Anguttara Nikaya


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Anguttara Nikaya
Atthakanipata

Sutta 20

Ariyavasa Sutta

Dwellings of the Noble Ones

Translated from the Pali by Thanissaro Bhikkhu.
Provenance, terms and conditons

 


 

[1][pts][bodh] I have heard that on one occasion the Blessed One was staying in the Kuru country. Now there is a town of the Kurus called Kammasadhamma. There the Blessed One addressed the monks: "Monks."

"Yes, lord," the monks replied.

The Blessed One said: "Monks, there are these ten noble dwellings in which noble ones have dwelled [in the past], dwell [in the present], and will dwell [in the future]. Which ten? There is the case where a monk has abandoned five factors, is endowed with six, guards one, is supported in four, has shaken off factional truths, has thoroughly given up searching, is undisturbed in his resolves, is calmed in his bodily-fabrication, is well-released in mind, is well-released in discernment. These are the ten noble dwellings in which noble ones have dwelled, dwell, and will dwell.

"And how has a monk abandoned five factors? There is the case where a monk's sensual desire is abandoned. His ill-will... His sloth and torpor... His restlessness and anxiety... His uncertainty is abandoned. This is how a monk has abandoned five factors.

"And how is a monk endowed with six [factors]? There is the case where a monk, on seeing a form via the eye, is not gladdened, not saddened, but remains equanimous, mindful, and alert. On hearing a sound via the ear... On smelling an aroma via the nose... On tasting a flavor via the tongue... On touching a tactile sensation via the body... On cognizing an idea via the intellect, he is not gladdened, not saddened, but remains equanimous, mindful, and alert. This is how a monk is endowed with six [factors].

"And does a monk guard one [factor]? There is the case where a monk is endowed with an awareness guarded by mindfulness. This is how a monk guards one [factor].

"And how is a monk supported in four [ways]? There is the case where a monk, carefully reflecting, follows one thing, tolerates another, avoids another, and destroys another. This is how a monk is supported in four [ways].[1]

"And how has a monk shaken off factional truths (pacceka-sacca)? There is the case where a monk has shaken off the run-of-the-mill factional truths of run-of-the-mill priests and contemplatives — in other words, 'The cosmos is eternal,' 'The cosmos is not eternal,' 'The cosmos is finite,' 'The cosmos is infinite,' 'The soul and the body are the same,' 'The soul is one thing and the body another,' 'After death a Tathagata exists,' 'After death a Tathagata does not exist,' 'After death a Tathagata both does and does not exist,' 'After death a Tathagata neither does nor does not exist.' All of these he has thrown off, shaken off, renounced, vomited up, let go, abandoned, relinquished. This is how a monk has shaken off factional truths.

"And how has a monk thoroughly given up searching? There is the case where a monk has abandoned his search for sensuality... his search for becoming... his search for a holy life.[2] This is how a monk has thoroughly given up searching.

"And how is a monk undisturbed in his resolves? There is the case where a monk has abandoned his resolve for sensuality... his resolve for ill-will... his resolve for harmfulness. This is how a monk is undisturbed in his resolves.

"And how is a monk calmed in his bodily fabrication?[3] There is the case where a monk, with the abandoning of pleasure and pain — as with the earlier disappearance of elation and distress -- enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain. This is how a monk is calmed in his bodily fabrication.

"And how is a monk well-released in mind? There is the case where a monk's mind is released from passion, released from aversion, released from delusion. This is how a monk is well-released in mind.

"And how is a monk well-released in discernment? There is the case where a monk discerns, 'Passion is abandoned in me, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising.' He discerns, 'Aversion is abandoned in me, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising.' He discerns, 'Delusion is abandoned in me, its root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising.' This is how a monk is well-released in discernment.

"Monks, all those in the past who have dwelled in noble dwellings have dwelled in these same ten noble dwellings. All those in the future who will dwell in noble dwellings will dwell in these same ten noble dwellings. All those in the present who dwell in noble dwellings dwell in these same ten noble dwellings.

"These are the ten noble dwellings in which noble ones have dwelled, dwell, and will dwell."

 


[1] For a discussion of the things to be tolerated, avoiding, and destroyed, see MN 2.

[2] On these three searches, see Iti 54-55.

[3] Bodily fabrication (kaya-sankhara) is a technical term for the in-and-out breath. See MN 118, note 3.

 


 

References:

See also:
AN 4.28


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