I. Enlightenment AN 9.1 Sambodhisutta: Enlightenment
Thus have I heard. On one occasion the Blessed One Was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable sir!" those bhikkhus replied.
The Blessed One said this: "Bhikkhus, wanderers of other sects may ask you: 'What, friends, is the proximate cause for the development of the aids to enlightenment?' If you are asked thus, how would you answer them ?" "Bhante, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him , the bhikkhus will retain it in mind."
"Then listen, bhikkhus, and attend closely. I will speak." "Yes, Bhante," those bhikkhus replied.
The Blessed One said this: "Bhikkhus, if wanderers of other sects should ask you: 'What, friends, is the proximate cause for the development of the aids to enlightenment?' you should answer them as follows.
(1) "'Here, friends, a bhikkhu has good friends, good companions, good comrades. This is the first proximate cause for the development of the aids to enlightenment. (2) "'Again, friends, a bhikkhu is virtuous; he dwells restrained by the Patimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. This is the second proximate cause.... " (3) "'Again, friends, a bhikkhu gets to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on fewness of desires, on contentment, on solitude, on not getting bound up [with others], on arousing energy, on virtuous behavior, on concentration, on wisdom , on liberation, on the knowledge and vision of liberation. This is the third proximate cause" (4) "'Again, friends, a bhikkhu has aroused energy, for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. This is the fourth proximate cause." (5) '"Again, friends, a bhikkhu is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. This is the fifth proximate cause for the development of the aids to enlightenment."
"When, bhikkhus, a bhikkhu has good friends, good companions, good comrades, it can be expected of him 'that he will be virtuous, one who dwells restrained by the Patimokkha... will train in them. "When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will get to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on fewness of desires . . . on the knowledge and vision of liberation. "
"When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will arouse energy for abandoning unwholesome qualities. . . not casting off the duty of cultivating wholesome qualities. "
"When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will be wise, possessing the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. " Having based himself on these five things, the bhikkhu should develop further [another] four things. (6) [The perception of] unattractiveness should be developed to abandon lust. (7) Loving-kindness should be developed to abandon ill will. (8) Mindfulness of breathing should be developed to cut off thoughts, (9). The perception of impermanence should be developed to eradicate the conceit 'I am.' When one perceives impermanence, the perception of non-self is stabilized. One who perceives non-self eradicates the conceit 'I am,; [which is] nibbana in this very life."
(Beginning with good friendship, the Buddha teaches nine things that give rise to the qualities that lead to awakening.) AN 9.2 Nissayasutta: Support
Then a certain bhikkhu approached the Blessed One, paid homage to him , sat down to one side, and said to him: "It is said, Bhante: 'Equipped with supports, equipped with supports. In what way is a bhikkhu equipped with supports?" (1) "If, bhikkhu, supported by faith, a bhikkhu abandons the unwholesome and develops the wholesome, the unwholesome is indeed abandoned by him . (2) If, supported by a sense of moral shame . . . (3)... supported by moral dread . . . (4)... supported by energy... (5) ... supported by wisdom , a bhikkhu abandons the unwholesome and develops the wholesome, that unwholesome is indeed abandoned by him . A bhikkhu has abandoned and well abandoned the unwholesome when he has abandoned it by seeing it with noble wisdom ."
"Basing himself on these five things, that bhikkhu should rely on four things. What four? Here, (6) having reflected, a bhikkhu uses some things; (7) having reflected, he patiently endures some things; (8) having reflected, he avoids some things; and (9) having reflected, he dispels some things. "
"It is in this way, bhikkhu, that a bhikkhu is equipped with supports."
(The things that a monk relies on as supports in spiritual practice.)
AN 9.3 Meghiyasutta: Meghiya
Thus have I heard. On one occasion the Blessed One was dwelling at Calika on Mount Calika. Now on that occasion the Venerable Meghiya was the Blessed One's attendant. Then the Venerable Meghiya approached the Blessed One, paid homage to him , stood to one side, and said to him: "Bhante, I would like to enter Jantugama for alms."
"You may do so, Meghiya, at your own convenience." Then, in the morning, the Venerable Meghiya dressed, took his bowl and robe, and entered Jantugama for alms. When he had walked for alms in Jantugama, after his meal, on returning from his alms round, he went to the bank of the Kimikala River. As he was walking and wandering around for exercise along the bank of the Kimikala River, the Venerable Meghiya saw a lovely and delightful mango grove. It occurred to him: "This mango grove is truly lovely and delightful, suitable for the striving of a clansman intent on striving. If the Blessed One permits me, I will come back to this mango grove to strive."
Then the Venerable Meghiya: approached the Blessed One, paid homage to him, sat down to one side, and said: "This morning, Bhante, I dressed, took my bowl and robe, and entered Jantugama for alms [All as above, but in the first person.]... I thought: 'This mango grove is truly lovely and delightful, suitable for the striving of a clansman intent on striving. If the Blessed One permits me, I will go back to that mango grove to strive.' So if the Blessed One would permit me, I will go back to that mango grove to strive." "As we are alone, Meghiya, wait until another bhikkhu comes along ."
A second time the Venerable Meghiya said to the Blessed One: "Bhante, for the Blessed One there is nothing further to be done and no [need to] increase what has been done. But, Bhante, I have something further to be done and [need to] increase what has been done. If the Blessed One would permit me, I will go back to that mango grove to strive." "As we are alone, Meghiya, wait until another bhikkhu comes along."
A third time the Venerable Meghiya said to the Blessed One: "Bhante, for the Blessed One there is nothing further to be done and no [need to] increase what has been done. But, Bhante, I have something further to be done and [need to] increase w hat has been done. If the Blessed One would permit me, I will go back to that mango grove to strive."
"Since you speak of striving, Meghiya, what can I say to you? You may go at your own convenience." Then the Venerable Meghiya rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him , and went to the mango grove. He entered and sat down at the foot of a tree to pass the day. Then, while the Venerable Meghiya was dwelling in that mango grove, three kinds of bad unwholesome thoughts frequently occurred to him : sensual thoughts, thoughts of ill will, and thoughts of harming. It then occurred to him : "This is truly astounding and amazing! I have gone forth out of faith from the household life into homelessness, yet I am still stalked by these three kinds of bad unwholesome thoughts: sensual thoughts, thoughts of ill will, and thoughts of harming."
Then the Venerable Meghiya approached the Blessed One, paid homage to him , sat down to one side, and said: "Here, Bhante while I was dwelling in that mango grove, three kinds of bad unwholesome thoughts frequently occurred to me: sensual thoughts, thoughts of ill will, and thoughts of harming. It then occurred to me: 'This is truly astounding and amazing! I have gone forth out of faith from the household life into homelessness, yet I am still stalked by these three kinds of bad unwholesome thoughts: sensual thoughts, thoughts of ill will, and thoughts of harming."
"Meghiya, when liberation of mind has not matured , five things lead to its maturation. What five? (1) "Here , Meghiya, a bhikkhu has good friends, good companions, good comrades. When liberation of mind has not matured , this is the first thing that leads to its maturation. (2) "Again , a bhikkhu is virtuous; he dwells restrained by the Patimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them . When liberation of mind has not matured, this is the second thing that leads to its maturation . (3) "Again , a bhikkhu gets to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on fewness of desires, on contentment, on solitude, on not getting bound up [with others], on arousing energy, on virtuous behavior, on concentration, on wisdom , on liberation, on the knowledge and vision of liberation. When liberation of mind has not matured, this is the third thing that leads to its maturation. "
(4) "Again, a bhikkhu has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. When liberation of mind has not matured, this is the fourth thing that leads to its maturation. " (5) "Again, a bhikkhu is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads, to the complete destruction of suffering. When liberation of mind has not matured, this is the fifth thing that leads to its maturation. "When, Meghiya, a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will be virtuous, one who dwells restrained by the Patimokkha.... will train in them. "
"When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will get to hear at will, without trouble or difficulty, talk concerned with the austere life that is conducive to opening up the heart, that is, talk on fewness of desires. . . on the knowledge and vision of liberation. "
"When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will arouse energy for abandoning unwholesome qualities.. .not casting off the duty of cultivating wholesome qualities. "
"When a bhikkhu has good friends, good companions, good comrades, it can be expected of him that he will be wise, possessing the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. "
"Having based himself on these five things, the bhikkhu should develop further [another] four things. (6) [The perception of] unattractiveness should be developed to abandon lust. (7) Loving-kindness should be developed to abandon ill will. (8) Mindfulness of breathing should be developed to cut off thoughts. (9) The perception of impermanence should be developed to eradicate the conceit 'I am.' When one perceives impermanence, the perception of non-self is stabilized. One who perceives non-self eradicates the conceit 'I am' [which is] -~nibbana in this very life."
(Venerable Meghiya, while attending on the Buddha, wants to go off and meditate in a forest alone. The Buddha discourages him, but he goes anyway. When his meditation doesn’t go well, he returns chastened to the Buddha, who teaches him about the benefits of good companions and other fundamentals of a balanced spiritual practice.) AN 9.4 Nandakasutta: Nandaka
On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion the Venerable Nandaka was instructing, encouraging, inspiring, and gladdening the bhikkhus in the assembly hall with a Dhamma talk. Then, in the evening, the Blessed One emerged from seclusion and went to the assembly hall. He stood outside the door waiting for the talk to end. When he knew that the talk was finished, he cleared his throat and tapped on the bolt. The bhikkhus opened the door for him . The Blessed One then entered the assembly hall, sat down on the seat that was prepared for him , and said to the Venerable Nandaka: "You gave the bhikkhus a long exposition of the Dhamma. My back was aching while I stood outside the door waiting for the talk to end ."
