4👑☸ Cattāri Ariya-saccaṃ 四聖諦

AN 7.67 nagar’-opama 🏰

fortress-simile

nagar-opama-suttaṃ (AN 7.67 - 🔗🔊)	Fortress-simile-discourse
♦ 67. “yato kho, bhikkhave, rañño paccantimaṃ nagaraṃ	“When ***, ******** (a) royal frontier fortress,
sattahi nagara-parikkhārehi su-parikkhataṃ hoti,	(with) seven fortress-equipment {is} well-equipped ****,
catunnañca āhārānaṃ ni-kāma-lābhī hoti	(then) four (types of) food {are} {obtained}-at-will,
a-kiccha-lābhī a-kasira-lābhī.	{obtained}-without-difficulty, {obtained}-without trouble.
idaṃ vuccati, bhikkhave, rañño paccantimaṃ nagaraṃ	This is-called, ********, (a) royal frontier fortress
a-karaṇīyaṃ bāhirehi pacc-atthikehi paccā-mittehi.	(that can’t be) un-done (by) external foes (or) duplicitious-allies.
♦ “katamehi sattahi nagara-parikkhārehi	“(And with) which seven fortress-equipment
su-parikkhataṃ hoti?	{is it} well-equipped ****?

(7 requisites of fortress)

(1. foundation-post)

idha, bhikkhave, rañño paccantime nagare	“Here, monks, (a) royal frontier fortress
esikā hoti	{has a} foundation-post
gambhīranemā su-nikhātā	deeply-rooted, well-dug,
a-calā a-sampavedhī.	im-movable, & un-shakable.
iminā paṭhamena	(With) this first
nagara-parikkhārena su-parikkhataṃ hoti	fortress-equipment well-equipped ****,
rañño paccantimaṃ nagaraṃ	(a) royal frontier fortress (is)
abbhantarānaṃ guttiyā	(for those) inside (to be) guarded,
bāhirānaṃ paṭighātāya.	(for those) outside (to be) warded-off.

(2. Moat)

♦ “puna caparaṃ, bhikkhave, rañño paccantime nagare	“And furthermore, monks, (a) royal frontier fortress
parikhā hoti	has a moat,
gambhīrā ceva vitthatā ca.	dug-deep and wide **.
iminā dutiyena	With this second
nagara-parikkhārena su-parikkhataṃ hoti	fortress-equipment well-equipped ****,
rañño paccantimaṃ nagaraṃ	(a) royal frontier fortress (is)
abbhantarānaṃ guttiyā	(for those) inside (to be) guarded,
bāhirānaṃ paṭighātāya.	(for those) outside (to be) warded-off.

(3. Encircling patht)

♦ “puna caparaṃ, bhikkhave, rañño paccantime nagare	“And further, monks, (a) royal frontier fortress
anupariyāya-patho hoti	{has an} encircling-path ****,
ucco ceva vitthato ca.	high and wide **.
iminā tatiyena	(With) this third
nagara-parikkhārena su-parikkhataṃ hoti	fortress-equipment well-equipped ****,
rañño paccantimaṃ nagaraṃ	(a) royal frontier fortress (is)
abbhantarānaṃ guttiyā	(for those) inside (to be) guarded,
bāhirānaṃ paṭighātāya.	(for those) outside (to be) warded-off.

(4. Many weapons)

♦ “puna caparaṃ, bhikkhave, rañño paccantime nagare	“And further, monks, (a) royal frontier fortress
bahuṃ āvudhaṃ san-nicitaṃ hoti	{has} many weapons accumulated ****,
salākañ-ceva jevanikañ-ca.	arrows and hand-weapons.
iminā catutthena	(with) this fourth
nagara-parikkhārena su-parikkhataṃ hoti	fortress-equipment well-equipped ****,
rañño paccantimaṃ nagaraṃ	(a) royal frontier fortress (is)
abbhantarānaṃ guttiyā	(for those) inside (to be) guarded,
bāhirānaṃ paṭighātāya.	(for those) outside (to be) warded-off.

(5. Large army)

♦ “puna caparaṃ, bhikkhave, rañño paccantime nagare	“And further, monks, (a) royal frontier fortress
bahu-bala-kāyo paṭi-vasati, seyyathidaṃ —	(has a) large-army dwelling-within, including-these:
hatth-ārohā ass-ārohā rathikā	elephant-riders, horse-riders, charioteers,
dhanuggahā celakā calakā	bowmen, standard-bearers, billeting officers,
piṇḍadāyakā uggā rāja-puttā	food-servers, ugga-caste sons-of-kings,
pakkhandino mahā-nāgā sūrā	front-line-commandoes, great-bull-warriors, attack-soldiers,
camma-yodhino dāsaka-puttā.	shield-bearing-warriors, & slave-youth.
iminā pañcamena	With this fifth
nagara-parikkhārena su-parikkhataṃ hoti	fortress-equipment well-equipped ****,
rañño paccantimaṃ nagaraṃ	(a) royal frontier fortress (is)
abbhantarānaṃ guttiyā	(for those) inside (to be) guarded,
bāhirānaṃ paṭighātāya.	(for those) outside (to be) warded-off.

