Abodes of Sentient Beings · AN 9.21–9.31

AN 9.21 · In Three Particulars

AN 9.21 · Tiṭhānasutta

“The humans of the land north of Kuru surpass the gods of the thirty-three and the humans of the Black Plum Tree Land in three particulars. What three? They’re selfless and not possessive. They have a fixed lifespan. They have a distinctive nature. The humans of the land north of Kuru surpass the gods of the thirty-three and the humans of the Black Plum Tree Land in these three particulars.

“Tīhi, bhikkhave, ṭhānehi uttarakurukā manussā deve ca tāvatiṁse adhiggaṇhanti jambudīpake ca manusse. Katamehi tīhi? Amamā, apariggahā, niyatāyukā, visesaguṇā— imehi kho, bhikkhave, tīhi ṭhānehi uttarakurukā manussā deve ca tāvatiṁse adhiggaṇhanti jambudīpake ca manusse.

The gods of the thirty-three surpass the humans of the land north of Kuru and the Black Plum Tree Land in three particulars. What three? Heavenly lifespan, beauty, and happiness. The gods of the thirty-three surpass the humans of the land north of Kuru and the Black Plum Tree Land in these three particulars.

Tīhi, bhikkhave, ṭhānehi devā tāvatiṁsā uttarakuruke ca manusse adhiggaṇhanti jambudīpake ca manusse. Katamehi tīhi? Dibbena āyunā, dibbena vaṇṇena, dibbena sukhena— imehi kho, bhikkhave, tīhi ṭhānehi devā tāvatiṁsā uttarakuruke ca manusse adhiggaṇhanti jambudīpake ca manusse.

The humans of the Black Plum Tree Land surpass the humans of the land north of Kuru and the gods of the thirty-three in three particulars. What three? Bravery, mindfulness, and the spiritual life is lived here. The humans of the Black Plum Tree Land surpass the humans of the land north of Kuru and the gods of the thirty-three in these three particulars.”

Tīhi, bhikkhave, ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṁse. Katamehi tīhi? Sūrā, satimanto, idha brahmacariyavāso— imehi kho, bhikkhave, tīhi ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṁse”ti.

AN 9.22 · A Wild Colt

AN 9.22 · Assakhaḷuṅkasutta

“Mendicants, I will teach you about three wild colts and three wild people; three excellent horses and three excellent people; and three fine thoroughbred horses and three fine thoroughbred people. Listen and apply your mind well, I will speak.

“Tayo ca, bhikkhave, assakhaḷuṅke desessāmi tayo ca purisakhaḷuṅke tayo ca assaparasse tayo ca purisaparasse tayo ca bhadde assājānīye tayo ca bhadde purisājānīye. Taṁ suṇātha. (…)

And what are the three wild colts? One wild colt is fast, but not beautiful or well proportioned. Another wild colt is fast and beautiful, but not well proportioned. While another wild colt is fast, beautiful, and well proportioned. These are the three wild colts.

Katame ca, bhikkhave, tayo assakhaḷuṅkā? Idha, bhikkhave, ekacco assakhaḷuṅko javasampanno hoti, na vaṇṇasampanno, na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo assakhaḷuṅkā.

And what are the three wild people? One wild person is fast, but not beautiful or well proportioned. Another wild person is fast and beautiful, but not well proportioned. While another wild person is fast, beautiful, and well proportioned.

Katame ca, bhikkhave, tayo purisakhaḷuṅkā? Idha, bhikkhave, ekacco purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno, na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

And how is a wild person fast, but not beautiful or well proportioned? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re fast, I say. But when asked a question about the teaching or training, they falter without answering. This is how they’re not beautiful, I say. And they don’t receive robes, almsfood, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how a wild person is fast, but not beautiful or well proportioned.

Kathañca, bhikkhave, purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno na ārohapariṇāhasampanno? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Idamassa javasmiṁ vadāmi. Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho saṁsādeti, no vissajjeti. Idamassa na vaṇṇasmiṁ vadāmi. Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Idamassa na ārohapariṇāhasmiṁ vadāmi. Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno na ārohapariṇāhasampanno.

And how is a wild person fast and beautiful, but not well proportioned? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. But they don’t receive robes, almsfood, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how a wild person is fast and beautiful, but not well proportioned.

Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Idamassa javasmiṁ vadāmi. Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti. Idamassa vaṇṇasmiṁ vadāmi. Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Idamassa na ārohapariṇāhasmiṁ vadāmi. Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno.

And how is a wild person fast, beautiful, and well proportioned? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, almsfood, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how a wild person is fast, beautiful, and well proportioned. These are the three wild people.

Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Idamassa javasmiṁ vadāmi. Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti. Idamassa vaṇṇasmiṁ vadāmi. Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Idamassa ārohapariṇāhasmiṁ vadāmi. Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo purisakhaḷuṅkā.

And what are the three excellent horses? One excellent horse … is fast, beautiful, and well proportioned. These are the three excellent horses.

Katame ca, bhikkhave, tayo assaparassā? Idha, bhikkhave, ekacco assaparasso …pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo assaparassā.

What are the three excellent people? One excellent person … is fast, beautiful, and well proportioned.

Katame ca, bhikkhave, tayo purisaparassā? Idha, bhikkhave, ekacco purisaparasso …pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

And how is an excellent person … fast, beautiful, and well proportioned? It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, almsfood, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how an excellent person is fast, beautiful, and well proportioned. These are the three excellent people.

Kathañca, bhikkhave, purisaparasso …pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? Idha, bhikkhave, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. Idamassa javasmiṁ vadāmi. Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti. Idamassa vaṇṇasmiṁ vadāmi. Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Idamassa ārohapariṇāhasmiṁ vadāmi. Evaṁ kho, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo purisaparassā.

And what are the three fine thoroughbred horses? One fine thoroughbred horse … is fast, beautiful, and well proportioned. These are the three fine thoroughbred horses.

Katame ca, bhikkhave, tayo bhaddā assājānīyā? Idha, bhikkhave, ekacco bhaddo assājānīyo …pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo bhaddā assājānīyā.

And what are the three fine thoroughbred people? One fine thoroughbred person … is fast, beautiful, and well proportioned.

Katame ca, bhikkhave, tayo bhaddā purisājānīyā? Idha, bhikkhave, ekacco bhaddo purisājānīyo …pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

And how is a fine thoroughbred person … fast, beautiful, and well proportioned? It’s a mendicant who realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. This is how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, almsfood, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how a fine thoroughbred person is fast, beautiful, and well proportioned. These are the three fine thoroughbred people.”

Kathañca, bhikkhave, bhaddo purisājānīyo …pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Idamassa javasmiṁ vadāmi. Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti. Idamassa vaṇṇasmiṁ vadāmi. Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Idamassa ārohapariṇāhasmiṁ vadāmi. Evaṁ kho, bhikkhave, bhaddo purisājānīyo javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo bhaddā purisājānīyā”ti.

AN 9.23 · Rooted in Craving

AN 9.23 · Taṇhāmūlakasutta

“Mendicants, I will teach you about nine things rooted in craving. And what are the nine things rooted in craving? Craving gives rise to searching. Searching gives rise to gaining material things. Gaining material things gives rise to evaluation. Evaluation gives rise to desire and lust. Desire and lust gives rise to attachment. Attachment gives rise to ownership. Ownership gives rise to stinginess. Stinginess gives rise to safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and disputes, accusations, backbiting, and lies. These are the nine things rooted in craving.”

“Nava, bhikkhave, taṇhāmūlake dhamme desessāmi, taṁ suṇātha. Katame ca, bhikkhave, nava taṇhāmūlakā dhammā? Taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho, ārakkhādhikaraṇaṁ daṇḍādānaṁ satthādānaṁ kalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti. Ime kho, bhikkhave, nava taṇhāmūlakā dhammā”ti.

AN 9.24 · Abodes of Sentient Beings

AN 9.24 · Sattāvāsasutta

“Mendicants, there are nine abodes of sentient beings. What nine?

“Navayime, bhikkhave, sattāvāsā. Katame nava?

There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first abode of sentient beings.

Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. Ayaṁ paṭhamo sattāvāso.

There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption. This is the second abode of sentient beings.

Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṁ dutiyo sattāvāso.

There are sentient beings that are unified in body and diverse in perception, such as the gods of sublime luminosity. This is the third abode of sentient beings.

Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṁ tatiyo sattāvāso.

There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty. This is the fourth abode of sentient beings.

Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṁ catuttho sattāvāso.

There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings. This is the fifth abode of sentient beings.

Santi, bhikkhave, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā. Ayaṁ pañcamo sattāvāso.

There are sentient beings that have gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. This is the sixth abode of sentient beings.

Santi, bhikkhave, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṁ chaṭṭho sattāvāso.

There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. This is the seventh abode of sentient beings.

Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. Ayaṁ sattamo sattāvāso.

There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. This is the eighth abode of sentient beings.

Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. Ayaṁ aṭṭhamo sattāvāso.

There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. This is the ninth abode of sentient beings.

Santi, bhikkhave, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā. Ayaṁ navamo sattāvāso.

These are the nine abodes of sentient beings.”

