Thus have I heard: At one time the venerable Ānanda was staying near Vesālī in Beluva hamlet. Now at that time the householder Dasama of Aṭṭhaka had arrived in Pātaliputta on some business or other. Then the householder Dasama of Aṭṭhaka approached a monk in Cock's Monastery; having approached, having greeted that monk, he sat down at a respectful distance. As he was sitting down at a respectful distance the householder Dasama of Aṭṭhaka spoke thus to that monk: “Revered sir, where is the venerable Ānanda staying at present, for we are anxious to see the venerable Ānanda?” “Householder, the venerable Ānanda is staying near Vesālī in Beluva hamlet.”
Then the householder Dasama of Aṭṭhaka, having concluded his business in Pātaliputta, approached the venerable Ānanda in Beluva hamlet; having approached, having greeted the venerable Ānanda, he sat down at a respectful distance. As he was sitting down at a respectful distance, the householder Dasama of Aṭṭhaka spoke thus to the venerable Ānanda:
“Now is there, revered Ānanda, any one thing pointed out by that Lord who knows, who sees, perfected one, fully Self-Awakened One, whereby if a monk dwell diligent, ardent, self-resolute, his mind, not (yet) freed, is freed; or the cankers, not (yet) completely destroyed, go to complete destruction; or he attains that matchless security from the bonds, not (yet) attained?” “There is one thing, householder, pointed out by that Lord who knows, who sees, perfected one, fully Self-Awakened one, whereby if a monk dwell diligent, ardent, self-resolute, his mind not (yet) freed, is freed; and also the cankers, not (yet) completely destroyed, go to complete destruction; and, too, he attains the matchless security from the bonds, not (yet) attained.”
“But what, revered Ānanda, is this one thing pointed out by the Lord who knows, who sees, perfected one, fully Self-Awakened one, whereby if a monk dwell diligent, ardent, self-resolute, his mind not (yet) freed, is freed; and also the cankers, not (yet) completely destroyed, go to complete destruction; and, too, he attains the matchless security from the bonds, not (yet) attained?” “As to this, householder, a monk, (1) aloof from the pleasures of the senses, aloof from unskilled states of mind, entering into the first meditation which is accompanied by initial thought and discursive thought, is born of aloofness, and is rapturous and joyful, abides in it. He reflects on this and comprehends: ‘This first meditation is effected and thought out. But whatever is effected and thought out, that is impermanent, it is liable to stopping.’ Firm in this, he attains the destruction of the cankers. If he does not attain the destruction of the cankers, then by this attachment to Dhamma, by this delight in Dhamma, by the destruction of the five fetters binding to this lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, householder, is one thing pointed out by the Lord who knows, who sees, perfected one, fully Self-Awakened one, whereby if a monk dwell diligent, ardent, self-resolute, his mind not (yet) freed, is freed; and also the cankers, not (yet) completely destroyed, go to complete destruction; and, too, he attains the matchless security from the bonds, not (yet) attained.
And again, householder, a monk, (2) by allaying initial and discursive thought, his mind subjectively tranquillised and fixed on one point, enters on and abides in the second meditation which is devoid of initial and discursive thought, is born of concentration and is rapturous and joyful. He reflects on this and comprehends: ‘This second meditation is also effected and thought out. But whatever is effected and thought out, that is impermanent, it is liable to stopping.’ Firm in this, he attains the destruction of the cankers. If he does not attain the destruction of the cankers, then by this attachment to Dhamma, by this delight in Dhamma, by the destruction of the five fetters binding to this lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, householder, is one thing pointed out by the Lord who knows, who sees, perfected one, fully Self-Awakened one, whereby if a monk dwell diligent, ardent, self-resolute, his mind not (yet) freed, is freed; and also the cankers, not (yet) completely destroyed, go to complete destruction; and, too, he attains the matchless security from the bonds, not (yet) attained.