(6. Wise door-guard)

♦ “puna caparaṃ, bhikkhave, rañño paccantime nagare	“And further, monks, (a) royal frontier fortress
dovāriko hoti	(has a) door-guard ****—
paṇḍito byatto medhāvī	(a wise) pundit, competent, intelligent—
añ-ñātānaṃ nivāretā	(those who are) un-known (he) blocks,
ñātānaṃ pavesetā.	(those who are) known (he) ushers-in.
iminā chaṭṭhena	With this sixth
nagara-parikkhārena su-parikkhataṃ hoti	fortress-equipment well-equipped ****,
rañño paccantimaṃ nagaraṃ	(a) royal frontier fortress (is)
abbhantarānaṃ guttiyā	(for those) inside (to be) guarded,
bāhirānaṃ paṭighātāya.	(for those) outside (to be) warded-off.

(7. Has ramparts:)

♦ “puna caparaṃ, bhikkhave, rañño paccantime nagare	“And further, the royal frontier fortress
pākāro hoti	has ramparts:
ucco ceva vitthato ca vāsana-lepana-sampanno ca.	high and thick and plaster-coated-completely **.
iminā sattamena	(With) this seventh
nagara-parikkhārena su-parikkhataṃ hoti	fortress-equipment well-equipped ****,
rañño paccantimaṃ nagaraṃ	(a) royal frontier fortress (is)
abbhantarānaṃ guttiyā	(for those) inside (to be) guarded,
bāhirānaṃ paṭighātāya.	(for those) outside (to be) warded-off.
imehi sattahi nagara-parikkhārehi su-parikkhataṃ hoti.	“These {are the} seven fortress-equipment (which it is) well-equipped (with).

(7 requisites leads to 4 types of food )

♦ “katamesaṃ catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī?	“And which are the four types of food that it can obtain at will, without difficulty, without trouble?
idha, bhikkhave, rañño paccantime nagare bahuṃ tiṇakaṭṭhodakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.	“There is the case where the royal frontier fortress has large stores of grass, timber & water for the delight, convenience, & comfort of those within, and to ward off those without.
♦ “puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ sāliyavakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.	And further, it has large stores of rice & barley for the delight, convenience, & comfort of those within, and to ward off those without.
♦ “puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ tilamuggamāsāparaṇṇaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.	And further, it has large stores of sesame, green gram, & other beans for the delight, convenience, & comfort of those within, and to ward off those without.
♦ “puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ bhesajjaṃ sannicitaṃ hoti, seyyathidaṃ — sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. imesaṃ kho, bhikkhave, catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.	And further, it has large stores of tonics—ghee, fresh butter, oil, honey, molasses, & salt—for the delight, convenience, & comfort of those within, and to ward off those without. These are the four types of food it can obtain at will, without difficulty, without trouble.
♦ “yato kho, bhikkhave, rañño paccantimaṃ nagaraṃ imehi sattahi nagaraparikkhārehi suparikkhataṃ hoti, imesañca catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. idaṃ vuccati, bhikkhave, rañño paccantimaṃ nagaraṃ akaraṇīyaṃ bāhirehi paccatthikehi paccāmittehi.	“When a royal frontier fortress is well provided with these seven requisites of a fortress, and can obtain at will—without difficulty, without trouble—these four types of food, then it is said to be a royal frontier fortress that can’t be undone by external foes or duplicitous allies.

(7 true ☸Dharmas of noble-ones’-disciples)

evamevaṃ kho, bhikkhave,	“In the same way, monks,
yato ariyasāvako	when a disciple of the noble ones
sattahi sa-d-dhammehi samannāgato hoti,	is endowed with seven true-☸Dharmas
{…}	{then he easily obtains}

(STED 4j pleasurable-abiding)

(differs with STED: catunnañca jhānānaṃ)

catunnaṃ jhānānaṃ	four Jhānas {which are}
ābhi-cetasikānaṃ	heightened-mental-states,
diṭṭha-dhamma--	(a) visible-Dharma-[truth] [here & now],
-sukha-vihārānaṃ	(a) pleasurable-dwelling,
ni-kāma-lābhī hoti	{obtainable} at-will {****},
a-kiccha-lābhī	{obtainable} without-difficulty,
a-kasira-lābhī	{obtainable} without-trouble,

ayaṃ vuccati, bhikkhave,	(he is) said to be
ariya-sāvako	a disciple of the noble ones
a-karaṇīyo mārassa	(who can’t be) un-done (by) Māra,
a-karaṇīyo pāpimato.	(can’t be) un-done (by the) Evil One.
katamehi sattahi saddhammehi samannāgato hoti?	“Now, with which seven true-☸Dharmas is he endowed?

