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Anguttara Nikaya

# AN 11.16 Aṭṭhakanāgara Sutta (Discourses at Aṭṭhakanāgara) AN 11.16

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    [page 1]
    Anguttara Nikāya
    The Numerical Discourses

    Ekādasakanipāta
    (Book of the Elevens)

    AN 11.16

    Aṭṭhakanāgara Sutta
    “Discourse at Aṭṭhakanāgara”

    Translated by Bhikkhu Candana

    Copyright © Bhikkhu Candana 2023

    Once, while Venerable Ānanda was living in the small village of Beluva, in Vesālī, the
    wealthy merchant householder Dasama of Aṭṭhakanāgara came to Pāṭaliputta, for some business.
    Then, one day, the wealthy merchant householder Dasama of Aṭṭhakanāgara went and
    approached a certain Bhikkhu who was staying at the Roosters’ Monastery, and asked:
    “Bhante, we have heard that Venerable Ānanda is here, and we would very much like to see him.
    Could you please tell us where we might find him?”
    “Householder, Venerable Ānanda is currently staying in the small village of Beluva, in Vesālī.”
    Then, having already concluded his business in Pāṭaliputta, the wealthy householder Dasama of
    Aṭṭhakanāgara went and approached Venerable Ānanda in the small village of Beluva. There, he
    paid homage to Venerable Ānanda, and then sat to one side and said:
    “Bhante Ānanda, is there an instruction that is truly spoken and well-declared by The Blessed
    One, who knows and sees, the Perfectly Awakened, the Self-Awakened Buddha, whereby, when
    the Bhikkhu takes that teaching and applies it by living according to it, practicing and training in
    it diligently, every day, he will for sure experience his unreleased heart become fully released,
    where his mental defilements, his heart’s contaminants, are then completely eradicated, as he
    arrives to the ultimate and most sublime safety, that is the freedom from bondage?”
    “Indeed, there is, householder!” replied Venerable Ānanda.
    “And what is that?”

    [page 2]
    1. “Here, householder, by overcoming these obstructive five hindrances, the Bhikkhu, while
    being secluded from sensual and unskillful thoughts, enters upon and abides in the First Jhāna,
    which is accompanied by thinking and pondering, with joy and pleasure that arise from such
    seclusion.
    “Now, here, the Bhikkhu reflects by considering the following:
    ‘This First Jhāna is, in fact, specifically activated and prepared, and therefore the product of
    volitional thinking, which is facilitating its manifestation.’
    “And as such, he directly understands that whatever is specifically activated and prepared, and
    therefore the product of volitional thinking, is itself not permanent, and will thereby come to
    cease at some point, sooner or later, for it is unreliable.
    “Now, at that moment, while directly understanding and realizing this truth, and becoming
    anchored on this realization, the Bhikkhu gains the possibility to destroy the āsavas, the heart’s
    contaminants, then and there. However, if he does not, due to his greed and attachment towards
    The Dhamma, then by defeating the five lower fetters, when he dies, at the end of his life, if he
    still has not attained Perfect Awakening, he will be reborn into the Pure Abodes, where he will
    attain to Perfect Awakening, without ever returning back from that world.
    “This, householder, is one instruction that is truly spoken and well-declared by The Blessed One,
    who knows and sees, the Perfectly Awakened, the Self-Awakened Buddha, whereby, when the
    Bhikkhu takes that teaching and applies it by living according to it, practicing and training in it
    diligently, every day, he will for sure experience his unreleased heart become fully released,
    where his mental defilements, his heart’s contaminants, are completely obliterated, as he arrives
    to the ultimate and most sublime safety, that is the freedom from bondage.
    2. “Also, householder, through the disappearance of both thinking and pondering, the Bhikkhu
    enters upon and abides in the Second Jhāna, which has self-confidence and singleness of mind,
    this time in the absence of both thinking and pondering, but with the experience of joy and
    pleasure that arise from samādhi, the stable collectedness of the heart.
    “Now, here, the Bhikkhu reflects by considering the following:
    ‘This Second Jhāna is also specifically activated and prepared, and therefore the product of
    volitional thinking, which is facilitating its manifestation.’
    “And as such, he directly understands that whatever is specifically activated and prepared, and
    therefore the product of volitional thinking, is itself not permanent, and will thereby come to
    cease at some point, sooner or later, for it is unreliable.
    “Now, at that moment, while directly understanding and realizing this truth, and becoming
    anchored on this realization, the Bhikkhu gains the possibility to destroy the āsavas, the heart’s
    contaminants, then and there. However, if he does not, due to his greed and attachment towards
    The Dhamma, then by defeating the five lower fetters, when he dies, at the end of his life, if he