And again, householder, a monk, (3) by the fading out of rapture, dwells with equanimity, attentive and clearly conscious, and experiences in his person that joy of which the ariyans say: ‘Joyful lives he who has equanimity and is mindful,’ and he enters on and abides in the third meditation. He reflects on this and comprehends: ‘This third meditation is also effected and thought out. But whatever is effected and thought out, that is impermanent, it is liable to stopping.’ Firm in this, he attains the destruction of the cankers. If he does not attain the destruction of the cankers, then by this attachment to Dhamma, by this delight in Dhamma, by the destruction of the five fetters binding to this lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, householder, is one thing pointed out by the Lord who knows, who sees, perfected one, fully Self-Awakened one, whereby if a monk dwell diligent, ardent, self-resolute, his mind not (yet) freed, is freed; and also the cankers, not (yet) completely destroyed, go to complete destruction; and, too, he attains the matchless security from the bonds, not (yet) attained.
And again, householder, a monk, (4) by getting rid of joy, by getting rid of anguish, by the going down of his former pleasures and sorrows, enters on and abides in the fourth meditation which has neither anguish nor joy, and which is entirely purified by equanimity and mindfulness. He reflects on this and comprehends: ‘This fourth meditation is also effected and thought out. But whatever is effected and thought out, that is impermanent, it is liable to stopping.’ Firm in this, he attains the destruction of the cankers. If he does not attain the destruction of the cankers, then by this attachment to Dhamma, by this delight in Dhamma, by the destruction of the five fetters binding to this lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, householder, is one thing pointed out by the Lord who knows, who sees, perfected one, fully Self-Awakened one, whereby if a monk dwell diligent, ardent, self-resolute, his mind not (yet) freed, is freed; and also the cankers, not (yet) completely destroyed, go to complete destruction; and, too, he attains the matchless security from the bonds, not (yet) attained.
And again, householder, a monk dwells, (1) having suffused the first quarter with a mind of friendliness, likewise the second, likewise the third, likewise the fourth; just so above, below, across; he dwelt having suffused the whole world everywhere, in every way, with a mind of friendliness that was far-reaching, wide-spread, immeasurable, without enmity, without malevolence. He reflects on this and comprehends: ‘This freedom of mind that is friendliness is also effected and thought out. But whatever is effected and thought out, that is impermanent, it is liable to stopping.’ Firm in this, he attains the destruction of the cankers. If he does not attain the destruction of the cankers, then by this attachment to Dhamma, by this delight in Dhamma, by the destruction of the five fetters binding to this lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, householder, is one thing pointed out by the Lord who knows, who sees, perfected one, fully Self-Awakened one, whereby if a monk dwell diligent, ardent, self-resolute, his mind not (yet) freed, is freed; and also the cankers, not (yet) completely destroyed, go to complete destruction; and, too, he attains the matchless security from the bonds, not (yet) attained.
And again, householder, a monk dwells, (2) having suffused the first quarter with a mind of compassion, likewise the second, likewise the third, likewise the fourth; just so above, below, across; he dwelt having suffused the whole world everywhere, in every way, with a mind of compassion that was far-reaching, wide-spread, immeasurable, without enmity, without malevolence. He reflects on this and comprehends: ‘This freedom of mind that is compassion is also effected and thought out. But whatever is effected and thought out, that is impermanent, it is liable to stopping.’ Firm in this, he attains the destruction of the cankers. If he does not attain the destruction of the cankers, then by this attachment to Dhamma, by this delight in Dhamma, by the destruction of the five fetters binding to this lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, householder, is one thing pointed out by the Lord who knows, who sees, perfected one, fully Self-Awakened one, whereby if a monk dwell diligent, ardent, self-resolute, his mind not (yet) freed, is freed; and also the cankers, not (yet) completely destroyed, go to complete destruction; and, too, he attains the matchless security from the bonds, not (yet) attained.
And again, householder, a monk dwells, (3) having suffused the first quarter with a mind of sympathetic joy, likewise the second, likewise the third, likewise the fourth; just so above, below, across; he dwelt having suffused the whole world everywhere, in every way, with a mind of sympathetic joy that was far-reaching, wide-spread, immeasurable, without enmity, without malevolence. He reflects on this and comprehends: ‘This freedom of mind that is sympathetic joy is also effected and thought out. But whatever is effected and thought out, that is impermanent, it is liable to stopping.’ Firm in this, he attains the destruction of the cankers. If he does not attain the destruction of the cankers, then by this attachment to Dhamma, by this delight in Dhamma, by the destruction of the five fetters binding to this lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, householder, is one thing pointed out by the Lord who knows, who sees, perfected one, fully Self-Awakened one, whereby if a monk dwell diligent, ardent, self-resolute, his mind not (yet) freed, is freed; and also the cankers, not (yet) completely destroyed, go to complete destruction; and, too, he attains the matchless security from the bonds, not (yet) attained.
