“Yato kho, bhikkhave, rañño paccantimaṁ nagaraṁ sattahi nagaraparikkhārehi suparikkhataṁ hoti, catunnañca āhārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. Idaṁ vuccati, bhikkhave, rañño paccantimaṁ nagaraṁ akaraṇīyaṁ bāhirehi paccatthikehi paccāmittehi.
“Bhikkhus, when a king’s frontier |fortress::citadel, fortification [nagara]| is well-provided with seven requisites of a fortress and can readily obtain, without difficulty or trouble, the four kinds of |nutriments::fuels, nourishments, sustenance [āhārā]|, that king’s frontier fortress is then said to be unassailable by external enemies and adversaries.
Seven Requisites of a Fortress
Katamehi sattahi nagaraparikkhārehi suparikkhataṁ hoti?
What are the seven requisites of a fortress with which it is well-provided?
Idha, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī. Iminā paṭhamena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
1.) Here, |bhikkhus,::::| in the king’s frontier fortress the pillar has a deep base and is securely planted, stable, unshakable. A king’s frontier fortress is well provided with this first requisite for protecting its inhabitants and for warding off outsiders.
Puna caparaṁ, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca. Iminā dutiyena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
2.) Furthermore, |bhikkhus,::::| in the king’s frontier fortress the moat is deep and wide. A king’s frontier fortress is well provided with this second requisite for protecting its inhabitants and for warding off outsiders.
Puna caparaṁ, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca. Iminā tatiyena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
3.) Furthermore, |bhikkhus,::::| in the king’s frontier fortress the encircling road is high and wide. A king’s frontier fortress is well provided with this third requisite for protecting its inhabitants and for warding off outsiders.
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ āvudhaṁ sannicitaṁ hoti salākañceva jevanikañca. Iminā catutthena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
4.) Furthermore, |bhikkhus,::::| in the king’s frontier fortress many weapons are stored, both projectiles and bladed. A king’s frontier fortress is well provided with this fourth requisite for protecting its inhabitants and for warding off outsiders.
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṁ— hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā. Iminā pañcamena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
5.) Furthermore, |bhikkhus,::::| in the king’s frontier fortress a large army dwells, namely: elephant riders, cavalry, charioteers, archers, vanguard soldiers, supply corps, food-distributors, fierce warriors, princes, chargers, great war-elephants, heroes, leather-armored warriors, and slave-soldiers. A king’s frontier fortress is well provided with this fifth requisite for protecting its inhabitants and for warding off outsiders.
Puna caparaṁ, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā. Iminā chaṭṭhena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
6.) Furthermore, |bhikkhus,::::| in the king’s frontier fortress the gatekeeper is wise, experienced, and |discerning::who has good judgement [medhāvī]|, keeping out strangers and admitting acquaintances. A king’s frontier fortress is well provided with this sixth requisite for protecting its inhabitants and for warding off outsiders.
Puna caparaṁ, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca. Iminā sattamena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
7.) Furthermore, |bhikkhus,::::| in the king’s frontier fortress the encircling wall is high and wide, fully finished with plaster coating. A king’s frontier fortress is well provided with this seventh requisite for protecting its inhabitants and for warding off outsiders.
Imehi sattahi nagaraparikkhārehi suparikkhataṁ hoti.
These are the seven requisites of a fortress with which it is well-provided.
Four Kinds of Nutriments
Katamesaṁ catunnaṁ āhārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī?
And what are the four kinds of nutriments it readily obtains, without difficulty or trouble?
Idha, bhikkhave, rañño paccantime nagare bahuṁ tiṇakaṭṭhodakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya.
1.) Here, |bhikkhus,::::| in the king’s frontier fortress a vast store of grass, wood, and water is collected for the delight, self-assurance, and comfortable living of its inhabitants, and for warding off outsiders.
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ sāliyavakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya.
2.) Furthermore, |bhikkhus,::::| in the king’s frontier fortress a vast store of rice and barley is collected for the delight, self-assurance, and comfortable living of its inhabitants, and for warding off outsiders.