When this was said, the Venerable Nandaka, feeling embarrassed , said to the Blessed One: "Bhante, I did not know that the Blessed One was standing outside the door. If I had known, I wouldn't have spoken so long." Then the Blessed One, having understood the Venerable Nandaka's embarrassment, said to him: "Good , good , Nandaka! It is proper for clansmen like you who have, gone forth out of faith from the household life into homelessness to sit together for the sake of a Dhamma talk. When you assemble, Nandaka, you should do one of two things: either talk on the Dhamma or maintain noble silence. (1) "Nandaka, a bhikkhu maybe endowed with faith but he is not virtuous; thus he is incomplete with respect to that factor. He should fulfill that factor, [thinking]: 'How can I be endowed with faith and also be virtuous?' But when a bhikkhu is endowed with faith and is also virtuous, then he is complete with respect to that factor. "
(2) "A bhikkhu maybe endowed with faith and virtuous but he does not gain internal serenity of mind;’ thus he is incomplete with respect to that factor. He should fulfill that factor, [thinking]: 'How can I be endowed with faith and virtuous, and also gain internal serenity of mind?' But when a bhikkhu is endowed with faith and is virtuous, and also gains internal serenity of mind, then he is complete with respect to that factor. (3) "A bhikkhu may be endowed with faith and virtuous, and he may gain internal serenity of mind, but he does not gain the higher wisdom of insight into phenomena; thus he is incomplete with respect to that factor. Just as a four-legged animal with one lame or defective leg would be incomplete with respect to that limb; so too, when a bhikkhu is endowed with faith and is virtuous, and gains internal serenity of mind, but he does not gain the higher wisdom of insight into phenomena, then he is incomplete with respect to that factor. He should fulfill that factor, [thinking]: 'How can I be endowed with faith and virtuous, gain internal serenity of mind, and also gain the higher wisdom of insight into phenomena?' "
(4) But when a bhikkhu is (i) endowed with faith and (ii) if virtuous, (iii) and he gains internal serenity of mind and (iv) also gains the higher wisdom of insight into phenomena, then he is complete with respect to that factor." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered his dwelling.. Then not long after the Blessed One had left, the Venerable Nandaka addressed the bhikkhus: "Just now, friends, before he rose from his seat and entered his dwelling, the Blessed One revealed the perfectly complete and pure spiritual life in four terms: 'Nandaka, a bhikkhu may be endowed with faith but not virtuous [Nandaka here repeats the Buddha's discourse down to:]... But when a bhikkhu is endowed with faith and is virtuous, and he gains internal serenity of mind and also gains the higher wisdom of insight into phenomena, then he is complete with respect to that factor.' "There are, friends, these five benefits in timely listening to the Dhamma, in timely discussion on the Dhamma. What five? "
(5) "Here, friends, a bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals the spiritual life that is perfectly complete and pure. In whatever way the bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning . . . [and] reveals the spiritual life that is perfectly complete and pure, in just that way the Teacher becomes pleasing and agreeable to him, respected and esteemed by him . This is the first benefit in timely listening to the Dhamma, in timely discussion on the Dhamma. " (6) "Again, a bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals the spiritual life that is perfectly complete and pure. In whatever way the bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning . . . [and] reveals the spiritual life that is perfectly complete and pure, in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma. This is the second benefit in timely listening to the Dhamma, in timely discussion on the Dhamma. "
(7) "Again , a bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals the spiritual life that is perfectly complete and pure. In whatever way the bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning . . . [and] reveals the spiritual life that is perfectly complete and pure, in just that way he sees in that Dhamma a deep and pithy matter after piercing it through with wisdom . This is the third benefit in timely , listening to the Dhamma, in timely discussion on the Dhamma. " (8) "Again , a bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals the spiritual life that is perfectly complete and pure. In whatever way the bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning . . . [and] reveals the spiritual life that is perfectly complete and pure, in just that way his fellow monks esteem him more highly, [thinking]: 'Surely, this venerable has attained or will attain .' This is the fourth benefit in timely listening to the Dhamma, in timely discussion on the Dhamma. "
(9) "Again , a bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals the spiritual life that is perfectly complete and pure. In whatever way the bhikkhu teaches the bhikkhus the Dhamma that is good in the beginning . . . [and] reveals the spiritual life that is perfectly complete and pure, on hearing that Dhamma those bhikkhus there who are trainees, who have not attained their heart's ideal, who dwell aspiring for the unsurpassed security from bondage, arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. But having heard that Dhamma, those bhikkhus who are arahants, whose taints are destroyed , who have lived the spiritual life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of existence, and are completely liberated through final knowledge, are devoted simply to a pleasant dwelling in this very life. This is the fifth benefit in timely listening to the Dhamma, in timely discussion on the Dhamma."
"These are the five benefits in timely listening to the Dhamma, in timely discussion on the Dhamma."
(Nandaka is teaching the monks when the Buddha arrives. Unbeknown to those inside, the Buddha waits until the talk was finished, then enters. Nandaka is embarrassed at keeping the Buddha waiting, but the Buddha praises him and offers a teaching on the four things a monk should complete. Nandaka then teaches five benefits of listening to Dhamma.)
AN 9.5 Balasutta: Powers
"Bhikkhus, there are these four powers. What four? The power of wisdom , the power of energy, the power of blamelessness, and the power of sustaining a favorable relationship. (1) "And what, bhikkhus, is the power of wisdom ? One has clearly seen and explored with wisdom those qualities that are unwholesome and reckoned as unwholesome; those that are wholesome and reckoned as wholesome; those that are blamable and reckoned as blamable; those that are blameless and reckoned as blameless; those that are dark and reckoned as dark; those that are bright and reckoned as bright; those that should not be cultivated and are reckoned as not to be cultivated; those that should be cultivated and are reckoned as to be cultivated; those that are unworthy of the noble ones and reckoned as unworthy of the noble ones; those that are worthy of the noble ones and reckoned as worthy of the noble ones. This is called the power of wisdom . "
(2) "And what is the power of energy? One generates desire „ to abandon those qualities that are unwholesome and reckoned as unwholesome; those that are blamable and reckoned as blamable; those that are dark and reckoned as dark; those that should not be cultivated and are reckoned as not to be cultivated; those that are unworthy of the noble ones and reckoned as unworthy of the noble ones. One makes an effort, arouses energy, applies one's mind, and strives for this. One generates desire to obtain all those qualities that are wholesome and reckoned as wholesome; those that are blameless and reckoned as blameless; those that are bright and reckoned as bright; those that should be cultivated and are reckoned as to be cultivated; those that are worthy of the noble ones and reckoned as worthy of the noble ones. One makes an effort, arouses energy, applies one's mind, and strives for this. This is called the power of energy."
(3) "And what is the power of blamelessness? Here, a noble disciple engages in blameless bodily, verbal, and mental action. This is called the power of blamelessness. (4) "And what is the power of sustaining a favorable relationship? There are these four means of sustaining a favorable relationship: giving, endearing speech, beneficent conduct, and impartiality. Among gifts, the best is the gift of the Dhamma. Among types of endearing speech, the best is repeatedly teaching the Dhamma to one who is interested in it and listens with eager ears. Among types of beneficent conduct, the best is when one encourages, settles, and establishes a person without faith in the accomplishment of faith, an immoral person in the accomplishment of virtuous behavior, a miserly person in the accomplishment of generosity, and an unwise person in the accomplishment of wisdom . Among types of impartiality, the best is that a stream -enterer is equal to a stream -enterer, a once-returner is equal to a once-returner, a non-returner is equal to a non-returner , and an arahant is equal to an arahant. This is called the power of sustaining a favorable relationship. "
"These, bhikkhus, are the four powers. When a noble disciple possesses these four powers, he has transcended five fears. What five? (5) Fear of [loss of] livelihood, (6) fear of disrepute, (7) fear of timidity in assemblies, (8) fear of death, and (9) fear of a bad destination. The noble disciple reflects thus: 'I am not afraid on account of my livelihood. Why should I be afraid on account of my livelihood? I have the four powers: the power of wisdom , the power of energy, the power of blamelessness, and the power of sustaining a favorable relationship. An unwise person might be afraid on account of his livelihood; a lazy person might be afraid on account of his livelihood; a person who engages in blamable bodily, verbal, and mental action might be afraid on account of his livelihood; a person who does not sustain favorable relationships might be afraid on account of his livelihood. '"
"I am not afraid of disrepute.... I am not afraid of timidity in assemblies,. . . I am not afraid of death... I am not afraid of a bad destination. Why should I be afraid of a bad destination? I have the four powers: the power of wisdom , the power of energy, the power of blamelessness, and the power of sustaining a favorable relationship. An unwise person might be afraid of a bad destination; a lazy person might be afraid of a bad destination; a person who engages in blamable bodily, verbal, and mental action might be afraid of a bad destination; a person who does not sustain favorable relationships might be afraid of a bad destination."
"When a noble disciple possesses these four powers, he has transcended these five fears."
(A noble disciple who develops four powers overcomes five fears.)
AN 9.6 Sevanāsutta: Association
There the Venerable Sariputta addressed the bhikkhus: "Friends, bhikkhus!" "Friend!" those bhikkhus replied.
