| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ५२
Majjhima Nikāya 52
The Middle-Length Suttas Collection 52
अट्ठकनागरसुत्त
Aṭṭhakanāgarasutta
The Man From the City of Aṭṭhaka
एवं मे सुतं—एकं समयं आयस्मा आनन्दो वेसालियं विहरति बेलुवगामके।
Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā ānando vesāliyaṁ viharati beluvagāmake.
So I have heard. At one time Venerable Ānanda was staying near Vesālī in the little village of Beluva.
तेन खो पन समयेन दसमो गहपति अट्ठकनागरो पाटलिपुत्तं अनुप्पत्तो होति केनचिदेव करणीयेन। अथ खो दसमो गहपति अट्ठकनागरो येन कुक्कुटारामो येन अञ्ञतरो भिक्खु तेनुपसङ्कमि; उपसङ्कमित्वा तं भिक्खुं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो दसमो गहपति अट्ठकनागरो तं भिक्खुं एतदवोच: “कहं नु खो, भन्ते, आयस्मा आनन्दो एतरहि विहरति? दस्सनकामा हि मयं तं आयस्मन्तं आनन्दन्”ति।
Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṁ anuppatto hoti kenacideva karaṇīyena. 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: “kahaṁ nu kho, bhante, āyasmā ānando etarahi viharati? Dassanakāmā hi mayaṁ taṁ āyasmantaṁ ānandan”ti.
Now at that time the householder Dasama from the city of Aṭṭhaka had arrived at Pāṭaliputta on some business. He went to the Chicken Monastery, approached a certain bhikkhu, bowed, sat down to one side, and said to him, “Sir, where is Venerable Ānanda now staying? For I want to see him.”
“एसो, गहपति, आयस्मा आनन्दो वेसालियं विहरति बेलुवगामके”ति।
“Eso, gahapati, āyasmā ānando vesāliyaṁ viharati beluvagāmake”ti.
“Householder, Venerable Ānanda is staying near Vesālī in the little village of Beluva.”
अथ खो दसमो गहपति अट्ठकनागरो पाटलिपुत्ते तं करणीयं तीरेत्वा येन वेसाली येन बेलुवगामको येनायस्मा आनन्दो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं आनन्दं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो दसमो गहपति अट्ठकनागरो आयस्मन्तं आनन्दं एतदवोच:
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:
“अत्थि नु खो, भन्ते आनन्द, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन एकधम्मो अक्खातो यत्थ भिक्खुनो अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो अविमुत्तञ्चेव चित्तं विमुच्चति, अपरिक्खीणा च आसवा परिक्खयं गच्छन्ति, अननुप्पत्तञ्च अनुत्तरं योगक्खेमं अनुपापुणाती”ति?
“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 bhikkhu’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke?”
“अत्थि खो, गहपति, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन एकधम्मो अक्खातो, यत्थ भिक्खुनो अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो अविमुत्तञ्चेव चित्तं विमुच्चति, अपरिक्खीणा च आसवा परिक्खयं गच्छन्ति, अननुप्पत्तञ्च अनुत्तरं योगक्खेमं अनुपापुणाती”ति।
“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.”
“कतमो पन, भन्ते आनन्द, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन एकधम्मो अक्खातो, यत्थ भिक्खुनो अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो अविमुत्तञ्चेव चित्तं विमुच्चति, अपरिक्खीणा च आसवा परिक्खयं गच्छन्ति, अननुप्पत्तञ्च अनुत्तरं योगक्खेमं अनुपापुणाती”ति?
“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?”
“इध, गहपति, भिक्खु विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। सो इति पटिसञ्चिक्खति: ‘इदम्पि खो पठमं झानं अभिसङ्खतं अभिसञ्चेतयितं। यं खो पन किञ्चि अभिसङ्खतं अभिसञ्चेतयितं तदनिच्चं निरोधधम्मन्ऽति पजानाति। सो तत्थ ठितो आसवानं खयं पापुणाति। नो चे आसवानं खयं पापुणाति, तेनेव धम्मरागेन ताय धम्मनन्दिया पञ्चन्नं ओरम्भागियानं संयोजनानं परिक्खया ओपपातिको होति तत्थ परिनिब्बायी अनावत्तिधम्मो तस्मा लोका। अयम्पि खो, गहपति, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन एकधम्मो अक्खातो, यत्थ भिक्खुनो अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो अविमुत्तञ्चेव चित्तं विमुच्चति, अपरिक्खीणा च आसवा परिक्खयं गच्छन्ति, अननुप्पत्तञ्च अनुत्तरं योगक्खेमं अनुपापुणाति।
“Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. So iti paṭisañcikkhati: ‘idampi kho paṭhamaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ. Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 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.
“Householder, it’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Then they reflect: ‘Even this first jhāna 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 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 bhikkhu’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.