(1👌 saddha/confidence → foundation post )

♦ “seyyathāpi, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī	“Just as the royal frontier fortress has a foundation post—deeply rooted, well embedded, immovable, & unshakable—
abbhantarānaṃ guttiyā	(for those) inside (to be) guarded,
bāhirānaṃ paṭighātāya.	(for those) outside (to be) warded-off.
evamevaṃ kho, bhikkhave, ariya-sāvako	in the same way, the noble-ones’-disciple

(5ind🖐️ → 1. Saddha👌: Confidence)

saddho hoti,	{has} confidence,
saddahati tathāgatassa bodhiṃ —	confident (in) the-Tathāgatha's awakening -
‘iti-pi so bhagavā	'Thus-indeed, he, the-Blessed-one,
arahaṃ sammā-sam-buddho	(an) Arahant, properly-awakened,
vijjā-caraṇa-sampanno	knowledge-(and)-conduct-(he)-possesses,
su-gato loka-vidū	well-gone, world-knower,
an-uttaro purisa-damma-sārathi	un-surpassed man-training-leader,
satthā deva-manussānaṃ	teacher (of) deities-(and)-mankind,
buddho bhagavā’ti —	(the) awakened-one, the-blessed-one -

saddh’-esiko, bhikkhave,	(With) confidence-(as his)-foundation-post, *****,
ariya-sāvako	[Refrain:] (the) noble-ones’--disciple,
A-kusalaṃ pajahati,	(what is) un-skillful (he) abandons,
kusalaṃ bhāveti;	(what is) skillful (he) develops,
S’-āvajjaṃ pajahati,	(what is) blameworthy (he) abandons,
An-avajjaṃ bhāveti;	(what is) not-blameworthy (he) develops;
suddhaṃ attānaṃ pariharati.	(with) purity, himself (he) looks-after.
iminā paṭhamena	With this first
sad-dhammena samannāgato hoti.	true-☸Dharma {he is} endowed.

(2😳 hiri/sense-of-shame → moat deep and wide)

♦ “seyyathāpi, bhikkhave, rañño paccantime nagare parikkhā hoti	“Just as the royal frontier fortress has a moat,
gambhīrā ceva vitthatā ca	both deep & wide,
abbhantarānaṃ guttiyā	(for those) inside (to be) guarded,
bāhirānaṃ paṭighātāya.	(for those) outside (to be) warded-off.
evamevaṃ kho, bhikkhave, ariya-sāvako	in the same way, the noble-ones’-disciple

(STED hiri)

hirīmā hoti,	(has) [a sense of moral] shame.
hirīyati	(He) feels-shame [at the thought of engaging in]
kāya-du-c-caritena	bodily-mis-conduct,
vacī-du-c-caritena	verbal-mis-conduct,
mano-du-c-caritena,	mental-mis-conduct.
hirīyati pāpakānaṃ	(He) feels-shame {at falling into} evil,
a-kusalānaṃ dhammānaṃ	un-skillful ☸Dharmas.
samāpattiyā.	{***********}

Hirī-parikkho kho, bhikkhave,	(With) confidence-(as his)-foundation-post, *****,
ariya-sāvako	[Refrain:] (the) noble-ones’--disciple,
A-kusalaṃ pajahati,	(what is) un-skillful (he) abandons,
kusalaṃ bhāveti;	(what is) skillful (he) develops,
S’-āvajjaṃ pajahati,	(what is) blameworthy (he) abandons,
An-avajjaṃ bhāveti;	(what is) not-blameworthy (he) develops;
suddhaṃ attānaṃ pariharati.	(with) purity, himself (he) looks-after.
iminā dutiyena	With this second
sad-dhammena samannāgato hoti.	true-☸Dharma {he is} endowed.

(3🔥😳 otappa/compunction → encircling road)

♦ “seyyathāpi, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti	“Just as the royal frontier fortress has an encircling road,
ucco ceva vitthato ca	both high & wide,
abbhantarānaṃ guttiyā	(for those) inside (to be) guarded,
bāhirānaṃ paṭighātāya.	(for those) outside (to be) warded-off.
evamevaṃ kho, bhikkhave, ariya-sāvako	in the same way, the noble-ones’-disciple

(STED ottappa)

ottappī hoti,	(has) [a sense of moral] fear-&-dread.
ottappati	(he) fears-&-dreads [the suffering that would result from]
kāya-du-c-caritena	bodily-mis-conduct,
vacī-du-c-caritena	verbal-mis-conduct,
mano-du-c-caritena,	mental-mis-conduct.
ottappati pāpakānaṃ	(He) fears-&-dreads {falling into} evil,
a-kusalānaṃ dhammānaṃ	un-skillful ☸Dharmas.
samāpattiyā.	{***********}

Ottappa-pariyāyapatho, bhikkhave,	(With) fear-&-dread-[of immorality]-(as his)-encircling-road, *****,
ariya-sāvako	[Refrain:] (the) noble-ones’--disciple,
A-kusalaṃ pajahati,	(what is) un-skillful (he) abandons,
kusalaṃ bhāveti;	(what is) skillful (he) develops,
S’-āvajjaṃ pajahati,	(what is) blameworthy (he) abandons,
An-avajjaṃ bhāveti;	(what is) not-blameworthy (he) develops;
suddhaṃ attānaṃ pariharati.	(with) purity, himself (he) looks-after.
iminā tatiyena	With this third
sad-dhammena samannāgato hoti.	true-☸Dharma {he is} endowed.

