3.
The Chapter on Abodes of Beings
1.
The Discourse on Three States
21. "Monks, by three states the human beings of Uttarakuru surpass both the gods of the Thirty-three and the human beings of the Indian subcontinent. With which three? Without attachment, without possessions, with fixed life span, with distinctive qualities - Monks, by these three states the human beings of Uttarakuru surpass both the gods of the Thirty-three and the human beings of the Indian subcontinent.
"Monks, by three states the gods of the Thirty-three surpass both the human beings of Uttarakuru and the human beings of the Indian subcontinent. With which three? In divine life span, in divine beauty, in divine happiness - Monks, by these three states the gods of the Thirty-three surpass both the human beings of Uttarakuru and the human beings of the Indian subcontinent.
"Monks, by three states the human beings of the Indian subcontinent surpass both the human beings of Uttarakuru and the gods of the Thirty-three. With which three? They are courageous, mindful, and here is the abiding by the holy life - Monks, by these three states the human beings of the Indian subcontinent surpass both the human beings of Uttarakuru and the gods of the Thirty-three." The first.
2.
The Discourse on the Inferior Horse
22. "I will teach you, monks, three inferior horses and three inferior persons, three thoroughbred horses and three thoroughbred persons, three good thoroughbred horses and three good thoroughbred persons. Listen to that.
"And which, monks, are the three inferior horses? Here, monks, a certain inferior horse is endowed with speed; not endowed with beauty, not endowed with height and girth. Here again, monks, a certain inferior horse is endowed with speed and endowed with beauty; not endowed with height and girth. Here again, monks, a certain inferior horse is endowed with speed and endowed with beauty and endowed with height and girth. These, monks, are the three inferior horses.
"And which, monks, are the three inferior persons? Here, monks, a certain inferior person is endowed with speed; not endowed with beauty, not endowed with height and girth. Here again, monks, a certain inferior person is endowed with speed and endowed with beauty; not endowed with height and girth. Here again, monks, a certain inferior person is endowed with speed and endowed with beauty and endowed with height and girth.
"And how, monks, is an inferior person endowed with speed; not endowed with beauty, not endowed with height and girth? Here, monks, a monk understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering.' This I say is his speed. But when asked a question about the higher teaching and higher discipline, he evades and does not answer. This I say is not his beauty. And he is not an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. This I say is not his height and girth. Thus, monks, an inferior person is endowed with speed; not endowed with beauty, not endowed with height and girth.
"And how, monks, is an inferior person endowed with speed and endowed with beauty; not endowed with height and girth? Here, monks, a monk understands as it really is: 'This is suffering', etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' This I say is his speed. But when asked a question about the higher teaching and higher discipline, he answers and does not evade. This I say is his beauty. And he is not an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. This I say is not his height and girth. Thus, monks, an inferior person is endowed with speed and endowed with beauty; not endowed with height and girth.
"And how, monks, is a man-colt endowed with speed and endowed with beauty and endowed with height and girth? Here, monks, a monk understands as it really is: 'This is suffering', etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' This I say is his speed. But when asked a question about the higher teaching and higher discipline, he answers and does not evade. This I say is his beauty. And he is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. This I say is his height and girth. Thus, monks, a man-colt is endowed with speed and endowed with beauty and endowed with height and girth. These, monks, are the three inferior persons.
"And which, monks, are the three thoroughbred horses? Here, monks, a certain thoroughbred horse... etc. is endowed with speed and endowed with beauty and endowed with height and girth. These, monks, are the three thoroughbred horses.
"And which, monks, are the three thoroughbred persons? Here, monks, a certain thoroughbred person... etc. is endowed with speed and endowed with beauty and endowed with height and girth.
"And how, monks, is a thoroughbred person... etc. endowed with speed and endowed with beauty and endowed with height and girth? Here, monks, a monk, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. This I say is his speed. But when asked a question about the higher teaching and higher discipline, he answers and does not evade. This I say is his beauty. And he is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. This I say is his height and girth. Thus, monks, a man-thoroughbred is endowed with speed and endowed with beauty and endowed with height and girth. These, monks, are the three thoroughbred persons.
"And which, monks, are the three good thoroughbred horses? Here, monks, a certain good thoroughbred horse... etc. is endowed with speed and endowed with beauty and endowed with height and girth. These, monks, are the three good thoroughbred horses.
"And which, monks, are the three good thoroughbred persons? Here, monks, a certain good thoroughbred person... etc. is endowed with speed and endowed with beauty and endowed with height and girth.
