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Pathfinder: “Again I could be wrong, Bahiya could have gained this understanding somehow even before meeting the Buddha.”
The power of the Paramis and Kusulas of the past is demonstrated by Arahant Bahiya, who was a bhikkhu during the time of Lord Buddha Kassapa. He deeply internalized the knowledge of Tilakkhana and practiced diligently, eventually achieving enlightenment in the era of Lord Buddha Gautama. This highlights the importance of persevering in our Dhamma practice. The exceptional accomplishments of Venerable Bahiya and Venerable Santati were the result of great efforts made in their past lives. Nothing comes without effort; this is the nature of the world.
DUTHIYA ANĀGATABHAYA SUTTA: SECOND DISCOURSE ON FUTURE DANGERS
Content of Duthiya anāgatabhaya sutta
“Monks, consideration of these five future dangers is enough for a monk who is diligent, ardent and resolute, to live for the attaining of the un-attained, achieving the un-achieved and realising the un-realized.”
“What five?”
“There is a case where a monk reflects: ‘Currently, I am young, with black hair, blessed with the youth in the first stage of life. But the time will come when this body will become old. When one is old, it is not easy to pay attention to the Buddha’s teachings. It is not easy to live in remote dwellings in the forest or the wilderness. Before that unwelcome, undesirable and disagreeable thing happens, let me first make an effort the attain the un-attained, achieve the un-achieved and realize the un-realised, so that I will live in peace even when I am old.”
“This is the first future danger, consideration of which is enough for a monk who is diligent, ardent and resolute, to live for the attaining of the un-attained, achieving the un-achieved and realizing the union-realized
“Furthermore, a monk reflects: ‘Currently, I am free from any illness or discomfort, with good digestion, not too cold, not too hot, but just right. But the time will come when this body will be overcome with sickness. When one is sick, it is not easy to pay attention to the Buddha’s teachings. It is not easy to live in remote dwellings in the forest or the wilderness. Before that unwelcome, undesirable and disagreeable thing happens, let me first make an effort the attain the un-attained, achieve the un-achieved and realize the un-realized, so that I will live in peace even when I am sick.”
“This is the second future danger, consideration of which is enough for a monk who is diligent, ardent and resolute, to live for the attaining of the un-attained, achieving the un-achieved and realizing the union-realized.”
“Furthermore, a monk reflects: ‘Currently, there is plenty of food, it is easy to obtain alms food. So it is easy to maintain oneself by obtaining alms food. But when there is a famine, people will tend to move to where there is plenty of food and where they will live crowded and cramped together. When one is living crowded and cramped together, it is not easy to pay attention to the Buddha’s teachings. It is not easy to live in remote dwellings in the forest or the wilderness. Before that unwelcome, undesirable and disagreeable thing happens, let me first make an effort the attain the un-attained, achieve the un-achieved and realize the un-realized, so that I will live in peace even when there is a famine.”
“This is the third future danger, consideration of which is enough for a monk who is diligent, ardent and resolute, to live for the attaining of the un-attained, achieving the unachieved and realizing the union-realized.”
“Furthermore, a monk reflects: ‘Currently, people live in harmony, friendly towards each other, without quarrelling, blending like milk and water. But the time will come when there is danger and an invasion of savage tribes. When there is danger, people tend to move to where it is safe. When one is living crowded and cramped together, it is not easy to pay attention to the Buddha’s teachings. It is not easy to live in remote dwellings in the forest or the wilderness. Before that unwelcome, undesirable and disagreeable thing happens, let me first make an effort the attain the un-attained, achieve the un-achieved and realize the un-realized, so that I will live in peace even when there is danger.”
“This is the fourth future danger, consideration of which is enough for a monk who is diligent, ardent and resolute, to live for the attaining of the un-attained, achieving the unachieved and realizing the union-realized.”
“Furthermore, a monk reflects: ‘Currently, the Sangha live in harmony, friendly towards each other, without quarrelling, with one recitation. But the time will come when there is a split among the Sangha. When there is a split in the Sangha, it is not easy to pay attention to the Buddha’s teachings. It is not easy to live in remote dwellings in the forest or the wilderness. Before that unwelcome, undesirable and disagreeable thing happens, let me first make an effort the attain the un-attained, achieve the un-achieved and realize the un-realized, so that I will live in peace even when there is a split in the Sangha’.”
“This is the fifth future danger, consideration of which is enough for a monk who is diligent, ardent and resolute, to live for the attaining of the un-attained, achieving the un-achieved and realizing the union-realized.”