(4👂☸ bahu-suto/learned-much dhamma → many weapons stored)

♦ “seyyathāpi, bhikkhave, rañño paccantime nagare	“Just as the royal frontier fortress
bahuṃ āvudhaṃ sannicitaṃ hoti	has many weapons stored,
salākañceva jevanikañca	both arrows & things to be hurled,
abbhantarānaṃ guttiyā	(for those) inside (to be) guarded,
bāhirānaṃ paṭighātāya.	(for those) outside (to be) warded-off.
evamevaṃ kho, bhikkhave, ariya-sāvako	in the same way, the noble-ones’-disciple

(☸Dhamma "is beautiful" pericope)



bahu-s-suto hoti	{is one who has} {👂heard & learned}-much,
suta-dharo	(that which he has) heard-(he)-remembers, 🐘
suta-sannicayo.	(that which he has) heard-(he)-accumulates.
Ye te ☸dhammā	Those ☸Dhamma-[teachings]
ādi-kalyāṇā	(in the) beginning - (they are) - beautiful,
majjhe-kalyāṇā	(in the) middle - (they are) - beautiful,
pariyosāna-kalyāṇā	(in the) end - (they are) - beautiful,
s-ātthā sabyañjanā	meaningful (and) well-phrased,
kevala-paripuṇṇaṃ pari-suddhaṃ	{describing a} perfectly-complete, entirely-pure
brahma-cariyaṃ abhi-vadanti,	holy-life {**********},
tathārūpāssa ☸dhammā	(in) such ☸Dhamma-[teachings]
bahus-sutā honti	(which they've) {👂heard & learned}-much,
dhātā	remembering (them), 🐘
vacasā paricitā	(through) vocal-recitation practiced, 🗣️
manas-ān-upekkhitā	Mentally-scrutinizing (them), 💭🕵️
diṭṭhiyā su-p-paṭividdhā.	(and by) view well-penetrated." 🛆👁

sut'-āvudho, bhikkhave,	With learning as his weapons,
ariya-sāvako	[Refrain:] (the) noble-ones’--disciple,
A-kusalaṃ pajahati,	(what is) un-skillful (he) abandons,
kusalaṃ bhāveti;	(what is) skillful (he) develops,
S’-āvajjaṃ pajahati,	(what is) blameworthy (he) abandons,
An-avajjaṃ bhāveti;	(what is) not-blameworthy (he) develops;
suddhaṃ attānaṃ pariharati.	(with) purity, himself (he) looks-after.
iminā catutthena	(With) this fourth
sad-dhammena samannāgato hoti.	true-☸Dharma {he is} endowed.

(5🏹 āraddha-viriya/aroused-vigor → large army stationed 💂💂♘♘)

♦ “seyyathāpi, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṃ — hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā	“Just as the royal frontier fortress has a large army stationed within—elephant soldiers, cavalry, charioteers, bowmen, standard-bearers, billeting officers, soldiers of the supply corps, noted princes, commando heroes, infantry, & slaves—
abbhantarānaṃ guttiyā	(for those) inside (to be) guarded,
bāhirānaṃ paṭighātāya.	(for those) outside (to be) warded-off.
evamevaṃ kho, bhikkhave, ariya-sāvako	in the same way, the noble-ones’-disciple

(5ind🖐️ → 2. Vīriya🏹: Vigor)

āraddha-vīriyo viharati	(with) aroused-vigor (he) dwells,
a-kusalānaṃ dhammānaṃ pahānāya,	(for) un-skillful ☸Dharmas removal,
kusalānaṃ dhammānaṃ upasampadāya,	(for) skillful ☸Dharmas undertaking,
thāmavā daḷha-parakkamo	(He is) powerful, strong-(in)-exertion,
a-nikkhitta-dhuro	not-neglecting-duties
kusalesu dhammesu —	(in) [developing] skillful-☸Dharmas -

Vīriya-balakāyo, bhikkhave,	(With) vigor-(as his)-army, *****,
ariya-sāvako	[Refrain:] (the) noble-ones’--disciple,
A-kusalaṃ pajahati,	(what is) un-skillful (he) abandons,
kusalaṃ bhāveti;	(what is) skillful (he) develops,
S’-āvajjaṃ pajahati,	(what is) blameworthy (he) abandons,
An-avajjaṃ bhāveti;	(what is) not-blameworthy (he) develops;
suddhaṃ attānaṃ pariharati.	(with) purity, himself (he) looks-after.
iminā pañcamena	With this fifth
sad-dhammena samannāgato hoti.	true-☸Dharma {he is} endowed.