The Venerable Sariputta said this: "Friends, persons should be understood to be twofold: those to be associated with and those not to be associated with. Robes, too, should be understood to be twofold: those to be used and those not to be used. Alms food .. . Lodgings, too, should be understood to be twofold: those to be used and those not to be used. Villages or towns should be understood to be twofold: those to be resorted to and those not to be resorted to. Countries or regions should be understood to be twofold: those to be resorted to and those not to be resorted to. "
(1) "When it was said: 'Persons, friends, should be understood to be twofold: those to be associated with and those not to be associated with,' for what reason was this said? If one knows of a person: 'When I associate with this person, unwholesome qualities increase in me and wholesome qualities decline; and the requisites of life that should be obtained by one gone forth— robes, alms food, lodging, and medicines and provisions for the sick— are obtained with difficulty; and the goal of the ascetic life for the sake of which I have gone forth from the household life into homelessness does not reach fulfillment by development for me , in that case one should depart from that person any time night or day even without taking leave of him. One should not continue to follow him ."
(2) 'If one knows of a person: 'When I associate with this person, unwholesome qualities increase in me and wholesome qualities decline; but the requisites of life that should be obtained by one gone forth— robes, alms food, lodging, and medicines and provisions for the sick— are obtained without difficulty; but still, the goal of the ascetic life, for the sake of which I have gone forth from the household life into homelessness, does not reach fulfillment by development for me, in that case, having reflected, one should depart from that person after taking leave of him. One should not continue to follow him. "
(3) "If one knows of a person: 'When I associate with this person, unwholesome qualities decline in me and wholesome qualities increase; but the requisites of life that should be obtained by one gone forth— robes, alms food, lodging, and medicines and provisions for the sick— are obtained with difficulty; still, the goal of the ascetic life, for the sake of which I have gone forth from the household life into homelessness, reaches fulfillment by development for me, in that case, having reflected, one should continue to follow that person. One should not depart from him . (4) "If one knows of a person: 'When I associate with this person, unwholesome qualities decline in me and wholesome qualities increase; and the requisites of life that should be obtained by one gone forth— robes, alms food, lodging, and medicines and provisions for the sick— are obtained without difficulty; and the goal of the ascetic life, for the sake of which I have gone forth from the household life into homelessness, reaches fulfillment by development for me, in that case one should continue to follow that person as long as one lives. One should not depart from him even if one is dismissed. "
When it was said: 'Persons, friends, should be understood to be twofold: those to be associated with and those not to be associated with, it is because of this that this was said.' "
(5) "When it was said: 'Robes, friends, should be understood to be twofold: those to be used and those not to be used,' for what reason was this said ? If one knows of a robe: "When I use this robe, unwholesome qualities increase in me and wholesome qualities decline, one should not use such a robe. But if one knows of a robe: 'When I use this robe, unwholesome qualities decline in me and wholesome qualities increase, one should use such a robe. When it was said: 'Robes, friends, should be understood to be twofold: those to be used and those not to be used, it is because of this that this was said."
(6) "When it was said: 'Alms food, friends, should be understood to be twofold: that to be used and that not to be used, for what reason was this said? If one knows of some alms food: 'When I Use this alms food, unwholesome qualities increase in me and wholesome qualities decline, one should not use such alms food. But if one knows of some alms food: 'When I use this alms food, unwholesome qualities decline in me and wholesome qualities in crease, one should use such alms food. When it was said: 'Alms food, friends, should be understood to be twofold: that to be used and that not to be used, it is because of this that this was said."
(7) "When it was said: 'Lodgings, friends, should be understood to be twofold: those to be used and those not to be used, for what reason was this said? If one knows of a lodging: 'When I use this lodging, unwholesome qualities increase in me and wholesome qualities decline, ' one should not use such a lodging. But if one knows of a lodging: 'When I use this lodging, unwholesome qualities decline in me and wholesome qualities increase, one should use such a lodging. When it was said: 'Lodgings, friends, should be understood to be twofold: those to be used and those not to be used, it is because of this that this was said. "
(8) "When it was said: 'Villages or towns, friends, should be understood to be twofold: those to be resorted to and those not to be resorted to, for what reason was this said? If one knows of a village or town: 'When I resort to this village or town, unwholesome qualities increase in me and wholesome qualities decline, one should not resort to such a village or town. But if one knows of a village or town: 'When I resort to this village or town, unwholesome qualities decline in me and wholesome qualities increase, one should resort to such a village or town. When it was said: 'Villages or towns, friends, should be understood to be twofold: those to be resorted to and those not to be resorted to, it is because of this that this was said. "
(9) "When it was said: 'Countries or regions, friends, should be understood to be twofold: those to be resorted to and those not to be resorted to, for what reason was this said? If one knows of a country or region: 'When I resort to this country or region, unwholesome qualities increase in me and wholesome qualities decline,' one should not resort to such a country or region. But if one knows of a country or region: 'When I resort to this country or region, unwholesome qualities decline in me and wholesome qualities increase, one should resort to such a country or region. When it was said: 'Countries or regions, friends, should be understood to be twofold: those to be resorted to and those not to be resorted to, it is because of this that this was said." (Four kinds of person who one should or should not associate with. A similar distinction is made regarding robes, almsfood, lodgings, towns, and countries.)
AN 9.7 Sutavāsutta: Sutava
Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha on Mount Vulture Peak. Then the wanderer Sutava approached, the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to One side and said to the Blessed One: " Bhante, on one occasion the Blessed One was dwelling right here in Rajagaha, the Mountain Fort. At that time, in the presence of the Blessed One, I heard and learned this: 'Sutava, a bhikkhu who is an arahant— one whose taints are destroyed, who has lived the spiritual life, done w hat had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge— is incapable of transgression in five cases. He is incapable of intentionally dep riving a living being of life; he is incapable of taking by way of theft what is not given; he is incapable of engaging in sexual intercourse; he is incapable of deliberately speaking falsehood; he is incapable of storing things up in order to enjoy sensual pleasures as he did in the past when a layman.' Bhante, did I hear that correctly from the Blessed One, grasp it correctly, attend to it correctly, remember it correctly?"
"Yes, Sutava, you heard that correctly, grasped it correctly, attended to it correctly, remembered it correctly. In the past, Sutava, and also now I say thus: 'A bhikkhu who is an arahant— one whose taints are destroyed . . . one completely liberated through final knowledge— is incapable of transgression in nine cases. (1) He is incapable of intentionally depriving a living being of life; (2) he is incapable of taking by w ay of theft what is not given; (3) he is incapable of engaging in sexual intercourse; (4) he is incapable of deliberately speaking falsehood; (5) he is incapable of storing things up in order to enjoy sensual pleasures as he did in the past when a layman; (6) he is incapable of rejecting the Buddha; (7) he is incapable of rejecting the Dhamma; (8) he is incapable of rejecting the Sangha; (9) he is incapable of rejecting the training."
"In the past, Sutava, and also now I say thus: 'A bhikkhu who is an arahant—one whose taints are destroyed.. . one completely liberated through final knowledge— is incapable of transgression in these nine cases ."
(The wanderer Sutavā asks the Buddha about five things a perfected one cannot do; the Buddha expands it to nine.)
AN 9.8 Sajjhasutta: Sajjha
Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha on Mount Vulture Peak. Then the wanderer Sajjha approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: 'Bhante, on one occasion the Blessed One was dwelling right here in Rajagaha [as in 9:7 ] ... Bhante, did I hear that correctly from the Blessed One, grasp it correctly, attend to it correctly, remember it correctly?"
"Yes, Sajjha, you heard that correctly, grasped it correctly, attended to it correctly, remembered it correctly. In the past, Sajjha, and also now I say thus: 'A bhikkhu who is an arahant— one whose taints are destroyed. . . one completely liberated through final knowledge— is incapable of transgression: in nine cases. (1) He is incapable of intentionally depriving a living being of life; (2) he is incapable of taking by way of theft what is not given; (3) he is incapable of engaging in sexual, intercourse; (4) he is incapable of deliberately speaking falsehood; (5) he is incapable of storing things up in order to enjoy sensual pleasures as he did in the past when a layman; (6) he is incapable of entering upon a wrong course on account of desire; (7) he is incapable of entering upon a wrong course on account of hatred; (8) he is incapable of entering upon a wrong course on account of delusion; (9) he is incapable of entering upon a wrong course on account of fear."
"In the past, Sajjha, and also now I say thus: 'A bhikkhu who is an arahant— one whose taints are destroyed... one completely liberated through final know ledge— is incapable of transgression in these nine cases."
(The wanderer Sajjha asks the Buddha about five things a perfected one cannot do; the Buddha expands it to nine, which differ slightly from AN 9.7.)
AN 9.9 Puggalasutta: Persons
"'Bhikkhus, there are these nine kinds of persons found existing in the world. What nine? The arahant, the one practicing for arahantship; the non-returner, the one practicing for realization of the fruit of non-returning; the once-returner, the one practicing for realization of the fruit of once-returning ; the stream -enterer, the one practicing for realization of the fruit of stream -entry; the worldling. These are the nine kinds of persons found existing in the world.' "
(Nine kinds of persons: the eight noble persons and the ordinary person.)
AN 9.10 Āhuneyyasutta: Worthy of Gifts
"Bhikkhus, these nine persons are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world . What nine? The arahant, the one practicing for arahantship; the non-returner, the one practicing for realization of the fruit of non-returning; the once-returner, the one practicing for realization of the fruit of once-returning; the stream -enterer, the one practicing for realization of the fruit of stream -entry; the clan member. These nine persons are worthy of gifts . . . an unsurpassed field of merit for the world."
(Nine persons are worthy of gifts: the eight noble persons and a member of the spiritual family.)
II The Lion's Roar
AN 9.11 Sīhanādasutta: Lion's Roar
On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then the Venerable Sariputta approached the Blessed One, paid homage to him , sat down to one side, and said to him : "Bhante, I have completed the rains residence at Savatthi. I want to depart on a tour of the countryside." "You may go, Sariputta, at your own convenience."
