AN 10 The Book of the Tens – Dasakanipāta > AN 10.20 Abodes of the Noble Ones (2nd)

Numbered Discourses 10.20 – Aṅguttara Nikāya 10.20

2. A Protector – 2. Nāthavagga

AN 10.20 Abodes of the Noble Ones (2nd) – Dutiyaariyāvāsasutta

1.1

At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.

Ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.

1.2

There the Buddha addressed the bhikkhū:

Tatra kho bhagavā bhikkhū āmantesi …pe….

2.1

“There are these ten noble abodes in which the noble ones of the past, present, and future abide.

“Dasayime, bhikkhave, ariyāvāsā, ye ariyā āvasiṁsu vā āvasanti vā āvasissanti vā.

2.2

What ten?

Katame dasa?

2.3

A bhikkhu has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.

Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.

3.1

And how has a bhikkhu given up five factors?

Kathañca, bhikkhave, bhikkhu pañcaṅgavippahīno hoti?

3.2

It’s when a bhikkhu has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

Idha, bhikkhave, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti.

3.3

That’s how a bhikkhu has given up five factors.

Evaṁ kho, bhikkhave, bhikkhu pañcaṅgavippahīno hoti.

4.1

And how does a bhikkhu possess six factors?

Kathañca, bhikkhave, bhikkhu chaḷaṅgasamannāgato hoti?

4.2

It’s when a bhikkhu, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.

Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.

4.3

Hearing a sound with their ears …

Sotena saddaṁ sutvā …

4.4

Smelling an odor with their nose …

ghānena gandhaṁ ghāyitvā …

4.5

Tasting a flavor with their tongue …

jivhāya rasaṁ sāyitvā …

4.6

Feeling a touch with their body …

kāyena phoṭṭhabbaṁ phusitvā …

4.7

Knowing a thought with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.

manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.

4.8

That’s how a bhikkhu possesses six factors.

Evaṁ kho, bhikkhave, bhikkhu chaḷaṅgasamannāgato hoti.

5.1

And how does a bhikkhu have a single guard?

Kathañca, bhikkhave, bhikkhu ekārakkho hoti?

5.2

It’s when a bhikkhu’s heart is guarded by mindfulness.

Idha, bhikkhave, bhikkhu satārakkhena cetasā samannāgato hoti.

5.3

That’s how a bhikkhu has a single guard.

Evaṁ kho, bhikkhave, bhikkhu ekārakkho hoti.

6.1

And how does a bhikkhu have four supports?

Kathañca, bhikkhave, bhikkhu caturāpasseno hoti?

6.2

After appraisal, a bhikkhu uses some things, endures some things, avoids some things, and gets rid of some things.

Idha, bhikkhave, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.

6.3

That’s how a bhikkhu has four supports.

Evaṁ kho, bhikkhave, bhikkhu caturāpasseno hoti.

7.1

And how has a bhikkhu eliminated idiosyncratic interpretations of the truth?

Kathañca, bhikkhave, bhikkhu paṇunnapaccekasacco hoti?

7.2

Different ascetics and brahmins have different idiosyncratic interpretations of the truth. For example:

Idha, bhikkhave, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, seyyathidaṁ:

7.3

the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.

‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā,

7.4

A bhikkhu has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these.

sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.

7.5

That’s how a bhikkhu has eliminated idiosyncratic interpretations of the truth.

Evaṁ kho, bhikkhave, bhikkhu paṇunnapaccekasacco hoti.

8.1

And how has a bhikkhu totally given up searching?

Kathañca, bhikkhave, bhikkhu samavayasaṭṭhesano hoti?

8.2

It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual life.

Idha, bhikkhave, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.

8.3

That’s how a bhikkhu has totally given up searching.

Evaṁ kho, bhikkhave, bhikkhu samavayasaṭṭhesano hoti.

9.1

And how does a bhikkhu have unsullied intentions?

Kathañca, bhikkhave, bhikkhu anāvilasaṅkappo hoti?

9.2

It’s when a bhikkhu has given up intentions of sensuality, malice, and cruelty.

Idha, bhikkhave, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti.

9.3

That’s how a bhikkhu has unsullied intentions.

Evaṁ kho, bhikkhave, bhikkhu anāvilasaṅkappo hoti.

10.1

And how has a bhikkhu stilled the physical process?

Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti?

10.2

It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

10.3

That’s how a bhikkhu has stilled the physical process.

Evaṁ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti.

11.1

And how is a bhikkhu well freed in mind?

Kathañca, bhikkhave, bhikkhu suvimuttacitto hoti?

11.2

It’s when a bhikkhu’s mind is freed from greed, hate, and delusion.

Idha, bhikkhave, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti.

11.3

That’s how a bhikkhu is well freed in mind.

Evaṁ kho, bhikkhave, bhikkhu suvimuttacitto hoti.

12.1

And how is a bhikkhu well freed by wisdom?

Kathañca, bhikkhave, bhikkhu suvimuttapañño hoti?

12.2

It’s when a bhikkhu understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’

Idha, bhikkhave, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti, doso me pahīno …pe… ‘moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti.

12.3

That’s how a bhikkhu’s mind is well freed by wisdom.

Evaṁ kho, bhikkhave, bhikkhu suvimuttapañño hoti.

13.1

Bhikkhū, whether in the past, future, or present, all the noble ones of noble abodes abide in these same ten noble abodes.

Ye hi keci, bhikkhave, atītamaddhānaṁ ariyā ariyāvāse āvasiṁsu, sabbe te imeva dasa ariyāvāse āvasiṁsu;

13.2

ye hi keci, bhikkhave, anāgatamaddhānaṁ ariyā ariyāvāse āvasissanti, sabbe te imeva dasa ariyāvāse āvasissanti;

13.3

ye hi keci, bhikkhave, etarahi ariyā ariyāvāse āvasanti, sabbe te imeva dasa ariyāvāse āvasanti.

13.4

These are the ten noble abodes in which the noble ones of the past, present, and future abide.”

Ime kho, bhikkhave, dasa ariyāvāsā, ye ariyā āvasiṁsu vā āvasanti vā āvasissanti vā”ti.

13.5

Dasamaṁ.

13.6

Nāthavaggo dutiyo.

14.0

Tassuddānaṁ

14.1

Senāsanañca pañcaṅgaṁ,

14.2

Saṁyojanākhilena ca;

14.3

Appamādo āhuneyyo,

14.4

Dve nāthā dve ariyāvāsāti.