“Monks, these are the five future dangers consideration of which is enough for a monk who is diligent, ardent and resolute, to live for the attaining of the un-attained, achieving the unachieved and realizing the unrealized.”
- The message is addressed to bhikkhus, but it also applies to lay people. The first three points are inevitable for all beings, the fourth is a situation that will affect lay people more than bhikkhus, and the fifth can affect both. The teachings of Lord Buddha are precious and should not be overlooked. Socio-economic and political situations can affect many people’s Dhamma practice. The perfect example is Burma right now. The fourth situation applies to this country. A schism in the Sangha can have extremely damaging long-term consequences on the Sasana. This is why the one who provokes it has committed anantariya Kamma. Lord Buddha gave this discourse to inspire people to become ariyas. By reaching at least the sotāpanna/sakadagamin stage, no one will be able to drag us into micchādiṭṭhi during a schism of the Sangha. We will know the difference between Adhamma and Dhamma. Upon reaching the Anagami/Arahant stage, none of these five dangers will affect our state of mind. This is what Lord Buddha means by striving for the unattained. Of course, the ultimate goal is the arahant stage.
Hi Taryal! I had an experience with my family. My father is a pastor so imagine the anger and shame my family must have felt when I became a Buddhist. I hid my faith until I was 21 (I started at 17). 2 years ago I was even told “You are only 21 years old, you don’t yet know anything about life”, “please my son come back and pray with us, you have fallen into a foreign religion, and contrary to God”. Regardless of their comments, I was firm on my decision to follow the Buddha Dhamma. This kind of situation is a good breeding ground for the development of adhiṭṭhāna pāramī (perfection of determination). We will face situations that test our desire to follow the Dhamma. We must be able to resist the pressure that others put on us to abandon the Dhamma. This is one of the aspects of this paramis. The best thing we can do is to leave them alone without arguing. Perhaps one day, or billions of lives later, they will change. They are simply not ready. It is the nature of this world to prevent those who want to break free from this prison of 31 realms. Lord Buddha himself encountered strong opposition from his family and friends when he began to seek the Dhamma. His family used all kinds of means to discourage him. The harassment that we will suffer from others for our faith in the Dhamma is inevitable (anatta). It is part of the journey towards Nibbāna. Let us not forget that countless times we have defended erroneous beliefs(Micchādiṭṭhi) and prevented beings from seeing the Dhamma. We can only develop Metta towards them. I encourage you to read about the 4 types of learners. Those who have no interest in Dhamma can be classified into 5 types. We’ve all been like this for eons. May you achieve the supreme bliss of Nibbāna. 🙏🏿
- Also, read the 10 Paramis that are necessary to achieve Nibbāna. Pāramitā and Niyata Vivarana – Myths or Realities? Difference between a Wish and a Determination (Pāramitā)
1. Generosity (dana)
2. Moral conduct (sila)
3. Renunciation (nekkhamma)
4. Wisdom (paññā)
5. Effort (viriya)
6. Patience (khanti)
7. Truthfulness (sacca)
8. Determination (adhitthana)
9. Loving-kindness (metta)
10. Equanimity (upekkha)
THE WISE DO NOT REACT TO UPS AND DOWNS OF LIFE
The background story of verse 83
At one time the Buddha was staying at the Jetavana monastery in Sāvatti which was donated to the Buddha by the chief benefactor Anāthapindika.
The Buddha accompanied by five hundred monks went to a place called Verañjā to spend the rain retreat. A brahmin from Verañjā had invited the Buddha to Verañjā and had offered to look after the Buddha and the monks during the rains retreat. But the Brahmin had forgotten about his invitation and did not provide the requisite for the Buddha and the five hundred monks. At that time, there was a famine in Verañjā, and when the monks went on their alms round to the villages, they received very little food. Some horse traders who were also staying in Verañjā offered small amounts of shrivelled grain to the monks daily and the monks remained contended with whatever food they received. When the rains retreat was over, the Buddha and the five hundred monks returned to Jetavana Monastery in Sāvatti and they were welcomed by the devotees who offered choice food of all kinds.
A group of people who lived with the monks ate whatever food was left over by the monks greedily and went to sleep after having their food. When they woke up, they began shouting, singing and dancing thus becoming a nuisance to others. In the evening the Buddha came to the congregation of the monks when they reported to the Buddha about the unruly behaviour of those people. The monks said to the Buddha that those people were quite decent and well-behaved when they were facing the famine and the food shortage in Verañjā, but that when they had enough good food here in Sāvatti, they were shouting, singing and dancing thus becoming a nuisance to others. They also said that the monks were behaving here just as they behaved in Verañjā.