Then the Venerable Sariputta rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him , and departed. Then, not long after the Venerable Sariputta had left, a certain bhikkhu said to the Blessed O ne: "Bhante, the Venerable Sariputta struck me and then set out on tour without apologizing."
Then the Blessed One addressed a certain bhikkhu: "Go, bhikkhu, in my name call Sariputta, [telling him]: 'The Teacher is calling you, friend Sariputta." "Yes, Bhante," that bhikkhu replied.
Then he approached the Venerable Sariputta and said: "The Teacher is calling you, friend Sariputta.” "Yes, friend.' the Venerable Sariputta replied. Now on that occasion the Venerable Mahamoggallana and the Venerable Ananda took a key and wandered from dwelling to dwelling, [calling out]: "Come forth, venerables! Come forth, venerables! Now the Venerable Sariputta will roar his lion's roar in the presence of the Blessed One!" Then the Venerable Sariputta approached the Blessed One, paid homage to him, and sat down to one side.
The Blessed One said to him: "Sariputta, one of your fellow monks has made a complaint about you, [saying]: 'Bhante, the Venerable Sariputta struck me and then set out on tour without apologizing." (1) "Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as they throw pure and impure things on the earth-—feces, urine, spittle, pus, and blood— yet the earth is not repelled, humiliated, or disgusted because of this; so too, Bhante, I dwell with a mind like the earth, vast, exalted, and measureless, without enmity and ill will. (2) "Bhante, one who has not established mindfulness directed to the body in regard to his ow n body might strike a fellow monk and then set out on tour without apologizing. Just as they wash pure and impure things in water— feces, urine, spittle, pus, and blood— yet the water is not repelled, humiliated, or disgusted because of this; so too, Bhante, I dwell with a mind like water, vast, exalted, and measureless, without enmity and ill will. "
(3) "Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as fire burns pure and impure things— feces, urine, spittle, pus, and blood—-yet the fire is not repelled, humiliated, or disgusted because of this; so too, Bhante, I dwell with a mind like fire, vast, exalted, and measureless, without enmity and ill will. " (4) "Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as air blows upon pure and impure things— feces, urine, spittle, pus, and blood— yet the air is not repelled, humiliated, or disgusted because of this; so too, Bhante, I dwell with a mind like air, vast, exalted, and measureless, without enmity and ill will. " (5) "Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as a duster wipes off pure and impure things— feces, urine, spittle, pus, and blood— yet the duster is not repelled, humiliated, or disgusted because of this; so too, Bhante, I dwell with a mind like a duster, vast, exalted, and measureless, without enmity and ill will. "
(6) "Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk: and then set out on tour without apologizing! Just as an outcast boy or girl, clad in rags and holding a vessel, enters a village or town with a humble mind; so too, Bhante, I dwell with a mind like an outcast boy, vast, exalted , and measureless, without enmity and ill will. (7) "Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow, monk and then set out on tour, without apologizing. Just as a bull with his horns cut, mild, well tamed and well trained, wanders from street to street and from square to square without hurting anyone with its feet or horns; so too, Bhante, I dwell with a mind like that of a bull with horns cut, vast, exalted, and measureless, without enmity and ill will. (8) "Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as a woman or a man— young, youthful, and fond of ornaments, with head bathed— would be repelled , humiliated, and disgusted if the carcass of a snake, a dog , or a human being were slung around her or his neck; so too, Bhante, I am repelled, humiliated, and disgusted by this foul body. "
(9) '"Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk and then set out on tour without apologizing. Just as a person might carry around a cracked and perforated bowl of liquid fat that oozes and drips; so too, Bhante, I carry around this cracked and perforated body that oozes and drips. "
"Bhante, one who has not established mindfulness directed to the body in regard to his own body might strike a fellow monk here and then set out on tour without apologizing."
Then that [accusing] bhikkhu rose from his seat, arranged his upper robe over one shoulder, prostrated himself with his head at the Blessed One's feet, and said to the Blessed One: "Bhante, I have committed a transgression in that I so foolishly, stupidly, and unskillfully slandered the Venerable Sariputta on grounds that are untrue, baseless, and false. Bhante, may the Blessed One accept my transgression seen as a transgression for the sake of future restraint."
"Surely, bhikkhu, you have committed a transgression in that you so. foolishly, stupidly, and unskillfully slandered the Venerable Sariputta on grounds that are untrue, baseless, and false. But since you see your transgression as a transgression and make amends for it in accordance with the Dhamma, we accept it. For it is growth in the Noble One's discipline that one sees one's transgression as a transgression, makes amends for it in accordance with the Dhamma, and undertakes future restraint."
The Blessed One then addressed the Venerable Sariputta: "Sariputta, pardon this hollow man before his head splits into seven pieces right there." "I will pardon this venerable one, Bhante, if this venerable one says to me: 'And let the venerable, one pardon me."
(After the rains season, Sāriputta takes leave of the Buddha. Another monk falsely accuses Sāriputta of hitting him before leaving. The Buddha calls Sāriputta to answer the accusation. Before the Saṅgha, Sāriputta denies it, uttering a powerful statement of spiritual prowess.)
AN 9.12 Saupādisesasutta: With Residue Remaining
On one occasion the Blessed One was dwelling at Savatthi at Jeta's Grove, Anathapindika's Park. Then, in the morning, the Venerable Sariputta dressed, took his bowl and robe, and entered Savatthi for alms. It then occurred to him: "It is still too early to walk for alms in Savatthi. Let me go to the park of the wanderers of other sects."
Then the Venerable Sariputta went to the park of the wanderers of other sects. He exchanged greetings with those wanderers and, when they had concluded their greetings and cordial talk, sat down to one side. Now on that occasion those wanderers had assembled and were sitting together when this conversation arose among them : "Friends, anyone who passes away with a residue remaining is not freed from hell, the animal realm , or the sphere of afflicted spirits; he is not freed from the plane of misery, the bad destination, the lower world."
Then the Venerable Sariputta neither delighted in nor rejected the statement of those wanderers, but rose from his seat and left, [thinking]: "I shall find out what the Blessed One has to say about this statement." Then, when the Venerable Sariputta had walked for alms in Savatthi, after his meal, on returning from his alms round , he approached the Blessed One, paid homage to him , and sat down to one side. [He here reports verbatim the entire course of events and ends:] "I rose from my seat and left, [thinking]: 'I shall, find out what the Blessed One has to say about this statement." "Who, Sariputta, are those foolish and incompetent wanderers of other sects and who are those that know one with a residue remaining as 'one with a residue remaining' and one without residue remaining as 'one without residue remaining'?"
"These nine persons, Sariputta, passing away with a residue remaining, are freed from hell, the animal realm , and the sphere of afflicted spirits; freed from the plane of misery, the bad destination, the lower world . What nine? (1) "Here, Sariputta, some person fulfills virtuous behavior and concentration but cultivates wisdom only to a moderate extent. With the utter destruction of the five lower fetters, this person is an attainer of nibbana in the interval. This is the first person , passing away with a residue remaining, who is freed from hell, the animal realm , and the sphere of afflicted spirits; freed from the plane of misery, the bad destination, the lower world. "
(2 )-(5 ) "Again , some person fulfills virtuous behavior and concentration but cultivates wisdom only to a moderate extent. With the utter destruction of the five lower fetters, this person is an attainer of nibbana upon landing . . . an attainer of nibbana without exertion . . . an attainer of nibbana through exertion : . . one bound upstream , heading toward the Akanittha realm . This is the fifth person, passing away with a residue remaining, who is freed from hell. . . the lower world." (6) "Again , some person fulfills virtuous behavior but cultivates concentration and wisdom only to a moderate extent. With the utter destruction of three fetters and with the diminishing of greed , hatred, and delusion, this person is a once-returner who, after coming back to this world only one more time, makes an end of suffering. This is the sixth person, passing away with a residue remaining, who is freed from hell ... the lower world."
(7) "Again , some person fulfills virtuous behavior but cultivates concentration and wisdom only to a moderate extent. With the utter destruction of three fetters, this person is a one-seed attainer who after being reborn once more as a human being, makes an end of suffering. This is the seventh person, passing away with a residue remaining, who is freed from hell. . . the lower world." (8) "Again , some person fulfills virtuous behavior but cultivates concentration and wisdom only to a moderate extent. With the utter destruction of three fetters, this person is a family-to-family attainer who, after roaming and wandering on among good families two or three times, makes an end of suffering. This is the eighth person, passing away with a residue remaining, who is freed from hell. . . the lower world. "
(9) "Again , some person fulfills virtuous behavior but cultivates concentration and wisdom only to a moderate extent. With the utter destruction of three fetters, this person is a seven-times-at-most attainer who, after roaming and wandering on among devas and humans seven times at most, makes an end of suffering. This is the ninth person, passing away with a residue remaining; who is freed from hell, the animal realm , and the sphere of afflicted spirits; freed from the plane of misery, the bad destination, the lower world. "
"Who , Sariputta, are those foolish and incompetent wanderers of other sects, and who are those that know one with a residue remaining as 'one with a residue remaining ' and one without residue remaining as 'one without residue remaining'? "These nine persons, passing away with a residue remaining, are freed from hell, the animal realm , and the sphere of afflicted spirits; freed from the plane of misery, the bad destination, the lower world. Sariputta, I had not been disposed to give this Dhamma exposition to the bhikkhus, bhikkhunis, male lay followers, and female lay followers. For what reason ?"
I was concerned that on hearing this Dhamma exposition, they might take to the ways of heedlessness. However, I have spoken this Dhamma exposition for the purpose of answering your question."