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ tilamuggamāsāparaṇṇaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya.
3.) Furthermore, |bhikkhus,::::| in the king’s frontier fortress a vast store of sesame, mung beans, and black grams is collected for the delight, self-assurance, and comfortable living of its inhabitants, and for warding off outsiders.
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ bhesajjaṁ sannicitaṁ hoti, seyyathidaṁ— sappi navanītaṁ telaṁ madhu phāṇitaṁ loṇaṁ abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya.
4.) Furthermore, |bhikkhus,::::| in the king’s frontier fortress a vast store of medicine is collected, namely: ghee, fresh butter, oil, honey, molasses, and salt, for the delight, self-assurance, and comfortable living of its inhabitants, and for warding off outsiders.
Imesaṁ kho, bhikkhave, catunnaṁ āhārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.
These are the four kinds of nutriments it readily obtains, without difficulty or trouble.
Yato kho, bhikkhave, rañño paccantimaṁ nagaraṁ imehi sattahi nagaraparikkhārehi suparikkhataṁ hoti, imesañca catunnaṁ āhārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. Idaṁ vuccati, bhikkhave, rañño paccantimaṁ nagaraṁ akaraṇīyaṁ bāhirehi paccatthikehi paccāmittehi.
When a king’s frontier fortress is well-provided with these seven requisites of a fortress and can readily obtain, without difficulty or trouble, these four kinds of nutriments, that king’s frontier fortress is then said to be unassailable by external enemies and adversaries.
Evamevaṁ kho, bhikkhave, yato ariyasāvako sattahi saddhammehi samannāgato hoti, catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. Ayaṁ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato. Katamehi sattahi saddhammehi samannāgato hoti?
So too, |bhikkhus,::::| when a disciple of the Noble Ones is endowed with seven good qualities and he obtains at will, without difficulty or trouble, the four |jhānas::::jah-naas|—higher states of mind that provide a pleasant abiding in the here and now—that disciple of the Noble Ones is then said to be unassailable by |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|, who cannot be overrun by the |Evil One::profoundly immoral and wicked, having evil quality, epithet of Māra [pāpimant]|. What are the seven good qualities he is endowed with?
Seven Good Qualities
Seyyathāpi, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ ‘itipi so …pe… buddho bhagavā’ti. Saddhesiko, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā paṭhamena saddhammena samannāgato hoti.
1.) Just as|, bhikkhus,::::| in the king’s frontier fortress the pillar has a deep base and is securely planted, stable, unshakable, for protecting its inhabitants and for warding off outsiders; so too, a disciple of the Noble Ones is endowed with |faith::confidence, conviction, trust [saddha]|. He places faith in the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|’s awakening: ‘Indeed, the Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’ With faith as his pillar, the disciple of the Noble Ones abandons the |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| and cultivates the |wholesome::healthy, beneficial, useful [kusala]|, abandons what is |blameworthy::at fault, objectionable [sāvajja]| and cultivates what is |blameless::irreproachable, faultless [anavajja]|, and maintains himself in purity. A disciple of the Noble Ones is endowed with this first good quality.
Seyyathāpi, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. Hirīparikkho kho, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā dutiyena saddhammena samannāgato hoti.
2.) Just as|, bhikkhus,::::| in the king’s frontier fortress the moat is deep and wide for protecting its inhabitants and for warding off outsiders; so too, a disciple of the Noble Ones is endowed with a |sense of right and wrong::sense of shame, conscience, modesty [hirī]|. He is ashamed of bodily misconduct, verbal misconduct, and mental misconduct; he is ashamed of acquiring |harmful::injurious, bad, or evil. Encompasses the deceptively alluring that is ultimately detrimental or ruinous [pāpaka]|, unwholesome qualities. With a sense of right and wrong as his moat, the disciple of the Noble Ones abandons the unwholesome and cultivates the wholesome, abandons what is blameworthy and cultivates what is blameless, and maintains himself in purity. A disciple of the Noble Ones is endowed with this second good quality.
