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(9) Beings that, by completely surmounting the base of nothingness, belong to the '''sphere(ayatana) of neither-perception(sanna/sangya) nor-non-perception'''.(nevasaññānāsaññāyatanūpagā). This is the ninth abode of beings.<br /><br />
 
(9) Beings that, by completely surmounting the base of nothingness, belong to the '''sphere(ayatana) of neither-perception(sanna/sangya) nor-non-perception'''.(nevasaññānāsaññāyatanūpagā). This is the ninth abode of beings.<br /><br />
Note: For first , this is normal being(for unenlightened human), 2-9 these should also be understood from first 8 states from 9(for beings who achieved these trance states) in Samadhi/Dyana/Jhana/zen. Also , other than these, those who attain the final nibbana(cessation) state as the case of arahants as in next point 10, they do not have any abode as they stop having rebirths as they do not have anything to call as self (being merged into infinite source of all life, the Nibbana state). See [[Buddhism FAQ2 Trance States|Trance States]].
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Note: For first , this is normal being(for unenlightened human) however this is also a high state(compared to animals/insects), states 2-9 these should also be understood from first 8 states from total 9 (for beings who achieved these trance states) in Samadhi/Dyana/Jhana/zen. Also , other than these, those who attain the final nibbana(nirodha/cessation) state as the case of arahants as in next point 10, they do not have any abode as they stop having rebirths as they do not have anything to call as self (being merged into infinite source of all life, the Nibbana/nirodha state). See [[Buddhism FAQ2 Trance States|Trance States]].
 
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==== '''Ten:Attributes(Dasahangehi)of Arahant''' ====
 
==== '''Ten:Attributes(Dasahangehi)of Arahant''' ====
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'''10. Ten is what? He that is endowed with ten attributes is called an arahant.'''<br />
 
'''10. Ten is what? He that is endowed with ten attributes is called an arahant.'''<br />
 
From : AN10.21 [[The Ten Powers of Buddha]]<br />
 
From : AN10.21 [[The Ten Powers of Buddha]]<br />
Note : One who attains final enlightenment of Nibbana(sans. nirvana) is called an arahant<br />
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Note : One who attains final enlightenment of Nibbana(sans. nirvana) is called an arahant. Also called Nirodha state<br />
   
 
The Perfect One(the arahant/arhat) understands according to reality:<br />
 
The Perfect One(the arahant/arhat) understands according to reality:<br />

Revision as of 06:50, 15 June 2022

Main Page >> Buddhism FAQ0 >> 28.Short Cut Method for Buddhism


Buddhism FAQ
(Frequently Asked Questions About Buddhism)


28. What is Short Cut Method to Know (& Teach) Buddhism Quickly?

Ans.

Introduction
Prince Siddhartha Gautam was moved by seeing suffering of creatures in the world; suffering such as disease, decay/aging & death etc. He started his investigation within himself for this phenomenon of suffering in order to find its causes & solution. Upon meditation & enlightenment he became Buddha & he understood that creatures remain in cycles of death & birth due to the 3 causes mainly as Raag(lust/desire/liking), Dosa(sans. dvesh; disliking/hatred) & Moha(delusion i.e non-enlightenment). These were produced due to defilement sanharas(sans. sanskar) such as lust/want, craving, anger, greed, selfishness, jealousy, hatred, pride, ill-will, revengefulness, sorrow, sadness, worry, grief, lamenting, crying etc while reacting to worldly situations. Then upon detailed analysis within, he understood the cause & effect relationships for the life cycles of all creatures known as Dependent Origination(Paticcasamuppada). In order to come out of these 3 hindrances he taught Shila(sans. sheel; morality), Samadhi(meditation & achieving trance) & Panna(direct understanding/insight) , then he constituted the Eightfold Path for liberation from rebirths & suffering.