(Sāriputta visits some wanderers, who claim that only perfected ones are free from bad rebirth. Sāriputta has no opinion on this, but asks the Buddha, who replies that even stream-enterers are freed from lower rebirth.)
AN 9.13 Koṭṭhikasutta: Kotthita
Then the Venerable Mahakotthita approached the Venerable Sariputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sariputta: “Now , friend Sariputta, is the spiritual life lived under the Blessed One for this purpose: 'Let kamma [whose result] is to be experienced in this life become kamma [whose result] I am to experience in a future life'?" "Certainly not, friend."
"Then is the spiritual life lived under the Blessed One for this purpose: "Let kamma [whose result] is to be experienced in a future life become kamma [whose result] I am to experience in this life?" "Certainly not, friend.' "Now , friend Sariputta, is the spiritual life lived under the Blessed One for this purpose: "Let kamma [whose result] is to be experienced as pleasant become kamma [whose result] I am to experience as painful?" "Certainly not, friend." "Then is the spiritual life lived under the Blessed One for this purpose: 'Let kamma [whose result] is to be experienced as painful become kamma [whose result] I am to experience as pleasant'?" "Certainly not, friend." "Now , friend Sariputta, is the spiritual life lived under the Blessed One for this purpose: 'Let my kamma [whose result] is to be experienced when it has matured become kamma [whose result] I am to experience while it has not matured '?" "Certainly not, friend." "Then is the spiritual life lived under the Blessed O ne for this purpose: 'Let kamma [whose result] is to be experienced while it has not matured become kamma [whose result] I am to experience when it has matured '?" "Certainly not, friend ."
"Now , friend Sariputta, is the spiritual life lived under the Blessed One for this purpose: 'Let kamma [whose result] is to be experienced copiously become kamma [whose result] I am to experience just slightly'?" "Certainly not, friend."
"Then is the spiritual life lived under the Blessed One for this purpose: 'Let kamma [whose result] is to be experienced just slightly become kamma [whose result] I am to experience copiously'?" "Certainly not, friend." "Now , friend Sariputta, is the spiritual life lived under the Blessed One for this purpose: 'Let kamma [whose result] is to be experienced become kamma [whose result] I am not to experience'?" "Certainly not, friend." "Then is the spiritual life lived under the Blessed One for this, purpose: 'Let kamma [whose result] is not to be experienced become kamma [whose result] I am to experience'?" "Certainly not, friend."
"Friend Sariputta, when you are asked: 'Now , friend Sariputta, is the spiritual life lived under the Blessed One for this purpose: "Let kamma [whose result] is to be experienced in this life become kamma [whose result] I am to experience in a future life"?' you say: 'Certainly not, friend. And when you are asked: 'Then is the spiritual life lived under the Blessed One for this purpose: "Let kamma [whose result] is to be experienced in a future life become kamma [ whose result] I am to experience in this life"?' you say: 'Certainly not, friend .'.. . .. When you are asked: 'Now, friend Sariputta, is the spiritual life lived under the Blessed One for this purpose: "Let kamma [whose result] is to be experienced become kamma [whose result] I am not to experience"?' you say: 'Certainly not, friend.' And when you are asked: 'Then is the spiritual life lived under the Blessed One for this purpose: "Let kamma [whose result] is not to be experienced become kamma [whose result] I am to experience"?' you say: 'Certainly not, friend. Then for what purpose does one live the spiritual life under the Blessed One?"
"One lives the spiritual life under the Blessed One, friend, for the purpose of knowing, seeing, attaining, realizing, and penetrating what one has not known, seen, attained, realized, and penetrated." "But, friend, what is it that one has not known, seen, attained, realized, and penetrated ?" "'This is suffering, friend, is what one has not known, seen, attained, realized, and penetrated , and it is for the purpose of knowing, seeing, attaining, realizing, and penetrating this that one lives the spiritual life under the Blessed One. 'This is the origin of suffering'. . . 'This is the cessation of suffering'... 'This is the way leading to the cessation of suffering' is what one has not known, seen, attained , realized , and penetrated, and it is for the purpose of knowing, seeing, attaining, realizing, and penetrating this that one lives the spiritual life under the Blessed One. This, friend, is what one has not known, seen, attained, realized, and penetrated , and it is for the purpose of knowing, seeing, attaining, realizing, and penetrating this that one lives the spiritual life under the Blessed One."
(Venerables Mahākoṭṭhita and Sāriputta discuss whether the spiritual path is for the purpose of changing the results of deeds.)
AN 9.14 Samiddhisutta: Samiddhi
Then the Venerable Samiddhi approached the Venerable Sariputta, paid homage to him , and sat down to one side. The Venerable Sariputta then said to him : (1) "On what basis, Samiddhi, do intentions and thoughts arise in a person?" "On the basis of name-and -form , Bhante."
(2) "Where do they become diversified?" "In relation to the elements." (3) "From what do they originate?" . . "They originate from contact.' (4) "Upon what do they converge ?" "They converge upon feeling ." (5) "By what are they headed ?" "They are headed by concentration ." (6) "What exercises authority over them ?" "Mindfulness exercises authority over them ."
(7) "What is their supervisor?" "Wisdom is their supervisor." (8) "What is their core?" "Liberation is their core ."1868 (9) "In what do they culminate?" "They culminate in the deathless ."
"When you were asked: 'On what basis, Samiddhi, do intentions and thoughts arise in a person ?' you said: 'On the basis of name-and-form, Bhante . .... When you were asked; In what do they culminate?' you said: 'They culminate in the deathless. Good, good, Samiddhi! When you were asked such questions, you answered well, but don't become conceited because of that."
(Sāriputta questions Venerable Samiddhi on the basis of intentions and thoughts)
AN 9.15 Gaṇḍasutta: Boil
''Bhikkhus, suppose there was a boil many years old. It would have nine wound orifices, nine natural orifices. Whatever would flow out from them would be impure, foul-smelling and disgusting. Whatever would ooze out from them would be impure, foul-smelling, and disgusting. '"
"A boil, bhikkhus, is a designation for this body consisting of the four great elements, originating from mother and father, built up out of rice and gruel, subject to impermanence, to kneading and abrasion, to breaking apart and dispersal. It has nine wound orifices, nine natural orifices. Whatever flows out from them is impure, foul-smelling, and disgusting. Whatever oozes out from them is impure, foul-smelling, and disgusting. Therefore, bhikkhus, become disenchanted with this body."
(The body is compared to a boil with nine orifices.)
AN 9.16 Saññāsutta: Perceptions
"Bhikkhus, these nine perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation. What nine? The perception of unattractiveness, the perception of death, the perception of the repulsiveness of food, the perception of non-delight in the entire world, the perception of impermanence, the perception of suffering in the impermanent, the perception of non-self in what is suffering, the perception of abandoning, and the perception of dispassion. These nine perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation."
(Nine perceptions to be developed in meditation.)
AN 9.17 Kulasutta: Families
"Bhikkhus, possessing nine factors, a family that has not yet been approached is not worth approaching, or one that has been approached is not worth sitting with. What nine? (1) They do not rise up in an agreeable way . (2) They do not pay homage in an agreeable way .(3) They do not offer a seat in an agreeable way. (4) They hide what they have from one. (5) Even when they have much , they give little. (6) Even when they have excellent things, they- give coarse things. (7) They give without respect, not respectfully. (8) They do not sit close by to listen to the Dhamma. (9) They do not savor the flavor of one's words. Possessing these nine factors, a family that has not yet been approached is not worth approaching, and one that has been approached is not worth sitting with. . '"
'Bhikkhus, possessing nine factors, a family that has not yet been approached is worth approaching or one that has been approached is worth sitting with. What nine? (1) They rise up in an agreeable way. (2) They pay homage in an agreeable way. (3) They offer a seat in an agreeable way. (4) They do not hide what they have from one. (5) When they have much, they give much. (6) When they have excellent things, they give excellent things. (7) They give respectfully, not without respect. (8) They sit close by to listen to the Dhamma. (9) They savor the flavor of one's words. Possessing these nine factors, a family that has not yet been approached is worth approaching, and one that has been approached is worth sitting with ."
(Nine factors in how a family relates to the Saṅgha.)
AN 9.18 Navaṅguposathasutta: Loving-Kindness
"Bhikkhus, when it is observed complete in nine factors, the uposatha is of great fruit and benefit, very brilliant and pervasive. And how is the uposatha observed complete in nine factors, so that it is of great fruit and benefit; extraordinarily brilliant and pervasive? (1) "Here, bhikkhus, a noble disciple reflects thus: 'As long as they live the arahants abandon and abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, they dwell compassionate toward all living beings. Today, for this night and day, I too shall abandon arid abstain from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, I too shall dwell com passionate toward all living beings. I shall imitate the arahants in this respect and the uposatha will be observed by me.' This is the first factor it possesses." (2) "'As long as they live the arahants abandon and abstain from taking what is not given; they take only what is given, expect only what is given, and dwell honestly without thoughts of theft. Today, for this night and day, I too shall abandon and abstain from taking what is not given; I shall accept only what is given, expect only what is given, and dwell honestly without thoughts of theft. I shall imitate the arahants in this respect and the uposatha will be observed by me. This is the second factor it possesses."
