhigaccheyya;
in the same wayevameva
indeedkho
Iahaṁ,
honorablebhante,
oneekaṁ
door to freedom from deathamatadvāraṁ
looking forgavesanto
all at oncesakideva
elevenekādasa
doors to freedom from deathamatadvārāni
I foundalatthaṁ
for cultivationbhāvanāya.
supposeSeyyathāpi,
honorablebhante,
of a personpurisassa
a houseagāraṁ
with eleven doorsekādasadvāraṁ,
heso
in thattasmiṁ
houseagāre
on fireāditte
through any oneekamekenapi
doordvārena
would be ablesakkuṇeyya
himselfattānaṁ
to safetysotthiṁ
to makekātuṁ;
in the same wayevameva
indeedkho
Iahaṁ,
honorablebhante,
of theseimesaṁ
elevenekādasannaṁ
doors to freedom from deathamatadvārānaṁ
through any oneekamekenapi
door to freedom from deathamatadvārena
I am ablesakkuṇissāmi
myselfattānaṁ
to safetysotthiṁ
to makekātuṁ.
by theseImehi
indeednāma,
honorablebhante,
those of other religionsaññatitthiyā
for the tutorācariyassa
a feeācariyadhanaṁ
will seekpariyesissanti,
why thenkimaṅgaṁ
should I notpanāhaṁ
of Venerableāyasmato
Ānandaānandassa
an offeringpūjaṁ
notna
I will makekarissāmī”ti.
When he said this, the householder Dasama said to Venerable Ānanda, “Honorable Ānanda, suppose a person was looking for the entrance to a treasure trove. And all at once they’d come across eleven entrances! 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. 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. In the same way, I’m able to flee to safety through any one of these eleven doors to freedom from death. Sir, those of other religions seek a fee for the tutor. Why shouldn’t I make an offering to Venerable Ānanda?”
thenAtha
indeedkho
Dasamadasamo
householdergahapati
of Aṭṭhakanāgaraaṭṭhakanāgaro
from Pāṭaliputta andpāṭaliputtakañca
from Vesālī andvesālikañca
the Saṅgha of bhikkhusbhikkhusaṅghaṁ
having assembledsannipātetvā
with deliciouspaṇītena
fresh foodskhādanīyena
cooked foodsbhojanīyena
with his own handssahatthā
servedsantappesi
satisfiedsampavāresi,
each and every andekamekañca
mendicantbhikkhuṁ
individuallypaccekaṁ
with a pair of garmentsdussayugena
clothedacchādesi,
venerable andāyasmantañca
Ānandaānandaṁ
with a set of three robesticīvarena
clothedacchādesi,
of the venerableāyasmato
andca
of Ānandaānandassa
a dwelling worth five hundredpañcasatavihāraṁ
had builtkārāpesīti.
the Aṭṭhakanāgara SuttaAṭṭhakanāgarasuttaṁ
is finishedniṭṭhitaṁ
the seconddutiyaṁ.
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. 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.
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