And again, householder, a monk dwells, (4) having suffused the first quarter with a mind of equanimity, likewise the second, likewise the third, likewise the fourth; just so above, below, across; he dwelt having suffused the whole world everywhere, in every way, with a mind of equanimity that was far-reaching, wide-spread, immeasurable, without enmity, without malevolence. He reflects on this and comprehends: ‘This freedom of mind that is equanimity is also effected and thought out. But whatever is effected and thought out, that is impermanent, it is liable to stopping.’ Firm in this, he attains the destruction of the cankers. If he does not attain the destruction of the cankers, then by this attachment to Dhamma, by this delight in Dhamma, by the destruction of the five fetters binding to this lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, householder, is one thing pointed out by the Lord who knows, who sees, perfected one, fully Self-Awakened one, whereby if a monk dwell diligent, ardent, self-resolute, his mind not (yet) freed, is freed; and also the cankers, not (yet) completely destroyed, go to complete destruction; and, too, he attains the matchless security from the bonds, not (yet) attained.
And again, householder, a monk, (1) by wholly transcending perception of material shapes, by the going down of perception due to sensory impressions, by not attending to perception of variety, thinking: ‘Ether is unending,’ enters on and abides in the plane of infinite ether. He reflects on this and comprehends: ‘This attainment of the plane of infinite ether is also effected and thought out. But whatever is effected and thought out, that is impermanent, it is liable to stopping.’ Firm in this, he attains the destruction of the cankers. If he does not attain the destruction of the cankers, then by this attachment to Dhamma, by this delight in Dhamma, by the destruction of the five fetters binding to this lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, householder, is one thing pointed out by the Lord who knows, who sees, perfected one, fully Self-Awakened one, whereby if a monk dwell diligent, ardent, self-resolute, his mind not (yet) freed, is freed; and also the cankers, not (yet) completely destroyed, go to complete destruction; and, too, he attains the matchless security from the bonds, not (yet) attained.
And again, householder, monks, a monk, (2) by wholly transcending the plane of infinite ether, thinking: ‘Consciousness is unending,’ enters on and abides in the plane of infinite consciousness. He reflects on this and comprehends: ‘This attainment of the plane of infinite consciousness is also effected and thought out. But whatever is effected and thought out, that is impermanent, it is liable to stopping.’ Firm in this, he attains the destruction of the cankers. If he does not attain the destruction of the cankers, then by this attachment to Dhamma, by this delight in Dhamma, by the destruction of the five fetters binding to this lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, householder, is one thing pointed out by the Lord who knows, who sees, perfected one, fully Self-Awakened one, whereby if a monk dwell diligent, ardent, self-resolute, his mind not (yet) freed, is freed; and also the cankers, not (yet) completely destroyed, go to complete destruction; and, too, he attains the matchless security from the bonds, not (yet) attained.
And again, householder, a monk, (3) by wholly transcending the plane of infinite consciousness, thinking: ‘There is not anything,’ enters on and abides in the plane of no-thing. He reflects on this and comprehends: ‘This attainment of the plane of no-thing is also effected and thought out. But whatever is effected and thought out, that is impermanent, it is liable to stopping.’ Firm in this, he attains the destruction of the cankers. If he does not attain the destruction of the cankers, then by this attachment to Dhamma, by this delight in Dhamma, by the destruction of the five fetters binding to this lower (shore), he is of spontaneous uprising, one who attains nibbāna there, not liable to return from that world. This, householder, is one thing pointed out by the Lord who knows, who sees, perfected one, fully Self-Awakened one, whereby if a monk dwell diligent, ardent, self-resolute, his mind not (yet) freed, is freed; and also the cankers, not (yet) completely destroyed, go to complete destruction; and, too, he attains the matchless security from the bonds, not (yet) attained.
