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SATTA SAÑÑĀ SUTTA: DISCOURSE ON SEVEN PERCEPTIONS
Satta saññā sutta is included in the Mahāyañña vagga of the seventh group of the discourses in the Anguttara Nikāya. (1)
Content of Satta saññā sutta
“Monks, these seven perceptions, when cultivated and pursued, are of great fruit, of great benefit. They gain a footing in the Deathless, have the Deathless as the final end.”
“What seven?”
“The perception of foulness, the perception of death, the perception of loathsomeness in food, the perception of not delighting in all the world, the perception of impermanence, the perception of suffering in the impermanent, the perception of not-self in the suffering.”
“Monks, when the perception of foulness is cultivated and developed, it is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as the final end. Thus it is said; for what reason was it said?”
“Monks, when a monk attends to the perception of foulness continuously, his mind shrinks away from sexual intercourse, bends away, pulls back, and is not drawn to it. Either equanimity or loathsomeness is established in him. Monks, just as a cock’s feather or a piece of tendon, when thrown into a fire, shrinks away from it, bends away, pulls back, and is not drawn to it, in the same way, when a monk attends to the perception of foulness continuously, his mind shrinks away from sexual intercourse, bends away, pulls back, and is not drawn to it. Either equanimity or loathsomeness is established in him.”
“And what, Ānanda, is the perception of foulness? Herein, Ānanda, a monk contemplates this body upward from the soles of the feet, downward from the top of the hair, enclosed in skin, as being full of many kinds of impurities. In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, stomach, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucous, synovial fluid and urine. Thus he remains focussed on contemplating on foulness of this body. This, Ānanda, is called the perception of foulness.”] (2)
“Monks, when the perception of loathsomeness in food is cultivated and developed, it is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as the final end. Thus it is said; for what reason was it said?”
Mr. Lal, aside from the incorrect interpretation of annica and anatta, are there any other mistranslations in this sutta?
Friend Saket, I was a former christian, I agree with your comments. My father is a Protestant pastor. I still live among Christians. There is a lot of inconsistency in the Bible. Many concepts have been banned. The early Christians believed in the cycle of rebirth.
Jesus spoke of defilement indirectly. The most notable example is when he says: “It is not what goes into the mouth that makes a man unclean; but what comes out of the mouth makes a man unclean. “»
His people believed that defilement came from outside. He said that no, they come from the heart of man. As a Buddhist, we know that the heart is the gandhabba (energy body).
It is likely that he is a bodhisatta. However, it is still very far from the Dhamma of Lord Buddha. Sasatta ditthi (the belief in an eternal soul) is extremely present in his teachings.
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Thank you dear Dhamma friend (Saket)🙏🏿. People tend to believe that if they don’t get the magga phala right now it’s not worth continuing.
SOTĀNUGATA SUTTA: DISCOURSE ON “FOLLOWED THE TEACHINGS BY EAR”
- However, a certain deity teaches the Dhamma to an assembly of deities. The thought occurs to this deity: ‘I used to live my holy life under this teaching and training’. His memory is slow to arise, but he quickly reaches distinction. This, monks, is the third benefit to be expected when a monk has followed these teachings by ear, recited them verbally, examined them by the mind, and penetrated them well by view.”
- However, another spontaneously born deity reminds this deity: ‘Do you remember my dear. Do you remember where we lived the holy life together?’ Then he says: ‘I remember my dear. I remember my dear.’ His memory is slow to arise, but he quickly reaches distinction.”
Summary : In this sutta, Lord Buddha explains the benefits of listening, practicing and memorizing the Dhamma. If a person dies, without any stage of magga phala, nothing is lost. He will be able to reach a stage of magga phala, in a deva world, with a memory of his past life or with the help of an ariya deva. Of course, this only works if a puthujuna has enough paramis to achieve magga phala.The second point shows another deva who was friends with this deva in a past life. He reminds him of the Dhamma and he realizes it.
There was a burmese bhikkhu who said that “in the heavens of kama loka, there are devas of great wisdom who teach others the Dhamma. Thanks to their help many devas realize the dhamma. He said not to be discouraged if no result is visible. The meeting with these devas will be probable, with the help of our paramis. He said that to motivate his students who were not yet sotāpanna.