Text

Buddhist principles can be known simply by counting from 1 to 10 method as in KP1 Samanera Pañha and in only about 160 lines as below:

One is what? All in existence subsist on its nutrients(ahara, actually Paticcasamuppada).
Two is what? Nam(mind) and Rupa(bodyform).
Three is what? Three kinds of feeling/sensation(Vedana; pleasant,unpleasant & neutral).
Four is what? Four Noble Truths(Ariyasacca).
Note: Dukkha,Samudaya,Nirodha,Magga(sans.marg)
Five is what? Five aggregates(Khanda) that cause attachment/clinging (Upadana). Note: Rupa(body), Vedana(sensations), Sanna(sans.sangya), Sankhara(sans.sanskar), Vinnana (sans. vigyan)
Six is what? Internal six-fold base(Ayatana).
Note: Eye,Ear,Nose,Tongue,Body,Mind.
Seven is what? Seven Factors of Enlightenment(Bojjhanga).
Note: Sati,Dhamma-vicaya,Viriya,Piti,Passadhi(sans.prashabdhi),Samadhi,Upekkha(sans.upeksha).
Eight is what? The Noble Eightfold Path(Ariyo atthangiko maggo).
Note:Samma-Ditthi,Samma-sankappo,Samma-vaca,Samma-kammanto,Samma-ajivo,Samma-vayamo,Samma-sati,Samma-samadhi.
Nine is what? Nine abodes of beings(Nava sattavasa (based on 9 jhana/trance states) ). Note:nānattakāyā nānattasaññino, nānattakāyā ekattasaññino, ekattakāyā nānattasaññino, ekattakāyā ekattasaññino, asaññino, ananto ākāso, anantaṃ viññāṇa , natthi kiñcī’ti, nevasaññānāsaññāyata)
Ten is what? He that is endowed with ten attributes(Dasahangehi) is called an arahant. Note: (pajānāti/knows) ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato, kamma..vipakam, patipada, aneka..lokam, nānādhimuttikataṃ, indriyaparopariyattaṃ, saṃkilesa jhana vimokkha samadhi, pubbenivāsaṃ, duggatiṃ...sugatiṃ, cetovimuttiṃ.. paññāvimuttiṃ.

Pali
1. ‘‘Ekaṃ nāma kiṃ’’? ‘‘Sabbe sattā āhāraṭṭhitikā’’.
2. ‘‘Dve nāma kiṃ’’? ‘‘Nāmañca rūpañca’’.
3. ‘‘Tīṇi nāma kiṃ’’? ‘‘Tisso vedanā’’.
4. ‘‘Cattāri nāma kiṃ’’? ‘‘Cattāri ariyasaccāni’’.
5. ‘‘Pañca nāma kiṃ’’? ‘‘Pañcupādānakkhandhā’’.
6. ‘‘Cha nāma kiṃ’’? ‘‘Cha ajjhattikāni āyatanāni’’.
7. ‘‘Satta nāma kiṃ’’? ‘‘Satta bojjhaṅgā’’.
8. ‘‘Aṭṭha nāma kiṃ’’? ‘‘Ariyo aṭṭhaṅgiko maggo’’.
9. ‘‘Nava nāma kiṃ’’? ‘‘Nava sattāvāsā’’.
10. ‘‘Dasa nāma kiṃ’’? ‘‘Dasahaṅgehi samannāgato ‘arahā’ti vuccatī’’ti.



Discussion:

Steps one to ten need to be seen as evolutionary method of self-questioning, self-examination, practice, understanding,experience & achievement.


One:Nutrients(Ahara, actually Paticcasamuppada)


1. One is what? All in existence subsist on its nutriment(Ahara).
(a) See SN2.11-AharaIt is similar to dependent origination(Paticcasamuppada)
There are 4 kinds of nutriment. The first nutriment is edible food(for body); second, contact(of sense-organ with object;phassa/sparsh); third, mental cognitive-awareness(manosancetana); fourth, consciousness(vinnana sans. vigyan). All these four have their nutriments source as craving(tanha sans. trishna), craving has its source as sensation(vedana). sensation has contact(phassa/sparsh) as its source. contact has the six-sense-faculties(salayatana) as its source. six sense faculties have mind-and-bodyform(namarupa) as their source. Mind-and-bodyform(namarupa) has consciousness(vinnana) as its source. Consciousness has sankhara(compulsive-behavior-conditioning) as its source. sankhara have ignorance(avijja sans. avidya) (i.e. absence of enlightenment) as their source.