When this had been said, the householder Dasama of Aṭṭhaka spoke thus to the venerable Ānanda: “Revered Ānanda, it is as though a man who was seeking for one opening to (some hidden) treasure were to come at one and the same time on eleven openings to the treasure. Even so do I, revered sir, in seeking for one door to the deathless, come to hear at one and the same time of eleven doors to the deathless. And too, revered sir, it is like a man's house that has eleven doors; if his house were on fire he could make himself safe by any one of the doors. Even so can I, revered sir, make myself safe by any one of these eleven doors to the deathless. Now, revered sir, members of other sects will look about for a fee for the teacher, but why should not I pay honour to the venerable Ānanda?”
Then the householder Dasama of Aṭṭhaka, having had the Order of Monks that was at Pāṭaliputta and Vesālī gathered together, with his own hand served and satisfied them with sumptuous foods, solid and soft, and presented each monk with a separate pair of cloths; to the venerable Ānanda he presented a set of three robes and had a dwelling-place that cost five hundred pieces built for the venerable Ānanda.
Discourse to a Citizen of Aṭṭhaka: The Second
- Translator: I.B. Horner
Thus have I heard. On one occasion the Venerable Ānanda was living at Beluvagāmaka near Vesālī.
Now on that occasion the householder Dasama of Aṭṭhakanāgara had arrived at Pāṭaliputta for some business or other. Then he went to a certain bhikkhu in Kukkuṭa’s Park, and after paying homage to him, he sat down at one side and asked him: “Where does the venerable Ānanda live now, venerable sir? I wish to see the venerable Ānanda.” “The venerable Ānanda is living at Beluvagāmaka near Vesālī, householder.”
When the householder Dasama had completed his business at Pāṭaliputta, he went to the venerable Ānanda at Beluvagāmaka near Vesālī. After paying homage to him, he sat down at one side and asked him:
“Venerable Ānanda, has any one thing been proclaimed by the Blessed One who knows and sees, accomplished and fully enlightened, wherein if a bhikkhu abides diligent, ardent, and resolute, his unliberated mind comes to be liberated, his undestroyed taints come to be destroyed, and he attains the supreme security from bondage that he had not attained before?”
“There is, householder, indeed one such thing proclaimed by the Blessed One.”
“What is that one thing, venerable Ānanda?”
“Here, householder, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. He considers this and understands it thus: ‘This first jhāna is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that desire for the Dhamma, that delight in the Dhamma, then with the destruction of the five lower fetters he becomes one due to reappear spontaneously in the Pure Abodes and there attain final Nibbāna without ever returning from that world.
“This is one thing proclaimed by the Blessed One who knows and sees, accomplished and fully enlightened, wherein if a bhikkhu abides diligent, ardent, and resolute, his unliberated mind comes to be liberated, his undestroyed taints come to be destroyed, and he attains the supreme security from bondage that he had not attained before.
“Again, with the stilling of applied and sustained thought, a bhikkhu enters and abides in the second jhāna…He considers this and understands it thus: ‘This second jhāna is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints…without ever returning from that world.
“This too is one thing proclaimed by the Blessed One … wherein if a bhikkhu abides diligent, ardent, and resolute…he attains the supreme security from bondage that he had not attained before.
“Again, with the fading away as well of rapture, a bhikkhu…enters upon and abides in the third jhāna…He considers this and understands it thus: ‘This third jhāna is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints…without ever returning from that world.
“This too is one thing proclaimed by the Blessed One… wherein if a bhikkhu abides diligent, ardent, and resolute…he attains the supreme security from bondage that he had not attained before.
“Again, with the abandoning of pleasure and pain…a bhikkhu enters upon and abides in the fourth jhāna…He considers this and understands it thus: ‘This fourth jhāna is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints…without ever returning from that world.
“This too is one thing proclaimed by the Blessed One… wherein if a bhikkhu abides diligent, ardent, and resolute…he attains the supreme security from bondage that he had not attained before.
“Again, a bhikkhu abides pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. He considers this and understands it thus: ‘This deliverance of mind through loving-kindness is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints…without ever returning from that world.
“This too is one thing proclaimed by the Blessed One… wherein if a bhikkhu abides diligent, ardent, and resolute…he attains the supreme security from bondage that he had not attained before.
“Again, a bhikkhu abides pervading one quarter with a mind imbued with compassion…without ill will. He considers this and understands it thus: ‘This deliverance of mind through compassion is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints…without ever returning from that world.
“This too is one thing proclaimed by the Blessed One… wherein if a bhikkhu abides diligent, ardent, and resolute…he attains the supreme security from bondage that he had not attained before.