"And how, monks, is a good thoroughbred person... etc. endowed with speed and endowed with beauty and endowed with height and girth? Here, monks, a monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This I say is his speed. But when asked a question about the higher teaching and higher discipline, he answers and does not evade. This I say is his beauty. And he is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick. This I say is his height and girth. Thus, monks, a good thoroughbred person is endowed with speed and endowed with beauty and endowed with height and girth. These, monks, are the three good thoroughbred persons." The second.
3.
The Discourse on Craving as Root
23. "I will teach you, monks, nine phenomena rooted in craving. Listen to that. And which, monks, are the nine phenomena rooted in craving? Dependent on craving there is quest, dependent on quest there is material gain, dependent on material gain there is judgment, dependent on judgment there is desire and lust, dependent on desire and lust there is holding, dependent on holding there is possession, dependent on possession there is stinginess, dependent on stinginess there is safeguarding, on account of safeguarding, taking up of sticks, taking up of knives, disputes, strife, contention, "you, you" talk, divisive speech, and false speech - many evil unwholesome mental states come to be. These, monks, are the nine phenomena rooted in craving." The third.
4.
The Discourse on Abodes of Beings
24. "Monks, there are these nine abodes of beings. Which nine? There are, monks, beings different in body and different in perception, just as human beings, some gods, and some beings in states of misfortune. This is the first abode of beings.
"There are, monks, beings different in body and identical in perception, just as the gods of Brahmā's retinue who are first reborn. This is the second abode of beings.
"There are, monks, beings identical in body and different in perception, just as the radiant gods. This is the third abode of beings.
"There are, monks, beings identical in body and identical in perception, just as the gods of streaming radiance. This is the fourth abode of beings.
"There are, monks, beings without perception and without experience, just as the non-percipient beings. This is the fifth abode of beings.
"There are, monks, beings who, with the complete transcendence of perceptions of form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' have reached the plane of infinite space. This is the sixth abode of beings.
"There are, monks, beings who, having completely transcended the plane of infinite space, aware that 'consciousness is infinite,' have reached the plane of infinite consciousness. This is the seventh abode of beings.
"There are, monks, beings who, having completely transcended the plane of infinite consciousness, aware that 'there is nothing,' have reached the plane of nothingness. This is the eighth abode of beings.
"There are, monks, beings who, having completely transcended the plane of nothingness, have reached the plane of neither-perception-nor-non-perception. This is the ninth abode of beings. These, monks, are the nine abodes of beings." The fourth.
5.
The Discourse on Wisdom
25. "When, monks, for a monk the mind is well cultivated through wisdom, for that monk, monks, it is proper to say - 'Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being.'"
"And how, monks, is a monk's mind well cultivated through wisdom? 'My mind is without lust' - through wisdom the mind is well cultivated; 'my mind is without hate' - through wisdom the mind is well cultivated; 'my mind is without delusion' - through wisdom the mind is well cultivated; 'my mind is not subject to lust' - through wisdom the mind is well cultivated; 'my mind is not subject to hate' - through wisdom the mind is well cultivated; 'my mind is not subject to delusion' - through wisdom the mind is well cultivated; 'my mind is not subject to return to sensual existence' - through wisdom the mind is well cultivated; 'my mind is not subject to return to fine-material existence' - through wisdom the mind is well cultivated; 'my mind is not subject to return to immaterial existence' - through wisdom the mind is well cultivated. When, monks, for a monk the mind is well cultivated through wisdom, for that monk, monks, it is proper to say - 'Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being.'" The fifth.
6.
The Discourse on the Stone Pillar
26. On one occasion the Venerable Sāriputta and the Venerable Candikāputta were dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. There the Venerable Candikāputta addressed the monks - "Devadatta, friends, teaches the Teaching thus to the monks - 'Since, friends, for a monk the mind has been cultivated by thought, for that monk it is proper for the explanation - 'Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being.'"
When this was said, the Venerable Sāriputta said this to the Venerable Candikāputta - "Devadatta, friend Candikāputta, does not teach the Teaching thus to the monks - 'Since, friends, for a monk the mind has been cultivated by thought, for that monk it is proper for the explanation - "Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being."' But thus, friend Candikāputta, Devadatta teaches the Teaching to the monks - 'Since, friends, for a monk the mind has been well cultivated by thought, for that monk it is proper for the explanation - "Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being."'"