The concept seems to be related to Dependent-origination(Paticcasamuppada) as mentioned in section 4 for the Four Noble Truths(Ariyasacca).
(b) Also see SN5.183-Kaya. Another way of saying is that all phenomenon requires energy to exist & sustain. One example is sexual desire, it requires to feed on exposure to lewd pictures, sights, speech/talk, touch, smell or taste. Then only it gains strength, sustains & overpowers the will of person. So if this energy supply is cut off then the desire also will fade away. Similarly for other hinderances i.e. ill-will, sloth, restlessness & remorse, doubt etc.
Similarly, nutriments required for good-states of enlightenment are i.e practice of meditation(sati), exertion in meditation(viriya), discernment of good & bad(dhamma-viccaya) etc.


Two:Nam(mind) and Rupa(bodyform)


See: Dhammasangani
2. Two is what? Nam(mind) and Rupa(bodyform).
Here a personality is seen as split in 2 i.e. mind & physical form. It is self evident that a living person has both mind & body. Desires & Acts of a person are done through both body & mind. The mind is the basis for will, desires, cravings, feelings, thoughts, habits, likings(raag) & dislikings(dosa sans. dvesh). The body acts through actions, smell, touch, sight, hearing, taste and also generates sensations in organs which are interpreted as feelings by mind. The purpose of Buddhist meditation is to calm the both i.e. mind(its thoughts,desires etc) & body(its senses & sensations in organs). Vipassana like meditations are especially done to calm sensations(vedana) in body also while keeping mind thoughtless, so it works in both ways. It is important to understand that in the Buddhist path, the sensations are in the main focus as it is here the desire(tanha) arises (Vedana paccaya tanha). By calming sensations in body organs, real progress is to be made.


Three:Types of sensations(Vedana)


See : SN4-V2-Ch2-Samyutta36-Sutta249
3. Three is what? Three kinds of feeling/sensation(pleasant,unpleasant & neither of these).
The sensations are of 3 types i.e.
(a) pleasant which lead to liking for its object, person or phenomenon.E.g. smelling a rose.
(b) unpleasant which causes disliking to objects, persons or phenomenon.E.g. smell of feces
(c) neutral which neither cause liking nor disliking. E.g. knowing the sensation of breath touching the nostrils.
Note: In modern context, sensations should also be understood as nerve currents.


Four:Noble Truths(Ariyasacca)


See : Abhidhamma-Yamaka-Sacca, MN14.11Saccavibhanga Sutta
4. Four is what? Four Noble Truths(Ariyasacca sans. Aryasatya).
The 4 noble truths are to acknowledge:
(a) Dukkha : Suffering exists everywhere , in all lives, in all worlds(lokas). Even the pleasure becomes suffering when deprived. The heavenly beings also feel suffering when their long lives of millions of years are over when they need to take rebirth.
(b) Samudaya (origin, arising): of this dukkha, which arises or "comes together" with taṇhā ("craving, desire or attachment" and through ); Here the important point is that it arises & this signifies change therefore it is non-permanent(anicchati) hence it can be made to cease. Also the arising of suffering is related to the cycle of dependent-origination(paticcasamuppada) due to non-enlightenment:
Dependent-origination(Paticcasamuppada)(see SN2.1 & SN2.2): From ignorance(avijja)(i.e. absence of enlightenment) come to be sankhara(compulsive-behavior-conditioning); From sankhara, come to be consciousness(vinnana); from consciousness, come to be mind-bodyform(nam-rupa); From mind-bodyform, come to be six-sense-faculties(salayatana); From six sense faculties, come to be contact(phassa/sparsh);From contact, come to be sensation(vedana);From sensation, come to be craving(tanha sans. trishna);From craving, come to be clinging(upadana);From clinging, come to be cause-of-existence(bhavo);From cause-of-existence, come to be rebirth (of body). With birth(of body) as sorrow, aging-and-death, lamentation, pain, displeasure, and despair come to be.Such is the origination of the whole mass of suffering."