(6🐘 sati/remembering → wise gatekeeper 💂)

♦ “seyyathāpi, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā	“Just as the royal frontier fortress has a gatekeeper—wise, competent, intelligent—to keep out those he doesn’t know and to let in those he does,
abbhantarānaṃ guttiyā	(for those) inside (to be) guarded,
bāhirānaṃ paṭighātāya.	(for those) outside (to be) warded-off.
evamevaṃ kho, bhikkhave, ariya-sāvako	in the same way, the noble-ones’-disciple

(5ind🖐️ → 3. Sati🐘 : Remebering)

satimā hoti	{is} rememberful,
paramena sati-nepakkena samannāgato	supreme remembrance-(and)-prudence (he) possesses,
cira-katampi cira-bhāsitampi	(what was) {done}-long-ago, {spoken}-long-ago,
saritā anu-s-saritā —	(he) remembers (and) recollects -

Sati-dovāriko, bhikkhave,	(With) remembering-(as his)-gatekeeper, *****,
ariya-sāvako	[Refrain:] (the) noble-ones’--disciple,
A-kusalaṃ pajahati,	(what is) un-skillful (he) abandons,
kusalaṃ bhāveti;	(what is) skillful (he) develops,
S’-āvajjaṃ pajahati,	(what is) blameworthy (he) abandons,
An-avajjaṃ bhāveti;	(what is) not-blameworthy (he) develops;
suddhaṃ attānaṃ pariharati.	(with) purity, himself (he) looks-after.
iminā chaṭṭhena	With this sixth
sad-dhammena samannāgato hoti.	true-☸Dharma {he is} endowed.

(7👁 pañña/discernment → ramparts high and thick)

♦ “seyyathāpi, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca	“Just as the royal frontier fortress has ramparts—high & thick & completely covered with plaster—
abbhantarānaṃ guttiyā	(for those) inside (to be) guarded,
bāhirānaṃ paṭighātāya.	(for those) outside (to be) warded-off.
evamevaṃ kho, bhikkhave, ariya-sāvako	in the same way, the noble-ones’-disciple

(5ind🖐️ → 5. Pañña👁: Discernment)

paññavā hoti	{is} discerning,
uday-attha-gāminiyā	(regarding) arising-and-passing-away,
paññāya samannāgato	discernment (of it he) possesses,
ariyāya nibbedhikāya,	(which is) noble (and) penetrating,
sammā dukkhak-khaya-gāminiyā —	(the) righteous {destruction of}-pain-&-suffering;-(it)-leads-to (that) -

Paññā-vāsana-lepana-sampanno, bhikkhave,	(With) discernment as his covering of plaster,
ariya-sāvako	[Refrain:] (the) noble-ones’--disciple,
A-kusalaṃ pajahati,	(what is) un-skillful (he) abandons,
kusalaṃ bhāveti;	(what is) skillful (he) develops,
S’-āvajjaṃ pajahati,	(what is) blameworthy (he) abandons,
An-avajjaṃ bhāveti;	(what is) not-blameworthy (he) develops;
suddhaṃ attānaṃ pariharati.	(with) purity, himself (he) looks-after.
iminā sattamena	With this seventh
sad-dhammena samannāgato hoti.	true-☸Dharma {he is} endowed.
imehi sattahi saddhammehi samannāgato hoti.	“These are the seven true-☸Dharmas with which he is endowed.

(with 7 true-☸Dharmas, 4 jhānas can be obtained easily )

(STED 4j pleasurable-abiding)

♦ “katamesaṃ

“And which are the

catunnaṃ jhānānaṃ	four Jhānas {which are}
ābhi-cetasikānaṃ	heightened-mental-states,
diṭṭha-dhamma--	(a) visible-Dharma-[truth] [here & now],
-sukha-vihārānaṃ	(a) pleasurable-dwelling,
ni-kāma-lābhī hoti	{obtainable} at-will {****},
a-kiccha-lābhī	{obtainable} without-difficulty,
a-kasira-lābhī	{obtainable} without-trouble,

?	?

(5ind🖐️ → 4. Samādhi🌄: Undistractible-lucidity)

(1. 🌘 first Jhāna → 🌿🔥🌊 grass, timber, water)

seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ tiṇakaṭṭhodakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. evamevaṃ kho, bhikkhave, ariyasāvako

“Just as a royal frontier fortress has large stores of grass, timber & water for the delight, convenience, & comfort of those within, and to ward off those without; in the same way the disciple of the noble ones,

(STED 1st Jhāna)

🚫💑 vivicc’eva kāmehi	🚫💑 Quite-withdrawn (from) sensuality,
🚫😠 vivicca a-kusalehi dhammehi	🚫😠 withdrawn (from) un-skillful Dhamma [teachings & qualities],
(V&V💭) sa-vitakkaṃ sa-vicāraṃ	(V&V💭) With-directed-thought, with-evaluation,
😁🙂 viveka-jaṃ pīti-sukhaṃ	😁🙂 withdrawal-born rapture-&-pleasure,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.	🌘 first Jhāna (he) enters, dwells.

