Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ me → evam-me (pts)I have heard ekaṁ samayaṁ āyasmā ānando vesāliyaṁ viharati beluvagāmake.
beluvagāmake → veḷuvagāmake (sya-all, km, mr) | beluvagāmake → veḷuvagāmake (cck: syā. kaṁ. ka.)that on one occasion Ven. Ānanda was staying near Vesālī at Veḷuvagāmaka.

Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṁ anuppatto hoti kenacideva karaṇīyena.
pāṭaliputtaṁ → pātaliputtaṁ (sya-all) | kenacideva → kenacid-eva (pts)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:
tenupasaṅkami → ten upasaṅkami (pts) | etadavoca → etad-avoca (pts)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?
kahaṁ nu → kahannu (bjt) | kahaṁ nu → kahan-nu (pts)“Where is Ven. Ānanda staying now? Dassanakāmā hi mayaṁ taṁ āyasmantaṁ ānandan”ti.
āyasmantaṁ → (sya-all) | mayaṁ taṁ → mayan-taṁ (pts) | ānandanti → ānandan-ti (pts)I’d like to see him.”

“Eso, gahapati, āyasmā ānando vesāliyaṁ viharati beluvagāmake”ti.
beluvagāmaketi → veḷuvagāmaketi (sya-all) | beluvagāmaketi → beluvagāmake ti (pts)“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:
pāṭaliputte → pātaliputte (sya-all) | beluvagāmako → veḷuvagāmako (sya-all) | yena → (pts) | yenāyasmā → yen āyasmā (pts) | tenupasaṅkami → ten upasaṅkami (pts) | etadavoca → etad-avoca (pts)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?
avimuttañceva → avimuttaṁ vā (bj, pts) | ca → vā (bj, pts) | ananuppattañca → ananuppattaṁ vā (bj, pts) | vā → avimuttaṁ ceva (bj: machasaṁ, syā) | aparikkhīṇā → apparikkhīṇā vā (bj: syā); aparikkhīṇā ca (bj: machasaṁ) | vā → ananuppattaṁva (bj: machasaṁ, syā)“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.
aparikkhīṇā → apparikkhīṇā (th) | avimuttañceva → avimuttañ-c eva (pts) | ananuppattañca → ananuppattañ-ca (pts)“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?
aparikkhīṇā → apparikkhīṇā (th) | avimuttañceva → avimuttañ-c eva (pts) | ananuppattañca → ananuppattañ-ca (pts)“And what is that one quality, venerable sir…?”

“Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
vivicceva → eva (pts)“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.
kho → (cck) | idampi → idam-pi (pts)‘This first jhāna is fabricated & intended. Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.
tadaniccaṁ nirodhadhammanti → tad-aniccaṁ nirodhadhamman-ti (pts)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.
saṁyojanānaṁ → saññojanānaṁ (th) | teneva → ten eva (pts) | tattha parinibbāyī → tatthaparinibbāyī (pts)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.
aparikkhīṇā → apparikkhīṇā (th) | ayampi → ayam-pi (pts) | avimuttañceva → avimuttañ-c eva (pts) | ananuppattañca → ananuppattañ-ca (pts)“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.
ajjhattaṁ sampasādanaṁ → (sya-all) | caparaṁ → ca paraṁ (pts)[Similarly with the second, third, and fourth jhānas.] So iti paṭisañcikkhati: ‘idampi kho dutiyaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ …pe…
pe → spelled out in full (bjt) anuttaraṁ yogakkhemaṁ anupāpuṇāti. Puna caparaṁ, gahapati, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.
caparaṁ → ca paraṁ (pts) | tatiyaṁ → pe-tatiyaṁ (pts) So iti paṭisañcikkhati: ‘idampi kho tatiyaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ …pe…
pe → spelled out in full (bjt) anuttaraṁ yogakkhemaṁ anupāpuṇāti. Puna caparaṁ, gahapati, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.
sukhassa → sukhassa ca pahānā dukkhassa (pts) | caparaṁ → ca paraṁ (pts) | + → dukkhassa ca pahānā (pts) So iti paṭisañcikkhati: ‘idampi kho catutthaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ …pe…
pe → spelled out in full (bjt) 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) | sabbattatāya → sabbatthatāya (sya-all) | mahaggatena → mahagagtena (sya-all) | abyābajjhena → abyāpajjhena (sya-all) | catutthaṁ → catutthiṁ (pts) | sabbattatāya → sabbatthatāya (bj: sīmu8) | catutthaṁ → catutthiṁ (cck: sī. pī.) | abyābajjhena → abyāpajjhena (sī. syā. pī.), abyāpajjena (ka.) aṅguttaratikanipātaṭīkā oloketabbā (cck note) | caparaṁ → ca paraṁ (pts) | uddhamadho → uddham-adho (pts)“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.
mettācetovimutti → cetasovimutti (bj: sīmu8) | mettācetovimutti → mettā cetovimutti (th, pts) | ayampi → ayam-pi (pts)‘This awareness-release through goodwill is fabricated & intended. Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.
tadaniccaṁ nirodhadhammanti → tad-aniccaṁ nirodhadhamman-ti (pts)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…
caparaṁ → ca paraṁ (pts)[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.
catutthaṁ → catutthiṁ (bj, pts) | abyābajjhena → abyāpajjhena (bj, sya-all) | sabbattatāya → sabbatthatāya (sya-all) | sabbattatāya → sabbatthatāya (bj: sīmu8) | upekkhāsahagatena → upekhāsahagatena (pts) | uddhamadho → uddham-adho (pts) So iti paṭisañcikkhati: ‘ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā.
upekkhācetovimutti → cetasovimutti (bj: sīmu8) | upekkhācetovimutti → upekkhā cetovimutti (th) | ayampi → ayam-pi (pts) | upekkhācetovimutti → upekhā cetovimutti (pts) Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.
tadaniccaṁ nirodhadhammanti → tad-aniccaṁ nirodhadhamman-ti (pts) So tattha ṭhito …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti.

