Aṇguttara Nikāya
XI. Ekā-Dasaka Nipāta
II. Anussati Vagga
The Book of Elevens
Sutta 17[1]
Aṭṭhakanāgara Suttaṃ
aka
Dasama Suttaṃ
The Man from the Eights Market
or
Number Ten
Translated from the Pāḷi
by
Michael M. Olds
Introduction
This sutta often figures in the discussion concerning whether or not the jhānas are necessary for awakening. Here the interesting thing is that a careful reading of the sutta tells us that it is not really the jhānas or the Brahma-viharas, or the formless realms that bring about Nibbāna, but that these must all be seen as made for the sake of (with the intent of creating) identified-with experience, and must be let go.
The conclusion is that the Magga is only one of several different paths that lead one to the point where, by eradicating the Āsavas,[6] Nibbāna can be reached by letting that path go. Each individual path separately, or the first jhāna only, or the full set of four, or the other paths or all of them togethe are all sufficient to bring one to this position. From the viewpoint of the Arahant they will all be seen as equivalants; the differences between them would be seen as constructed to meet the differences in the dispositions of individuals.
Once upon a time, Old Man Ānanda,
was revisiting Vesāli,
Beluva[2] town.
There, also at that time,
Numer Ten[3]
householder of The Eights Market,[4]
having come to Son-of-the-Pink-Trumpet[5]
for the doing of that
which he needed to do there.
There then,
Numer Ten, householder of The Eights Market,
went to Rooster's Sporting Ground,
approaching a certain beggar there and
drawing near and
having given salutation,
took a seat to one side.
Having taken a seat to one side then,
Numer Ten, householder of The Eights Market,
asked this of that beggar:
"Now where, then, Bhante,
is Old Man Ānanda living at present?
Indeed, I have a great desire
to see this Old Man Ānanda for myself."
That Old Man Ānanda, housefather,
is living near Vesāli
Beluva town.
There then,
Numer Ten, householder of The Eights Market,
having concluded what he needed to do,
went to Vesāli,
Beluva town,
approaching Old Man Ānanda there and
drawing near, and
having given salutation,
took a seat to one side.
Having taken a seat to one side then,
Numer Ten, householder of The Eights Market,
said this to Old Man Ānanda
"Is there, Bhante Ānanda,
a teaching,
taught by The Lucky Man,
one who knows and sees,
aristocrat,
Consummately Self-Awakened,
whereby a beggar,
living without carelessness,
ardent,
resolute,
will free
his unfree heart, or
will achieve total destruction
of the not yet totally destroyed
corrupting influences,[6] or
where one who has not reached
the ultimate
peace from the yoke
reaches such peace?"
"There is, householder,
a teaching,
taught by The Lucky Man,
one who knows and sees,
aristocrat,
Consummately Self-Awakened,
whereby a beggar,
living without carelessness,
ardent,
resolute,
will free
his unfree heart, and
will achieve total destruction
of the not yet totally destroyed
corrupting influences, and
where one who has not reached
the ultimate
peace from the yoke
reaches such peace."
"What then, bhante Ānanda,
is that teaching,
taught by The Lucky Man,
one who knows and sees,
aristocrat,
Consummately Self-Awakened,
whereby a beggar,
living without carelessness,
ardent,
resolute,
will free
his unfree heart, and
will achieve total destruction
of the not yet totally destroyed
corrupting influences, and
where one who has not reached
the ultimate
peace from the yoke
reaches such peace?"
■
"Here, householder, a beggar,
isolating himself from sense pleasures,
isolating himself from unskillful things,
with thinking,
with pondering
isolation-born pleasurable
rises up into and makes a habitat of
the first knowledge.
He reflects on that
and understands:
'Here, for sure,
the first knowledge is
a higher own-making,
a higher own-intent,
and furthermore
anything that is
higher own-made
higher own-intended
is impermanent
an ending thing.'
He, taking a stand on that,
arrives at destruction of
the corrupting influences.