For the second time the Venerable Candikāputta addressed the monks - "Devadatta, friends, teaches the Teaching thus to the monks - 'Since, friends, for a monk the mind has been cultivated by thought, for that monk it is proper for the explanation - "Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being."'" For the second time the Venerable Sāriputta said this to the Venerable Candikāputta - "Devadatta, friend Candikāputta, does not teach the Teaching thus to the monks - 'Since, friends, for a monk the mind has been cultivated by thought, for that monk it is proper for the explanation - "Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being."' But thus, friend Candikāputta, Devadatta teaches the Teaching to the monks - 'Since, friends, for a monk the mind has been well cultivated by thought, for that monk it is proper for the explanation - "Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being."'"
For the third time the Venerable Candikāputta addressed the monks - "Devadatta, friends, teaches the Teaching thus to the monks - 'Since, friends, for a monk the mind has been cultivated by thought, for that monk it is proper for the explanation - "Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being."'" For the third time the Venerable Sāriputta said this to the Venerable Candikāputta - "Devadatta, friend Candikāputta, does not teach the Teaching thus to the monks - 'Since, friends, for a monk the mind has been cultivated by thought, for that monk it is proper for the explanation - "Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being."' But thus, friend Candikāputta, Devadatta teaches the Teaching to the monks - 'Since, friends, for a monk the mind has been well cultivated by thought, for that monk it is proper for the explanation - "Birth is eliminated, the holy life has been lived, what was to be done has been done, I understand there is no more of this state of being."'"
"And how, friends, is a monk's mind well cultivated by the mind? 'My mind is without lust' - by the mind the mind is well cultivated; 'my mind is without hate' - by the mind the mind is well cultivated; 'my mind is without delusion' - by the mind the mind is well cultivated; 'my mind is not subject to lust' - by the mind the mind is well cultivated; 'my mind is not subject to hate' - by the mind the mind is well cultivated; 'my mind is not subject to delusion' - by the mind the mind is well cultivated; 'my mind is not subject to return to sensual existence' - by the mind the mind is well cultivated; 'my mind is not subject to return to fine-material existence' - by the mind the mind is well cultivated; 'my mind is not subject to return to immaterial existence' - by the mind the mind is well cultivated. For a monk with mind thus rightly liberated, friends, even if severe forms cognizable by eye come into the range of the eye, they do not overpower his mind; his mind remains unmixed, stable, having attained imperturbability, and he contemplates its passing away.
"Just as, friends, a stone pillar of sixteen cubits. Of that, eight cubits would be below having entered the foundation, eight cubits above the foundation. Then even if a severe wind and rain were to come from the eastern direction, it would not make it tremble, would not make it quake; even if from the western direction... even if from the northern direction... even if a severe wind and rain were to come from the southern direction, it would not make it tremble, would not make it quake. What is the reason for this? Because of the depth, friends, of the foundation, because of the stone pillar being well planted. Just so, friends, for a monk with mind thus rightly liberated, even if severe forms cognizable by eye come into the range of the eye, they do not overpower his mind; his mind remains unmixed, stable, having attained imperturbability, and he contemplates its passing away.
"Even if severe sounds cognizable by ear... odours cognizable by nose... flavours cognizable by tongue... tangible objects cognizable by body... mental phenomena cognizable by mind come into the range of the mind, they do not overpower his mind; his mind remains unmixed, stable, having attained imperturbability, and he contemplates its passing away." The sixth.
7.
The First Discourse on Enmity
27. Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the householder Anāthapiṇḍika seated to one side, the Blessed One said this -
"When, householder, for a noble disciple five fears and enmities are allayed, and he is endowed with the four factors of stream-entry, he may, if he wishes, declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'"
"What are the five fears and enmities that are allayed? Whatever, householder, one who kills living beings produces fear and enmity pertaining to the present life on account of killing living beings, and produces fear and enmity pertaining to the future life, and experiences mental suffering and displeasure - one who abstains from killing living beings does not produce fear and enmity pertaining to the present life, does not produce fear and enmity pertaining to the future life, and does not experience mental suffering and displeasure. For one who abstains from killing living beings, that fear and enmity is thus allayed.
"Whatever, householder, one who takes what is not given... etc. one who engages in sexual misconduct... one who speaks falsehood... one who indulges in spirits, liquor and intoxicants that cause negligence produces fear and enmity pertaining to the present life on account of spirits, liquor and intoxicants that cause negligence, and produces fear and enmity pertaining to the future life, and experiences mental suffering and displeasure - one who abstains from spirits, liquor and intoxicants that cause negligence does not produce fear and enmity pertaining to the present life, does not produce fear and enmity pertaining to the future life, and does not experience mental suffering and displeasure. For one who abstains from spirits, liquor and intoxicants that cause negligence, that fear and enmity is thus allayed. These are the five fears and enmities that are allayed.
"With which four factors of stream-entry is he endowed? Here, householder, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.'
