003. Sattāvāsavaggo –– The Abodes Of Sentient Beings

October 21, 2020 Dhamma Paññā 109 Views

Aṅguttara Nikāya
003. Sattāvāsavaggo –– The abodes of sentient beings

1. Tiṭhānasuttaṃ –– Special qualities

003.01. Bhikkhus, the people of Uttarakuru have three special qualities above the gods of the thirty-three and the people of the peninsular of India. What three?

They are not selfish, not seizing, enjoy their life span.

Bhikkhus, in these three special qualities the people of Uttarakuru stand above the gods of the thirty-three and the people of the peninsular of India.

Bhikkhus, the gods of the thrity three have three special qualities above the people of the peninsular of India and the people of Uttarakuru What three?

In heavenly, life span, beauty and pleasantness.

Bhikkhus, in these three special qualities the gods of the thrity three stand above the people of Uttarakuru and the people of the peninsular of India.

Bhikkhus, the people of the pensular of India have three special qualities above the gods of the thirty-three and the people of Uttarakuru. What three?

They are clever, mindful and prosper in the holy life.

Bhikkhus, in these three special qualities the people of the peninsular of India stand above the the people of Uttarakuru and the people of the peninsular of India.

2. Assakhalunkasuttaṃ –– Inferior horse

003.02. “Bhikkhus, I will tell about three inferior horses, three inferior men, three superior horses and three superior men, three thoroughbred horses and three thoroughbred men. Listen attentively. Bhikkhus, who are the three inferior horses?

Here, bhikkhus, a certain inferior horse has speed, is not beautiful, does not have length and circumference. A certain inferior horse has speed, is beautiful, does not have length and circumference, A certain inferior horse has speed, is beautiful, has length and circumference. Bhikkhus, these three are inferior horses.

Bhikkhus, who are the three inferior men?

Here, bhikkhus, a certain inferior man has speed, is not beautiful, does not have length and circumference. A certain inferior man has speed, is beautiful, does not have length and circumference, A certain inferior man has speed, is beautiful, has length and circumference. Bhikkhus, these three are inferior men.

Bhikkhus, how does the inferior man have speed, not beauty and no length and circumference?

Here, bhikkhus, the bhikkhu knows as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. I say this is his speed. If a deep question was asked about the Teaching or the Discipline, he fails to explain it. I say this is his lack of beauty. He does not gain robes, morsel food, dwellings and requisites when ill. I say, this is his lack of length and circumference. Bhikkhus, thus the inferior man has speed, not beauty nor length and circumference.

Bhikkhus, how does the inferior man have speed and beauty and not length and circumference?

Here, bhikkhus, the bhikkhu knows as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. I say this is his speed. If a deep question was asked about the Teaching or the Discipline, he explains it. I say this is his beauty. He does not gain robes, morsel food, dwellings and requisites when ill. I say, this is his lack of length and circumference. Bhikkhus, thus the inferior man has speed and beauty not length and circumference.

Bhikkhus, how does the inferior man have speed, beauty and length and circumference?

Here, bhikkhus, the bhikkhu knows as it really is, this is unpleasant, this its arising, this its cessation and this is the path leading to its cessation. I say this is his speed. If a deep question was asked about the Teaching or the Discipline, he explains it. I say this is his beauty. He gains robes, morsel food, dwellings and requisites when ill. I say, this is his length and circumference. Bhikkhus, thus the inferior man has speed, beauty and length and circumference. Bhikkhus, these three are inferior men.

Bhikkhus, who are the three superior horses?

Here, bhikkhus, a certain superior horse has speed, is not beautiful, does not have length and circumference. A certain superior horse has speed, is beautiful, does not have length and circumference, A certain superior horse has speed, is beautiful, has length and circumference. Bhikkhus, these three are superior horses.

Bhikkhus, who are the three superior men?

Here, bhikkhus, a certain superior man has speed, is not beautiful, does not have length and circumference. A certain superior man has speed, is beautiful, does not have length and circumference, A certain superior man has speed, is beautiful, has length and circumference. Bhikkhus, these three are superior men.

Bhikkhus, how does the superior man have speed, not beauty and no length and circumference?