(refrain)

attano ratiyā aparitassāya	(for his) own relish, convenience,
phāsu-vihārāya	& comfortable-dwelling,
okkamanāya nibbānassa.	(and to) enter-upon Nirvana.

(2. 🌗 second Jhāna → 🍚🌾 rice, barley)

♦ “seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ sāliyavakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. evamevaṃ kho, bhikkhave, ariyasāvako	“Just as a royal frontier fortress has large stores of rice & barley for the delight, convenience, & comfort of those within, and to ward off those without; in the same way the disciple of the noble ones,

(STED 2nd Jhāna)

Vitakka-vicārānaṃ vūpasamā	(with) directed-thoughts-(and)-evaluation subsiding,
ajjhattaṃ sampasādanaṃ	internal assurance,
🌄 cetaso ekodi-bhāvaṃ	🌄 mind transcended-into-singularity,
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ	🚫(V&V💭) No-directed-Thought, no-evaluation,
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ	🌄😁🙂 undistractable-lucidity—born rapture-&-pleasure,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.	🌗 second Jhāna (he) enters, dwells.

(refrain)

attano ratiyā aparitassāya	(for his) own relish, convenience,
phāsu-vihārāya	& comfortable-dwelling,
okkamanāya nibbānassa.	(and to) enter-upon Nirvana.

(3. 🌖 third Jhāna → 🥜🌯 sesame, green gram, beans)

♦ “seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ tilamuggamāsāparaṇṇaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. evamevaṃ kho, bhikkhave, ariyasāvako

“Just as a royal frontier fortress has large stores of sesame, green gram, & other beans for the delight, convenience, & comfort of those within, and to ward off those without; in the same way the disciple of the noble ones,

(STED 3rd Jhāna)

🚫😁 pītiyā ca virāgā	🚫😁(with) Rapture ** fading,
👁 upekkhako ca viharati	👁 Equanimously-observing ** (he) dwells,
(S&S🐘💭) sato ca sam-pajāno,	(S&S🐘💭) (he is a) Rememberer, (a) lucid-discerner,
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,	🙂🚶 pleasure with-the-body (he) experiences,
yaṃ taṃ ariyā ācikkhanti —	that those Noble-Ones declare -
‘upekkhako satimā sukha-vihārī’ti	“(He is an) equanimous-observer (and a) Rememberer, (he has) pleasurable-abiding.”
🌖 tatiyaṃ jhānaṃ upasampajja viharati.	🌖 third Jhāna (he) enters, dwells.

(refrain)

attano ratiyā aparitassāya	(for his) own relish, convenience,
phāsu-vihārāya	& comfortable-dwelling,
okkamanāya nibbānassa.	(and to) enter-upon Nirvana.

(4. 🌕 fourth Jhāna → 🍨 ghee, honey, butter, molasses, salt)

♦ “seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ bhesajjaṃ sannicitaṃ hoti, seyyathidaṃ — sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. evamevaṃ kho bhikkhave, ariyasāvako

“Just as a royal frontier fortress has large stores of tonics—ghee, fresh butter, oil, honey, molasses, & salt—for the delight, convenience, & comfort of those within, and to ward off those without; in the same way the disciple of the noble ones,

(STED 4th Jhāna)

sukhassa ca pahānā	(with) Pleasure's ** abandoning,
dukkhassa ca pahānā	(with) pain's ** abandoning,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā	(with) previous elated-mental-state-(and)-distressed-mental-states’ disappearance,
A-dukkham-a-sukhaṃ	Neither-pain nor-pleasure
👁🐘 Upekkhā-sati-pārisuddhiṃ	👁🐘 equanimous-observation-(and)-remembrance-purified,
🌕 catutthaṃ jhānaṃ upasampajja viharati	🌕 fourth Jhāna (he) enters, dwells.

(refrain)

attano ratiyā aparitassāya	(for his) own relish, convenience,
phāsu-vihārāya	& comfortable-dwelling,
okkamanāya nibbānassa.	(and to) enter-upon Nirvana.
imesaṃ	“These are the

(STED 4j pleasurable-abiding)

catunnaṃ jhānānaṃ	four Jhānas {which are}
ābhi-cetasikānaṃ	heightened-mental-states,
diṭṭha-dhamma--	(a) visible-Dharma-[truth] [here & now],
-sukha-vihārānaṃ	(a) pleasurable-dwelling,
ni-kāma-lābhī hoti	{obtainable} at-will {****},
a-kiccha-lābhī	{obtainable} without-difficulty,
a-kasira-lābhī	{obtainable} without-trouble,

.	.

