The Chapter on Abodes of Sentient Beings
AN 9.21 In Three Particulars Tiṭhānasutta
"The humans of Uttarakuru 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 Uttarakuru surpass the gods of the thirty-three and the humans of the Black Plum Tree Land in these three particulars.
The gods of the thirty-three surpass the humans of Uttarakuru 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 Uttarakuru and the Black Plum Tree Land in these three particulars.
The humans of the Black Plum Tree Land surpass the humans of Uttarakuru 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 Uttarakuru and the gods of the thirty-three in these three particulars."
AN 9.22 A Wild Colt 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.
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.
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.
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.
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.
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.
And what are the three excellent horses? One excellent horse ... is fast, beautiful, and well proportioned. These are the three excellent horses.
What are the three excellent people? One excellent person ... is fast, beautiful, and well proportioned.
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.
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.
And what are the three fine thoroughbred people? One fine thoroughbred person ... is fast, beautiful, and well proportioned.
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 in this very life. And they live having realized it with their own insight 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."
AN 9.23 Rooted in Craving Taṇhāmūlakasutta
"Mendicants, I will teach you about nine things rooted in craving. And what are the nine things rooted in craving? Craving is a cause of seeking. Seeking is a cause of gaining material things. Gaining material things is a cause of evaluation. Evaluation is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies. These are the nine things rooted in craving."
AN 9.24 Abodes of Sentient Beings Sattāvāsasutta
"Mendicants, there are nine abodes of sentient beings. What nine?
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.
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.
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third abode of sentient beings.
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.
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.
There are sentient beings that have gone totally beyond perceptions of form. With the ending 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.
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.
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.
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.
These are the nine abodes of sentient beings."
AN 9.25 Consolidated by Wisdom 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."'
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."'"
AN 9.26 The Simile of the Stone Pillar Silāyūpasutta
So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground.
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.'"'"
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.'"'"
For a second time ...
And for a third time Venerable Candikāputta addressed the mendicants ...
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.'"'
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.'
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. The mind remains untainted. It is steady, imperturbable, observing disappearance.
Suppose there was a stone pillar, 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 pillar 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. The mind remains untainted. It is steady, imperturbable, observing disappearance.
If even compelling sounds ... smells ... tastes ... touches ... and ideas come into the range of the mind they don't occupy the mind. The mind remains untainted. It is steady, imperturbable, observing disappearance."
AN 9.27 Dangers and Threats (1st) Paṭhamaverasutta
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
"Householder, when a noble disciple has quelled five dangers and threats, and has 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 bound for awakening.'
What are the five dangers and threats they have quelled? Anyone who kills living creatures creates dangers and threats both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in this life or in lives to come, and doesn't experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures.
Anyone who steals ...
Anyone who commits sexual misconduct ...
Anyone who lies ...
Anyone who consumes beer, wine, and liquor intoxicants creates dangers and threats both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from consuming beer, wine, and liquor intoxicants creates no dangers and threats either in this life or in lives to come, and doesn't experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from consuming beer, wine, and liquor intoxicants.
These are the five dangers and threats they have quelled.
What are the four factors of stream-entry that they have? 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 who wish to train, teacher of gods and humans, awakened, blessed.'
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.'
They have experiential confidence in the Saṅgha: 'The Saṅgha of the Buddha's disciples is practicing the way that's good, sincere, systematic, and proper. It consists of the four pairs, the eight individuals. 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 joined palms, and is the supreme field of merit for the world.'
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 have.
When a noble disciple has quelled these five dangers and threats, and has 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 bound for awakening.'"
AN 9.28 Dangers and Threats (2nd) Dutiyaverasutta
"Mendicants, when a noble disciple has quelled five dangers and threats, and has 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 bound for awakening.'
What are the five dangers and threats they have quelled? Anyone who kills living creatures creates dangers and threats both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in this life or in lives to come, and doesn't experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures.
Anyone who steals ... commits sexual misconduct ... lies ... Anyone who consumes beer, wine, and liquor intoxicants creates dangers and threats both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from consuming beer, wine, and liquor intoxicants creates no dangers and threats either in this life or in lives to come, and doesn't experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from consuming beer, wine, and liquor intoxicants. These are the five dangers and threats they have quelled.
What are the four factors of stream-entry that they have? 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 have.
When a noble disciple has quelled these five dangers and threats, and has 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 bound for awakening.'"
AN 9.29 Grounds for Resentment 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."
AN 9.30 Getting Rid of Resentment Āghātapaṭivinayasutta
"Mendicants, there are these nine methods 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 methods to get rid of resentment."
AN 9.31 Progressive Cessations Anupubbanirodhasutta
"Mendicants, there are these nine progressive cessations. What nine?
For someone who has attained the first absorption, sensual perceptions have ceased.
For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased.
For someone who has attained the third absorption, rapture has ceased.
For someone who has attained the fourth absorption, breathing has ceased.
For someone who has attained the dimension of infinite space, the perception of form has ceased.
For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.
For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.
For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.
For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.
These are the nine progressive cessations."