Here, bhikkhus, the bhikkhu destroying the five lower bonds binding him to the sensual world takes birth spontaneously, not proceeding further extinguishes in that birth. I say this is his speed. If a deep question was asked about the Teaching or the Discipline, he fails to explain it. I say this is his lack of beauty. He does not gain robes, morsel food, dwellings and requisites when ill. I say, this is his lack of length and circumference. Bhikkhus, thus the superior man has speed, not beauty nor length and circumference.

Bhikkhus, how does the superior man have speed and beauty and not length and circumference?

Here, bhikkhus, the bhikkhu destroying the five lower bonds binding him to the sensual world takes birth spontaneously, not proceeding further extinguishes in that birth. I say this is his speed. If a deep question was asked about the Teaching or the Discipline, he explains it. I say this is his beauty. He does not gain robes, morsel food, dwellings and requisites when ill. I say, this is his lack of length and circumference. Bhikkhus, thus the superior man has speed and beauty not length and circumference .

Bhikkhus, how does the superior man have speed, beauty and length and circumference?

Here, bhikkhus, the bhikkhu destroying the five lower bonds binding him to the sensual world takes birth spontaneously, not proceeding further extinguishes in that birth. I say this is his speed. If a deep question was asked about the Teaching or the Discipline, he explains it. I say this is his beauty. He gains robes, morsel food, dwellings and requisites when ill. I say, this is his length and circumference. Bhikkhus, thus the superior man has speed, beauty and length and circumference. Bhikkhus, these three are superior men.

Bhikkhus, who are the three thoroughbred horses?

Here, bhikkhus, a certain thoroughbred horse has speed, is not beautiful, does not have length and circumference. A certain thoroughbred horse has speed, is beautiful, does not have length and circumference, A certain thoroughbred horse has speed, is beautiful, has length and circumference. Bhikkhus, these three are thoroughbred horses.

Bhikkhus, who are the three thoroughbred men?

Here, bhikkhus, a certain thoroughbred man has speed, is not beautiful, does not have length and circumference. A certain throughbred man has speed, is beautiful, does not have length and circumference, A certain thoroughbred man has speed, is beautiful, has length and circumference. Bhikkhus, these three are thoroughbred men.

Bhikkhus, how does the thoroughbred man have speed, not beauty and no length and circumference?

Here, bhikkhus, the bhikkhu destroying desires, releasing the mind, and released through wisdom, abides here and now, by himself knowing and realizing. I say this is his speed. If a deep question was asked about the Teaching or the Discipline, he fails to explain it. I say this is his lack of beauty. He does not gain robes, morsel food, dwellings and requisites when ill. I say, this is his lack of length and circumference. Bhikkhus, thus the thoroughbred man has speed, not beauty nor length and circumference.

Bhikkhus, how does the thoroughbred man have speed and beauty and not length and circumference?

Here, bhikkhus, the bhikkhu destroying desires, releasing the mind, and released through wisdom, abides here and now, by himself knowing and realizing. I say this is his speed. If a deep question was asked about the Teaching or the Discipline, he explains it. I say this is his beauty. He does not gain robes, morsel food, dwellings and requisites when ill. I say, this is his lack of length and circumference. Bhikkhus, thus the thoroughbred man has speed and beauty not length and circumference .

Bhikkhus, how does the superior man have speed, beauty and length and circumference?

Here, bhikkhus, the bhikkhu destroying desires, releasing the mind, and released through wisdom, abides here and now, by himself knowing and realizing. I say this is his speed. If a deep question was asked about the Teaching or the Discipline, he explains it. I say this is his beauty. He gains robes, morsel food, dwellings and requisites when ill. I say, this is his length and circumference. Bhikkhus, thus the thoroughbred man has speed, beauty and length and circumference. Bhikkhus, these three are thoroughbred men.”

3. Taṇhāmūlakasuttaṃ –– Originating from craving

003.03. “Bhikkhus, I will tell nine things originating from craving, listen attentively. Bhikkhus, what are the nine things originating from craving?

On account of craving there is a search. On account of a search there is gain. On account of gain there is discrimination. On account of discrimination there is interest and greed. On account of interest and greed there is attachment. On account of attachment there is seizing. On account of seizing there is selfishness. On account of selfishness a protection is sought. Seeking protection stick and weapon is taken and with quarrels, disputes, exchange of words, slandering, telling lies, various demeritorious things arise. Bhikkhus, these nine things originate from craving.