(3) '"As long as they live the arahants abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person's practice. Today, for this night and day, I too. shall abandon sexual activity and observe celibacy, living apart, abstaining from sexual intercourse, the common person's practice. I shall imitate the arahants in this respect and the uposatha will be observed by me.' This is the third factor it possesses. . . ." (4) "'As long as they live, the arahants abandon and abstain from false speech; they speak truth, adhere to truth; they are trustworthy and reliable, no deceivers of the world. Today, for this night and day, I too shall abandon and abstain from false speech; I shall be a speaker of truth, an adherent of truth, trustworthy and reliable, no deceiver of the world. I shall imitate the arahants in this respect and the uposatha will be observed by me. This is the fourth factor it possesses. "
(5) "'As long as they live the arahants abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. Today, for this night and day, I too shall abandon and abstain from liquor, wine, and intoxicants, the basis for heedlessness. I shall imitate the arahants in this respect and the uposatha will be observed by me. This is the fifth factor it possesses." (6) "'As long as they live the arahants eat once a day, abstaining from eating at night and from food outside the proper time. Today, for this night and day, I too shall eat once a day, abstaining from eating at night and from food outside the proper time. I shall imitate the arahants in this respect and the uposatha will be observed by me." This is the sixth factor it possesses.
(7) '"As long as they live the arahants abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying themselves by wearing garlands and applying scents and unguents. Today, for this night and day, I too shall abstain from dancing, singing, instrumental music, and unsuitable shows, and from adorning and beautifying myself by wearing garlands and applying scents and unguents. I shall imitate the arahants in this respect and the uposatha will be observed by me. This is the seventh factor it possesses. "
(8) "'As long as they live the arahants abandon and abstain from the use of high and luxurious beds; they lie down on a low resting place, either a small bed or a straw mat. Today, for this night and day, I too shall abandon, and abstain from the use of high and luxurious beds; I shall lie down on a low resting place, either a small bed or a straw mat. I shall imitate the arahants in this respect and the uposatha will be observed by me. This is the eighth factor it possesses." (9.) "Here, a noble disciple dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below , across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. This is the ninth factor it possesses. "It is in this way, bhikkhus, that the uposatha is observed complete in nine factors, so that it is of great fruit and benefit, extraordinarily brilliant and pervasive."
(Nine factors for a glorious sabbath: the eight precepts and the meditation on love.)
AN 9.19 Devatāsutta: Deities
"Bhikkhus, last night, when the night had advanced , a number of deities of stunning beauty, illuminating the entire Jeta's Grove. approached me, paid homage to me, and stood to one side. (1) "Those deities then said: In the past, Bhante, when we were human beings, monks approached our homes. We rose up for them but did not pay homage to them . Not having fulfilled our duty, full of regret and remorse, we were reborn in an inferior class [of deities]. "
(2) "Some other deities approached me and said: 'In the past, Bhante, when we were human beings, monks approached our homes. We rose up for them and paid homage to them , but we did not offer them seats. Not having fulfilled our duty, full of regret and remorse, we were reborn in an inferior class [of deities]. "
(3) "Some other deities approached me and said: 'In the past, Bhante, when we were human beings, monks approached our homes. We rose up for them , paid homage to them , and offered them seats, but we did not share things with them to the best of our ability and capacity . . . ( 4 ) .. . w e shared things with them to the best of our ability and capacity, but we did not sit close by to listen to the Dhamma . . . ( 5 ) :. ..we sat close by to listen to the Dhamma, but we did not listen to it with eager ears . . . ( 6 ) ... we listened to it with eager ears, but having heard it, we did not retain the Dhamma in mind . . . ( 7 ) ... having heard it, we retained the Dhamma in mind but we did not examine the meaning of the teachings that had been retained in mind . . : ( 8 ) .. . we examined the meaning of the teachings that had been retained in mind but we did not understand the meaning and the Dhamma and then practice in accordance with the Dhamma. Not having fulfilled our duty, full of regret and remorse, we were reborn in an inferior class [of deities]."
(9) "Some other deities approached me and said: 'In the past, Bhante, when we were human beings, monks approached our homes, (i) We rose up for them , (ii) paid homage to them , (iii) offered them seats, and (iv) shared things with them to the best of our ability and capacity, (v) We sat close by to listen to the Dhamma and (vi) listened to it with eager ears; (vii) having heard it, we retained the Dhamma in mind; (viii) we examined the meaning of the teachings that had been retained in mind; and (ix) we understood the meaning and the Dhamma and then practiced in accordance with the Dhamma. Having fulfilled our duty, free of regret and remorse, we were reborn in a superior class [of deities]. " These are the feet of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be heedless. Do not have cause to regret it later, like those prior deities."
(Some deities come to the Buddha and speak of how their practice in their past life was limited and unsatisfactory.)
AN 9.20 Velāmasutta: Velama
On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park . Then the householder Anathapindika approached the Blessed One, paid homage to him , and sat down to one side. The Blessed One asked him: "Are alms given in your family, householder?" "Alms are given in my family, Bhante, but they consist of broken rice accompanied by rice gruel."
"If, householder, one gives alms, coarse or excellent, and one gives disrespectfully, gives inconsiderately, does not give with one's own hand, gives what would be discarded, gives without a view of future consequences, then wherever the result of that gift is produced for one, one's mind does not incline toward the enjoyment of superb food, nor toward the enjoyment of superb clothing, nor toward the enjoyment of superb vehicles, nor toward the enjoyment of whatever is superb among the five objects of sensual pleasure. Also, one's children and wives, and one's slaves, servants, and workers, do not want to listen to one, do not lend an ear, and do not apply their minds to understand. For what reason? Just this is the result of actions that are done disrespectfully. "
"If, householder, one gives alms, whether coarse or excellent, and one gives respectfully, gives considerately, gives with one's own hand, gives what would not be discarded, gives with a view of future consequences, then wherever the result of that gift is produced for one, one's mind inclines toward the enjoyment of superb food, toward the enjoyment of superb clothing, toward the enjoyment of superb vehicles, toward the enjoyment of whatever is superb among the five objects of sensual pleasure. Also, one's children and wives, and one's slaves, servants, and workers, want to listen to one, lend an ear, and apply their minds to understand. For what reason? Just this is the result of actions that are done respectfully. "
"In the past, householder, there was a brahmin named Velama. He gave such a great alms offering as this: (1) eighty-four thousand golden bowls filled with silver; (2) eighty-four thousand silver bowls filled with gold; (3) eighty-four thousand bronze bowls filled with bullion; (4) eighty-four thousand elephants with golden ornaments, golden banners, covered with nets of gold thread; (5) eighty-four thousand chariots with upholstery of lion skins, tiger skins, leopard skins, and saffron-dyed blankets, with golden ornaments, golden banners, covered with nets of gold thread; (6) eighty-four thousand milk cows with jute tethers and bronze palls (7) eighty-four thousand maidens adorned with jeweled earrings; (8) eighty-four thousand couches spread with rugs, blankets, and covers, with excellent coverings of antelope hide, with canopies and red bolsters at both ends; (9) eighty-four thousand kotismi of cloths made of fine linen, fine silk, fine wool, and fine cotton. How much more of food and drink, snacks, meals, refreshments, and beverages. It seemed to be flowing like rivers. "
"You might think, householder: 'He was someone else, the brahmin Velama who on that occasion gave that great alms offering.' But you should not look at it in such a way. I myself was the brahmin Velama who on that occasion gave that great alms offering. "
"Now , householder, at that alms offering there was no one worthy of offerings, no one who purified the offering. Even more fruitful than the great alms offering that the brahmin Velama gave would it be to feed; one person accomplished in view. Even more fruitful than the great alms offering that the brahmin Velama gave, and feeding a hundred persons accomplished in view , would it be to feed one once-returner. Even more fruitful than the great alms, offering that the brahmin Velama gave, and feeding a hundred once-returners, would it be to feed one non -returner. Even more fruitful than . . . feeding a hundred non -returners, would it be to feed one arahant. Even more fruitful than . . . feeding a hundred arahants, would it be to feed one paccekabuddha. Even more fruitful than . , . feeding a hundred paccekabuddhas, would it be to feed the Tathagata, the Arahant, the Perfectly Enlightened One . . . would it be to feed the Sangha of bhikkhus headed by the Buddha . . . would it be to build a dwelling dedicated to the Sangha of the four quarters. . . would it be for one with a mind of confidence to go for refuge to the Buddha, the Dhamma, and the Sangha . . . would it be for one with a mind of confidence to undertake the five training rules: to abstain from the destruction of life, to abstain from taking what is not given, to abstain from sexual misconduct, to abstain from false speech, to abstain from liquor, wine, and intoxicants, the basis for heedlessness. Even more fruitful. . . would it be to develop a mind of loving-kindness even for the time it takes to pull a cow's udder. "
"Even more fruitful, householder, than the great alms offering that the brahmin Velama gave, and feeding one person accomplished in view , and feeding a hundred persons accomplished in view ; and feeding one once-returner, and feeding a hundred once-returners; and feeding one non-returner, and feeding a hundred non-returners; and feeding one arahant, and feeding a hundred arahants; and feeding one paccekabuddha, and feeding a hundred paccekabuddhas; and feeding the Tathagata, the Arahant, the Perfectly Enlightened One; and feeding the Sangha of bhikkhus headed by the Buddha; and building a dwelling dedicated to the Sangha of the four quarters; and for one with a mind of confidence to go for refuge to the Buddha, the Dhamma, and the Sangha; and for one with a mind of confidence to undertake the five training rules: to abstain from the destruction of life ... to abstain from liquor, wine, and intoxicants, the basis for heedlessness; and for one to develop a mind of loving-kindness even for the time it takes to pull a cow's udder, would it be to develop the perception of impermanence just for the time of a finger snap ." (The wealthy and devoted lay supporter Anāthapiṇḍika rather curiously says that only poor alms are given in his home. The Buddha praises gracious and bounteous generosity. But meditation surpasses even the greatest offering.)