If not arriving at destruction of
the corrupting influences
then with such as your Dhamma-desire,
with such as your Dhamma-delight
with the utter destruction of the
five yokes connected to lower selfhood-birth[7]
he is spontaneously reborn[8]
attaining final Nibbāna there,
not returning to things of this world.
This, then, householder,
is a teaching,
taught by The Lucky Man,
one who knows and sees,
aristocrat,
Consummately Self-Awakened,
whereby a beggar,
living without carelessness,
ardent,
resolute,
will free
his unfree heart, and
will achieve total destruction
of the not yet totally destroyed
corrupting influences, and
where one who has not reached
the ultimate
peace from the yoke
reaches such peace.
■
Again, householder, additionally, a beggar,
dissolving thought and pondering,
internally self-pacified,
become whole-heartedly single minded,
without thinking,
without pondering,
rises up into and makes a habitat of
the second knowledge.
He reflects on that
and understands:
'Here, for sure,
the second knowledge is
a higher own-making,
a higher own-intent,
and furthermore
anything that is
higher own-made
higher own-intended
is impermanent
an ending thing.'
He, taking a stand on that,
arrives at destruction of
the corrupting influences.
If not arriving at destruction of
the corrupting influences
then with such as your Dhamma-desire,
with such as your Dhamma-delight
with the utter destruction of the
five yokes connected to lower selfhood-birth
he is spontaneously reborn
attaining final Nibbāna there,
not returning to things of this world.
This, then, householder,
is a teaching,
taught by The Lucky Man,
one who knows and sees,
aristocrat,
Consummately Self-Awakened,
whereby a beggar,
living without carelessness,
ardent,
resolute,
will free
his unfree heart, and
will achieve total destruction
of the not yet totally destroyed
corrupting influences, and
where one who has not reached
the ultimate
peace from the yoke
reaches such peace.
■
Again, householder, additionally, a beggar,
with the vanishing of appreciation,
and living detached,
minding,
self-aware,
and pleased,
experiencing in his own body
that of which the Aristocrats speak
when they say:
'Detached, minding, he lives pleasantly'
rises up into and makes a habitat of
the third knowledge.
He reflects on that
and understands:
'Here, for sure,
the third knowledge is
a higher own-making,
a higher own-intent,
and furthermore
anything that is
higher own-made
higher own-intended
is impermanent
an ending thing.'
He, taking a stand on that,
arrives at destruction of
the corrupting influences.
If not arriving at destruction of
the corrupting influences
then with such as your Dhamma-desire,
with such as your Dhamma-delight
with the utter destruction of the
five yokes connected to lower selfhood-birth
he is spontaneously reborn
attaining final Nibbāna there,
not returning to things of this world.
This, then, householder,
is a teaching,
taught by The Lucky Man,
one who knows and sees,
aristocrat,
Consummately Self-Awakened,
whereby a beggar,
living without carelessness,
ardent,
resolute,
will free
his unfree heart, and
will achieve total destruction
of the not yet totally destroyed
corrupting influences, and
where one who has not reached
the ultimate
peace from the yoke
reaches such peace.
■
Again, householder, additionally, a beggar,
letting go of pleasures,
letting go of pains,
settling down the antecedent mental ease and mental pain,
without pain,
but without pleasure,
detached,
recollected,
surpassingly pure
rises up into and makes a habitat of
the fourth knowledge.
He reflects on that
and understands:
'Here, for sure,
the fourth knowledge is
a higher own-making,
a higher own-intent,
and furthermore
anything that is
higher own-made
higher own-intended
is impermanent
an ending thing.'
He, taking a stand on that,
arrives at destruction of
the corrupting influences.
If not arriving at destruction of
the corrupting influences
then with such as your Dhamma-desire,
with such as your Dhamma-delight
with the utter destruction of the
five yokes connected to lower selfhood-birth
he is spontaneously reborn
attaining final Nibbāna there,
not returning to things of this world.