4. Sattāvāsasuttaṃ –– Clinging sojourns

003.04. “Bhikkhus, these nine are clinging sojourns. What nine?

Bhikkhus, there are beings with various bodies and various perceptions. Like human beings who are sometimes like gods and sometimes like hellish beings. This is the first clinging sojourn.

Bhikkhus, there are beings with various bodies and a single perception. Like recently born gods in the world of Brahma. This is the second clinging sojourn.

Bhikkhus, there are beings with a single body and various perceptions. Like the radiant gods. This is the third clinging sojourn.

Bhikkhus, there are beings with a single body and a single perception. Like gods born in complete happiness. This is the fourth clinging sojourn.

Bhikkhus, there are beings without perceptions and without feelings. Like god clinging to non-perception This is the fifth clinging sojourn.

Bhikkhus, there are beings who have overcome all perceptions of matter, all perceptions of aversion, not attending to various perceptions with space is boundless, abide in the sphere of space. This is the sixth clinging sojourn.

Bhikkhus, there are beings who have overcome all the sphere of space and with consciousness is boundless, abide in the sphere of consciousness. This is the seventh clinging sojourn.

Bhikkhus, there are beings who have overcome all the sphere of consciousness, with there is nothing abide in the sphere of no-thingness. This is the eighth clinging sojourn.

Bhikkhus, ther are beings who having overcome all the sphere of no-thingness, abide in the sphere of neither perception nor non-perception. This is the nineth clinging sojourn. Bhikkhus, these nine are the clinging sojourns.

5. Paññāsuttaṃ –– Wisdom

003.05. “Bshikkhus, when the bhikkhu’s mind is wisely and thoroughly scrutinized, these words are suitable for him.- ‘I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.’

Bhikkhus, how does the bhikkhu wisely and thoroughly scrutinize his mind?

He wisely and thoroughly scrutinizes his mind..‘Is my mind free from greed,’ He wisely and thoroughly scrutinizes his mind. ‘Is my mind free from hate,’ He wisely and thoroughly scrutinizes his mind. ‘Is my mind free from delusion.’ He wisely and thoroughly scrutinizes his mind..‘Is my mind without greedy thoughts,’ He wisely and thoroughly scrutinizes his mind..‘Is my mind without angry thoughts,’ He wisely and thoroughly scrutinizes his mind. ‘Is my mind without deluded thoughts,’ He wisely and thoroughly scrutinizes his mind. ‘Does my mind turn back to sensual being,’ He wisely and thoroughly scrutinizes his mind. ‘Does my mind turn back to material being,’ He wisely and thoroughly scrutinizes his mind..‘Does my mind turn back to immaterial being.’ When the bhikkhu’s mind is wisely and thoroughly scrutinized thus, these words are suitable for him.- ‘I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.’”

6. Silāyūpasutaṃ –– A stone solumn

003.06. At one time venerable Sāriputta and venerable Candikaputta were abiding in the squirrels’ sanctuary in the bamboo grove in Rajagaha. Then venerable Candikaputta addressed the bhikkhus: “Friends, Devadatta preached thus to the bhikkhus-When friends, there is an accumulation in the bhikkhu’s mind, it is suitable the hikkhu should declare- ‘I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.’”

When this was said venerable Sāriputta said thus to venerable Candikaputta: Friend, Candikaputta, Devadatta did not preach the bhikkhus-When friends, there is an accumulation in the bhikkhu’s mind, it is suitable the hikkhu should declare- ‘I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.’ Friend, Candikaputta, Devadatta preached the bhikkhus: When the bhikkhu’s mind is wisely and thoroughly scrutinized thus, these words are suitable for him.- ‘I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.’

For the second time venerable Candikaputta addressed the bhikkhus: “Friends, Devadatta preached thus to the bhikkhus-When friends, there is an accumulation in the bhikkhu’s mind, it is suitable the bhikkhu should declare- ‘I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.’”