Seyyathāpi, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ, kho, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. Ottappapariyāyapatho, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā tatiyena saddhammena samannāgato hoti.
3.) Just as|, bhikkhus,::::| in the king’s frontier fortress the encircling road is high and wide for protecting its inhabitants and for warding off outsiders; so too, a disciple of the Noble Ones is endowed with |moral dread::fear of wrongdoing out of regard for others [ottappa]|. He dreads bodily misconduct, verbal misconduct, and mental misconduct; he dreads acquiring harmful, unwholesome qualities. With moral dread as his encircling road, the disciple of the Noble Ones abandons the unwholesome and cultivates the wholesome, abandons what is blameworthy and cultivates what is blameless, and maintains himself in purity. A disciple of the Noble Ones is endowed with this third good quality.
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ āvudhaṁ sannicitaṁ hoti salākañceva jevanikañca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā. Sutāvudho, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā catutthena saddhammena samannāgato hoti.
4.) Just as|, bhikkhus,::::| in the king’s frontier fortress many weapons are stored, both projectiles and bladed, for protecting its inhabitants and for warding off outsiders; so too, a disciple of the Noble Ones is endowed with |learning::studying, understanding, acquiring knowledge [suta]|. He has learned much, remembers what he has learned, and consolidates what he has learned. Those teachings that are beneficial in the beginning, beneficial in the middle, and beneficial in the end, that are meaningful and well-expressed, that proclaim the perfectly complete and purified spiritual life—such teachings as these he has learned extensively, remembered, recited verbally, mentally examined, and thoroughly penetrated by view. With learning as his weapon, the disciple of the Noble Ones abandons the unwholesome and cultivates the wholesome, abandons what is blameworthy and cultivates what is blameless, and maintains himself in purity. A disciple of the Noble Ones is endowed with this fourth good quality.
Seyyathāpi, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṁ— hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Vīriyabalakāyo, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā pañcamena saddhammena samannāgato hoti.
5.) Just as|, bhikkhus,::::| in the king’s frontier fortress a large army dwells for protecting its inhabitants and for warding off outsiders, namely: elephant riders, cavalry, charioteers, archers, vanguard soldiers, supply corps, food-distributors, fierce warriors, princes, chargers, great war-elephants, heroes, leather-armored warriors, and slave-soldiers; so too, a disciple of the Noble Ones dwells |with energy aroused::with initiative [āraddhavīriya]| for the abandoning of unwholesome qualities and the acquisition of wholesome qualities. He is |firm::powerful, having stamina [thāmavant]|, |steadfast in striving::having persistent effort [daḷhaparakkama]|, and |never lays down the yoke of::unwavering in his commitment to; lit. not put down the yoke pole [anikkhittadhura]| wholesome qualities. With energy as his army, the disciple of the Noble Ones abandons the unwholesome and cultivates the wholesome, abandons what is blameworthy and cultivates what is blameless, and maintains himself in purity. A disciple of the Noble Ones is endowed with this fifth good quality.
Seyyathāpi, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Satidovāriko, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā chaṭṭhena saddhammena samannāgato hoti.
6.) Just as|, bhikkhus,::::| in the king’s frontier fortress the gatekeeper is wise, experienced, and discerning, keeping out strangers and admitting acquaintances, for protecting its inhabitants and for warding off outsiders; so too, a disciple of the Noble Ones is mindful, possessing supreme mindfulness and |skillfulness::astuteness, carefulness, prudence [nepakkena]|, remembering and recollecting what was done and said long ago. With mindfulness as his gatekeeper, the disciple of the Noble Ones abandons the unwholesome and cultivates the wholesome, abandons what is blameworthy and cultivates what is blameless, and maintains himself in purity. A disciple of the Noble Ones is endowed with this sixth good quality.
Seyyathāpi, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Paññāvāsanalepanasampanno, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā sattamena saddhammena samannāgato hoti. Imehi sattahi saddhammehi samannāgato hoti.