    [page 3]
    still has not attained Perfect Awakening, he will be reborn into the Pure Abodes, where he will
    attain to Perfect Awakening, without ever returning back from that world.
    “This, householder, is another instruction that is truly spoken and well-declared by The Blessed
    One, who knows and sees, the Perfectly Awakened, the Self-Awakened Buddha, whereby, when
    the Bhikkhu takes that teaching and applies it by living according to it, practicing and training in
    it diligently, every day, he will for sure experience his unreleased heart become fully released,
    where his mental defilements, his heart’s contaminants, are completely obliterated, as he arrives
    to the ultimate and most sublime safety, that is the freedom from bondage.
    3. “Further, householder, with the disappearance of joy, the Bhikkhu later comes to rest in
    equanimity, mindful and fully aware, as he experiences both pleasure and happiness within the
    body. This happens to be the Third Jhāna, for which the Noble Ones state: ‘Such a serene person
    mindfully rests in happiness, with an ever-present sense of equanimity.’
    “Now, here, the Bhikkhu reflects by considering the following:
    ‘This Third Jhāna is also specifically activated and prepared, and therefore the product of
    volitional thinking, which is facilitating its manifestation.’
    “And as such, he directly understands that whatever is specifically activated and prepared, and
    therefore the product of volitional thinking, is itself not permanent, and will thereby come to
    cease at some point, sooner or later, for it is unreliable.
    “Now, at that moment, while directly understanding and realizing this truth, and becoming
    anchored on this realization, the Bhikkhu gains the possibility to destroy the āsavas, the heart’s
    contaminants, then and there. However, if he does not, due to his greed and attachment towards
    The Dhamma, then by defeating the five lower fetters, when he dies, at the end of his life, if he
    still has not attained Perfect Awakening, he will be reborn into the Pure Abodes, where he will
    attain to Perfect Awakening, without ever returning back from that world.
    “This, householder, is another instruction that is truly spoken and well-declared by The Blessed
    One, who knows and sees, the Perfectly Awakened, the Self-Awakened Buddha, whereby, when
    the Bhikkhu takes that teaching and applies it by living according to it, practicing and training in
    it diligently, every day, he will for sure experience his unreleased heart become fully released,
    where his mental defilements, his heart’s contaminants, are completely obliterated, as he arrives
    to the ultimate and most sublime safety, that is the freedom from bondage.
    4. “Afterwards, householder, by giving up both pleasure and pain, and having already gone
    beyond joy and anguish, the Bhikkhu remains in a state of purifying mindfulness with the ever-
    growing sense of equanimity, while experiencing neither pleasure nor pain, having gone beyond
    both, as he attains to the Fourth Jhāna.
    “Now, here too, the Bhikkhu reflects while considering the following:

    [page 4]
    ‘This Fourth Jhāna is also specifically activated and prepared, and therefore the product of
    volitional thinking, which is facilitating its manifestation.’
    “And as such, he directly understands that whatever is specifically activated and prepared, and
    therefore the product of volitional thinking, is itself not permanent, and will thereby come to
    cease at some point, sooner or later, for it is unreliable.
    “Now, at that moment, while directly understanding and realizing this truth, and becoming
    anchored on this realization, the Bhikkhu gains the possibility to destroy the āsavas, the heart’s
    contaminants, then and there. However, if he does not, due to his greed and attachment towards
    The Dhamma, then by defeating the five lower fetters, when he dies, at the end of his life, if he
    still has not attained Perfect Awakening, he will be reborn into the Pure Abodes, where he will
    attain to Perfect Awakening, without ever returning back from that world.
    “This, householder, is another instruction that is truly spoken and well-declared by The Blessed
    One, who knows and sees, the Perfectly Awakened, the Self-Awakened Buddha, whereby, when
    the Bhikkhu takes that teaching and applies it by living according to it, practicing and training in
    it diligently, every day, he will for sure experience his unreleased heart become fully released,
    where his mental defilements, his heart’s contaminants, are completely obliterated, as he arrives
    to the ultimate and most sublime safety, that is the freedom from bondage.
    5. “Then, householder, the Bhikkhu trains himself as he comes to possess a heart that has left
    behind all manner of coveting, that has abandoned all hostility, and now lives mindfully,
    unconfused and with full awareness. With his heart brimming with Mettā, he finds it naturally
    flowing, abundantly, thus permeating its universally benevolent loving kindness (Mettā), shining
    it in one direction of space.
    “Similarly, he does so with the second direction, the third direction, and the fourth direction.
    “In the same way, he continues spreading it in the direction above him, below his feet,
    permeating it all around him, and finally much like a sphere, radiating in all directions at once,
    encompassing all beings, everywhere, with universally benevolent loving kindness, as if to
    himself, while continuing to live with a heart that is suffused with mettā, as it increasingly grows
    and becomes vastly boundless, exalted, beyond all measure, beyond any danger, without any
    hostility or fear.
    “Here too, the Bhikkhu reflects while considering the following:
    ‘This Release of the Heart through the application of Mettā (universally benevolent loving
    kindness) is also specifically activated and prepared, and therefore the product of volitional
    thinking, which is facilitating its manifestation.’
    “And as such, he directly understands that whatever is specifically activated and prepared, and
    therefore the product of volitional thinking, is itself not permanent, and will thereby come to
    cease at some point, sooner or later, for it is unreliable.

    [page 5]
    “Now, at that moment, while directly understanding and realizing this truth, and becoming
    anchored on this realization, the Bhikkhu gains the possibility to destroy the āsavas, the heart’s
    contaminants, then and there. However, if he does not, due to his greed and attachment towards
    The Dhamma, then by defeating the five lower fetters, when he dies, at the end of his life, if he
    still has not attained Perfect Awakening, he will be reborn into the Pure Abodes, where he will
    attain to Perfect Awakening, without ever returning back from that world.
    6. “Furthermore, householder, the Bhikkhu trains himself as he comes to possess a heart that has
    left behind all manner of coveting, that has abandoned all hostility, and now lives mindfully,
    unconfused and with full awareness. Then, with his heart brimming with Karunā, he finds it
    naturally flowing, abundantly, thus permeating its universal compassion (Karunā), and shining it
    in one direction of space.
    “Similarly, he does so with the second direction, the third direction, and the fourth direction.
    “In the same way, he continues spreading it in the direction above him, below his feet,
    permeating it all around him, and finally much like a sphere, radiating in all directions at once,
    encompassing all beings, everywhere, with universal compassion, as if to himself, while
    continuing to live with a heart that is suffused with Karunā, as it increasingly grows and
    becomes vastly boundless, exalted, beyond all measure, beyond any danger, without any hostility
    or fear.
    “Here too, the Bhikkhu reflects while considering the following:
    ‘This Release of the Heart through the application of Karunā (universal compassion) is also
    specifically activated and prepared, and therefore the product of volitional thinking, which is
    facilitating its manifestation.’
    “And as such, he directly understands that whatever is specifically activated and prepared, and
    therefore the product of volitional thinking, is itself not permanent, and will thereby come to
    cease at some point, sooner or later, for it is unreliable.
    “Now, at that moment, while directly understanding and realizing this truth, and becoming
    anchored on this realization, the Bhikkhu gains the possibility to destroy the āsavas, the heart’s
    contaminants, then and there. However, if he does not, due to his greed and attachment towards
    The Dhamma, then by defeating the five lower fetters, when he dies, at the end of his life, if he
    still has not attained Perfect Awakening, he will be reborn into the Pure Abodes, where he will
    attain to Perfect Awakening, without ever returning back from that world.
    7. “Then, householder, the Bhikkhu trains himself as he comes to possess a heart that has left
    behind all manner of coveting, that has abandoned all hostility, and now lives mindfully,
    unconfused and with full awareness. Then, with his heart brimming with Muditā, he finds it
    naturally flowing, abundantly, thus permeating its universal altruistic joy (Muditā), shining it in
    one direction of space.
    “Similarly, he does so with the second direction, the third direction, and the fourth direction.