The Buddha said to them:
“It is like the foolish to be full of sorrow and become depressed when things go wrong and to be full of gladness and become elated when things are going well. The wise can withstand the ups and downs of life.”
Then the Buddha recited the following verse which is recorded as the 83rd verse of the Dhammapada.
“Sabbattha ve sappurisā cajanti,na kāmakāmā lapayanti santo,sukhena phutthā atha vā dukhena, na uccāvacaṁ pandit dassayanti.”
“Indeed, the virtuous people renounce all,
the virtuous do not talk with sensual desire,
when faced with pleasure or suffering,
the wise show neither elation nor depression.”
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It is because of the fermentation of wrong views (ditthāsava)
1.Fermentation of sense desire (kāmāsava)
2.Fermentation of desire for continued existence (bhavāsava)
3.Fermentation of wrong views (ditthāsava)
4.Fermentation of ignorance (avijjāsava)
A sotāpanna eliminated the third. This kind of unshakable confidence in erroneous beliefs is present among puthujunas. There’s nothing we can do about it, it’s nature. Even a bodhisatta can fall into their trap during his journey.
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HAPPINESS IN THERAVADA BUDDHISM
What is happiness?
Happiness is a positive emotion that is experienced when one is pleased. It can be described as an emotional state accompanied by feelings of positive well-being, joy, pleasure, satisfaction, contentment and fulfilment. The Pali word for happiness is “Sukha” which means happiness, pleasure, ease, joy or bliss. All living beings have a natural tendency to enjoy happiness and reject unhappiness. Thus the Buddha has stated that all living beings prefer to experience happy feelings instead of unhappy feelings.
“sabbe sattā sukha-kāmā, dukkha-paṭikkūlā”
“All living beings desire happiness and recoil from suffering.”
In the Mahā Satipatthāna sutta of the Majjhima Nikāya (collection of the Buddha’s middle-length discourses), the Buddha has described two types of happiness associated with feelings. The first is worldly happiness (sāmisa sukha), which is the happy feeling arising from the five sensory bases, and the second is unworldly happiness (nirāmisa sukha), which is the happy feeling that does not arise from the five sensory bases, but from the development of the mind.
In the Nirāmisa sutta of the Samyutta Nikāya, the Buddha has described two levels of unworldly happiness. The first is the unworldly happiness experienced in the first, second and third fine material mental absorptions (rūpāvacara jhana) developed through concentration meditation. The other level of unworldly happiness is called the still greater unworldly happiness (nirāmisa nirāmisataraṁ sukha). That is the unworldly happiness experienced when an enlightened person looks upon the mind that is free from greed, hatred and delusion.
The Buddha has described three unwholesome, unskilful and unprofitable roots of the mind which are the basis for the development of all types of mental defilements that lead to unhappiness and suffering. They are Greed (lobha), hatred (dosa) and delusion (moha). These three roots are deeply embedded in the minds of unenlightened beings acting as the driving force to make them perform unwholesome deeds. The three unwholesome roots which are also described as poisons, will cause one to perform unwholesome physical, verbal and mental actions that can result in unhappiness to the doer as well as to others. In the Kamma Nidhāna sutta of the Anguttara Nikāya (collection of the Buddha’s numerical discourses), the Buddha has stated how the three unwholesome roots condition the performance of the ten unwholesome deeds.
Wholesome or skilful physical, verbal and mental actions which are the opposite actions to the above ten actions, are performed based on the three wholesome roots of non-greed (alobha), non-hatred (adosa) and non-delusion (amoha) and will result in happiness to the doer as well as to the others.
In the Kālāma sutta of the Anguttara Nikāya, addressing a group of residents from the town called Kālāma, the Buddha has stated that a person who is not overcome by the three unwholesome roots will refrain from unwholesome actions resulting in well-being and happiness.
In the Ananya sutta of the Anguttara Nikāya, the Buddha has described four types of happiness that a householder can earn while still enjoying worldly sensual pleasures.
1. The happiness of earning wealth by just and rightful means (atthi sukha)
2. The happiness of using such wealth on the family, friends and meritorious deeds (bhoga sukha)
3. The happiness of being free from debts (anana sukha)
4. The happiness of blamelessness by living a pure life free from unwholesome physical, verbal and mental deeds (anavajja sukha)
The Buddha also stated that the first three types of happiness are not worth a sixteenth part of the happiness of blamelessness by refraining from unwholesome physical, verbal and mental deeds.