पुन चपरं, गहपति, भिक्खु वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं …पे… दुतियं झानं उपसम्पज्ज विहरति। सो इति पटिसञ्चिक्खति: ‘इदम्पि खो दुतियं झानं अभिसङ्खतं अभिसञ्चेतयितं …पे… अनुत्तरं योगक्खेमं अनुपापुणाति। पुन चपरं, गहपति, भिक्खु पीतिया च विरागा …पे… ततियं झानं उपसम्पज्ज विहरति। सो इति पटिसञ्चिक्खति: ‘इदम्पि खो ततियं झानं अभिसङ्खतं अभिसञ्चेतयितं …पे… अनुत्तरं योगक्खेमं अनुपापुणाति। पुन चपरं, गहपति, भिक्खु सुखस्स च पहाना …पे… चतुत्थं झानं उपसम्पज्ज विहरति। सो इति पटिसञ्चिक्खति: ‘इदम्पि खो चतुत्थं झानं अभिसङ्खतं अभिसञ्चेतयितं …पे… अनुत्तरं योगक्खेमं अनुपापुणाति।
Puna caparaṁ, gahapati, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati. 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. 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. So iti paṭisañcikkhati: ‘idampi kho catutthaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti.
Furthermore, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second jhāna … third jhāna … fourth jhāna …
पुन चपरं, गहपति, भिक्खु मेत्तासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं, तथा ततियं, तथा चतुत्थं। इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं मेत्तासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्याबज्झेन फरित्वा विहरति। सो इति पटिसञ्चिक्खति: ‘अयम्पि खो मेत्ताचेतोविमुत्ति अभिसङ्खता अभिसञ्चेतयिता। यं खो पन किञ्चि अभिसङ्खतं अभिसञ्चेतयितं तदनिच्चं निरोधधम्मन्ऽति पजानाति। सो तत्थ ठितो …पे… अनुत्तरं योगक्खेमं अनुपापुणाति।
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 abyābajjhena1 pharitvā viharati. So iti paṭisañcikkhati: ‘ayampi kho mettācetovimutti abhisaṅkhatā abhisañcetayitā. Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. So tattha ṭhito …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti.
Furthermore, a bhikkhu 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. Then they reflect: ‘Even this heart’s release by love is produced by choices and intentions.’ They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ …
पुन चपरं, गहपति, भिक्खु करुणासहगतेन चेतसा …पे… मुदितासहगतेन चेतसा …पे… उपेक्खासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं, तथा ततियं, तथा चतुत्थं। इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं उपेक्खासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्याबज्झेन फरित्वा विहरति। सो इति पटिसञ्चिक्खति: ‘अयम्पि खो उपेक्खाचेतोविमुत्ति अभिसङ्खता अभिसञ्चेतयिता। यं खो पन किञ्चि अभिसङ्खतं अभिसञ्चेतयितं तदनिच्चं निरोधधम्मन्ऽति पजानाति। सो तत्थ ठितो …पे… अनुत्तरं योगक्खेमं अनुपापुणाति।
Puna caparaṁ, gahapati, bhikkhu karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… 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. 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.
Furthermore, a bhikkhu meditates spreading a heart full of compassion … rejoicing … equanimity …
पुन चपरं, गहपति, भिक्खु सब्बसो रूपसञ्ञानं समतिक्कमा पटिघसञ्ञानं अत्थङ्गमा नानत्तसञ्ञानं अमनसिकारा ‘अनन्तो आकासोऽति आकासानञ्चायतनं उपसम्पज्ज विहरति। सो इति पटिसञ्चिक्खति: ‘अयम्पि खो आकासानञ्चायतनसमापत्ति अभिसङ्खता अभिसञ्चेतयिता। यं खो पन किञ्चि अभिसङ्खतं अभिसञ्चेतयितं तदनिच्चं निरोधधम्मन्ऽति पजानाति। सो तत्थ ठितो …पे… अनुत्तरं योगक्खेमं अनुपापुणाति।
Puna caparaṁ, gahapati, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. So iti paṭisañcikkhati: ‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. So tattha ṭhito …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti.
Furthermore, householder, a bhikkhu, 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. 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.’ …
पुन चपरं, गहपति, भिक्खु सब्बसो आकासानञ्चायतनं समतिक्कम्म ‘अनन्तं विञ्ञाणन्ऽति विञ्ञाणञ्चायतनं उपसम्पज्ज विहरति। सो इति पटिसञ्चिक्खति: ‘अयम्पि खो विञ्ञाणञ्चायतनसमापत्ति अभिसङ्खता अभिसञ्चेतयिता। यं खो पन किञ्चि अभिसङ्खतं अभिसञ्चेतयितं तदनिच्चं निरोधधम्मन्ऽति पजानाति। सो तत्थ ठितो …पे… अनुत्तरं योगक्खेमं अनुपापुणाति।
Puna caparaṁ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. 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.