Ime kho, bhikkhave, nava sattāvāsā”ti.

AN 9.25 · Consolidated by Wisdom

AN 9.25 · Paññāsutta

“Mendicants, when a mendicant’s mind has been well consolidated with wisdom it’s appropriate for them to say: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’

“Yato kho, bhikkhave, bhikkhuno paññāya cittaṁ suparicitaṁ hoti, tassetaṁ, bhikkhave, bhikkhuno kallaṁ vacanāya: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.

And how is a mendicant’s mind well consolidated with wisdom? The mind is well consolidated with wisdom when they know: ‘My mind is without greed.’ … ‘My mind is without hate.’ … ‘My mind is without delusion.’ … ‘My mind is not liable to become greedy.’ … ‘My mind is not liable to become hateful.’ … ‘My mind is not liable to become deluded.’ … ‘My mind is not liable to return to rebirth in the sensual realm.’ … ‘My mind is not liable to return to rebirth in the realm of luminous form.’ … ‘My mind is not liable to return to rebirth in the formless realm.’ When a mendicant’s mind has been well consolidated with wisdom it’s appropriate for them to say: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”

Kathañca, bhikkhave, bhikkhuno paññāya cittaṁ suparicitaṁ hoti? ‘Vītarāgaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti; ‘vītadosaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti; ‘vītamohaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti; ‘asarāgadhammaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti; ‘asadosadhammaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti; ‘asamohadhammaṁ me cittan’ti paññāya cittaṁ suparicitaṁ hoti; ‘anāvattidhammaṁ me cittaṁ kāmabhavāyā’ti paññāya cittaṁ suparicitaṁ hoti; ‘anāvattidhammaṁ me cittaṁ rūpabhavāyā’ti paññāya cittaṁ suparicitaṁ hoti; ‘anāvattidhammaṁ me cittaṁ arūpabhavāyā’ti paññāya cittaṁ suparicitaṁ hoti. Yato kho, bhikkhave, bhikkhuno paññāya cittaṁ suparicitaṁ hoti, tassetaṁ, bhikkhave, bhikkhuno kallaṁ vacanāya: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti.

AN 9.26 · The Simile of the Stone Post

AN 9.26 · Silāyūpasutta

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

(…) Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca candikāputto rājagahe viharanti veḷuvane kalandakanivāpe.

There Venerable Candikāputta addressed the mendicants, “Reverends, Devadatta teaches the mendicants like this: ‘When a mendicant’s mind is solidified by heart, it’s appropriate for them to say: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”’”

Tatra kho āyasmā candikāputto bhikkhū āmantesi (…): “devadatto, āvuso, bhikkhūnaṁ evaṁ dhammaṁ deseti: ‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti.

When he said this, Venerable Sāriputta said to him, “Reverend Candikāputta, Devadatta does not teach the mendicants like that. He teaches like this: ‘When a mendicant’s mind is well consolidated by heart, it’s appropriate for them to say: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”’”

Evaṁ vutte, āyasmā sāriputto āyasmantaṁ candikāputtaṁ etadavoca: “na kho, āvuso candikāputta, devadatto bhikkhūnaṁ evaṁ dhammaṁ deseti: ‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. Evañca kho, āvuso, candikāputta, devadatto bhikkhūnaṁ dhammaṁ deseti: ‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti.

For a second time …

Dutiyampi kho āyasmā candikāputto bhikkhū āmantesi: “devadatto, āvuso, bhikkhūnaṁ evaṁ dhammaṁ deseti: ‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti. Dutiyampi kho āyasmā sāriputto āyasmantaṁ candikāputtaṁ etadavoca: “na kho, āvuso candikāputta, devadatto bhikkhūnaṁ evaṁ dhammaṁ deseti: ‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. Evañca kho, āvuso candikāputta, devadatto bhikkhūnaṁ dhammaṁ deseti: ‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti.

And for a third time Venerable Candikāputta addressed the mendicants …

Tatiyampi kho āyasmā candikāputto bhikkhū āmantesi: “devadatto, āvuso, bhikkhūnaṁ evaṁ dhammaṁ deseti: ‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti.

And for a third time, Sāriputta said to him, “Reverend Candikāputta, Devadatta does not teach the mendicants like that. He teaches like this: ‘When a mendicant’s mind is well consolidated by heart, it’s appropriate for them to say: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”’

Tatiyampi kho āyasmā sāriputto āyasmantaṁ candikāputtaṁ etadavoca: “na kho, āvuso candikāputta, devadatto bhikkhūnaṁ evaṁ dhammaṁ deseti: ‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. Evañca kho, āvuso candikāputta, devadatto bhikkhūnaṁ dhammaṁ deseti: ‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.