This, then, householder,
is a teaching,
taught by The Lucky Man,
one who knows and sees,
aristocrat,
Consummately Self-Awakened,
whereby a beggar,
living without carelessness,
ardent,
resolute,
will free
his unfree heart, and
will achieve total destruction
of the not yet totally destroyed
corrupting influences, and
where one who has not reached
the ultimate
peace from the yoke
reaches such peace.
■
Again, householder, additionally, a beggar,
lives pervading the first quarter
with a heart of friendliness,
also the second,
also the third,
also the fourth,
thus above,
below,
across,
all-round.
He lives pervading
everyplace in the entire world
with a heart of friendliness,
expanded,
made great,
immeasurable,
without hostility,
without making trouble.
He reflects on that
and understands:
'Here, for sure,
that heart of friendliness is
a higher own-making,
a higher own-intent,
and furthermore
anything that is
higher own-made
higher own-intended
is impermanent
an ending thing.'
He, taking a stand on that,
arrives at destruction of
the corrupting influences.
If not arriving at destruction of
the corrupting influences
then with such as your Dhamma-desire,
with such as your Dhamma-delight
with the utter destruction of the
five yokes connected to lower selfhood-birth
he is spontaneously reborn
attaining final Nibbāna there,
not returning to things of this world.
This, then, householder,
is a teaching,
taught by The Lucky Man,
one who knows and sees,
aristocrat,
Consummately Self-Awakened,
whereby a beggar,
living without carelessness,
ardent,
resolute,
will free
his unfree heart, and
will achieve total destruction
of the not yet totally destroyed
corrupting influences, and
where one who has not reached
the ultimate
peace from the yoke
reaches such peace.
■
Again, householder, additionally, a beggar,
lives pervading the first quarter
with a heart of sympathy,
also the second,
also the third,
also the fourth,
thus above,
below,
across,
all-round.
He lives pervading
everyplace in the entire world
with a heart of sympathy,
expanded,
made great,
immeasurable,
without hostility,
without making trouble.
He reflects on that
and understands:
'Here, for sure,
that heart of sympathy is
a higher own-making,
a higher own-intent,
and furthermore
anything that is
higher own-made
higher own-intended
is impermanent
an ending thing.'
He, taking a stand on that,
arrives at destruction of
the corrupting influences.
If not arriving at destruction of
the corrupting influences
then with such as your Dhamma-desire,
with such as your Dhamma-delight
with the utter destruction of the
five yokes connected to lower selfhood-birth
he is spontaneously reborn
attaining final Nibbāna there,
not returning to things of this world.
This, then, householder,
is a teaching,
taught by The Lucky Man,
one who knows and sees,
aristocrat,
Consummately Self-Awakened,
whereby a beggar,
living without carelessness,
ardent,
resolute,
will free
his unfree heart, and
will achieve total destruction
of the not yet totally destroyed
corrupting influences, and
where one who has not reached
the ultimate
peace from the yoke
reaches such peace.
■
Again, householder, additionally, a beggar,
lives pervading the first quarter
with a heart of empathy,
also the second,
also the third,
also the fourth,
thus above,
below,
across,
all-round.
He lives pervading
everyplace in the entire world
with a heart of empathy,
expanded,
made great,
immeasurable,
without hostility,
without making trouble.
He reflects on that
and understands:
'Here, for sure,
that heart of empathy is
a higher own-making,
a higher own-intent,
and furthermore
anything that is
higher own-made
higher own-intended
is impermanent
an ending thing.'
He, taking a stand on that,
arrives at destruction of
the corrupting influences.
If not arriving at destruction of
the corrupting influences
then with such as your Dhamma-desire,
with such as your Dhamma-delight
with the utter destruction of the
five yokes connected to lower selfhood-birth
he is spontaneously reborn
attaining final Nibbāna there,
not returning to things of this world.
This, then, householder,
is a teaching,
taught by The Lucky Man,
one who knows and sees,
aristocrat,
Consummately Self-Awakened,
whereby a beggar,
living without carelessness,
ardent,
resolute,
will free
his unfree heart, and
will achieve total destruction
of the not yet totally destroyed
corrupting influences, and
where one who has not reached
the ultimate
peace from the yoke
reaches such peace.