7.) Just as|, bhikkhus,::::| in the king’s frontier fortress the encircling wall is high and wide, fully finished with plaster coating, for protecting its inhabitants and for warding off outsiders; so too, a disciple of the Noble Ones is wise, endowed with |wisdom::distinctive knowledge, discernment [pañña]| that discerns the |arising and passing away::appearance and disappearance, formation and dissolution [udayatthagāmī]|, which is noble and penetrative, leading to the |complete exhaustion of suffering::extinction of stress, termination of tension [dukkhakhaya]|. Plastered with the finish of wisdom, the disciple of the Noble Ones abandons the unwholesome and cultivates the wholesome, abandons what is blameworthy and cultivates what is blameless, and maintains himself in purity. A disciple of the Noble Ones is endowed with this seventh good quality. These are the seven good qualities he is endowed with.
Katamesaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī?
And what are the four |jhānas::::jah-naas|—higher states of mind that provide a pleasant abiding in the here and now—that he readily obtains, without difficulty or trouble?
Four Jhānas
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ tiṇakaṭṭhodakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
1.) Just as|, bhikkhus,::::| in the king’s frontier fortress a vast store of grass, wood, and water is collected for the delight, self-assurance, and comfortable living of its inhabitants, and for warding off outsiders; so too, a disciple of the Noble Ones, entirely secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna for his own delight, self-assurance, and comfortable living, and for entering upon |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away [nibbāna]|.
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ sāliyavakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
2.) Just as|, bhikkhus,::::| in the king’s frontier fortress a vast store of rice and barley is collected for the delight, self-assurance, and comfortable living of its inhabitants, and for warding off outsiders; so too, a disciple of the Noble Ones, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, enters and dwells in the second jhāna for his own delight, self-assurance, and comfortable living, and for entering upon Nibbāna.
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ tilamuggamāsāparaṇṇaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
3.) Just as|, bhikkhus,::::| in the king’s frontier fortress a vast store of sesame, mung beans, and black grams is collected for the delight, self-assurance, and comfortable living of its inhabitants, and for warding off outsiders; so too, a disciple of the Noble Ones, with the fading of desire for uplifting joy, dwells equanimous, mindful and clearly aware, experiencing pleasure with the body. He enters and dwells in the third jhāna for his own delight, self-assurance, and comfortable living, and for entering upon Nibbāna.
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ bhesajjaṁ sannicitaṁ hoti, seyyathidaṁ— sappi navanītaṁ telaṁ madhu phāṇitaṁ loṇaṁ abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. Imesaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.
4.) Just as|, bhikkhus,::::| in the king’s frontier fortress a vast store of medicine is collected there, namely: ghee, fresh butter, oil, honey, molasses, and salt, for the delight, self-assurance, and comfortable living of its inhabitants, and for warding off outsiders; so too, a disciple of the Noble Ones, with the abandoning of [bodily] pleasure and |pain::discomfort, unpleasantness. In this context, this is referring to bodily pain or sharp sensations. [dukkha]|, and with the prior settling down of |mental pleasure and displeasure::the duality of positive and negative states of mind; mental happiness and mental pain [somanassadomanassa]|, enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::sustained active awareness regarding the body, felt experience, mind, and mental qualities, observing them clearly without craving or distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a neither-painful-nor-pleasant feeling, for his own delight, self-assurance, and comfortable living, and for entering upon Nibbāna.
Yato kho, bhikkhave, ariyasāvako imehi sattahi saddhammehi samannāgato hoti, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. Ayaṁ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato”ti.
These are the four |jhānas::::jah-naas|—higher states of mind that provide a pleasant abiding in the here and now—that he readily obtains, without difficulty or trouble. When|, bhikkhus,::::| a disciple of the Noble Ones is endowed with these seven good qualities and he readily obtains, without difficulty or trouble, the four jhānas, that disciple of the Noble Ones is then said to be unassailable by Māra, who cannot be overrun by the Evil One.”