(Conclusion)

♦ “yato kho, bhikkhave, ariyasāvako imehi sattahi saddhammehi samannāgato hoti, imesañca	“When a disciple of the noble ones is endowed with these seven true ☸Dharmas and can obtain at will—

catunnaṃ jhānānaṃ	four Jhānas {which are}
ābhi-cetasikānaṃ	heightened-mental-states,
diṭṭha-dhamma--	(a) visible-Dharma-[truth] [here & now],
-sukha-vihārānaṃ	(a) pleasurable-dwelling,
ni-kāma-lābhī hoti	{obtainable} at-will {****},
a-kiccha-lābhī	{obtainable} without-difficulty,
a-kasira-lābhī	{obtainable} without-trouble,

ayaṃ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato”ti.	he is said to be a disciple of the noble ones who can’t be undone by Māra, can’t be undone by the Evil One.”
tatiyaṃ.	(end of sutta)

(Similar suttas)

See also: MN 117; SN 3:5; AN 4:28; AN 4:128; AN 4:245; AN 5:75—76; AN 6:20; AN 10:17

MA 3 parallel to AN 7.67 excerpt

from numata MA vol. 1 pdf file
	MA 3 Fortress excerpt, parallel to AN 7.67
	(1👌 saddha/confidence → foundation post )
	1. Just as a watchtower is constructed in the king’s border town, built
	firmly in the earth, indestructible, to ensure peace within and to control outside enemies—
	in the same way, the noble disciple gains firm faith that is deeply settled in the Tathāgata, faith with firm roots that cannot be influenced by non-Buddhist renunciants or brahmins, or by gods, Māras, Brahmās, or anyone else in the world. This is how the noble disciple gains the “watchtower” of faith, which removes what is evil and unwholesome and develops wholesome states.
	(2😳 hiri/sense-of-shame → moat deep and wide)
	2. Just as a moat is excavated [around] the king’s border town, very
	deep and wide, well designed and reliable, to ensure peace within and
	to control outside enemies;
	in the same way, the noble disciple has at all times a sense of shame. What is shameful he knows as shameful,
	[namely] evil and unwholesome states, which pollute and defile, which
	have various evil consequences, and create the root cause of birth and
	death. This is how the noble disciple gains the “moat” of a sense of
	shame, which removes what is evil and unwholesome and develops
	wholesome states.
	(3🔥😳 otappa/compunction → encircling road)
	3. Just as a road surrounds the king’s border town, open and clear,
	level and wide, to ensure peace within and control outside enemies;
	in the same way, the noble disciple at all times fears wrongdoing. What
	is wrong he knows as wrong, [namely] evil and unwholesome states,
	which pollute and defile, which will have various evil consequences,
	which create the root cause of birth and death.
	This is how the noble
	disciple gains the “level road” of the fear of wrongdoing, which removes what is evil and unwholesome and develops wholesome states.
	(4👂☸ bahu-suto/learned-much dhamma → many weapons stored)
	4. Just as an army with four divisions is raised in the king’s border
	town, with elephant troops, cavalry, chariot troops, and infantry, to
	ensure peace within and to control outside enemies;
	in the same way,
	the noble disciple continuously applies effort, abandoning what is evil
	and unwholesome and cultivating wholesome states. He constantly
	arouses his mind, is single-minded and steadfast regarding the roots
	of wholesomeness, without giving up his task.
	This is how the noble
	disciple gains the “army” of effort, which removes what is evil and
	unwholesome and develops wholesome states.
	(5🏹 arraddha-viriya/aroused-vigor → large army stationed)
	5. Just as weapons are provided for the troops of the king’s border
	town—bows and arrows, swords and spears—to ensure peace within
	and control outside enemies;
	in the same way the noble disciple studies
	widely and learns much, retaining and not forgetting it, accumulating
	broad learning of what is called the Dharma, which is good in the
	beginning, good in the middle, and good in the end, which has [proper]
	meaning and expression, is endowed with purity, and reveals the holy
	life. In this way he studies widely and learns much regarding all the
	teachings, familiarizing himself with them even a thousand times, mentally considering and contemplating them with knowledge, vision, and
	profound penetration.
	This is how the noble disciple gains the “weapon”
	of much learning, which removes what is evil and unwholesome and
	develops wholesome states.
	(6🐘 sati/mindfulness → wise gatekeeper)
	6. Just as a general is appointed as gatekeeper to the king’s border
	town, one who is sharp-witted and wise in making decisions, brave
	and resolute, of excellent counsel, who allows entry to the good and
	keeps out the bad, to ensure peace within and to control outside enemies;
	in the same way the noble disciple continuously practices mindfulness,
	achieves right mindfulness, always recalling and not forgetting what
	was done or heard long ago.
	This is how the noble disciple gains the
	“gatekeeping general” of mindfulness, which removes what is evil and
	unwholesome and develops wholesome states.
	(7👁 pañña/discerment → ramparts high and thick)
	7. Just as a high rampart is constructed for the king’s border town,
	extremely solid, plastered with mud and painted with whitewash, to
	ensure peace within and to control outside enemies;
	in the same way the noble disciple develops comprehension and wisdom, attains understanding concerning the rise and fall of phenomena, attains noble penetrative knowledge and discriminative understanding concerning the true cessation of suffering.
	This is how the noble disciple gains the “rampart” of wisdom, which removes what is evil and unwholesome and develops wholesome states.
	(with 7 requisites, 4 jhānas can be obtained easily )
	(1. first jhana → grass, timber, water)
	1. Just as supplies of water, grass, and firewood are provided for the
	king’s border town to ensure peace within and control outside enemies;
	in the same way the noble disciple, separated from desires, separated
	from evil and unwholesome states, with initial and sustained application of the mind, with joy and happiness born of seclusion, dwells having attained the first absorption.
	He abides in a happiness that lacks nothing, a peaceful happiness that leads naturally to nirvana.
	(2. second jhana → rice, barley)
	2. Just as plenty of rice is harvested and plenty of wheat is stored up
	in the king’s border town to ensure peace within and to control outside
	enemies;
	in the same way the noble disciple, through the calming of
	initial and sustained application of the mind, with inward stillness and mental one-pointedness, without initial and sustained application of the mind, with joy and happiness born of concentration, dwells having attained the second absorption.
	He abides in a happiness that lacks nothing, a peaceful happiness that leads naturally to nirvana.
	(3. third jhana → sesame, green gram, beans)
	3. Just as large amounts of grain and beans of various sorts are
	amassed in the king’s border town to ensure peace within and to control
	outside enemies; in the same way the noble disciple, separated from
	joy and desire, dwelling in equanimity and not seeking anything, with
	right mindfulness and right attentiveness, experiencing pleasure with
	the body, dwells having attained the third absorption, which the noble
	ones speak of as noble equanimity and mindfulness, a happy abode.
	He abides in a happiness that lacks nothing, a peaceful happiness that
	leads naturally to nirvana.
	(4. fourth jhana → ghee, honey, butter, molasses, salt)
	4. Just as ghee, honey, sugarcane, sugar, fish, salt, and dried meat
	are stored up in the king’s border town, being equipped with all of
	these to ensure peace within and to control outside enemies; in the
	same way the noble disciple, with the cessation of pleasure and pain,
	and with the earlier cessation of joy and displeasure, with neither-painnor-pleasure, equanimity, mindfulness, and purity, dwells having
	attained the fourth absorption,
	abiding in a happiness that lacks nothing, a peaceful happiness that leads naturally to nirvana.