■
Again, householder, additionally, a beggar,
lives pervading the first quarter
with a heart of detachment,
also the second,
also the third,
also the fourth,
thus above,
below,
across,
all-round.
He lives pervading
everyplace in the entire world
with a heart of detachment,
expanded,
made great,
immeasurable,
without hostility,
without making trouble.
He reflects on that
and understands:
'Here, for sure,
that heart of detachment is
a higher own-making,
a higher own-intent,
and furthermore
anything that is
higher own-made
higher own-intended
is impermanent
an ending thing.'
He, taking a stand on that,
arrives at destruction of
the corrupting influences.
If not arriving at destruction of
the corrupting influences
then with such as your Dhamma-desire,
with such as your Dhamma-delight
with the utter destruction of the
five yokes connected to lower selfhood-birth
he is spontaneously reborn
attaining final Nibbāna there,
not returning to things of this world.
This, then, householder,
is a teaching,
taught by The Lucky Man,
one who knows and sees,
aristocrat,
Consummately Self-Awakened,
whereby a beggar,
living without carelessness,
ardent,
resolute,
will free
his unfree heart, and
will achieve total destruction
of the not yet totally destroyed
corrupting influences, and
where one who has not reached
the ultimate
peace from the yoke
reaches such peace.
■
Again, householder, additionally, a beggar,
passing beyond all perception of form
settling down perception of sensory reaction
not studying perception of diversity
thinking:
'Endless Space'
he rises up into and
makes a habitat of
the The Realm of Space.
He reflects on that
and understands:
'Here, for sure,
The Realm of Space is
a higher own-making,
a higher own-intent,
and furthermore
anything that is
higher own-made
higher own-intended
is impermanent
an ending thing.'
He, taking a stand on that,
arrives at destruction of
the corrupting influences.
If not arriving at destruction of
the corrupting influences
then with such as your Dhamma-desire,
with such as your Dhamma-delight
with the utter destruction of the
five yokes connected to lower selfhood-birth
he is spontaneously reborn
attaining final Nibbāna there,
not returning to things of this world.
This, then, householder,
is a teaching,
taught by The Lucky Man,
one who knows and sees,
aristocrat,
Consummately Self-Awakened,
whereby a beggar,
living without carelessness,
ardent,
resolute,
will free
his unfree heart, and
will achieve total destruction
of the not yet totally destroyed
corrupting influences, and
where one who has not reached
the ultimate
peace from the yoke
reaches such peace.
■
Again, householder, additionally, a beggar,
passing beyond The Realm of Space,
thinking:
'Endless consciousness'[9]
rises up into and
makes a habitat of
The Realm of Consciousness.
He reflects on that
and understands:
'Here, for sure,
The Realm of Consciousness is
a higher own-making,
a higher own-intent,
and furthermore
anything that is
higher own-made
higher own-intended
is impermanent
an ending thing.'
He, taking a stand on that,
arrives at destruction of
the corrupting influences.
If not arriving at destruction of
the corrupting influences
then with such as your Dhamma-desire,
with such as your Dhamma-delight
with the utter destruction of the
five yokes connected to lower selfhood-birth
he is spontaneously reborn
attaining final Nibbāna there,
not returning to things of this world.
This, then, householder,
is a teaching,
taught by The Lucky Man,
one who knows and sees,
aristocrat,
Consummately Self-Awakened,
whereby a beggar,
living without carelessness,
ardent,
resolute,
will free
his unfree heart, and
will achieve total destruction
of the not yet totally destroyed
corrupting influences, and
where one who has not reached
the ultimate
peace from the yoke
reaches such peace.
■
Again, householder, additionally, a beggar,
passing beyond The Realm of Consciousness,
thinking:
'There is nothing to be had there'
rises up into and
makes a habitat of
The Realm of Nothing to be Had There.
He reflects on that
and understands:
'Here, for sure,
The Realm of Nothing to be Had There is
a higher own-making,
a higher own-intent,
and furthermore
anything that is
higher own-made
higher own-intended
is impermanent
an ending thing.'