“Bhikkhus, when a king’s frontier |fortress::citadel, fortification [nagara]| is well-provided with seven requisites of a fortress and can readily obtain, without difficulty or trouble, the four kinds of |nutriments::fuels, nourishments, sustenance [āhārā]|, that king’s frontier fortress is then said to be unassailable by external enemies and adversaries.
Seven Requisites of a Fortress
What are the seven requisites of a fortress with which it is well-provided?
1.) Here, |bhikkhus,::::| in the king’s frontier fortress the pillar has a deep base and is securely planted, stable, unshakable. A king’s frontier fortress is well provided with this first requisite for protecting its inhabitants and for warding off outsiders.
2.) Furthermore, |bhikkhus,::::| in the king’s frontier fortress the moat is deep and wide. A king’s frontier fortress is well provided with this second requisite for protecting its inhabitants and for warding off outsiders.
3.) Furthermore, |bhikkhus,::::| in the king’s frontier fortress the encircling road is high and wide. A king’s frontier fortress is well provided with this third requisite for protecting its inhabitants and for warding off outsiders.
4.) Furthermore, |bhikkhus,::::| in the king’s frontier fortress many weapons are stored, both projectiles and bladed. A king’s frontier fortress is well provided with this fourth requisite for protecting its inhabitants and for warding off outsiders.
5.) Furthermore, |bhikkhus,::::| in the king’s frontier fortress a large army dwells, namely: elephant riders, cavalry, charioteers, archers, vanguard soldiers, supply corps, food-distributors, fierce warriors, princes, chargers, great war-elephants, heroes, leather-armored warriors, and slave-soldiers. A king’s frontier fortress is well provided with this fifth requisite for protecting its inhabitants and for warding off outsiders.
6.) Furthermore, |bhikkhus,::::| in the king’s frontier fortress the gatekeeper is wise, experienced, and |discerning::who has good judgement [medhāvī]|, keeping out strangers and admitting acquaintances. A king’s frontier fortress is well provided with this sixth requisite for protecting its inhabitants and for warding off outsiders.
7.) Furthermore, |bhikkhus,::::| in the king’s frontier fortress the encircling wall is high and wide, fully finished with plaster coating. A king’s frontier fortress is well provided with this seventh requisite for protecting its inhabitants and for warding off outsiders.
These are the seven requisites of a fortress with which it is well-provided.
Four Kinds of Nutriments
And what are the four kinds of nutriments it readily obtains, without difficulty or trouble?
1.) Here, |bhikkhus,::::| in the king’s frontier fortress a vast store of grass, wood, and water is collected for the delight, self-assurance, and comfortable living of its inhabitants, and for warding off outsiders.
2.) Furthermore, |bhikkhus,::::| in the king’s frontier fortress a vast store of rice and barley is collected for the delight, self-assurance, and comfortable living of its inhabitants, and for warding off outsiders.
3.) Furthermore, |bhikkhus,::::| in the king’s frontier fortress a vast store of sesame, mung beans, and black grams is collected for the delight, self-assurance, and comfortable living of its inhabitants, and for warding off outsiders.
4.) Furthermore, |bhikkhus,::::| in the king’s frontier fortress a vast store of medicine is collected, namely: ghee, fresh butter, oil, honey, molasses, and salt, for the delight, self-assurance, and comfortable living of its inhabitants, and for warding off outsiders.
These are the four kinds of nutriments it readily obtains, without difficulty or trouble.
When a king’s frontier fortress is well-provided with these seven requisites of a fortress and can readily obtain, without difficulty or trouble, these four kinds of nutriments, that king’s frontier fortress is then said to be unassailable by external enemies and adversaries.
So too, |bhikkhus,::::| when a disciple of the Noble Ones is endowed with seven good qualities and he obtains at will, without difficulty or trouble, the four |jhānas::::jah-naas|—higher states of mind that provide a pleasant abiding in the here and now—that disciple of the Noble Ones is then said to be unassailable by |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|, who cannot be overrun by the |Evil One::profoundly immoral and wicked, having evil quality, epithet of Māra [pāpimant]|. What are the seven good qualities he is endowed with?