When one considers the circumstances of the arising of different kinds of happiness in the discourses discussed above and elsewhere in the Buddhist scriptures, happiness within the Buddhist teaching can be considered to be of three kinds.
1. Sensual happiness (Kama loka/all gratifications with a dense body or finer body like the devas)
2. Mundane spiritual happiness (Rupa and Arupa loka/ Anariya jhanas)
3. Supra mundane spiritual happiness (Magga Phala/ Nibbāna)
Those who have attained the first three supra mundane stages of Stream Enterer, Once Returner and Non-Returner can enjoy the Nibbānic happiness when they experience the fruition of those stages. For a fully enlightened Arahant, Nibbānic happiness is the natural happiness of the mind because an Arahant’s mind is free from any mental defilement. The aim of a disciple of the Buddha should be to cultivate the Buddhist spiritual path of liberation to attain the ultimate supra mundane happiness of Nibbāna, instead of indulging in transient sensual happiness or mundane spiritual happiness that can lead to craving, attachment and continued existence in the cycle of birth and death (samsāra).
- This is a great post from Drarisworld. I didn’t include all the paragraphs because it would have been too much. For more information read the Yoga Sutta and the Nirāmisa Sutta.
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TIṀSA SUTTA: DISCOURSE TO THIRTY MONKS
At one time, the Buddha was staying at Rajagaha, in the Bamboo Grove near the Squirrels’ Feeding Place.
Then thirty monks from Pāvā, all forest dwellers, all alms round goers, all users of dust-heap clothes, all triple robe wearers, all still with fetters, went to the Buddha. On arrival, they paid homage to the Buddha and sat to one side.
[It is said in the Buddhist commentaries that this group of thirty forest-dwelling monks was the group of thirty princes who met the Buddha soon after the enlightenment and were ordained as monks. The Buddha was on His way from Varanasi to Rajagaha to meet King Bimbisāra. As the thirty princes were going around looking for a prostitute hired by them who had vanished having stolen their ornaments, they happened to meet the Buddha. The Buddha asked them whether looking around for a thieving prostitute or looking for themselves was more important. Then they listened to the Buddha’s teaching and ordained as Buddhist monks.]
Then, this thought occurred to the Buddha: “These thirty monks from Pava, all forest dwellers, all alms round goers, all users of dust-heap clothes, all triple robe wearers, all still with fetters. What if I were to teach them the Dhamma in such a way that while they are still seated on these very seats, their minds will be freed from fermentations through non-clinging?”
Then, the Buddha addressed the monks: “Monks.”
“Yes, Venerable Sir.” The monks replied.
Then, the Buddha said: “ With an inconceivable beginning is this cycle of birth and death. A beginning point is indiscernible, though beings hindered by ignorance and fettered by craving, are roaming and wandering on.”
“What do you think, monks? Which is greater, the flowing stream of blood that you have shed from having your heads cut off as you roamed and wandered on through this long journey or the water in the four great oceans?”
“Venerable Sir, as we understand the Dhamma as taught by the Blessed One, this flowing stream of blood that we have shed from having our heads cut off as we roamed and wandered on through this long journey, is greater than the water in the four great oceans.”
“What is the reason for this? Monks, With an inconceivable beginning, is this cycle of birth and death. A beginning point is indiscernible, though beings hindered by ignorance and fettered by craving, are roaming and wandering on.”
“For such a long time, monks, you have experienced stress, experienced pain, experienced loss, swelling the graveyards. Monks, this should be enough to become disenchanted with all formations, enough to become dispassionate towards them, enough to be liberated from them.”
This is what the Buddha said. Satisfied, the monks delighted in the words of the Buddha.
While this exposition was being given, the minds of the thirty monks from Pāvā were freed from fermentations through non-clinging.
In the Tiṁsa sutta, the Buddha has given a sermon to a group of thirty forest-dwelling monks whom the Buddha knew were not yet as enlightened as Arahants. According to the Buddhist commentaries, though still not fully enlightened, all the thirty monks had already attained other supra mundane stages of enlightenment such as Stream Enterer (Sotāpañña), Once Returner (Sakadāgāmi), and Non-Returner (Anāgāmi). The Buddha intended to help them eradicate all mental defilements and become fully enlightened as they were still seated near the Buddha. The Buddha has focused the sermon on the immense suffering (dukkha) that sentient beings experience during their endless journey through the beginningless cycle of birth and death (samsāra). The Buddha has referred in particular to the bloodshed that one may have suffered while being born as an animal and during human lives due to various unwholesome actions. As the Buddha has told the thirty monks, a genuine reflection on the suffering one has to endure through the endless cycle of birth and death should be enough for one to become disenchanted and to work with diligence to liberate from suffering and the repeated cycle of birth and death (samsāra).
