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Academic Sutta NameNotes PSA PlaeVaggaNikayaPTSKeywords
A.10_029 Pa.thama Kosala Sutta The Buddha reminds his disciples that even though King Pasendi is rich and powerful, but his wealth and power are subject to impermanence -- thus one should not waste one's time coveting them.
The solar and lunar systems are splendid but there are a thousand times more moons and suns in the cosmos, a thousand in Mount Sumeru. In the Jambhu World there are a thousand continents, in the Amaragoyaana World another thousand, in the Uttarakuru World another thousand and in the Pubbevideha World another thousand. There are 4,000 oceans. Another 4,000 oceans in the Mahaaraaja Heaven, 1,000 in the Catumahaaraajika Heaven, 1,000 in the Tavati.msa Heaven, 1,000 in the Yaamaa Heaven, 1,000 in the Tusita Heaven, 1,000 in the Nimitavasavadi Heaven, 1,000 in the Paranimitavasavadi Heaven and 1,000 in the Brahma World. Even the Great Brahma who rules over all of this is subject to impermanence -- thus one should not waste one's time coveting them.
Even though beings who are fortunate enough to be reborn in the Brahma-world when the world cycle ends are not truly fortunate because they are still subject to impermanence.
It is explained, that some monks find benefit in cultivating meditation on any one of the ten devices (kasi.na): 1. earth-device (pa.thavii-kasi.na); 2. water-device (apo-kasi.na); 3. fire-device (tejo-kasi.na); 4. air-device (vayo-kasi.na); 5. blue-device (niila-kasi.na); 6. yellow-device (piita-kasi.na); 7. red-device (lohita-kasi.na); 8. white-device (odaata-kasi.na); 9. space-device (aakaasa-kasi.na), and; 10. consciousness-device (vi~n~naa.na-kasi.na).
The eight ways of mastery over the senses (abhibhaayatana) are also enumerated: concentrating one's vision repeatedly and knowing 1. when inside is in form-absorbtion and outside is a dark or light form barely glimpsed; 2. when inside is in form-absorbtion and outside is a dark or light form extendedly seen; 3. when inside is in formless-absorbtion and outside is a dark or light form barely glimpsed; 4. when inside is in formless-absorbtion and outside is a dark or light form extendedly seen; 5. when inside is in formless-absorbtion and outside is seen and known as green; 6. when inside is in formless-absorbtion and outside is seen and known as yellow; 7. when inside is in formless-absorbtion and outside is seen and known as red, and; 8. when inside is in formless-absorbtion and outside is seen and known as white.
The four natures of paths of practice are enumerated: 1. practice that is hard and slow (to give results); 2. practice that is hard but quick (to give results); 3. practice that is convenient but slow (to give results), and; 4. practice that is convenient and quick (to give results).
The four signs (sa~n~naa) are enumerated: 1. sensual mood (parittaarama.na); 2. form realm mood (haggataarama.na); 3. limitless mood (appamaa.naarama.na), and; 4. a sphere of nothingness (aaki~nca~n~naayatana) -- but recalling these moods to mind does nothing to release one from impermanence.
Even the views of some heretics that I will not be attached to rebirth in such and such a realm cannot release one from rebirth there.
Even the efforts of some ascetics to attain the sphere of neithe perception nor non-perception (nevasa~n~naanaasa~n~naayatana) cannot release one from impermanence.
Some critics accuse the Buddha of not addressing the subjects of sensuality, form and feeling -- but the Buddha does address these issues, but above these he addresses Anupaadaa Parinirvana which has released the Buddha of any further craving -- extinguished, cool.
38/107 Dasaka Nipaata, Pa.thama Pa.n.naasaka A"nguttara A.i.


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