(c) Nirodha (cessation, ending) : of this dukkha can be attained by the Buddhist method(Dhamma). So if samudaya signifies arisal as change then it means that it can also be eliminated(nirodha). Know the words of Buddha : Savi Sanhara Anicchati, Yo Pannaya Passati; meaning - Savi(All) Sanhara(Compulsive habits sans. sanskar) Anicchati(decayable/non-permanent), Yo (the person who) Pannaya(using panna) Passati(meditates especially vipassana). Also the cessation of suffering is advised by achieving enlightenment for the cessation of the cycle of dependent-origination(paticcasamuppada):
Cessation(nirodha) of dependent-origination(Paticcasamuppada): With the cessation of ignorance(with enlightenment & remaining in it) comes cessation of sankhara(compulsive-behavior-conditioning); with the cessation of sankhara, cessation of consciousness(vinnana); with the cessation of consciousness, cessation of mind-bodyform(nam-rupa); with the cessation of mind & bodyform, cessation of six-sense-faculties(salayatana); with the cessation of six sense faculties, cessation of contact(phassa/sparsh);with the cessation of contact, cessation of sensation(vedana);with the cessation of sensation, cessation of craving(tanha);with the cessation of craving, cessation of clinging(upadana);with the cessation of clinging, cessation of cause-of-existence(bhavo);with the cessation of cause of existence, cessation of cause of rebirth(of body) (& achievement of nibbana). With the cessation of rebirth(of body) ,sorrow, aging-and-death, lamentation, pain, displeasure, and despair come to cessation. Such is the cessation of this whole mass of suffering."

(d) Magga/Marga (path, Noble Eightfold Path): is the path (of Buddha) leading to renouncement of tanha and cessation of dukkha. The path is based on sila(sans shil morality), samadhi(especially meditation & its trance states/jhana), panna the experience (of eternal truth i.e. nibbana/nirvana state). Detailed mention is provided in the section 8 the Noble Eightfold Path.


Five:Aggregates(Khandha) (that Cause Clinging(Upadana))


See: Vibhanga-Scanned-Chap.1
5. Five is what? Five aggregates(khanda) that cause attachment/clinging.
The 5 aggregates(khanda sans skanda) cause attachment or clinging to worldly/sensual phenomenon i.e.
(a) Form (Rupa or material body). Bodyform has 4 properties : earth (solidity), water (liquidity), fire (heat) and wind (motion). Form also includes various organs & senses.
(b) Sensations (Vedana , received from senses of form which are interpreted as feelings by mind). As in point 3 above , the sensations can be of 3 types pleasant, unpleasant & neutral. Sensations should also be understood as nerve currents.
(c) Perceptions (sanna or samjna sans. sangya) : sensory along with mental process that registers, recognizes and labels (for instance, the shape of a tree, color green, emotion of fear,affection,anger, greed, jealousy, dislike etc )
(d) Compulsive behaviour formations in mind (sankhara sans. sanskar ) : volition, karma, which will cause a particular reaction to a certain perception. This is for reaction.
(e) consciousness (vinnana or vijnana sans. vigyan) : discernment, awareness, attention, understanding.


Six:Bases/Senses(Ayatana)


See: Vibhanga-Scanned-Chap.2
6. Six is what? Internal six-fold base(Ayatana).
There are six internal-external (sense organ-object) saḷāyatana (Sans. ṣaḍāyatana), i.e. pairs of sense bases
(a) eye(cakkhu) (see 5 above) as organ, also its inner eye aggregates (cakkhu-vedana (eye-sensations /nerve currents), eye perceptions(cakkhu-sanna/sangya/cognitions), eye compulsive reactions(cakkhu-sankhara/sanskar) & eye consciousness(cakkhu-vinnana/vigyan)) and also its visible external objects(sights, colors,forms,places..)
(b) ear as organ,its inner ear aggregates (ear-sensations(vedana/nerve currents), ear perceptions(sanna/sangya/cognition), ear compulsive reactions(sankhara/sanskar) & ear consciousness(vinnana/vigyan)) and also its hearable external objects(sounds, song..)
(c) nose as organ,its inner nose aggregates (smell sensations(vedana/nerve currents),smell perceptions(sanna), compulsive behaviour(sankhara/sanskar) & nose consciousness (vinnana/vigyan)) and also its external objects(smells, odors, scents, flavors..)
(d) tongue as organ,its inner tongue aggregates (taste sensations(vedana/nerve currents),taste perceptions(sanna), compulsive behaviour(sankhara/sanskar) & tongue consciousness (vinnana/vigyan)) and also its external objects(taste,salty, sour, chilly, sweet..)
(e) body-touch with bodyform & its various organs especially its sex-organs, its inner touch aggregates (touch sensations(vedana/nerve currents), touch perceptions(sanna/cognition), touch compulsive reactions(sankhara/sanskar) & body consciousness (vinnana/vigyan)) and also its touch external objects(sex, rub, hot, cold, vibration, pain, pleasure, ..) and also its objects(objects, persons)
(f) mind with head as the organ ,its inner mental aggregates (induced sensations/vedana/nerve currents), induced perceptions(sanna), compulsive behaviour(sankhara) & consciousness (vinnana)) and also its mental objects(ideas, dreams, thoughts, imaginations, emotions, cravings, desires...)
Here consciousness is to be understood as being aware/awake & focussed in contrast to unaware states such as non-focus,sleep,coma,anesthesia.