Furthermore, a bhikkhu, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. …
पुन चपरं, गहपति, भिक्खु सब्बसो विञ्ञाणञ्चायतनं समतिक्कम्म ‘नत्थि किञ्चीऽति आकिञ्चञ्ञायतनं उपसम्पज्ज विहरति। सो इति पटिसञ्चिक्खति: ‘अयम्पि खो आकिञ्चञ्ञायतनसमापत्ति अभिसङ्खता अभिसञ्चेतयिता। यं खो पन किञ्चि अभिसङ्खतं अभिसञ्चेतयितं तदनिच्चं निरोधधम्मन्ऽति पजानाति। सो तत्थ ठितो आसवानं खयं पापुणाति। नो चे आसवानं खयं पापुणाति, तेनेव धम्मरागेन ताय धम्मनन्दिया पञ्चन्नं ओरम्भागियानं संयोजनानं परिक्खया ओपपातिको होति तत्थ परिनिब्बायी अनावत्तिधम्मो तस्मा लोका। अयम्पि खो, गहपति, तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन एकधम्मो अक्खातो यत्थ भिक्खुनो अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो अविमुत्तञ्चेव चित्तं विमुच्चति, अपरिक्खीणा च आसवा परिक्खयं गच्छन्ति, अननुप्पत्तञ्च अनुत्तरं योगक्खेमं अनुपापुणाती”ति।
Puna caparaṁ, gahapati, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. So iti paṭisañcikkhati: ‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 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.
Furthermore, a bhikkhu, 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 bhikkhu’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.”
एवं वुत्ते, दसमो गहपति अट्ठकनागरो आयस्मन्तं आनन्दं एतदवोच: “सेय्यथापि, भन्ते आनन्द, पुरिसो एकंव निधिमुखं गवेसन्तो सकिदेव एकादस निधिमुखानि अधिगच्छेय्य; एवमेव खो अहं, भन्ते, एकं अमतद्वारं गवेसन्तो सकिदेव एकादस अमतद्वारानि अलत्थं भावनाय। सेय्यथापि, भन्ते, पुरिसस्स अगारं एकादसद्वारं, सो तस्मिं अगारे आदित्ते एकमेकेनपि द्वारेन सक्कुणेय्य अत्तानं सोत्थिं कातुं; एवमेव खो अहं, भन्ते, इमेसं एकादसन्नं अमतद्वारानं एकमेकेनपि अमतद्वारेन सक्कुणिस्सामि अत्तानं सोत्थिं कातुं। इमेहि नाम, भन्ते, अञ्ञतित्थिया आचरियस्स आचरियधनं परियेसिस्सन्ति, किमङ्गं पनाहं आयस्मतो आनन्दस्स पूजं न करिस्सामी”ति।
Evaṁ vutte, dasamo gahapati aṭṭhakanāgaro āyasmantaṁ ānandaṁ etadavoca: “seyyathāpi, bhante ānanda, puriso ekaṁva nidhimukhaṁ gavesanto sakideva2 ekādasa nidhimukhāni adhigaccheyya; evameva kho ahaṁ, bhante, ekaṁ amatadvāraṁ gavesanto sakideva ekādasa amatadvārāni alatthaṁ bhāvanāya. Seyyathāpi, bhante, purisassa agāraṁ ekādasadvāraṁ, so tasmiṁ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṁ sotthiṁ kātuṁ; evameva kho ahaṁ, bhante, imesaṁ ekādasannaṁ amatadvārānaṁ ekamekenapi amatadvārena sakkuṇissāmi attānaṁ sotthiṁ kātuṁ. Imehi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṁ pariyesissanti, kimaṅgaṁ panāhaṁ āyasmato ānandassa pūjaṁ na karissāmī”ti.
When he said this, the householder Dasama said to Venerable Ānanda, “Honorable Ānanda, suppose a person was looking for an entrance to a hidden treasure. And all at once they’d come across eleven entrances! In the same way, I was searching for the door to the deathless. And all at once I got to hear of eleven doors to the deathless. 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 the deathless. Sir, those of other religions seek a fee for the teacher. Why shouldn’t I make an offering to Venerable Ānanda?”
अथ खो दसमो गहपति अट्ठकनागरो पाटलिपुत्तकञ्च वेसालिकञ्च भिक्खुसङ्घं सन्निपातेत्वा पणीतेन खादनीयेन भोजनीयेन सहत्था सन्तप्पेसि सम्पवारेसि, एकमेकञ्च भिक्खुं पच्चेकं दुस्सयुगेन अच्छादेसि, आयस्मन्तञ्च आनन्दं तिचीवरेन अच्छादेसि, आयस्मतो च आनन्दस्स पञ्चसतविहारं कारापेसीति।
Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputtakañca vesālikañca bhikkhusaṅghaṁ sannipātetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, ekamekañca bhikkhuṁ paccekaṁ dussayugena acchādesi, āyasmantañca ānandaṁ ticīvarena acchādesi, āyasmato ca ānandassa pañcasatavihāraṁ kārāpesīti.
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 bhikkhu in a pair of garments, with a set of three robes for Ānanda. And he had a dwelling worth five hundred built for Ānanda.
अट्ठकनागरसुत्तं निट्ठितं दुतियं।
Aṭṭhakanāgarasuttaṁ niṭṭhitaṁ dutiyaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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