Seven Good Qualities
1.) Just as|, bhikkhus,::::| in the king’s frontier fortress the pillar has a deep base and is securely planted, stable, unshakable, for protecting its inhabitants and for warding off outsiders; so too, a disciple of the Noble Ones is endowed with |faith::confidence, conviction, trust [saddha]|. He places faith in the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|’s awakening: ‘Indeed, the Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’ With faith as his pillar, the disciple of the Noble Ones abandons the |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| and cultivates the |wholesome::healthy, beneficial, useful [kusala]|, abandons what is |blameworthy::at fault, objectionable [sāvajja]| and cultivates what is |blameless::irreproachable, faultless [anavajja]|, and maintains himself in purity. A disciple of the Noble Ones is endowed with this first good quality.
2.) Just as|, bhikkhus,::::| in the king’s frontier fortress the moat is deep and wide for protecting its inhabitants and for warding off outsiders; so too, a disciple of the Noble Ones is endowed with a |sense of right and wrong::sense of shame, conscience, modesty [hirī]|. He is ashamed of bodily misconduct, verbal misconduct, and mental misconduct; he is ashamed of acquiring |harmful::injurious, bad, or evil. Encompasses the deceptively alluring that is ultimately detrimental or ruinous [pāpaka]|, unwholesome qualities. With a sense of right and wrong as his moat, the disciple of the Noble Ones abandons the unwholesome and cultivates the wholesome, abandons what is blameworthy and cultivates what is blameless, and maintains himself in purity. A disciple of the Noble Ones is endowed with this second good quality.
3.) Just as|, bhikkhus,::::| in the king’s frontier fortress the encircling road is high and wide for protecting its inhabitants and for warding off outsiders; so too, a disciple of the Noble Ones is endowed with |moral dread::fear of wrongdoing out of regard for others [ottappa]|. He dreads bodily misconduct, verbal misconduct, and mental misconduct; he dreads acquiring harmful, unwholesome qualities. With moral dread as his encircling road, the disciple of the Noble Ones abandons the unwholesome and cultivates the wholesome, abandons what is blameworthy and cultivates what is blameless, and maintains himself in purity. A disciple of the Noble Ones is endowed with this third good quality.
4.) Just as|, bhikkhus,::::| in the king’s frontier fortress many weapons are stored, both projectiles and bladed, for protecting its inhabitants and for warding off outsiders; so too, a disciple of the Noble Ones is endowed with |learning::studying, understanding, acquiring knowledge [suta]|. He has learned much, remembers what he has learned, and consolidates what he has learned. Those teachings that are beneficial in the beginning, beneficial in the middle, and beneficial in the end, that are meaningful and well-expressed, that proclaim the perfectly complete and purified spiritual life—such teachings as these he has learned extensively, remembered, recited verbally, mentally examined, and thoroughly penetrated by view. With learning as his weapon, the disciple of the Noble Ones abandons the unwholesome and cultivates the wholesome, abandons what is blameworthy and cultivates what is blameless, and maintains himself in purity. A disciple of the Noble Ones is endowed with this fourth good quality.
5.) Just as|, bhikkhus,::::| in the king’s frontier fortress a large army dwells for protecting its inhabitants and for warding off outsiders, namely: elephant riders, cavalry, charioteers, archers, vanguard soldiers, supply corps, food-distributors, fierce warriors, princes, chargers, great war-elephants, heroes, leather-armored warriors, and slave-soldiers; so too, a disciple of the Noble Ones dwells |with energy aroused::with initiative [āraddhavīriya]| for the abandoning of unwholesome qualities and the acquisition of wholesome qualities. He is |firm::powerful, having stamina [thāmavant]|, |steadfast in striving::having persistent effort [daḷhaparakkama]|, and |never lays down the yoke of::unwavering in his commitment to; lit. not put down the yoke pole [anikkhittadhura]| wholesome qualities. With energy as his army, the disciple of the Noble Ones abandons the unwholesome and cultivates the wholesome, abandons what is blameworthy and cultivates what is blameless, and maintains himself in purity. A disciple of the Noble Ones is endowed with this fifth good quality.