Seven:Factors of Enlightenment(Bojjhanga)


See : Abhidhamma-Vibhanga-Chapter10, SN5-Samyutta46
7. Seven is what? Seven Factors of Enlightenment(Bojjhanga sans. Bodhyang).
When a person aloof from pleasures, meditates & after slow & hard practice enters into first supramundane jhana(samadhi/trance) for release from rebirth & death i.e. for abhinna(supernormal), sambodhi(right-enlightenment), nibbana(release from cycle of rebirths); at that time one needs to make progress in seven enlightenment factors of awakening :
7.1 Mindfulness/Meditation (sati, Sans. smrti)
See: Maha-satipatthana Sutta, Vibhanga-Scanned-Chap.7
To maintain awareness of reality, in particular the teachings (dharma). Sati specifically means meditation & practice of right-meditation (samma-sati) in 4 ways i.e. meditation on breath & on foulness of body called Kaya-anupassana(Anapana); meditation on sensations i.e. Vedana-anupassana(Vipassana); meditation on mental processes/thoughts i.e. Citta-anupassana(part of Vipassana); meditation on cause-effect truth i.e. Dhamma-anupassana(part of Vipassana).
7.2 Investigation of the cause-effect (dhamma-vicaya, Sans. dharmapravicaya). I.e. knowing the phenomenon how an internal-phenomenon leads to another. The nature of cause-effect reality in phenomenon i.e. anger, hatred, lust, greed,sorrow etc. It is important because by knowing cause & effect, one can change it. Mainly it also means investigating which is beneficial(kusala) & harmful(akusala) states, blameable and blameless states, inferior and superior states, dark and bright states. Thus developing Right-view(sammaditthi).
7.3 Energy (viriya, Sans. vīrya) i.e. determination, energetic effort, exertion, strong will, pro-active. Also called Right-effort(sammavayamo).
7.4 Joy or rapture (pīti, Sans. prīti) It is the bliss gained in meditative trance states of samadhi/jhana i.e. elation,gladness,delight.
7.5 Tranquility (passaddhi, Sans. prashrabdhi) of both body and mind gained when meditation advances & one achieves stillness of mind(citta, thoughts/consciousness) & of body(kaya) sensations(vedana). Also, for each of the 6 senses(ayatanas), to achieve tranquility of aggregates(khandhas) i.e tranquility of sensations-aggregate(vedana-khandha), of perceptions-aggregates(sanna-khandha), of reaction/compulsive-conditioning aggregate(sankhar-khandha), of consciousness-aggregate(vinnana-khandha).
7.6 Trance states (samadhi) or concentration, a calm, one-pointed state of mind, or clear awareness. It also means blissful meditative trance states of dhyana/jhana/zen. Also called Right-Samadhi(samma-samadhi).
7.7 Equanimity (upekkha, Sans. upekshā). To accept reality without craving or aversion. To observe phenomenon(sensations,thoughts etc) with neither liking nor disliking nor reacting while remaining non-indulgent in meditation. It specifically means not to enjoy bliss observed in meditation/jhana as this will lead to achieving higher jhana/samadhi states. It aims to achieve balance (of emotions, actually nerve currents) so as to avoid being distracted from path.