- This is another sutta that speaks of the infinity of Samsarā. Lord Buddha spoke about the unfound beginning and how we suffered in various bodies. Thanks to this speech, the 30 bhikkhus became arahants at the same time.
- Those who were sotāpanna and sakadagamin must have probably been thinking, “What is the use of following the distorted sanna of Kāma Loka to obtain sensual pleasures? We have been doing this for infinite times and we have never been able to maintain long-term happiness (Annica) and we have remained helpless (Anatta), suffering in the Apayas as animals and other beings(Dukkha).”
- Those who were anagamis probably thought, “What is the point of following the distorted sanna of rupa and arupa loka to enjoy jhanic pleasures? For infinite times we have been doing this but finally, we fell into the belly of a cow, goat, or human in the Kāma loka.” All 30 bhikkhus discovered that there is no refuge in the 31 kingdoms.
- For more explanations read Sotapanna Stage via Understanding Perception (Saññā)
- The destruction of the natural environment is caused by greed (lobha) and ignorance (moha) of the nature of this world. Companies that exploit natural resources are motivated by profit. Money is the primary means of affording sensual pleasures in this world. The vast majority of puthujunas believe that they will be happy in the long term if they enjoy sensual pleasures to the fullest. It is a misunderstanding of tilakkhana that leads to thinking this way.
- By making maximum profit, humans think they will be happy in the long term. The problem is that they perform akusalas in these steps. They wipe out entire species and harm local communities. Sooner or later they will suffer the consequences of these actions. The effects of the climate crisis are consequences visible here and now. Ariya understands that there is no point in engaging in this practice since the nature of this world prevents one from being happy in the long term. Only in the anagami/arahant stages that a person live in the simplest way possible. A sotāpanna/sakadagamin will enjoy sensual pleasures but will try to reduce its impact as best he can. By becoming anagami/arahant, one will no longer want to enjoy sensual pleasures at all. Only at these stages can we fully protect the environment. If all humans became at least sotāpanna, no one would greedily exploit resources. Everyone will only take what they need without harming others.
- The total absence of ignorance (moha), greed (lobha), and anger (dosa) is the true protection. If we want to have a little insight into this way of life, real Bhikkhus are examples. They only consume what they need without wanting to possess it. Unfortunately, in this world, there will always be this kind of problem; this is the unsatisfactory nature of this world! This is why Nibbāna is the only true happiness.
- It’s important to consider the recipient’s disposition when donating. For instance, if a bhikkhu is tempted by luxurious robes, it’s better to offer a simple robe. Similarly, if we know that a bhikkhu has certain attachments, such as a strong liking for refined food, it’s wise to offer simple meals to avoid reinforcing those attachments.
- Even when our intentions are good, we can still make mistakes. For instance, offering money to a bhikkhu is not appropriate. If the bhikkhu accepts the money, it is considered unwholesome. This kind of action can lead to the corruption of the Sangha and the premature decline of the Sasana. That’s why it’s important for lay people to also learn about Vinaya. If a person didn’t know, it’s still an unwholesome action, but the impact will be less. Offering any inappropriate items to the Sangha is not right, even if done with the best intentions.
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- Exactly Yash! Offering to the Sangha is much more meritorious than offering to a single Bhikkhu. Even Lord Buddha told his adoptive mother that she would get more merit by offering it to the Sangha than to him alone. Read the Dakkhiṇāvibhaṅgasutta. It is not for nothing that it is said that the Sangha is the supreme field of merit. A person who offers to the Sangha with a pure heart and a good understanding of the Dhamma accumulates an immeasurable amount of Kusulas. You can see many arahants recounting how they offered donations in the Sasanas of the past. Read the Thera and Theri Gatha.
Sangha Vandana
Supati-panno Bhagavato sâvaka sangho, Ujupati-panno Bhagavato sâvaka sangho.
Ñâya-patipanno Bhagavato sâvaka sangho. Sâmici-patipanno Bhagavato sâvaka sangho
Yadidam cattâri purisa yugâni attha-purisa-puggalâ Esa Bhagavato sâvaka sangho.