And how is a mendicant’s mind well consolidated by heart? The mind is well consolidated by heart when they know: ‘My mind is without greed.’ … ‘My mind is without hate.’ … ‘My mind is without delusion.’ … ‘My mind is not liable to become greedy.’ … ‘My mind is not liable to become hateful.’ … ‘My mind is not liable to become deluded.’ … ‘My mind is not liable to return to rebirth in the sensual realm.’ … ‘My mind is not liable to return to rebirth in the realm of luminous form.’ … ‘My mind is not liable to return to rebirth in the formless realm.’

Kathañca, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti? ‘Vītarāgaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti; ‘vītadosaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti; ‘vītamohaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti; ‘asarāgadhammaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti; ‘asadosadhammaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti; ‘asamohadhammaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti; ‘anāvattidhammaṁ me cittaṁ kāmabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti; ‘anāvattidhammaṁ me cittaṁ rūpabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti; ‘anāvattidhammaṁ me cittaṁ arūpabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti.

When a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind. Their mind is quite untainted. It is steady, imperturbable, observing disappearance.

Evaṁ sammā vimuttacittassa kho, āvuso, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti; amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ, vayaṁ cassānupassati.

Suppose there was a stone post, sixteen feet long. Eight feet were buried underground, and eight above ground. And violent storms were to blow up out of the east, the west, the north, and the south. They couldn’t make it tremor and tremble and quake. Why is that? It’s because that stone post is firmly embedded, with deep foundations. In the same way, when a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind. Their mind is quite untainted. It is steady, imperturbable, observing disappearance.

Seyyathāpi, āvuso, silāyūpo soḷasakukkuko. Tassassu aṭṭha kukkū heṭṭhā nemaṅgamā, aṭṭha kukkū upari nemassa. Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṁ saṅkampeyya na sampavedheyya; atha pacchimāya … atha uttarāya … atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṁ saṅkampeyya na sampavedheyya. Taṁ kissa hetu? Gambhīrattā, āvuso, nemassa, sunikhātattā silāyūpassa. Evamevaṁ kho, āvuso, sammā vimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti; amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ, vayaṁ cassānupassati.

If even compelling sounds … smells … tastes … touches … and ideas come into the range of the mind they don’t occupy the mind. Their mind is quite untainted. It is steady, imperturbable, observing disappearance.”

Bhusā cepi sotaviññeyyā saddā … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā … manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti; amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ, vayaṁ cassānupassatī”ti.

AN 9.27 · Fears and Enmities (1st)

AN 9.27 · Paṭhamaverasutta

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:

“Householder, when a noble disciple has quelled five fears and enmities, and possesses the four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’

“Yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.

What are the five fears and enmities they have quelled? Anyone who kills living creatures brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures does not brim with fear and enmity either in this life or in lives to come, and doesn’t experience mental pain and sadness. So that fear and enmity is quelled for anyone who refrains from killing living creatures.

Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṁ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikampi bhayaṁ veraṁ pasavati, na samparāyikampi bhayaṁ veraṁ pasavati, na cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti. Pāṇātipātā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.

Anyone who steals …

Yaṁ, gahapati, adinnādāyī …pe…

Anyone who commits sexual misconduct …

kāmesumicchācārī …

Anyone who lies …

musāvādī …

Anyone who consumes beer, wine, and liquor intoxicants brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from beer, wine, and liquor intoxicants does not brim with fear and enmity either in this life or in lives to come, and doesn’t experience mental pain and sadness. So that fear and enmity is quelled for anyone who refrains from beer, wine, and liquor intoxicants.

surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṁ veraṁ pasavati, na samparāyikampi bhayaṁ veraṁ pasavati, na cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti. Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.

These are the five fears and enmities they have quelled.

Imāni pañca bhayāni verāni vūpasantāni honti.

What are the four factors of stream-entry that they possess? It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

“Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

Dhamme aveccappasādena samannāgato hoti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.

They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’

Saṅghe aveccappasādena samannāgato hoti: ‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho; yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.

And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. These are the four factors of stream-entry that they possess.

Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.

When a noble disciple has quelled these five fears and enmities, and possesses these four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’”

Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

AN 9.28 · Fears and Enmities (2nd)

AN 9.28 · Dutiyaverasutta

“Mendicants, when a noble disciple has quelled five fears and enmities, and possesses the four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’

“Yato kho, bhikkhave, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

What are the five fears and enmities they have quelled? Anyone who kills living creatures brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures does not brim with fear and enmity either in this life or in lives to come, and doesn’t experience mental pain and sadness. So that fear and enmity is quelled for anyone who refrains from killing living creatures.

Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṁ, bhikkhave, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti, pāṇātipātā paṭivirato …pe… evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti.

Anyone who steals … commits sexual misconduct … lies … Anyone who consumes beer, wine, and liquor intoxicants brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from beer, wine, and liquor intoxicants does not brim with fear and enmity either in this life or in lives to come, and doesn’t experience mental pain and sadness. So that fear and enmity is quelled for anyone who refrains from beer, wine, and liquor intoxicants. These are the five fears and enmities they have quelled.

Yaṁ, bhikkhave, adinnādāyī …pe… surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṁ veraṁ pasavati, samparāyikampi bhayaṁ veraṁ pasavati, cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṁ veraṁ pasavati, na samparāyikampi bhayaṁ veraṁ pasavati, na cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti. Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṁ taṁ bhayaṁ veraṁ vūpasantaṁ hoti. Imāni pañca bhayāni verāni vūpasantāni honti.

What are the four factors of stream-entry that they possess? When a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. These are the four factors of stream-entry that they possess.

Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti: ‘itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavā’ti. Dhamme …pe… saṅghe … ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.

When a noble disciple has quelled these five fears and enmities, and possesses these four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’”

Yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

AN 9.29 · Grounds for Resentment

AN 9.29 · Āghātavatthusutta

“Mendicants, there are nine grounds for resentment. What nine? Thinking: ‘They did wrong to me,’ you harbor resentment. Thinking: ‘They are doing wrong to me’ … ‘They will do wrong to me’ … ‘They did wrong to someone I love’ … ‘They are doing wrong to someone I love’ … ‘They will do wrong to someone I love’ … ‘They helped someone I dislike’ … ‘They are helping someone I dislike’ … Thinking: ‘They will help someone I dislike,’ you harbor resentment. These are the nine grounds for resentment.”

“Navayimāni, bhikkhave, āghātavatthūni. Katamāni nava? ‘Anatthaṁ me acarī’ti āghātaṁ bandhati; ‘anatthaṁ me caratī’ti āghātaṁ bandhati; ‘anatthaṁ me carissatī’ti āghātaṁ bandhati; ‘piyassa me manāpassa anatthaṁ acarī’ti …pe… ‘anatthaṁ caratī’ti …pe… ‘anatthaṁ carissatī’ti āghātaṁ bandhati; ‘appiyassa me amanāpassa atthaṁ acarī’ti …pe… ‘atthaṁ caratī’ti …pe… ‘atthaṁ carissatī’ti āghātaṁ bandhati. Imāni kho, bhikkhave, nava āghātavatthūnī”ti.

AN 9.30 · Getting Rid of Resentment

AN 9.30 · Āghātapaṭivinayasutta

“Mendicants, there are these nine ways to get rid of resentment. What nine? Thinking: ‘They harmed me, but what can I possibly do?’ you get rid of resentment. Thinking: ‘They are harming me …’ … ‘They will harm me …’ … ‘They harmed someone I love …’ … ‘They are harming someone I love …’ … ‘They will harm someone I love …’ … ‘They helped someone I dislike …’ … ‘They are helping someone I dislike …’ … Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment. These are the nine ways to get rid of resentment.”

“Navayime, bhikkhave, āghātapaṭivinayā. Katame nava? ‘Anatthaṁ me acari, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; ‘anatthaṁ me carati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; ‘anatthaṁ me carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; piyassa me manāpassa anatthaṁ acari …pe… anatthaṁ carati …pe… ‘anatthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; appiyassa me amanāpassa atthaṁ acari …pe… atthaṁ carati …pe… ‘atthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti. Ime kho, bhikkhave, nava āghātapaṭivinayā”ti.

AN 9.31 · Progressive Cessations

AN 9.31 · Anupubbanirodhasutta

“Mendicants, there are these nine progressive cessations. What nine?

“Navayime, bhikkhave, anupubbanirodhā. Katame nava?

For someone who has attained the first absorption, sensual perceptions have ceased.

Paṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti;

For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased.

dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti;

For someone who has attained the third absorption, rapture has ceased.

tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti;

For someone who has attained the fourth absorption, breathing has ceased.

catutthaṁ jhānaṁ samāpannassa assāsapassāsā niruddhā honti;

For someone who has attained the dimension of infinite space, the perception of form has ceased.

ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti;

For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.

viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti;

For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.

ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti;

For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.

nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti;

For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.

saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti.

These are the nine progressive cessations.”

Ime kho, bhikkhave, nava anupubbanirodhā”ti.