III. Abodes of Beings
AN 9.21 Tiṭhānasutta: Respects
"Bhikkhus, in three respects the people of Uttarakuru surpass the Tavatimsa devas and the people of Jambudipa. What three? (1) They are without selfishness and possessiveness; (2) their life span is fixed; and (3) their living conditions are exceptional. In these three respects the people of Uttarakuru surpass the Tavatimsa devas and the people of Jambudipa. "
"In three respects the Tavatimsa devas surpass the people of Uttarakuru and the people of Jambudipa. What three? (4) In celestial life span, (5) in celestial beauty, and (5) in celestial happiness. In these three respects the Tavatimsa devas surpass the people of Uttarakuru and the people of Jambudipa. "
"In three respects the people of Jambudipa surpass the people of Uttarakuru and the Tavatimsa devas. What three? (7) They are heroes; (8) they are mindful; and (9) there is the living of the spiritual life here. In these three respects the people of Jambudipa surpass the people of Uttarakuru and the Tavatimsa devas."
(A comparison of the people of India, of Uttarakuru, and of the heaven of the Thirty-Three.)
AN 9.22 Assakhaḷuṅkasutta: Wild Colts
"Bhikkhus, I will teach you the three kinds of wild colts and the three kinds of persons who are like wild colts; the three kinds of good horses and the three kinds of persons who are like good horses; the three kinds of excellent thoroughbred horses and the three kinds of excellent thoroughbred persons. Listen and attend closely. I will speak." "Yes, Bhante," those bhikkhus replied.
The Blessed One said this: "And what, bhikkhus, are the three kinds of wild colts? (1) Here, one kind of wild colt possesses speed but not beauty or the right proportions. (2) Another kind of wild colt possesses speed and beauty but not the right proportions. (3) And still another kind of wild colt possesses speed, beauty, and the right proportions. These are the three kinds of wild colts. "
"And what, bhikkhus, are the three kinds of persons who are like wild colts? (1) Here, one kind of person who is like a wild colt possesses speed but not beauty or the right proportions. (2) Another kind of person who is like a wild colt possesses speed and beauty but not the right proportions. (3) And still another kind of person who is like a wild colt possesses speed, beauty, and the right proportions. (1) "And how , bhikkhus, does a person who is like a wild colt possess speed but not beauty or the right proportions? Here, a bhikkhu understands as it really is: 'This is suffering,' and 'This is the origin of suffering,' and 'This is the cessation of suffering,' and 'This is the way leading to the cessation of suffering.' This, I say, is his speed. But when asked a question pertaining to the Dhamma or the discipline, he falters and does not answer. This, I say, is his lack of beauty. And he does not gain robes, alms food, lodgings, and medicines and provisions for the sick. This, I say , is his lack of the right proportions. In this way a person who is like a wild colt possesses speed but not beauty or the right proportions."
(2) "And how does a person who is like a wild colt possess speed and beauty but not the right proportions? Here, a bhikkhu understand s as it really is: 'This is suffering'. . . 'This is the way leading to the cessation of suffering.' This, I say , is his speed. And when asked a question pertaining to the Dhamma or the discipline, he answers and does not falter. This, I say, is his beauty. But he does not gain robes. . . and provisions for the sick. This, I say, is his lack of the right proportions. In this way a person who is like a wild colt possesses speed and beauty but not the right proportions. (3) "And how does a person who is like a wild colt possess speed, beauty , and the right proportions? Here, a bhikkhu understands as it really is: 'This is suffering". . . 'This is the way leading to the cessation of suffering.' This, I say, is his speed. And when asked a question pertaining to the Dhamma or the discipline, he answers and does not falter. This, I say, is his beauty. And he gains robes. . . and provisions for the sick. This, I say, is his right proportions. In this w ay a person who is like a wild colt possesses speed, beauty, and the right proportions. These are the three kinds of persons who are like wild colts. "
"And what, bhikkhus, are the three kinds of good horses? (4)-(6) Here, one kind of good horse . [as above for the wild colts] . . . possesses speed , beauty, and the right proportions. These are the three kinds of good horses."
"'And what, bhikkhus, are the three kinds of persons who are like, good horses? (4 )-(6 ) Here, one person who is like a good horse! [as above for the persons who are Like wild colts]. . . possesses speed, beauty, and the right proportions. (4)-(6) "
"And how , bhikkhus, does a person who is like a good horse .... possess speed, beauty, and the right proportions? Here, with the utter destruction of the five lower fetters, a bhikkhu is one of spontaneous birth, due to attain final nibbana there without ever returning from that world. This, I say, is his speed. And when asked a question pertaining to the Dhamma and the discipline, he answers and does not falter. This, I say, is his beauty. And he gains robes. . . and provisions for the sick. This, I say, is his right proportions. In this way a person who is like a good horse possesses speed, beauty, and the right proportions. These are the three kinds of persons that are like good horses."
"And what, bhikkhus, are the three kinds of excellent thorough bred horses? (7 )-(9 ) Here, one kind of excellent thoroughbred horse . . . [as above for the wild colts]. . . possesses speed, beauty , and the right proportions. These are the three kinds of excellent thoroughbred horses. "
"And what, bhikkhus, are the three kinds of excellent thorough bred persons? (7 )-(9 ) Here, one kind of excellent thoroughbred person ... [as above for the persons who are like wild colts ]. .. possesses speed, beauty, and the right proportions. (7)—(9) "And how , bhikkhus, does an excellent thoroughbred person .. . possess speed, beauty, and the right proportions? Here, with the destruction of the taints, a bhikkhu has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, he dwells in it. This, I say, is his speed. And when asked a question pertaining to the Dhamma and the discipline, he answers and does not falter. This, I say, is his beauty. And he gains robes, alms food, lodgings, and medicines and provisions for the sick. This, I say, is his right proportions. In this, way an excellent thoroughbred person possesses speed, beauty, and the right proportions. These, bhikkhus, are the three kinds of excellent thoroughbred persons."
(Nine kinds of horses are compared with nine kinds of monks.)
AN 9.23 Taṇhāmūlakasutta: Craving
'I will teach you, bhikkhus, nine things rooted in craving. Listen and attend closely. I will speak." " Yes, Bhante.' those bhikkhus replied. The Blessed One said this: "And what are the nine things rooted in craving? (1) In dependence on craving there is seeking. (2) In dependence on seeking there is gain. (3) In dependence on gain there is judgment. (4) In dependence on judgment there is desire and lust. (5) In dependence on desire and lust there is attachment. (6) In dependence on attachment there is possessiveness. (7) Independence on possessiveness there is miserliness. (8) In dependence on miserliness there is safeguarding. (9) With safeguarding as the foundation originate the taking up of rods and weapons, quarrels, contentions, and disputes, accusations, divisive speech, and false speech, and many [other] bad unwholesome things. These are the nine things rooted in craving."
(Nine things that are rooted in craving.)
AN 9.24 Sattāvāsasutta: Beings
"Bhikkhus, there are these 'nine abodes of beings. What nine? (1) "There are, bhikkhus, beings that are different in body and different in perception, such as humans, some devas, and some in the lower world. This is the first abode of beings. (2) "There are beings that are different in body but identical in perception, such as the devas of Brahma's company that are reborn through the first [jhana]. This is the second abode of beings." (3) "There are beings that are identical in body but different in perception, such as the devas of streaming radiance. This is the third abode of beings. (4) "There are beings that are identical in body and identical in perception, such as the devas of refulgent glory. This is the fourth abode of beings. (5) "There are beings that are non-percipient, without experience, such as the devas that are non-percipient. This is the fifth abode of beings. " (6) "There are beings that, with the complete surmounting of perceptions of forms, with the passing away-of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] 'space is infinite' belong to the base, of the infinity of space. This is the sixth abode of beings. "
(7) "There are beings that, by completely surmounting the base of the infinity of space, [perceiving].Consciousness is infinite, belong to the base of the infinity of consciousness. This is the seventh abode of beings. " (8) "There are beings that, by completely surmounting the base of the infinity of consciousness, [perceiving] 'there is nothing,' belong to the base of nothingness. This is the eighth abode of beings. (9) "There are beings that, by completely surmounting the base of nothingness, belong to the base of neither-perception-nor-non-perception. This is the ninth abode of beings. "
"These are the nine abodes of beings."
(Nine realms into which sentient beings may be reborn.)
AN 9.25 Paññāsutta: Wisdom
"Bhikkhus, when the mind of a bhikkhu is well consolidated by wisdom , he is able to assert: 'Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being / "And how is the mind of a bhikkhu well consolidated by wisdom ? (l) His mind is well consolidated by wisdom [when he knows]: 'My mind is without lust.' (2) His mind is well consolidated by wisdom [when he knows]: 'My mind is without hatred,' (3) His mind is well consolidated by wisdom [when he knows]: 'My mind is without delusion.' (4) His mind is well consolidated by wisdom [when he knows]: 'My mind is not subject to infatuation.' (5) His mind is well consolidated by wisdom [when he knows]: 'My mind is not subject to animosity.' (6) His mind is well consolidated by wisdom [when he knows]: 'My mind is not subject to confusion.' (7) His mind is well console dated by wisdom [when he knows]: 'My mind is not subject to return to sense-sphere existence.' (8) His mind is well consolidated by wisdom [when he know s]: 'My mind is not subject to return to form-sphere existence.' (9) His mind is well consolidated by wisdom [when he knows]: 'My mind is not subject to return to formless-sphere existence.'
"When, bhikkhus, the mind of a bhikkhu is well consolidated by wisdom, he is able to assert; 'Destroyed is birth, the spiritual life has been lived, w hat had to be done has been done, there is no more coming back to any state of being."