Âhu-neyyo, pâhu-neyyo, Dakkhi-neyyo,añjalikaraniyo, anuttaram puññakkhetam lokassâti
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Sir Lal, many Buddhists hold the belief that ariyas are never reborn in the arupa loka. This belief is based on the idea that Lord Buddhas never taught in those worlds. For them, the highest world that an ariya can reach is Akaniṭṭha loka, the highest pure land. Is there any evidence from the Suttas that contradicts this belief?
“But Venerable Sir, are there gods?”
“Great king, why do you ask: ‘Venerable Sir, are there gods’?”
“Venerable Sir, I am asking whether the gods come back to this life or whether they do not.”
“Great king, those gods who are subject to affliction come back to this life, whereas those gods who are not afflicted do not come to this life.”
When this was said, General Vidūdabha said to the Buddha: “Venerable Sir, can those gods who are subject to affliction and who come back to this life, topple or banish from their place those gods who are not afflicted and who do not come back to this life?”
Then Venerable Ānanda thought: “This General Vidūdabha is the son of King Pasenadi of Kosala, and I am the son of the Blessed One. Now is the time for one son to talk to the other son.” So Venerable Ānanda turned to General Vidūdabha and said: “General, I will ask you a counter-question. Answer it as you see fit. What do you think, general? As far as the kingdom of King Pasenadi of Kosala extends, where he rules as the sovereign king, is he able to topple or banish any ascetic or Brahmin from that place regardless of whether they are good or bad, or whether they follow the holy life or not?”
“Sir, as far as the kingdom of King Pasenadi of Kosala extends, where he rules as the sovereign king, he can topple or banish any ascetic or Brahmin from there regardless of whether they are good or bad, or whether they follow the holy life or not.”
“What do you think, general? As far as the kingdom of King Pasenadi of Kosala does not extend, where he does not rule as the sovereign king, is he able to topple or banish any ascetic or Brahmin from that place regardless of whether they are good or bad, or whether they follow the holy life or not?”
“Sir, as far as the kingdom of King Pasenadi of Kosala does not extend, where he does not rule as the sovereign king, he is not able to topple or banish any ascetic or brahmin from that place regardless of whether they are good or bad, or whether they follow the holy life or not?”
“And what do you think general, have you heard of the gods of the Thirty-three?”
“Yes, Sir, I have heard of the gods of the Thirty-three. And King Pasenadi of Kosala has also heard of them.”
“General, what do you think? Can King Pasenadi of Kosala topple or banish the gods of the Thirty-three from there?”
“Sir, King Pasenadi of Kosala cannot even see the gods of the Thirty-three. So how can he ever topple them or banish them from there?”
“In the same way, general, those afflicted gods who come back to this life, cannot even see those gods who are not afflicted and who do not come back to this life. So how can they topple them or banish them from there?”
Now, Venerable Sir, are there Brahmas?”
“Great king, why do you ask: ‘Venerable Sir, are there Brahmas’?”
“Venerable Sir, I am asking whether the Brahmas come back to this life or whether they do not.”
“Great king, those Brahmas who are subject to affliction come back to this life, whereas those Brahmas who are not afflicted do not come to this life.”
- Here is a Sutta that supports what Sir Lal was saying in several posts and this post Ariya Jhāna and Anariya Jhāna – Main Differences. See the #5 and 6.
- In this Sutta, Lord Buddha told King Pasenadi that certain devas never return to the human world, while others do. It can be deduced that he was referring to the sakadagamins or sotāpannas who progress to Nibbāna in the deva worlds. He also made a distinction between the Brahmas – some return to this world, while others never do. This refers to the anagamis in the pure lands, but some sotāpannas and sakadagamins have cultivated the jhanas and will attain Nibbāna in the Rūpa loka.
- Here is the reference on Sutta Central Kaṇṇakatthalasutta.
“Ye te, mahārāja, devā sabyābajjhā te devā āgantāro itthattaṁ, ye te devā abyābajjhā te devā anāgantāro itthattan”ti.
“Yo so, mahārāja, brahmā sabyābajjho so brahmā āgantā itthattaṁ, yo so brahmā abyābajjho so brahmā anāgantā itthattan”ti.
Thank you very much for this detailed explanation, Sir🙏🏿.
- During my time as a temporary bhikkhu in Thailand, The bhikkhus said that “Lord Buddha Gautama transcended all the bodies of Samsarā”. At first, I didn’t understand this concept and thought that it only occurred during parinibbānna. Now it’s clear!