6.) Just as|, bhikkhus,::::| in the king’s frontier fortress the gatekeeper is wise, experienced, and discerning, keeping out strangers and admitting acquaintances, for protecting its inhabitants and for warding off outsiders; so too, a disciple of the Noble Ones is mindful, possessing supreme mindfulness and |skillfulness::astuteness, carefulness, prudence [nepakkena]|, remembering and recollecting what was done and said long ago. With mindfulness as his gatekeeper, the disciple of the Noble Ones abandons the unwholesome and cultivates the wholesome, abandons what is blameworthy and cultivates what is blameless, and maintains himself in purity. A disciple of the Noble Ones is endowed with this sixth good quality.
7.) Just as|, bhikkhus,::::| in the king’s frontier fortress the encircling wall is high and wide, fully finished with plaster coating, for protecting its inhabitants and for warding off outsiders; so too, a disciple of the Noble Ones is wise, endowed with |wisdom::distinctive knowledge, discernment [pañña]| that discerns the |arising and passing away::appearance and disappearance, formation and dissolution [udayatthagāmī]|, which is noble and penetrative, leading to the |complete exhaustion of suffering::extinction of stress, termination of tension [dukkhakhaya]|. Plastered with the finish of wisdom, the disciple of the Noble Ones abandons the unwholesome and cultivates the wholesome, abandons what is blameworthy and cultivates what is blameless, and maintains himself in purity. A disciple of the Noble Ones is endowed with this seventh good quality. These are the seven good qualities he is endowed with.
And what are the four |jhānas::::jah-naas|—higher states of mind that provide a pleasant abiding in the here and now—that he readily obtains, without difficulty or trouble?
Four Jhānas
1.) Just as|, bhikkhus,::::| in the king’s frontier fortress a vast store of grass, wood, and water is collected for the delight, self-assurance, and comfortable living of its inhabitants, and for warding off outsiders; so too, a disciple of the Noble Ones, entirely secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna for his own delight, self-assurance, and comfortable living, and for entering upon |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away [nibbāna]|.
2.) Just as|, bhikkhus,::::| in the king’s frontier fortress a vast store of rice and barley is collected for the delight, self-assurance, and comfortable living of its inhabitants, and for warding off outsiders; so too, a disciple of the Noble Ones, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, enters and dwells in the second jhāna for his own delight, self-assurance, and comfortable living, and for entering upon Nibbāna.
3.) Just as|, bhikkhus,::::| in the king’s frontier fortress a vast store of sesame, mung beans, and black grams is collected for the delight, self-assurance, and comfortable living of its inhabitants, and for warding off outsiders; so too, a disciple of the Noble Ones, with the fading of desire for uplifting joy, dwells equanimous, mindful and clearly aware, experiencing pleasure with the body. He enters and dwells in the third jhāna for his own delight, self-assurance, and comfortable living, and for entering upon Nibbāna.
4.) Just as|, bhikkhus,::::| in the king’s frontier fortress a vast store of medicine is collected there, namely: ghee, fresh butter, oil, honey, molasses, and salt, for the delight, self-assurance, and comfortable living of its inhabitants, and for warding off outsiders; so too, a disciple of the Noble Ones, with the abandoning of [bodily] pleasure and |pain::discomfort, unpleasantness. In this context, this is referring to bodily pain or sharp sensations. [dukkha]|, and with the prior settling down of |mental pleasure and displeasure::the duality of positive and negative states of mind; mental happiness and mental pain [somanassadomanassa]|, enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::sustained active awareness regarding the body, felt experience, mind, and mental qualities, observing them clearly without craving or distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a neither-painful-nor-pleasant feeling, for his own delight, self-assurance, and comfortable living, and for entering upon Nibbāna.