For the second time venerable Sāriputta said to venerable Candikaputta: Friend, Candikaputta, Devadatta did not preach the bhikkhus-When friends, there is an accumulation in the bhikkhu’s mind, it is suitable the bhikkhu should declare- ‘I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.’ Friend, Candikaputta, Devadatta preached the bhikkhus: When the bhikkhu’s mind is wisely and thoroughly scrutinized thus, these words are suitable for him.- ‘I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.’

For the third time venerable Candikaputta addressed the bhikkhus: “Friends, Devadatta preached thus to the bhikkhus-When friends, there is an accumulation in the bhikkhu’s mind, it is suitable the bhikkhu should declare- ‘I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.’”

For the third time venerable Sāriputta said to venerable Candikaputta: Friend, Candikaputta, Devadatta did not preach the bhikkhus-When friends, there is an accumulation in the bhikkhu’s mind, it is suitable the bhikkhu should declare- ‘I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.’ Friend, Candikaputta, Devadatta preached the bhikkhus: When the bhikkhu’s mind is wisely and thoroughly scrutinized thus, these words are suitable for him.- ‘I know that birth is destroyed, the holy life is lived, what should be done is done, there is nothing more to wish.’

Friend, how does the bhikkhu wisely and thoroughly scrutinize his mind?

Friend, when the bhikkhu’s mind is rightfully released thus, even a lot of forms cognizable by eye consciousness coming to the purview of the eye do not overwhelm the mind, they do not get mixed up with the mind. The mind stays unmoved seeing their fading.

Friend, like a stone column of sixteen cubits, eight cubits of which is deeply rooted underneath and eight cubits stand above. Even if a great wind comes from the east, it does not shake or shiver. … re … from the west, … re … from the north, … re … from the south, it does not shake or shiver. What is the reason? Friend, because of the deep establishment of the stone column. In the same manner friend, when the bhikkhu’s mind is rightfully released thus,even a lot of forms cognizable by eye consciousness coming to the purview of the eye do not overwhelm the mind, they do not get mixed up with the mind. The mind stays unmoved seeing their fading.

Even a lot of sounds cognizable by ear consciousness, … re … a lot of smells cognizable by nose consciousness, … re.. tastes cognizable by tongue consciousness, … re.. touches cognizable by body consciousness, … re … and ideas cognizable by mind consciousness coming to the mind do not overwhelm the mind, they do not get mixed up with the mind. The mind stays unmoved seeing their fading.

7. Paṭhamaverasuttaṃ –– First on hatred

003.07. The householder Anāthapiṇḍika approached The Blessed One, worshipped and sat on side and The Blessed One said to him:

“Householder, when the noble disciple has overcome five fears and is endowed with the four factors of a stream enterer, if he wishes he could declare: ‘I am released from going to hell, to the animal world, to the sphere of ghosts, going to loss and birth in evil states. Am a stream enterer, would not fall from it, am intent on enlightenment.”

What are the five fears and hatreds overcome? Householder, whatever fear and hatred, mental unpleasantness and displeasure be to one destroying living things here and now and here after, are not to him who abstains from destroying living things. That fear and hatred is appeased to him.

Whatever fear and hatred, mental unpleasantness and displeasure be to one taking the not given, … re … to one misbehaving sexually, … re … to one telling lies, … re … to one taking intoxicating and breded drinks, here and now and here after, are not to him who abstains from taking intoxicatin and brewded drinks. That fear and hatred is appeased to him. These five fears and hatreds are appeased to him.

With what four factors of a stream enterer is he endowed?

Here, householder, the noble disciple is endowed with unwavering faith in the Enlightened One: ‘That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed.

Is endowed with unwavering faith in the Teaching: ‘The Teaching of The Blessed One is well declared, is here and now, is not a matter of time, inviting to inspection, leading inwards, to be realized by the wise by themselves.

Is endowed with unwavering faith in the Community of bhikkhus: The disciples of The Blessed One have come to the right path, to the straight path, to the wise path, to the path of mutual understanding, such as the four cuplets of eight noble men, that are suitable for reverence, hospitality, gifts and veneration with clasped hands, the incomparable field of merit for the world.

Is endowed with virtues that are not broken, not defective, not spotted, consistent, not blemished, not enslaved, praised by the wise as conducive to concentration and desired by the noble ones. He is endowed with these four factors of a stream enterer.