“Again, a bhikkhu abides pervading one quarter with a mind imbued with altruistic joy…without ill will. He considers this and understands it thus: ‘This deliverance of mind through altruistic joy is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints…without ever returning from that world.
“This too is one thing proclaimed by the Blessed One… wherein if a bhikkhu abides diligent, ardent, and resolute…he attains the supreme security from bondage that he had not attained before.
“Again, a bhikkhu abides pervading one quarter with a mind imbued with equanimity…without ill will. He considers this and understands it thus: ‘This deliverance of mind through equanimity is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints…without ever returning from that world.
“This too is one thing proclaimed by the Blessed One… wherein if a bhikkhu abides diligent, ardent, and resolute…he attains the supreme security from bondage that he had not attained before.
“Again, with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ a bhikkhu enters upon and abides in the base of infinite space. He considers this and understands it thus: ‘This attainment of the base of infinite space is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints…without ever returning from that world.
“This too is one thing proclaimed by the Blessed One … wherein if a bhikkhu abides diligent, ardent, and resolute…he attains the supreme security from bondage that he had not attained before.
“Again, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ a bhikkhu enters upon and abides in the base of infinite consciousness. He considers this and understands it thus: ‘This attainment of the base of infinite consciousness is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints…without ever returning from that world.
“This too is one thing proclaimed by the Blessed One… wherein if a bhikkhu abides diligent, ardent, and resolute…he attains the supreme security from bondage that he had not attained before.
“Again, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ a bhikkhu enters upon and abides in the base of nothingness. He considers this and understands it thus: ‘This attainment of the base of nothingness is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that desire for the Dhamma, that delight in the Dhamma, then with the destruction of the five lower fetters he becomes one due to reappear spontaneously in the Pure Abodes and there attain final Nibbāna without ever returning from that world.
“This too is one thing proclaimed by the Blessed One who knows and sees, accomplished and fully enlightened, wherein if a bhikkhu abides diligent, ardent, and resolute, his unliberated mind comes to be liberated, his undestroyed taints come to be destroyed, and he attains the supreme security from bondage that he had not attained before.”
When venerable Ānanda had spoken, the householder Dasama of Aṭṭhakanāgara said to him: “Venerable Ānanda, just as if a man seeking one entrance to a hidden treasure came all at once upon eleven entrances to a hidden treasure, so too, 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 when that house caught on fire, he could flee to safety by any one of these eleven doors, so I can flee to safety by any 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?”
Then the householder Dasama of Aṭṭhakanāgara assembled the Sangha of bhikkhus from Pāṭaliputta and Vesālī, and with his own hands he served and satisfied them with various kinds of good food. He presented a pair of cloths to each bhikkhu, and he presented a triple robe to the venerable Ānanda, and he had a dwelling worth five hundred built for the venerable Ānanda.
Thus have I heard. On one occasion Venerable Ānanda was living at Vesāli, in Beluva Village. On this occasion Dasama, a householder from Aṭṭhaka1 City, had arrived at Pāṭaliputta because of some business. Then Dasama went to the Chicken Park and approached a certain monk, paid respects to him, and sat to one side. When he was seated to one side, Dasama said to that monk, “Bhante, where does Venerable Ānanda now live? We wish to see Venerable Ānanda.”
“Householder, Venerable Ānanda lives at Vesāli, in Beluva Village.”
Then after Dasama had finished his business in Pāṭaliputta, he went to Beluva Village in Vesāli, approached Venerable Ānanda, paid respects to him, and sat to one side. When he was seated to one side, Dasama said to Venerable Ānanda, “Bhante Ānanda, is there any one thing that was said by the Blessed One – the Knower, the Seer, the Arahant, the Fully Self-Awakened One – by means of which a vigilant, ardent, dedicated monk might liberate an unliberated mind, eliminate all the corruptions that have not yet been eliminated, and reach the unsurpassable freedom from bondage that has not yet been reached?”
“Householder, there is indeed one thing that was said by the Blessed One – the Knower, the Seer, the Arahant, the Fully Self-Awakened One – by means of which a vigilant, ardent, dedicated monk might liberate an unliberated mind, eliminate all the corruptions that have not yet been eliminated, and reach the unsurpassable freedom from bondage that has not yet been reached.”