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Dhammapada verse 37
“Dūrangamaṁ ekacaraṁ,
Asariraṁ guhāsayaṁ,
ye cittaṁ saññamessanti,
mokkhanti mārabandhanā.”
“The mind wanders far alone,
without a body, hidden in the cave of the heart,
those who restrain the mind,
will be released from the bonds of the Māra.
Can we link this verse to what you said above?
So everything happens in the Gandhabba. Is it then correct to say that sakkaya dithi appears in the baby, following strong sensory input?
I admit that I no longer have any other ideas, Sir. If I refer to your video, it is over time that his brain grows that sakkaya ditthi will arise, right?
Friend Vajraguru, what Saket says is a clear and coherent summary of the true Dhamma. It should be understood that Tibetan Buddhism was born in the 7th century AD. It was founded by Guru Rinponche. This Buddhism followed the Mahayana movement. However, in addition to Mahayana elements, he added elements of Bön (the ancient religion of the Tibetans before the arrival of Mahayana Buddhism). The Dhamma is pure in its beginning, middle and end. He has nothing to add or take away. If we add or remove elements, it is adhamma (opposite of Dhamma).
After I left Christianity, I came across Tibetan Buddhism. I firmly believed in it, until I learned that Theravada is the original Buddhism. I wanted to learn more and it showed me the many inconsistencies of Mahayana.
I wanted to understand the teachings of Lord Buddha. Mahayana added many elements that did not come from Lord Buddha. This is what led me to leave.
Your experience will not be the same as mine, but it is good to think about the consistency of these teachings and compare them to the originals.
This is what I understood sir.
- It is because of the patisamvedi which will move to the ragā patisamvedi stage. As the baby is exposed to strong sensory experiences, he will become attached,and old taints will surface.
- As Yash explained in the other thread, it will grow with the environment, the gati and the baby’s surroundings. The baby will develop the erroneous view “There is a self that must enjoy sensual pleasures.”
- This process is uncontrollable (anatta), because of the distorted sanna that is connected to human existence.
Dear friend of Dhamma (Saket): Thank you very much for your clarification. You are right about a lot of things. However, we can see in the Jātakas that the bodhisatta took rebirth several times as an animal. The animal kingdom is part of the apayas.
One could say that a bodhisatta is a higher puthujuna who avoids apayas most of the time. This situation may apply to those who are not sotāpanna but who are accumulating the 10 paramis to realize the Dhamma, in a future sāsana, as disciples.
I strongly encourage you to pursue your aspirations and develop the 10 paramis to make your wishes come true. Sadhu Sadhu Sadhu 🙏🏿 May you achieve it.
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Yes, that seems to make sense. One of my teachers told me about this type of person.
• These are people who had taken Bodhisatta vows to become Lord Buddhas. However, halfway through, they give up. It is extremely difficult and immeasurably long to become a Lord Buddha. In their last life, they quickly become arahants with extraordinary Dhamma teaching abilities. They understand the Dhamma and many key concepts very easily. They can help others understand them.
• My master said that many Bhikkhus take this vow, but few achieve it. Those who give up have probably seen the repeated suffering of the apayas that await them. A bodhisatta is always a Puthujuna and, therefore, subject to the apayas. Only those who have unwavering courage, like Lord Gotama, reach the end despite the suffering they will endure.
• Here is an example of a bhikkhu who sees rebirths in apayas despite his Bodhisatta vows. The vision of his past and future lives
“Those who give up along the way, thanks to their long training, generally quickly develop the final stage of accomplishment and become arahant, with great abilities to teach.”
(Please translate into English with the three dots on the right of the screen. The page is in French.)Yes, we must be grateful to Venerable Waharaka Thero 🙏🏿🙏🏿🙏🏿.
Sir Lal: “People who have done clear-cut bad deeds automatically are born in the appropriate nirayas.
– However, when there are “borderline cases” that are sent to these “judges” like “King Yama”. Those judges interrogate such persons and determine whether they should be “saved” from the nirayas.”My question: Have there been cases where a person has been found not guilty by these judges?