Eight:Noble Eightfold Path(Ariyo-atthangiko-maggo)


See : Eightfold path, SN5-Samyutta45<-Sutta8
8. Eight is what? The Noble Eightfold Path(Ariyo atthangiko maggo sans. Arya Ashtangik Marg).
See SN5.8 The Eightfold Path

8.1.Right View(samma-ditthi sans. samyak-drishti)
Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation(nirodha) of suffering, knowledge of the way(path) leading to the cessation of suffering: this is called right view. For this one needs to be firm in the knowledge of 4 Noble Truths.
8.2.Right Intention(samma-sankappo sans. samyak-sankalp)
Intention of renunciation, intention of non-ill will, intention of harmlessness(non-violent attitude): this is called right intention.
8.3.Right Speech(samma-vaca sans. samyak-vacan)
Abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter: this is called right speech.
8.4.Right Action(samma-kammanto sans. samyak-karma)
Abstinence from the destruction(khaya\kshaya) of life, abstinence from taking what is not given(non-stealing), abstinence from sexual misconduct (Pali:abrahmacariyā meaning non-celibacy ) this is called right action(related to sila sans. sheel).
8.5.Right Livelihood(samma-ajivo sans. samyak-ajivika)
Having abandoned a wrong mode of livelihood, earns his living by a right livelihood which does not involve slavery, prostitution, sale of intoxicants(liquer,drugs), arms & ammunition etc which are considered harmful.
8.6.Right Effort(samma-vayamo sans. samyak-vyayam)
Generates desire & makes efforts for the non-arising of unarisen evil harmful(akusala sans. akushal) states; abandoning of arisen evil harmful(akusala) states; for the arising of unarisen beneficial(kusala) states;
One makes an effort, arouses energetic-strength(viriya), applies his mind, and strives.
8.7.Right Meditation(samma-sati)
See: Maha-satipatthana Sutta, Vibhanga-Scanned-Chap.7
Having removed covetousness and displeasure in regard to the world, one dwells watching-in-meditation(anupassi) completely-comprehending (sampajanno) , meditating(satima) on (1)body(kaya as in breath meditation anapana), (2)sensations(vedana), (3)on mind(citta) & (4)on phenomena(dhamma i.e cause & effect).
8.8.Right Samadhi(samma-samadhi sans. samyak-samadhi)
While meditating , achieves first 4 states of samadhi i.e. first with thoughts & happiness(sukh), second with singularity-of-mind(ekodibhavam), third with bliss(piti/preeti) and fourth with equanimity(upekkha). See Samadhi/Trance.


Nine:Abodes of Beings(Nava sattavasa)


9. Nine is what? Nine abodes of beings.
From AN9.24
(1) Beings that are different(nanat sans. nanatv) in body and different in perception(sanna/sangya), such as humans, some devas(angels/gods), and some in the lower world. This is the first abode/state of beings. This can be considered as the ordinary state.(nānattakāyā nānattasaññino)

(2) Beings that are different in body but identical in perception(sanna/sangya), such as the devas(angels/gods) & some Brahma's company that are reborn through the first (jhana). This is the second abode of beings.(nānattakāyā ekattasaññino)

(3) Beings that are identical in body but different in perception(sanna/sangya), such as the devas(angels/gods) of streaming radiance(Abhassara sans Abhaswara). This is the third abode of beings.(ekattakāyā nānattasaññino)

(4) Beings that are identical in body and identical in perception(sanna/sangya), such as the devas(angels/gods) of refulgent(holy) glory(Subhakinha sans. Subh-Kirana or rays). This is the fourth abode of beings.(ekattakāyā ekattasaññino)

(5) Beings that are non-perceptive, without experience, such as the devas(angels/gods) that are non-perceptive. This is the fifth abode of beings.(asaññino appaṭisaṃvedino)

(6) Beings that, with the complete surmounting of perceptions(sanna/sangya) of forms, with the passing away of perceptions(sanna/sangya) of sensory impingement, with non-attention to perceptions(sanna/sangya) of diversity, [perceiving] 'space is infinite' belong to the sphere(ayatana) of the infinity of space. This is the sixth abode of beings.(ananto ākāso’ti ākāsānañcāyatanūpagā)