“Bhante Ānanda, what was the one thing… by means of which a vigilant, ardent, dedicated monk might liberate an unliberated mind, eliminate all the corruptions that have not yet been eliminated, and reach the unsurpassable freedom from bondage that has not yet been reached?”
“Householder, secluded from sensuality and from unwholesome phenomena, a monk attains and remains in the first Jhāna, which has thought, examination, and the rapture and happiness born from seclusion. He reflects, ‘This is the first Jhāna; it is conditional2 and volitional. Whatever is conditional and volitional is impermanent and will cease3.’ Being stable in that perception, he reaches the elimination of the corruptions. If he does not reach the elimination of the corruptions, then because of that passion for the Dhamma, because of that delight in the Dhamma, then with the complete elimination of the five lower fetters he becomes a spontaneous-reappearer4; and there he will attain final Nibbāna without ever returning from that world. Householder, this is one thing… by means of which a vigilant, ardent, dedicated monk might liberate an unliberated mind, eliminate all the corruptions that have not yet been eliminated, and reach the unsurpassable freedom from bondage that has not yet been reached.
“Here is another one, householder. A monk attains and remains in the second Jhāna… the third Jhāna… the fourth Jhāna… He reflects, ‘This is the fourth Jhāna; it is conditional and volitional. Whatever is conditional and volitional is impermanent and will cease…’ This is another thing… by means of which a vigilant, ardent, dedicated monk might liberate an unliberated mind, eliminate all the corruptions that have not yet been eliminated, and reach the unsurpassable freedom from bondage that has not yet been reached.
“Here is another one, householder. A monk dwells having suffused the first direction with a mind of loving-kindness, as well as the second, third, and fourth directions. Above, below, around, and everywhere, impartially and all-encompassing, he dwells having suffused the entire world with a mind of loving-kindness – abundant, enormous, immeasurable, free of aversion and hostility. He reflects, ‘This is the mental liberation of loving-kindness; it is conditional and volitional. Whatever is conditional and volitional is impermanent and will cease…’
“Here is another one, householder. A monk dwells having suffused the first direction with a mind of compassion… a mind of sympathetic joy… a mind of equanimity…
“Here is another one, householder. By completely transcending all perceptions of form, with the disappearance of perceptions of resistance, and by not paying attention to perceptions of diversity, perceiving infinite space, a monk attains and remains in the dimension of infinite space. He reflects, ‘This is the dimension of infinite space; it is conditional and volitional. Whatever is conditional and volitional is impermanent and will cease…’
“Here is another one, householder. By completely transcending the dimension of infinite space, perceiving infinite consciousness, a monk attains and remains in the dimension of infinite consciousness… By completely transcending the dimension of infinite consciousness, perceiving nothing existing, a monk attains and remains in the dimension of nothingness. He reflects, ‘This is the dimension of nothingness; it is conditional and volitional. Whatever is conditional and volitional is impermanent and will cease.’ Being stable in that perception, he reaches the elimination of the corruptions. If he does not reach the elimination of the corruptions, then because of that passion for the Dhamma, because of that delight in the Dhamma, then with the complete elimination of the five lower fetters he becomes a spontaneous-reappearer; and there he will attain final Nibbāna without ever returning from that world. Householder, this is another thing… by means of which a vigilant, ardent, dedicated monk might liberate an unliberated mind, eliminate all the corruptions that have not yet been eliminated, and reach the unsurpassable freedom from bondage that has not yet been reached.”
When this was said, Dasama said to Venerable Ānanda, “Bhante Ānanda, it is just as if a person was seeking one treasure and gained eleven treasures; in the same way, Bhante, I was seeking one door to the Deathless and gained eleven doors to the Deathless that can be developed. Bhante, just as a person whose house has eleven doors can use any one of them to make himself safe if the house is on fire; in the same way, Bhante, I can use any of these eleven doors to the Deathless to make myself safe. Bhante, members of other religions will seek out money to give to their teacher; why don‘t I also make an offering to Venerable Ānanda?”
Then Dasama gathered together the community of monks who lived in Vesāli, and satisfied them by serving them many kinds of excellent food with his own hands. Then he presented each monk with a pair of robes, presented Venerable Ānanda with a set of three robes, and had five hundred monastic dwellings constructed for Venerable Ānanda.
