Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ āyasmā ānando vesāliyaṁ viharati beluvagāmake.
beluvagāmake → veḷuvagāmake (sya-all, km, mr)that on one occasion Ven. Ānanda was staying near Vesālī at Veḷuvagāmaka.

Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṁ anuppatto hoti kenacideva karaṇīyena.Now on that occasion Dasama the householder from Aṭṭhakanagara 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:Then he went to a certain monk at Kukkaṭa Monastery and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the monk, “kahaṁ nu kho, bhante, āyasmā ānando etarahi viharati?“Where is Ven. Ānanda staying now? Dassanakāmā hi mayaṁ taṁ āyasmantaṁ ānandan”ti.I’d like to see him.”

“Eso, gahapati, āyasmā ānando vesāliyaṁ viharati beluvagāmake”ti.“Householder, the Ven. Ānanda is staying near Vesālī at Veḷuvagāmaka.”

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 Dasama the householder from Aṭṭhakanagara, on completing his business at Pāṭaliputta, went to Ven. Ānanda at Veḷuvagāmaka near Vesālī. On arrival, having bowed down to him, he sat to one side. As he was sitting there, he said to Ven. 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?“Venerable sir, is there a single quality declared by the Blessed One—the one who knows, the one who sees, worthy & rightly self-awakened—where the unreleased mind of a monk who dwells there heedful, ardent, & resolute becomes released, or his unended effluents go to their total ending, or he attains the unexcelled security from the yoke that he had not attained before?”

“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.“Yes, householder, there is.…”

“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 quality, venerable sir…?”

“Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.“There is the case, householder, where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born from seclusion, accompanied by directed thought & evaluation. So iti paṭisañcikkhati:He reflects on this and discerns, ‘idampi kho paṭhamaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ.‘This first jhāna is fabricated & intended. Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.Now whatever is fabricated & intended is inconstant & subject to cessation.’ So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.Staying right there, he reaches the ending of the effluents. No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.Or, if not, then—through this very Dhamma-passion, this Dhamma-delight, and from the total wasting away of the five lower fetters [self-identification views, grasping at habits & practices, uncertainty, sensual passion, and irritation]—he is due to arise spontaneously (in the Pure Abodes), there to be totally unbound, never again 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, householder, is a single quality declared by the Blessed One—the one who knows, the one who sees, worthy & rightly self-awakened—where the unreleased mind of a monk who dwells there heedful, ardent, & resolute becomes released, or his unended effluents go to their total ending, or he attains the unexcelled security from the yoke that he had not attained before.

Puna caparaṁ, gahapati, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ …pe… dutiyaṁ jhānaṁ upasampajja viharati.[Similarly with the second, third, and fourth jhānas.] 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.

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.
catutthaṁ → catutthiṁ (bj, pts1ed) | abyābajjhena → abyāpajjhena (bj, sya1ed, sya2ed); abyāpajjena (cck, mr)“Then again, a monk keeps pervading the first direction [the east] with an awareness imbued with goodwill, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with goodwill—abundant, expansive, unlimited, without hostility, without ill will. So iti paṭisañcikkhati:He reflects on this and discerns, ‘ayampi kho mettācetovimutti abhisaṅkhatā abhisañcetayitā.‘This awareness-release through goodwill is fabricated & intended. Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.Now whatever is fabricated & intended is inconstant & subject to cessation.’ So tattha ṭhito …pe…Staying right there, he reaches the ending of the effluents. Or, if not, then—through this very Dhamma-passion, this Dhamma-delight, and from the total wasting away of the five lower fetters—he is due to arise spontaneously (in the Pure Abodes), there to be totally unbound, never again to return from that world. anuttaraṁ yogakkhemaṁ anupāpuṇāti.“This too, householder, is a single quality declared by the Blessed One—the one who knows, the one who sees, worthy & rightly self-awakened—where the unreleased mind of a monk who dwells there heedful, ardent, & resolute becomes released, or his unended effluents go to their total ending, or he attains the unexcelled security from the yoke that he had not attained before.

Puna caparaṁ, gahapati, bhikkhu karuṇāsahagatena cetasā …pe…[Similarly with awareness-release through compassion, through empathetic joy, & through equanimity.] 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.

Puna caparaṁ, gahapati, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.“Then again, a monk—with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space’—enters & remains in the dimension of the infinitude of space. So iti paṭisañcikkhati:He reflects on this and discerns, ‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā.‘This attainment of the infinitude of space is fabricated & intended. Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.Now whatever is fabricated & intended is inconstant & subject to cessation.’ So tattha ṭhito …pe…Staying right there, he reaches the ending of the effluents. Or, if not, then—through this very Dhamma-passion, this Dhamma-delight, and from the total wasting away of the five lower fetters—he is due to arise spontaneously (in the Pure Abodes), there to be totally unbound, never again to return from that world. anuttaraṁ yogakkhemaṁ anupāpuṇāti.“This too, householder, is a single quality declared by the Blessed One—the one who knows, the one who sees, worthy & rightly self-awakened—where the unreleased mind of a monk who dwells there heedful, ardent, & resolute becomes released, or his unended effluents go to their total ending, or he attains the unexcelled security from the yoke that he had not attained before.

Puna caparaṁ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.[Similarly with the dimension of the infinitude of consciousness and the dimension of nothingness.] 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. 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.

Evaṁ vutte, dasamo gahapati aṭṭhakanāgaro āyasmantaṁ ānandaṁ etadavoca:When this was said, Dasama the householder from Aṭṭhakanagara said to Ven. Ānanda, “seyyathāpi, bhante ānanda, puriso ekaṁva nidhimukhaṁ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya;
sakideva → sakiṁdeva (cck, mr)“Venerable Ānanda, just as if a man seeking a single opening onto treasure were all at once to come upon eleven openings onto treasure, evameva kho ahaṁ, bhante, ekaṁ amatadvāraṁ gavesanto sakideva ekādasa amatadvārāni alatthaṁ bhāvanāya.in the same way I—seeking a single doorway to the deathless—have all at once come to hear of eleven doorways to the deathless. Seyyathāpi, bhante, purisassa agāraṁ ekādasadvāraṁ, so tasmiṁ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṁ sotthiṁ kātuṁ;And just as if a man whose house had eleven doors could take himself to safety by means of any one of those doors, evameva kho ahaṁ, bhante, imesaṁ ekādasannaṁ amatadvārānaṁ ekamekenapi amatadvārena sakkuṇissāmi attānaṁ sotthiṁ kātuṁ.in the same way I can take myself to safety by means of any one of these eleven doors to the deathless. Imehi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṁ pariyesissanti, kimaṅgaṁ panāhaṁ āyasmato ānandassa pūjaṁ na karissāmī”ti.Venerable sir, when sectarians search for a teacher’s fee for their teachers, why shouldn’t I pay homage to Ven. Ānanda?”

Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputtakañca vesālikañca bhikkhusaṅghaṁ sannipātetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi,So Dasama the householder from Aṭṭhakanagara, having assembled the Saṅgha of monks from Vesālī and Pāṭaliputta, with his own hands served & satisfied them with refined staple & non-staple foods. ekamekañca bhikkhuṁ paccekaṁ dussayugena acchādesi, āyasmantañca ānandaṁ ticīvarena acchādesi, āyasmato ca ānandassa pañcasatavihāraṁ kārāpesīti.He presented a pair of cloths to each monk, and a triple robe to Ven. Ānanda. And for Ven. Ānanda he had a dwelling built worth five hundred (kahāpanas).

Aṭṭhakanāgarasuttaṁ niṭṭhitaṁ dutiyaṁ.