He, taking a stand on that,
arrives at destruction of
the corrupting influences.
If not arriving at destruction of
the corrupting influences
then with such as your Dhamma-desire,
with such as your Dhamma-delight
with the utter destruction of the
five yokes connected to lower selfhood-birth
he is spontaneously reborn
attaining final Nibbāna there,
not returning to things of this world.
This, then, householder,
is a teaching,
taught by The Lucky Man,
one who knows and sees,
aristocrat,
Consummately Self-Awakened,
whereby a beggar,
living without carelessness,
ardent,
resolute,
will free
his unfree heart, and
will achieve total destruction
of the not yet totally destroyed
corrupting influences, and
where one who has not reached
the ultimate
peace from the yoke
reaches such peace.
■
This having been said,
Numer Ten, householder of The Eights Market,
said this to Old Man Ānanda:
"In the same way, Bhante Ānanda,
as a person looking for one excellent treasure
should at one and the same time,
come across eleven excellent treasures,
even so, Bhante,
I, in my search for one door to the deathless,
have come across eleven doors to the deathless
from getting the hearing of this.
In the same way, Bhante,
as a person with a house
having eleven doors,
he might,
if that house were on fire,
find safety for himself
by any one of those eleven doors.
Even so, Bhante,
I, seeking for one door to the deathless,
could find safety for myself
by any one of those eleven
doors to the deathless.
Those, Bhante,
here called "of different stands"
seek out a teacher's fee
for their teachers,
so for what reason,
should I not show veneration
for Old Man Ānanda?"
Then Numer Ten,
householder of The Eights Market,
assembled together
the Saṇgha of beggars of
Vesāli and
Son-of-the-Pink-Trumpet,
and serving them,
satisfied them with
food requiring chewing and
drinkable food,
served with his own hand.
And to each beggar he gave
a separate piece of cloth
for making robes.
Old Man Ānanda he clothed
with a set of three robes, and
for him had a residence built
costing five hundred pieces.
[2] Probably named after the Vilva tree, Ægle marmelos.
[3] Dasama. Woodward footnotes: "'The Tenth' He was so reckoned in his family relationship according to Comy." A practice also common in China.
[4] Aṭṭhaka. The Eights. Eight was a sacred number at that time, and eight was the number of things in any gift to a king. Presumably this name was given to this town for good luck.
[5] Pāṭalī: the trumpet flower, Bignonia Suaveolens
[6] Āsavas. kāma: sensual lust; bhava: living, being, existing; avijjā: blindness. Sometimes also diṭṭhi: opinions, views (but that can be seen as included in avijja. PED: psychological technical term for certain specified ideas which intoxicate the mind (bemuddle it, befuddle it, so that it cannot rise to higher things).
[7] Oram-bhāgiyānaṃ: Birth in the realms characterized by forms; and birth in lower states than that of mankind;
saṃyojanānaṃ: yokes to self-hood:
(1) sakkāyadiṭṭhi; the view that any one way of seeing the self is the one true way; also translated with expressions meaning 'view of individuality';
(2) vicikicchā; doubts about the achievement of Nibbāna by the Buddha, doubts about the efficacy of the Dhamma to attain the end of rebirth; doubts about the accomplishment of the goal by the members of the true Saṇgha: the Arahant (aristocrat), Non-Returner, Once-returner, and Stream-winner;
(3) sīlabbataparāmāso; Reliance on rules and rituals, or ethical behavior to bring about the end of pain;
(4) kāmacchando; Desire for sense pleasures;
(5) vyāpādo; Deviance, going the wrong way, 'via-the-not-path'; also translated 'anger' and 'hatred'.
[8] Opapātiko: As if waking from a dream. No death here and no rebirth there. Age @15. For further discussion of this see: Study
[9] Viññāṇa, which I think is better translated 're-knowing-knowing-knowledge'. I have used 'consciousness' here with the idea that this is still a worldly thing. It is only really important to understand that this is de-personalized knowing when speaking of Nibbāna.