    [page 6]
    “In the same way, he continues spreading it in the direction above him, below his feet,
    permeating it all around him, and finally much like a sphere, radiating it in all directions at once,
    encompassing all beings, everywhere, with universal altruistic joy, as if to himself, while
    continuing to live with a heart that is suffused with Muditā, as it increasingly grows and becomes
    vastly boundless, exalted, beyond all measure, beyond any danger, without any hostility or fear.
    “Here too, the Bhikkhu reflects while considering the following:
    ‘This Release of the Heart through the application of Muditā (universal altruistic joy) is also
    specifically activated and prepared, and therefore the product of volitional thinking, which is
    facilitating its manifestation.’
    “And as such, he directly understands that whatever is specifically activated and prepared, and
    therefore the product of volitional thinking, is itself not permanent, and will thereby come to
    cease at some point, sooner or later, for it is unreliable.
    “Now, at that moment, while directly understanding and realizing this truth, and becoming
    anchored on this realization, the Bhikkhu gains the possibility to destroy the āsavas, the heart’s
    contaminants, then and there. However, if he does not, due to his greed and attachment towards
    The Dhamma, then by defeating the five lower fetters, when he dies, at the end of his life, if he
    still has not attained Perfect Awakening, he will be reborn into the Pure Abodes, where he will
    attain to Perfect Awakening, without ever returning back from that world.
    8. “Next, householder, the Bhikkhu trains himself as he comes to possess a heart that has left
    behind all manner of coveting, that has abandoned all hostility, and now lives mindfully,
    unconfused and with full awareness. Then, with his heart brimming with Upekkhā, he finds it
    naturally flowing, abundantly, thus permeating its equanimity (Upekkhā), shining it in one
    direction of space.
    “Similarly, he does so with the second direction, the third direction, and the fourth direction.
    “In the same way, he continues spreading it in the direction above him, below his feet,
    permeating it all around him, and finally much like a sphere, radiating it in all directions at once,
    encompassing all beings, everywhere, with equanimity, as if to himself, while continuing to live
    with a heart that is suffused with Upekkhā, as it increasingly grows and becomes vastly
    boundless, exalted, beyond all measure, beyond any danger, without any hostility or fear.
    “Here too, the Bhikkhu reflects while considering the following:
    ‘This Release of the Heart through the application of Upekkhā (equanimity) is also specifically
    activated and prepared, and therefore the product of volitional thinking, which is facilitating its
    manifestation.’
    “And as such, he directly understands that whatever is specifically activated and prepared, and
    therefore the product of volitional thinking, is itself not permanent, and will thereby come to
    cease at some point, sooner or later, for it is unreliable.

    [page 7]
    “Now, at that moment, while directly understanding and realizing this truth, and becoming
    anchored on this realization, the Bhikkhu gains the possibility to destroy the āsavas, the heart’s
    contaminants, then and there. However, if he does not, due to his greed and attachment towards
    The Dhamma, then by defeating the five lower fetters, when he dies, at the end of his life, if he
    still has not attained Perfect Awakening, he will be reborn into the Pure Abodes, where he will
    attain to Perfect Awakening, without ever returning back from that world.
    9. “Next, householder, by having completely transcended and gone beyond the confines of the
    physical world and of tangibility, along with the disappearance of perceptions dealing with
    sensory reflexive contact, and by no longer paying any attention to the multiplicity of unending
    perceptions, and instead remaining fully aware that ‘space is infinitely boundless,’ the Bhikkhu
    enters upon and dwells in the dimension of ‘Boundless Infinity of Space.’
    “Here too, the Bhikkhu reflects while considering the following:
    ‘This attainment of the dimension of ‘Boundless Infinity of Space’ is also specifically activated
    and prepared, and therefore the product of volitional thinking, which is facilitating its
    manifestation.’
    “And as such, he directly understands that whatever is specifically activated and prepared, and
    therefore the product of volitional thinking, is itself not permanent, and will thereby come to
    cease at some point, sooner or later, for it is unreliable.
    “Now, at that moment, while directly understanding and realizing this truth, and becoming
    anchored on this realization, the Bhikkhu gains the possibility to destroy the āsavas, the heart’s
    contaminants, then and there. However, if he does not, due to his greed and attachment towards
    The Dhamma, then by defeating the five lower fetters, when he dies, at the end of his life, if he
    still has not attained Perfect Awakening, he will be reborn into the Pure Abodes, where he will
    attain to Perfect Awakening, without ever returning back from that world.
    10. “Also, householder, by having completely transcended the state of space being infinitely
    boundless, and by experiencing and being fully aware of how ‘consciousness is boundlessly
    infinite,’ the Bhikkhu enters upon and dwells in the dimension of ‘Boundless Infinity of
    Consciousness.’
    “Here too, the Bhikkhu reflects while considering the following:
    ‘This attainment of the dimension of ‘Boundless Infinity of Consciousness’ is also specifically
    activated and prepared, and therefore the product of volitional thinking, which is facilitating its
    manifestation.’
    “And as such, he directly understands that whatever is specifically activated and prepared, and
    therefore the product of volitional thinking, is itself not permanent, and will thereby come to
    cease at some point, sooner or later, for it is unreliable.