These are the four |jhānas::::jah-naas|—higher states of mind that provide a pleasant abiding in the here and now—that he readily obtains, without difficulty or trouble. When|, bhikkhus,::::| a disciple of the Noble Ones is endowed with these seven good qualities and he readily obtains, without difficulty or trouble, the four jhānas, that disciple of the Noble Ones is then said to be unassailable by Māra, who cannot be overrun by the Evil One.”
“Yato kho, bhikkhave, rañño paccantimaṁ nagaraṁ sattahi nagaraparikkhārehi suparikkhataṁ hoti, catunnañca āhārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. Idaṁ vuccati, bhikkhave, rañño paccantimaṁ nagaraṁ akaraṇīyaṁ bāhirehi paccatthikehi paccāmittehi.
Katamehi sattahi nagaraparikkhārehi suparikkhataṁ hoti?
Idha, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī. Iminā paṭhamena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
Puna caparaṁ, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca. Iminā dutiyena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
Puna caparaṁ, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca. Iminā tatiyena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ āvudhaṁ sannicitaṁ hoti salākañceva jevanikañca. Iminā catutthena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṁ— hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā. Iminā pañcamena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
Puna caparaṁ, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā. Iminā chaṭṭhena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
Puna caparaṁ, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca. Iminā sattamena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
Imehi sattahi nagaraparikkhārehi suparikkhataṁ hoti.
Katamesaṁ catunnaṁ āhārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī?
Idha, bhikkhave, rañño paccantime nagare bahuṁ tiṇakaṭṭhodakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya.
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ sāliyavakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya.
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ tilamuggamāsāparaṇṇaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya.
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ bhesajjaṁ sannicitaṁ hoti, seyyathidaṁ— sappi navanītaṁ telaṁ madhu phāṇitaṁ loṇaṁ abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya.
Imesaṁ kho, bhikkhave, catunnaṁ āhārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.
Yato kho, bhikkhave, rañño paccantimaṁ nagaraṁ imehi sattahi nagaraparikkhārehi suparikkhataṁ hoti, imesañca catunnaṁ āhārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. Idaṁ vuccati, bhikkhave, rañño paccantimaṁ nagaraṁ akaraṇīyaṁ bāhirehi paccatthikehi paccāmittehi.
Evamevaṁ kho, bhikkhave, yato ariyasāvako sattahi saddhammehi samannāgato hoti, catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. Ayaṁ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato. Katamehi sattahi saddhammehi samannāgato hoti?
Seyyathāpi, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ ‘itipi so …pe… buddho bhagavā’ti. Saddhesiko, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā paṭhamena saddhammena samannāgato hoti.
Seyyathāpi, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. Hirīparikkho kho, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā dutiyena saddhammena samannāgato hoti.
Seyyathāpi, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ, kho, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. Ottappapariyāyapatho, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā tatiyena saddhammena samannāgato hoti.
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ āvudhaṁ sannicitaṁ hoti salākañceva jevanikañca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā. Sutāvudho, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā catutthena saddhammena samannāgato hoti.
Seyyathāpi, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṁ— hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Vīriyabalakāyo, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā pañcamena saddhammena samannāgato hoti.
Seyyathāpi, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Satidovāriko, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā chaṭṭhena saddhammena samannāgato hoti.
Seyyathāpi, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Paññāvāsanalepanasampanno, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā sattamena saddhammena samannāgato hoti. Imehi sattahi saddhammehi samannāgato hoti.
Katamesaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī?
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ tiṇakaṭṭhodakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ sāliyavakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ tilamuggamāsāparaṇṇaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ bhesajjaṁ sannicitaṁ hoti, seyyathidaṁ— sappi navanītaṁ telaṁ madhu phāṇitaṁ loṇaṁ abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. Imesaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.
Yato kho, bhikkhave, ariyasāvako imehi sattahi saddhammehi samannāgato hoti, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. Ayaṁ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato”ti.