(7) Beings that, by completely surmounting the base of the infinity of space, [perceiving] 'consciousness is infinite,' belong to the sphere(ayatana) of the infinity of consciousness. This is the seventh abode of beings.(anantaṃ viññāṇa’nti viññāṇañcāyatanūpagā)

(8) Beings that, by completely surmounting the base of the infinity of consciousness, [perceiving] 'there is nothing' belong to the sphere(ayatana) of nothingness. This is the eighth abode of beings.(natthi kiñcī’ti ākiñcaññāyatanūpagā)

(9) Beings that, by completely surmounting the base of nothingness, belong to the sphere(ayatana) of neither-perception(sanna/sangya) nor-non-perception.(nevasaññānāsaññāyatanūpagā). This is the ninth abode of beings.

Note: For first , this is normal being(for unenlightened human) however this is also a high state(compared to animals/insects), states 2-9 these should also be understood from first 8 states from total 9 (for beings who achieved these trance states) in Samadhi/Dyana/Jhana/zen. Also , other than these, those who attain the final nibbana(nirodha/cessation) state as the case of arahants as in next point 10, they do not have any abode as they stop having rebirths as they do not have anything to call as self (being merged into infinite source of all life, the Nibbana/nirodha state). See Trance States.


Ten:Attributes(Dasahangehi)of Arahant


10. Ten is what? He that is endowed with ten attributes is called an arahant.
From : AN10.21 The Ten Powers of Buddha
Note : One who attains final enlightenment of Nibbana(sans. nirvana) is called an arahant. Also called Nirodha state

The Perfect One(the arahant/arhat) understands according to reality:
(1)Understands as it really is the possible as possible and the impossible as impossible(ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato).
(2)Understands as it really is the result of the undertaking of kamma(karma/deeds) past, future, and present in terms of possibilities and causes.(atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ)
(3)Understands the path leading everywhere.(sabbatthagāminiṃ paṭipadaṃ)
(4)Many worlds(lokas , visible & invisible) with their many different elements(dhatu/dimensions) & their beings/inhabitants.(anekadhātuṃ nānādhātuṃ lokaṃ)
(5)Knows different inclinations in beings(and their thoughts).(sattānaṃ nānādhimuttikataṃ)
(6)Understands as it really is the superior or inferior condition of the faculties of other beings and persons.(parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ)
(7)Knows that which are called defilements(saṃkilesa), their cleansing, and emergence from these with regard to the absorptions(jhana/trance), deliverances(vimokkha), concentration(samadhi) and supernormal-attainments(samāpattī).(jhāna-vimokkha-samādhi-samāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ)
(8)Remembering many former rebirths of self in many eons of world-dissolution and world-evolution, thus: 'There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life. span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here.' Thus he recollects his manifold past abodes(of past rebirths) with their aspects and details.(anekavihitaṃ pubbenivāsaṃ anussarati; ekampi jātiṃ dvepi jātiyo...jātisatasahassampi...)
(9)Perceiving with with the divine eye, the Arahant sees rebirths of other beings i.e. passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma(sans. karma/deeds) thus: 'These beings who engaged in misconduct by body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma(karma/deeds) based on wrong view, with the breakup of the body, after death, have been reborn in the plane of misery, in a bad destination, in the lower world, in hell; but these beings who engaged in good conduct by body, speech, and mind, who did not revile the noble ones, who held right view, and undertook kamma(karma/deeds) based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world.(dibbena cakkhunā...apāyaṃ duggatiṃ...sugatiṃ saggaṃ lokaṃ)
(10) With the destruction of the defilements/taints, the Arahant realizes for himself with direct knowledge, in this very life, both the taintless liberation of mind & liberation by panna(divine knowledge), and having entered upon it, he dwells in it alongwith divine powers.(cetovimuttiṃ paññāvimuttiṃ...abhiññā)
Note : The notion of self or 'I am' is eliminated in the arahant.


For Nibbana also see AN9.34,AN9.44,AN9.45,AN9.47


Pali-Roman Version

Pali-Devnagri Version