Householder, when the noble disciple has overcome these five fears and is endowed with these four factors of a stream enterer, if he wishes he could declare: ‘I am released from going to hell, to the animal world, to the sphere of ghosts, going to loss and birth in evil states. Am a stream enterer, would not fall from it, am intent on enlightenment.”

8. Dutiyaverasuttaṃ –– Second on hatred

003.08. “Bhikkhus, when the noble disciple has overcome five fears and is endowed with the four factors of a stream enterer, if he wishes he could declare: ‘I am released from going to hell, to the animal world, to the sphere of ghosts, going to loss and birth in evil states. Am a stream enterer, would not fall from it, am intent on enlightenment.”

What are the five fears and hatreds overcome? Bhikkhus, whatever fear and hatred, mental unpleasantness and displeasure be to one destroying living things here and now and here after, are not to him who abstains from destroying living things. That fear and hatred is appeased to him.

Whatever fear and hatred, mental unpleasantness and displeasure be to one taking the not given, … re … to one misbehaving sexually, … re … to one telling lies, … re … to one taking intoxicating and brewded drinks, here and now and here after, are not to him who abstains from taking intoxicating and brewded drinks. That fear and hatred is appeased to him. These five fears and hatreds are appeased to him.

With what four factors of a stream enterer is he endowed?

Here, bhikkhus, the noble disciple is endowed with unwavering faith in the Enlightened One: ‘That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower of worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and blessed.

Is endowed with virtues that are not broken, not defective, not spotted, consistent, not blemished, not enslaved, praised by the wise as conducive to concentration and desired by the noble ones He is endowed with these four factors of a stream enterer.

Bhikkhus, when the noble disciple has overcome these five fears and is endowed with these four factors of a stream enterer, if he wishes he could declare: ‘I am released from going to hell, to the animal world, to the sphere of ghosts, going to loss and birth in evil states. Am a stream enterer, would not fall from it, am intent on enlightenment.”

9. Aaghātavatthusuttaṃ –– Factors that arouse anger

003.09. Bhikkhus, these nine fators arouse ill will. What nine?

One is bound by anger thinking: ‘disadvantage was done to me.’, ‘disadvantage is done to me,’ ‘disadvantage will be done to me.’ One is bound by anger thinking: ‘disadvantage was done to my near and dear ones,.’ ‘disadvantage is done to my near and dear ones,’ ‘disadvantage will be done to my near and dear ones.’One is bound by anger thinking: ‘advantage was done to my enemies,.’ ‘advantage is done to my enemies,’ ‘advantage will be done to my enemies.’ Bhikkhus, these nine factors arouse ill will.

10. Aaghātapaṭivinayasuttaṃ –– Factors that repress anger

003.10. Bhikkhus, these nine fators repress ill will. What nine?

One represses anger thinking: ‘disadvantage was done to me, but what was gained from it’, ‘disadvantage is done to me but what is gained from it,’ ‘disadvantage will be done to me but what will be gained from it’ One is bound by anger thinking: ‘disadvantage was done to my near and dear ones but what was gained from it,.’ ‘disadvantage is done to my near and dear ones but what is gained from it,’ ‘disadvantage will be done to my near and dear ones but what will be gained from it’One is bound by anger thinking: ‘advantage was done to my enemies but what was gained from it,.’ ‘advantage is done to my enemies but what is gained from it’ ‘advantage will be done to my enemies but what will be gained from it’ Bhikkhus, these nine factors repress ill will.

11. Anupubbanirodhasuttaṃ –– Nine successive cessations

003.11. Bhikkhus, these nine are successive cessations. What nine?

To one attained to the first higher state of mind sensual perceptions cease. To one attained to the second higher state of mind, thoughts and discursive thoughts cease. To one attained to the third higher state of mind joy ceases. To one attained to the fourth higher state of mind in breaths and out breaths cease. To one attained to the sphere of space material perceptions cease. To one attained to the sphere of consciousness perceptions of the sphere of space cease. To one attained to the sphere of no-thingness, perceptions of the sphere of consciousness cease. To one attained to the sphere of neither perception nor non-percption, perceptions of the sphere of no-thingness cease. To one attained to the cessation of perceptions and feelings, perceptions and feelings cease. Bhikkhus, these nine are successive cessations.

Dhamma Paññā

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