MN52 — Aṭṭhakanāgara Sutta
Thus have I heard: At one time, the venerable Ānanda was dwelling at Vesālī, in the village of Beluva. At that time, the householder Dasama of Aṭṭhakanagara had arrived at Pāṭaliputta for some business.
Then, the householder Dasama of Aṭṭhakanagara approached a certain disciple at the Kukkuṭārāma; having approached, he paid homage to that disciple and sat down to one side. Sitting to one side, the householder Dasama of Aṭṭhakanagara said to that disciple:
Where, venerable sir, is the venerable Ānanda currently dwelling? We wish to see the venerable Ānanda.
The venerable Ānanda is dwelling at Vesālī, in the village of Beluva.
Then, having completed his business in Pāṭaliputta, the householder Dasama of Aṭṭhakanagara approached Vesālī, the village of Beluva, where the venerable Ānanda was; having approached, he paid homage to the venerable Ānanda and sat down to one side. Sitting to one side, the householder Dasama of Aṭṭhakanagara said to the venerable Ānanda:
Is there, venerable Ānanda, a single dhamma proclaimed by the Blessed One, the one who knows and sees, the Arahant, the Perfectly Enlightened One, by practicing which a disciple, diligent, ardent, and resolute, may attain to the unliberated mind being liberated, the taints being destroyed, and the unsurpassed security from bondage not yet reached being reached?
There is a single dhamma proclaimed by the Blessed One, the one who knows and sees, the Arahant, the Perfectly Enlightened One, by practicing which a disciple, diligent, ardent, and resolute, may attain to the unliberated mind being liberated, the taints being destroyed, and the unsurpassed security from bondage not yet reached being reached.
What, venerable Ānanda, is that single dhamma proclaimed by the Blessed One, the one who knows and sees, the Arahant, the Perfectly Enlightened One, by practicing which a disciple, diligent, ardent, and resolute, may attain to the unliberated mind being liberated, the taints being destroyed, and the unsurpassed security from bondage not yet reached being reached?
Here a disciple, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with joy and pleasure born of seclusion.
He reflects thus: This first jhāna is fabricated and volitionally formed. But whatever is fabricated and volitionally formed is impermanent and subject to cessation.
Remaining thus, he attains the destruction of the taints.
But if he does not attain the destruction of the taints, then, because of that dhamma delight and dhamma joy, by 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 that single dhamma proclaimed by the Blessed One, the one who knows and sees, the Arahant, the Perfectly Enlightened One, by practicing which a disciple, diligent, ardent, and resolute, may attain to the unliberated mind being liberated, the taints being destroyed, and the unsurpassed security from bondage not yet reached being reached.
Furthermore a disciple, with the stilling of thought and examination, enters and dwells in the second jhāna… third jhāna… fourth jhāna…
Furthermore a disciple dwells pervading one direction with a mind imbued with goodwill, likewise the second, likewise the third, likewise the fourth direction; so above, below, around, and everywhere, to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with goodwill, abundant, exalted, immeasurable, without hostility, without ill will.
He reflects thus: This liberation of mind by goodwill is fabricated and volitionally formed. But whatever is fabricated and volitionally formed is impermanent and subject to cessation.
Remaining thus… he attains the unsurpassed security from bondage.
Furthermore a disciple dwells pervading one direction with a mind imbued with compassion… with joy… with equanimity, likewise the second, likewise the third, likewise the fourth direction; so above, below, around, and everywhere, to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility, without ill will.
And for the fourth time, he dwells pervading the world in all directions with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility, and without ill-will.
He reflects thus: This liberation of mind by equanimity is fabricated and volitionally produced. But whatever is fabricated and volitionally produced is impermanent and subject to cessation. Standing thus, he attains the supreme peace of Nibbana.
Again a disciple, surpassing all perceptions of form, with the disappearance of perceptions of resistance, and not heeding diversity, thinking infinite space, enters and dwells in the base of infinite space. He reflects thus:
This attainment of the base of infinite space is fabricated and volitionally produced. But whatever is fabricated and volitionally produced is impermanent and subject to cessation. Standing thus, he attains the supreme peace of Nibbana.
Again by completely surpassing the base of infinite space, thinking infinite consciousness, he enters and dwells in the base of infinite consciousness.
He reflects thus: This attainment of the base of infinite consciousness is fabricated and volitionally produced. But whatever is fabricated and volitionally produced is impermanent and subject to cessation. Standing thus, he attains the supreme peace of Nibbana.
Again by completely surpassing the base of infinite consciousness, thinking there is nothing, he enters and dwells in the base of nothingness.
He reflects thus: This attainment of the base of nothingness is fabricated and volitionally produced. But whatever is fabricated and volitionally produced is impermanent and subject to cessation.
Standing thus, he realizes the destruction of the taints. If he does not attain the destruction of the taints, then because of that very Dhamma delight and Dhamma joy, with the destruction of the five lower fetters, he becomes one due for rebirth in a higher realm, there to completely attain Nibbana without returning from that world.
This is a single teaching declared by the Blessed One, who knows and sees, the Arahant, the Fully Enlightened One, whereby if a disciple, diligent, ardent, and resolute, dwells, his unreleased mind becomes released, his unextinguished taints come to extinction, and he attains the supreme security from bondage that he had not attained before.
When this was said, the householder Aṭṭhakanāgara said to the Venerable Ānanda: Just as, Venerable Ānanda, a person seeking one treasure might discover eleven treasures; likewise, seeking one door to the deathless, I have found eleven doors to the deathless.
Just as a house with eleven doors would allow a person, when it catches fire, to escape safely through any of these doors; likewise, through any of these eleven doors to the deathless, I can escape to safety. Why wouldn't I honor Venerable Ānanda with a gift?
Then, the householder Aṭṭhakanāgara, having gathered the disciples from Pāṭaliputta and Vesālī, satisfied them with choice food, and covered each disciple with a pair of robes. He also offered Venerable Ānanda a set of three robes and built a monastery for Venerable Ānanda.
Thus ends the Aṭṭhakanāgara Sutta.