[20] On one occasion the Blessed One was dwelling among the Kurus, where there was a market town of the Kurus named Kammāsadhamma. There the Blessed One addressed the bhikkhus … The Blessed One said this: "Bhikkhus, there are these ten abodes of the noble ones (ariyavāsā), in which the noble ones have dwelt, are dwelling, or will dwell. What ten? Here, bhikkhus, a bhikkhu has abandoned five factors; he is possessed of six factors; he has a single guard; he has four supports (apassena); he has dispelled the individual truths (paccekasacca); he has fully given up searching; his intentions are unclouded; his bodily formation is tranquilized; he is well liberated in mind (citta); he is well liberated by wisdom.
"And how, bhikkhus, has a bhikkhu abandoned five factors? Here, bhikkhus, a bhikkhu has abandoned sensual desire (kāmacchanda); he has abandoned ill will (byāpāda); he has abandoned dullness and drowsiness (thīna-middha); he has abandoned restlessness and remorse (uddhacca-kukkucca); he has abandoned doubt (vicikicchā). It is in this way, bhikkhus, that a bhikkhu has abandoned five factors.
"And how, bhikkhus, is a bhikkhu possessed of six factors? Here, bhikkhus, having seen a form with the eye, a bhikkhu is neither elated nor dejected; he dwells equanimous, with mindfulness (sati) and clear comprehension (sampajañña). Having heard a sound with the ear … having smelled an odor with the nose, having tasted a flavor with the tongue, having touched a tangible object with the body, having cognized a mental phenomenon with the mind, he is neither elated nor dejected; he dwells equanimous, mindful and clearly comprehending. It is in this way, bhikkhus, that a bhikkhu is possessed of six factors.
"And how, bhikkhus, does a bhikkhu have a single guard? Here, bhikkhus, a bhikkhu is possessed of a mind guarded by mindfulness. It is in this way, bhikkhus, that a bhikkhu has a single guard.
"And how, bhikkhus, does a bhikkhu have four supports? Here, bhikkhus, having reflected, a bhikkhu uses one thing; having reflected, he endures one thing; having reflected, he avoids one thing; having reflected, he dispels one thing. It is in this way, bhikkhus, that a bhikkhu has four supports.
"And how, bhikkhus, has a bhikkhu dispelled the individual truths? Here, bhikkhus, whatever the manifold individual truths of the manifold ascetics and brahmins may be — namely, 'The world is eternal,' or 'The world is not eternal,' or 'The world is finite,' or 'The world is infinite,' or 'The soul and the body are the same,' or 'The soul is one thing, the body another,' or 'The Tathāgata exists after death,' or 'The Tathāgata does not exist after death,' or 'The Tathāgata both exists and does not exist after death,' or 'The Tathāgata neither exists nor does not exist after death' — all these have been dispelled by a bhikkhu, driven out, given up, expelled, released, abandoned, and relinquished. It is in this way, bhikkhus, that a bhikkhu has dispelled the individual truths.
"And how, bhikkhus, has a bhikkhu fully given up searching? Here, bhikkhus, a bhikkhu has abandoned the search for sensual pleasures; he has abandoned the search for existence; his search for a holy life has been allayed. It is in this way, bhikkhus, that a bhikkhu has fully given up searching.
"And how, bhikkhus, are a bhikkhu's intentions unclouded? Here, bhikkhus, a bhikkhu has abandoned intention of sensuality; he has abandoned intention of ill will; he has abandoned intention of harming. It is in this way, bhikkhus, that a bhikkhu's intentions are unclouded.
"And how, bhikkhus, is a bhikkhu's bodily formation tranquilized? Here, bhikkhus, with the abandoning of pleasure and the abandoning of pain, and with the previous passing away of joy and grief, a bhikkhu enters and dwells in the fourth jhāna, which is neither painful nor pleasant and has purification of mindfulness by equanimity. It is in this way, bhikkhus, that a bhikkhu's bodily formation is tranquilized.
"And how, bhikkhus, is a bhikkhu well liberated in mind? Here, bhikkhus, a bhikkhu's mind is liberated from lust; his mind is liberated from hatred; his mind is liberated from delusion. It is in this way, bhikkhus, that a bhikkhu is well liberated in mind.
"And how, bhikkhus, is a bhikkhu well liberated by wisdom? Here, bhikkhus, a bhikkhu understands: 'Lust has been abandoned by me, cut off at the root, made like a palm stump, obliterated, no more subject to future arising.' He understands: 'Hatred has been abandoned by me …' He understands: 'Delusion has been abandoned by me, cut off at the root, made like a palm stump, obliterated, no more subject to future arising.' It is in this way, bhikkhus, that a bhikkhu is well liberated by wisdom.
"Bhikkhus, whatever noble ones in the past dwelt in the abodes of the noble ones, all of them dwelt in these same ten abodes of the noble ones; whatever noble ones in the future will dwell in the abodes of the noble ones, all of them will dwell in these same ten abodes of the noble ones; whatever noble ones at present dwell in the abodes of the noble ones, all of them dwell in these same ten abodes of the noble ones. These, bhikkhus, are the ten abodes of the noble ones, in which the noble ones have dwelt, are dwelling, or will dwell."
The Nāthakaraṇa Vagga, the second.
Its summary (uddāna):
Lodgings and Factors, with Fetters and Barrenness,
Heedfulness, Worthy of Gifts, two on the Protector, and two by way of Abodes.
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The Mahā Vagga, the third.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.