    [page 8]
    “Now, at that moment, while directly understanding and realizing this truth, and becoming
    anchored on this realization, the Bhikkhu gains the possibility to destroy the āsavas, the heart’s
    contaminants, then and there. However, if he does not, due to his greed and attachment towards
    The Dhamma, then by defeating the five lower fetters, when he dies, at the end of his life, if he
    still has not attained Perfect Awakening, he will be reborn into the Pure Abodes, where he will
    attain to Perfect Awakening, without ever returning back from that world.
    11. “And, householder, by having completely transcended the state of consciousness being
    infinitely boundless, and while experiencing and remaining fully aware that ‘there is nothing at
    all,’ the Bhikkhu enters upon and dwells in the dimension of ‘Nothingness.’
    “Here too, the Bhikkhu reflects while considering the following:
    ‘This attainment of the dimension of Nothingness is also specifically activated and prepared, and
    therefore the product of volitional thinking, which is facilitating its manifestation.’
    “And as such, he directly understands that whatever is specifically activated and prepared, and
    therefore the product of volitional thinking, is itself not permanent, and will thereby come to
    cease at some point, sooner or later, for it is unreliable.
    “Now, at that moment, while directly understanding and realizing this truth, and becoming
    anchored on this realization, the Bhikkhu gains the possibility to destroy the āsavas, the heart’s
    contaminants, then and there. However, if he does not, due to his greed and attachment towards
    The Dhamma, then by defeating the five lower fetters, when he dies, at the end of his life, if he
    still has not attained Perfect Awakening, he will be reborn into the Pure Abodes, where he will
    attain to Perfect Awakening, without ever returning back from that world.”
    Then, once Venerable Ānanda spoke these words, the wealthy merchant Dasama of
    Aṭṭhakanāgara said:
    “Bhante Ānanda, just like a man who went out searching for a single gateway to a treasure, an
    entrance to a hidden treasure, but instead of just one, he was granted access to much more, and
    thus suddenly obtained eleven treasures all at once!
    “Similarly, Bhante Ānanda, I was looking for a single door, a gateway to take me to The
    Deathless, and instead, I was shown and granted access to not one, but eleven doors to The
    Deathless!
    “Just like a man living in a house with eleven doors, when that house catches fire, he will have
    eleven exit points, eleven doors to escape the house that is ablaze, and set himself free by fleeing
    from its ravaging flames.
    “Likewise, I now have eleven doors to my freedom, eleven doors that will take me to the
    Deathless, whereby I can attain for myself, the safety that I seek.

    [page 9]
    “Bhante, while the ascetics of other sects have to pay their teachers compensation to receive their
    instruction, then why should I not make an offering here to the Venerable Ānanda!”
    Then, the householder Dasama of Aṭṭhakanāgara invited and assembled the Sangha of Bhikkhus
    from both Vesālī and Pāṭaliputta, and with his own hands offered delicious and nutritious foods
    and sustenance to them, and they were all satisfied. Afterwards, he also gave each Bhikkhu a set
    of two robes and offered Venerable Ānanda a set of three robes. He also built a dwelling big
    enough for five hundred monks and donated it to Venerable Ānanda.

    Sādhu

    Sādhu

    Sādhu

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