Puna caparaṁ, gahapati, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
atthaṅgamā → atthagamā (pts) | ākāsoti → ākāso ti (bjt, pts) | caparaṁ → ca paraṁ (pts)“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.
kho → kho pana (bj) | ayampi → ayam-pi (pts)‘This attainment of the infinitude of space is fabricated & intended. Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.
tadaniccaṁ nirodhadhammanti → tad-aniccaṁ nirodhadhamman-ti (pts)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.
caparaṁ → ca paraṁ (pts) | viññāṇanti → viññāṇan-ti (pts)[Similarly with the dimension of the infinitude of consciousness and the dimension of nothingness.] So iti paṭisañcikkhati: ‘ayampi kho viññāṇañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā.
ayampi → ayam-pi (pts) Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.
tadaniccaṁ nirodhadhammanti → tad-aniccaṁ nirodhadhamman-ti (pts) So tattha ṭhito …pe… anuttaraṁ yogakkhemaṁ anupāpuṇāti.

Puna caparaṁ, gahapati, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
caparaṁ → ca paraṁ (pts) | natthi → na-tthi (pts) So iti paṭisañcikkhati: ‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā.
ayampi → ayam-pi (pts) Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.
tadaniccaṁ nirodhadhammanti → tad-aniccaṁ nirodhadhamman-ti (pts) 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.
saṁyojanānaṁ → saññojanānaṁ (th) | teneva → ten eva (pts) | tattha parinibbāyī → tatthaparinibbāyī (pts) 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.
ayampi → ayaṁ (sya-all, pts) | kho → ayaṁ kho (bj: sīmu8) | aparikkhīṇā → apparikkhīṇā (th) | avimuttañceva → avimuttañ-c eva (pts) | ananuppattañca → ananuppattañ-ca (pts)

Evaṁ vutte, dasamo gahapati aṭṭhakanāgaro āyasmantaṁ ānandaṁ etadavoca:
etadavoca → etad-avoca (pts)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) | ekaṁva → ekaṁ (bjt, th, pts) | seyyathāpi → seyyathā pi (pts) | sakideva → sakid-eva (pts)“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.
bhāvanāya → savaṇāya (bj); savanāya (sya-all) | bhāvanāya seyyathāpi → savanāya seyyathā pi (pts) | savaṇāya → bhāvanāya (bj: machasaṁ) | sakideva → sakiṁ deva (cck: ka.) | sakideva → sakid-eva (pts)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;
seyyathāpi → seyyathā pi (pts) | ekamekenapi → ekamekena pi (pts)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.
sakkuṇissāmi → sakkhissāmi (sya-all) | evameva → evam-eva (pts) | ekamekenapi → ekamekena pi (pts)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.
kimaṅgaṁ panāhaṁ → kiṁpanāhaṁ (bj) | kimaṅgaṁ → kiṁ (pts) | kiṁpanāhaṁ → kimaṅgaṁ panāhaṁ (bj: machasaṁ, syā) | kimaṅgaṁ → kiṁ (cck: sī. pī.) | imehi → ime hi (bjt, th, pts)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,
sannipātetvā → sannipātāpetvā (bj, pts) | pāṭaliputtakañca → pātaliputtakañca (sya-all) | sannipātāpetvā → sannipātetvā (bj: machasaṁ, syā) | bhikkhusaṅghaṁ → bhikkhusaṁghaṁ (ms2005) | pāṭaliputtakañca vesālikañca → pāṭaliputtakañ-ca vesālikañ-ca (pts) | khādanīyena bhojanīyena → khādaniyena bhojaniyena (pts)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.
paccekaṁ dussayugena → paccekadussayugena (bj, pts) | āyasmantañca → āyasmantaṁ (bj, sya-all, pts) | pañcasatavihāraṁ → pañcasataṁ vihāraṁ (bj, sya-all, pts) | ca → (sya-all) | vihāraṁ → pañcasatavihāraṁ (bj: machasaṁ, syā) | ekamekañca → ekamekañ-ca (pts)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.