He is endowed with unwavering confidence in the Teaching: 'Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise.'
He is endowed with unwavering confidence in the Community: 'The Community of the Blessed One's disciples is practicing well, the Community of the Blessed One's disciples is practicing uprightly, the Community of the Blessed One's disciples is practicing by the true method, the Community of the Blessed One's disciples is practicing properly; that is, the four pairs of persons, the eight individual persons; this Community of the Blessed One's disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.'
He is endowed with morality pleasing to the noble ones, unbroken, without gaps, spotless, unblemished, liberating, praised by the wise, not adhered to, conducive to concentration. With these four factors of stream-entry he is endowed.
"When, householder, for a noble disciple these five fears and enmities are allayed, and he is endowed with these four factors of stream-entry, he may, if he wishes, declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'" The seventh.
8.
The Second Discourse on Enmity
28. "When, monks, for a noble disciple five fears and enmities are allayed, and he is endowed with the four factors of stream-entry, he may, if he wishes, declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'"
"What are the five fears and enmities that are allayed? Whatever, monks, one who kills living beings produces fear and enmity pertaining to the present life on account of killing living beings, and produces fear and enmity pertaining to the future life, and experiences mental suffering and displeasure - one who abstains from killing living beings, etc. that fear and enmity is thus allayed.
"Whatever, monks, one who takes what is not given, etc. one who indulges in spirits, liquor and intoxicants that cause negligence produces fear and enmity pertaining to the present life on account of spirits, liquor and intoxicants that cause negligence, and produces fear and enmity pertaining to the future life, and experiences mental suffering and displeasure - one who abstains from spirits, liquor and intoxicants that cause negligence does not produce fear and enmity pertaining to the present life, does not produce fear and enmity pertaining to the future life, and does not experience mental suffering and displeasure. For one who abstains from spirits, liquor and intoxicants that cause negligence, that fear and enmity is thus allayed. These are the five fears and enmities that are allayed.
"With which four factors of stream-entry is he endowed? Here, monks, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. Towards the Community... He is endowed with morality pleasing to the noble ones, unbroken, without gaps, spotless, unblemished, liberating, praised by the wise, not adhered to, conducive to concentration. With these four factors of stream-entry he is endowed.
"When, monks, for a noble disciple these five fears and enmities are allayed, and he is endowed with these four factors of stream-entry, he may, if he wishes, declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'" The eighth.
9.
The Discourse on the Grounds of Resentment
29. "Monks, there are these nine grounds of resentment. What nine? 'He has done harm to me' - one binds resentment; 'he is doing harm to me' - one binds resentment; 'he will do harm to me' - one binds resentment; 'he has done harm to one who is dear and agreeable to me' - etc. 'he is doing harm' - etc. 'he will do harm' - one binds resentment; 'he has done good to one who is disagreeable and unpleasant to me' - etc. 'he is doing good' - etc. 'he will do good' - one binds resentment. These, monks, are the nine grounds of resentment." The ninth.
10.
The Discourse on the Removal of Resentment
30. "Monks, there are these nine removals of resentment. Which nine? 'He has done harm to me, how could it be obtained here?' - one removes resentment; 'He is doing harm to me, how could it be obtained here?' - one removes resentment; 'He will do harm to me, how could it be obtained here?' - one removes resentment; 'He has done harm to one who is dear and agreeable to me, etc. he is doing harm, etc. he will do harm, how could it be obtained here?' - one removes resentment; 'He has done good to one who is disagreeable and unpleasant to me, etc. he is doing good, etc. he will do good, how could it be obtained here?' - one removes resentment. These, monks, are the nine removals of resentment." The tenth.
11.
The Discourse on Gradual Cessation
31. "Monks, there are these nine gradual cessations. Which nine? For one who has attained the first meditative absorption, perception of sensuality has ceased; for one who has attained the second meditative absorption, applied and sustained thought have ceased; for one who has attained the third meditative absorption, rapture has ceased; for one who has attained the fourth meditative absorption, in-breath and out-breath have ceased; for one who has attained the plane of infinite space, perception of material form has ceased; for one who has attained the plane of infinite consciousness, perception of the plane of infinite space has ceased; for one who has attained the plane of nothingness, perception of the plane of infinite consciousness has ceased; for one who has attained the plane of neither-perception-nor-non-perception, perception of the plane of nothingness has ceased; For one who has attained the cessation of perception and feeling, perception and feeling have ceased. These, monks, are the nine gradual cessations." The eleventh.
The Chapter on the Abodes of Beings is the third.
Its summary:
Two Enmities, two Resentments, and by Gradual Cessation.