Who’s your gatekeeper?

Sati is judgmental (non-pejorative sense)

🔗contrary to popular opinion

who is the wise gatekeeper to your fortress?

🔗in pictures

Robustness of a good simile

.	.

AN 7.67, the fortress simile, is an especially excellent sutta, because of the robustness of the similes really show how the 8aam path factors, and the 5ind work together, and how they’re interdependent and holistic. The MA 3, the chinese parallel to AN 7.67, for right mindfulness, is even better. Where AN 7.67 has “a wise gate keeper”, MA 3 has a “general who is wise and sharp witted” as the gatekeeper. (6. sati/mindfulness → wise gatekeeper) Just as a general is appointed as gatekeeper to the king’s border town, one who is sharp-witted and wise in making decisions, brave and resolute, of excellent counsel, who allows entry to the good and keeps out the bad, to ensure peace within and to control outside enemies; in the same way the noble disciple continuously practices mindfulness, achieves right mindfulness, always recalling and not forgetting what was done or heard long ago. This is how the noble disciple gains the “gatekeeping general” of mindfulness, which removes what is evil and unwholesome and develops wholesome states. “A wise” gate keeper is obviously referencing the close connection between pañña/wisdom, right view, right intention. “A wise general” one ups that by closely integrating wisdom, mindfulness, AND right effort (the army, which the general is part of). So the gatekeeper isn’t just a wimpy nerdy egghead, and he doesn’t just blow a whistle and wait for the army to show up, he leads the attack by himself. Kilesas shows up at the door, he just pulls out the sword and takes care of business on the spot. You can see the robustness of the gatekeeper simile when you apply some of the modern wrong interpretations of “right mindfulness.” What's going to happen when the gatekeeper is standing there with choiceless awareness, only aware of the beautiful present moment, not aware of the past and future consequences, gentle and non judgemental? Then the kilesas are going to march right through the gate without resistance. You better believe the general is judgemental and decisive in action. Also, we can see SN 45.8 definition of samma sati as being only the 4sp (satipatthana) is problematic here. 4sp covers atapi, sati, sampajano, but without a little more explanation of what that entails, again the gatekeeper is not going to be able to do his job. Memory is important, discernment is important, the gatekeeper needs a long memory, a sharp wit, and the ability to discern very subtle defilements that could slip by with a clever disguise. For that, sati-indriya fills in the gap: ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. remembering & able to call to mind even things that were done & said long ago.

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