At one time Venerable Ānanda was staying near Vesālī in the little village of Beluva. Ekaṁ samayaṁ āyasmā ānando vesāliyaṁ viharati beluvagāmake.

Now at that time the householder Dasama, a wealthy citizen, had arrived at Pāṭaliputta on some business. Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṁ anuppatto hoti kenacideva karaṇīyena. He went to the Chicken Monastery, approached a certain mendicant, and said to him, Atha kho dasamo gahapati aṭṭhakanāgaro yena kukkuṭārāmo yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: “Sir, where is Venerable Ānanda now staying? “kahaṁ nu kho, bhante, āyasmā ānando etarahi viharati? For I want to see him.” Dassanakāmā hi mayaṁ, bhante, āyasmantaṁ ānandan”ti.

“Householder, Venerable Ānanda is staying near Vesālī in the little village of Beluva.” “Eso, gahapati, āyasmā ānando vesāliyaṁ viharati beluvagāmake”ti.

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: Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputte taṁ karaṇīyaṁ tīretvā yena vesālī beluvagāmako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dasamo gahapati aṭṭhakanāgaro āyasmantaṁ ānandaṁ etadavoca:

“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 mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke?” “atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti?

“There is, householder.” “Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti.

“And what is that one thing?” “Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti?

“Householder, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. “Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Then they reflect: So iti paṭisañcikkhati: ‘Even this first absorption is produced by choices and intentions.’ ‘idampi kho paṭhamaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ’. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ ‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ, tadaniccaṁ nirodhadhamman’ti pajānāti. Abiding in that they attain the ending of defilements. So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti; 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. no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 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 mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.

Furthermore, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … Puna caparaṁ, gahapati, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… third absorption … tatiyaṁ jhānaṁ …pe… fourth absorption. catutthaṁ jhānaṁ upasampajja viharati. Then they reflect: So iti paṭisañcikkhati: ‘Even this fourth absorption is produced by choices and intentions.’ ‘idampi kho catutthaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ’. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ ‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. Abiding in that they attain the ending of defilements. So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti; 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. no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 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 mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.

Furthermore, a mendicant 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. 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 ekaṁ disaṁ pharitvā viharati vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Then they reflect: So iti paṭisañcikkhati: ‘Even this heart’s release by love is produced by choices and intentions.’ ‘ayampi kho mettā cetovimutti abhisaṅkhatā abhisañcetayitā’. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ ‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. Abiding in that they attain the ending of defilements. So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti; 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. no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. This too is one thing that has been rightly explained by the Blessed One … Ayampi kho, gahapati, tena bhagavatā jānatā …pe… ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.

Furthermore, a mendicant meditates spreading a heart full of compassion … Puna caparaṁ, gahapati, bhikkhu karuṇāsahagatena cetasā …pe… They meditate spreading a heart full of rejoicing … muditāsahagatena cetasā …pe… They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Then they reflect: So iti paṭisañcikkhati: ‘Even this heart’s release by equanimity is produced by choices and intentions.’ ‘ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā’. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ ‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. Abiding in that they attain the ending of defilements. So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti; 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. no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. This too is one thing that has been rightly explained by the Blessed One … Ayampi kho, gahapati, tena bhagavatā jānatā …pe… ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.

Furthermore, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. Puna caparaṁ, gahapati, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Then they reflect: So iti paṭisañcikkhati: ‘Even this attainment of the dimension of infinite space is produced by choices and intentions.’ ‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā’. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ ‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. Abiding in that they attain the ending of defilements. So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti; 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. no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. This too is one thing that has been rightly explained by the Blessed One … Ayampi kho, gahapati, tena bhagavatā jānatā …pe… ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.

Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. … Puna caparaṁ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati …pe… Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. … sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Then they reflect: So iti paṭisañcikkhati: ‘Even this attainment of the dimension of nothingness is produced by choices and intentions.’ ‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā’. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ ‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. Abiding in that they attain the ending of defilements. So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti; 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. no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 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 mendicant’s mind is freed, their defilements are ended, and they reach the supreme sanctuary from the yoke.” Ayampi kho, gahapati, tena bhagavatā jānatā …pe… ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti.

When he said this, the householder Dasama said to Venerable Ānanda: Evaṁ vutte dasamo gahapati aṭṭhakanāgaro āyasmantaṁ ānandaṁ etadavoca:

“Honorable Ānanda, suppose a person was looking for the entrance to a treasure trove. And all at once they’d come across eleven entrances! “seyyathāpi, bhante ānanda, puriso ekaṁ nidhimukhaṁ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya; In the same way, I was searching for the door to freedom from death. And all at once I found eleven doors to freedom from death for cultivation. evamevaṁ kho ahaṁ, bhante, ekaṁ amatadvāraṁ gavesanto sakideva ekādasa amatadvārāni alatthaṁ sevanāya. 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. Seyyathāpi, bhante, purisassa agāraṁ ekādasa dvāraṁ. So tasmiṁ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṁ sotthiṁ kātuṁ; In the same way, I’m able to flee to safety through any one of these eleven doors to freedom from death. evamevaṁ kho ahaṁ, bhante, imesaṁ ekādasannaṁ amatadvārānaṁ ekamekenapi amatadvārena sakkuṇissāmi attānaṁ sotthiṁ kātuṁ. Sir, those of other religions will seek a fee for the tutor. Ime hi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṁ pariyesissanti. Why shouldn’t I make an offering to Venerable Ānanda?” Kiṁ panāhaṁ āyasmato ānandassa pūjaṁ na karissāmī”ti.

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. Atha kho dasamo gahapati aṭṭhakanāgaro vesālikañca pāṭaliputtakañca bhikkhusaṅghaṁ sannipātāpetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. He clothed each and every mendicant in a pair of garments, with a set of three robes for Ānanda. Ekamekañca bhikkhuṁ paccekaṁ dussayugena acchādesi, āyasmantañca ānandaṁ ticīvarena. And he had a dwelling worth five hundred built for Ānanda. Āyasmato ānandassa pañcasataṁ vihāraṁ kārāpesīti.

Chaṭṭhaṁ.