(Nine reflections by which a mendicant knows their mind has wisdom.)
AN 9.26 Silāyūpasutta: The Stone Pillar
Thus have I heard. On one occasion the Venerable Sariputta and the Venerable Candikaputta were dwelling at Rajagaha in the Bamboo Grove, the squirrel sanctuary. There the Venerable Candikaputta addressed the bhikkhus: "Friends, bhikkhus!" "Friend!" those bhikkhus replied.
The Venerable Candikaputta said this: "Friends, Devadatta teaches the Dhamma to the bhikkhus thus: 'When, friends, a bhikkhu's mind is consolidated by mind, it is fitting for him to declare: "I understand: Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being."'
" Then the Venerable Sariputta said to the Venerable Candikaputta: "Friend Candikaputta, it is not in such a way that Devadatta teaches the Dhamma to the bhikkhus. Rather, Devadatta teaches the Dhamma to the bhikkhus thus: 'When, friends, a bhikkhu's mind is well consolidated by mind, it is fitting for him to declare: "I understand: Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being."
" A second time. . . A third time the Venerable Candikaputta addressed the bhikkhus: "Friends, Devadatta teaches the Dhamma to the bhikkhus thus: 'When, friends, a bhikkhu's mind is consolidated by mind, it is fitting for him to declare: "I understand: Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming bade to any state of being."
A third time the Venerable Sariputta said to the Venerable Candikaputta: "Friend Candikaputta, it is not in such a way that Devadatta teaches the Dhamma to the bhikkhus. Rather, Devadatta teaches the Dhamma to the bhikkhus thus: 'When, friends, a bhikkhu's mind is well consolidated by mind, it is fitting for him to declare: "I understand : Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being."'
"And how , friend, is the mind of a bhikkhu well consolidated by mind? (1) His mind is well consolidated by mind [when he knows]: 'My mind is without lust.' (2) His mind is well consolidated by mind [when he knows]: 'My mind is without hatred.'' (3) His mind is well consolidated by mind [when he knows]: 'My mind is without delusion.' (4) His mind is well consolidated by mind [when he knows]: 'My mind is not subject to lust.' (5) His mind is well consolidated by mind [when he knows]: 'My mind is not subject to hatred.' (6) His mind is well consolidated by mind [when he knows]: 'My mind is not subject to delusion,' (7) His mind is well consolidated by mind [when he knows]: 'My mind is not subject to return to sense-sphere existence.' (8) His mind is well consolidated by mind [when he knows]: 'My mind is not subject to return to form -sphere existence.' (9) His mind is well consolidated by mind [when he knows]: 'My mind is not subject to return to form less-sphere existence.'
"When, friend, a bhikkhu is thus perfectly liberated in mind, even if powerful forms cognizable by the eye come into range of the eye, they do not obsess his mind; his mind is not at all affected. It remains steady , attained to imperturbability, and he observes its vanishing. Even if powerful sounds cognizable by the ear come into range of the ear . . . Even if powerful odors cognizable by the nose come into range of the nose. Even if powerful tastes cognizable by the tongue come into range of the tongue. . . Even if powerful tactile objects cognizable by the body come into range of the body . . . Even if powerful phenomena cognizable by the mind come into range of the mind, they do not obsess his mind; his mind is not at all affected. It remains steady, attained to imperturbability, and he observes its vanishing. "
"Suppose, friend, there was a stone pillar eight meters long. Four meters would be below ground and four meters above ground. If a violent rainstorm should then arrive from the east, it would not shake it or make it quake, wobble, and tremble; if a violent, rainstorm should then arrive from the west.. . from the north .... from the south, it would not shake it or make it quake, wobble, and tremble. For what reason? Because the stone pillar is deep in the ground, and is securely planted. So too, friend, when a bhikkhu is thus perfectly liberated in mind, even if powerful forms cognizable by the eye come into range of the eye ... Even if powerful phenomena cognizable by the mind come into range of the mind, they do not obsess his mind; his mind is not at all affected. It remains steady, attained to imperturbability, and he observes its vanishing."
(Venerables Candikāputta and Sāriputta differ in their interpretation of a teaching proposed by the notorious schismatic Devadatta.)
AN 9.27 Paṭhamaverasutta: Enmity
Then the householder Anathapindika approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: "Householder, when a noble disciple has eliminated, five perils and enmities and possesses the four factors of stream- entry, he might, if he so wished, declare of himself: 'I am one finished with hell, the animal realm, and the sphere of afflicted spirits; finished with the plane of misery, the bad destination, the lower world; I am a stream -enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment. "
"What are the five perils and enmities that have been eliminated? (1) Householder, one who destroys life, with the destruction of life as condition, creates peril and enmity pertaining to the present life and peril and enmity pertaining to future lives and he also experiences mental pain and dejection. One who abstains from the destruction of life does not create such peril and enmity pertaining to the present life or such peril and enmity pertaining to future lives nor does he experience mental pain and dejection For one who abstains from the destruction of life, that peril and enmity has thus been eliminated. (2) "One who takes what is not given . . . (3) who engages in sexual misconduct.. . (4) who speaks falsely . . . (5) who indulges in liquor, wine, and intoxicants, the basis for heedlessness, with indulgence in liquor, wine, and intoxicants as condition, creates peril and enmity pertaining to the present life and peril and enmity pertaining to future lives and he also experiences mental pain and dejection. One who abstains from liquor, wine, and intoxicants, the basis for heedlessness, does not create such peril and enmity pertaining to the present life or such peril and enmity pertaining to future lives nor does he experience mental pain and dejection. For one who abstains from liquor, wine, and intoxicants, the basis for heedlessness, that peril and enmity has thus been eliminated. "
"These are the five perils and enmities that have been eliminated. " "And what are the four factors of stream -entry that he possesses? "
(6) Here, householder, a noble disciple possesses unwavering confidence in the Buddha thus: 'The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world , unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One." (7) He possesses unwavering confidence in the Dhamma thus: 'The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise."
(8) He possesses unwavering confidence in the Sangha thus: 'The Sangha of the Blessed One's disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way ; that is, the four pairs of persons, the eight types of individuals— this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world .' (9) He possesses the virtuous behavior loved by the noble ones, unbroken, flaw less, unblemished, unblotched, freeing, praised by the wise, ungrasped , leading to concentration. These are the four factors of stream -entry that he possesses. "Householder, when a noble disciple h as eliminated these five perils and enmities and possesses these four factors of stream -entry, he might, if he so wished, declare of himself: 'I am one finished with hell, the animal realm , and the sphere of afflicted spirits; finished with the plane of misery, the bad destination, the lower world; I am a stream -enterer, no longer subject to [rebirth in] the lower world , fixed in destiny, heading for enlightenment.'"
(A householder who has eliminated the perils that come with breaking the five precepts, and possesses the four factors of stream-entry is freed from lower rebirths.)
AN 9.28 Dutiyaverasutta: Enmity (2)
[Identical with 9:27, but addressed by the Buddha to the bhikkhus.]
(A householder who has eliminated the perils that come with breaking the five precepts, and possesses the four factors of stream-entry is freed from lower rebirths.)
AN 9.29 Āghātavatthusutta: Resentment (1)
"Bhikkhus, there are these nine grounds for resentment. What nine? (1) [Thinking:] 'He acted for my harm,' one harbors resentment. (2) [Thinking:] 'He is acting for my harm,' one harbors resentment. (3) [Thinking:] 'He will act for my harm.' One harbors resentment. (4) [Thinking:] 'He acted for the harm of one pleasing and agreeable to me,' one harbors resentment. (5) [Thinking:] 'He is acting for the harm of one pleasing and agreeable to me,' one harbors resentment. (6) [Thinking:] 'He will act for the harm of one pleasing and agreeable to me,' one harbors resentment. (7) [Thinking;] 'He acted, for the benefit of one displeasing and disagreeable to me,' one harbors, resentment; (8) [Thinking:] 'He is acting for the benefit of one displeasing and disagreeable to me,' one harbors resentment. (9) [Thinking:] 'He will act for the benefit of one displeasing and disagreeable to me,' one harbors resentment. These, bhikkhus, are the nine grounds for resentment."
(Nine grounds for resentment.)
AN 9.30 Āghātapaṭivinayasutta: Resentment (2)
"Bhikkhus, there are these nine ways of removing resentment. What nine? (1) [Thinking:] 'He acted, for my harm , but what can be done about it?' one removes resentment. (2) [Thinking:] 'He is acting for my harm, but what can be done about it?' one removes resentment. (3) [Thinking:] 'He will act for my harm, but what can be done about it? one removes resentment. (4) [Thinking:] 'He acted for the harm of one who is pleasing and agreeable to me, but what can be done about it?' one removes resentment. (5) [Thinking:] 'He is acting for the harm of one who is pleasing and agreeable to me, but what can be done about it?' one removes resentment. (6) [Thinking:] 'He will act for the harm of one who is pleasing and agreeable to me, but what can be done about it?' one removes resentment (7) [Thinking:] 'He acted for the benefit of one who is displeasing and disagreeable to me, but what can be done about it?' one removes resentment. (8) [Thinking:] 'He is acting for the benefit of one who is displeasing and disagreeable to me, but what can be done about it?' one removes resentment. (9) [Thinking:] 'He will act for the benefit of one who is displeasing and disagreeable to me, but what can be done about it?' one removes resentment. These, bhikkhus, are the nine ways of removing resentment."
(Nine ways of removing resentment.)
AN 9.31 Anupubbanirodhasutta: Progressive Cessation
"Bhikkhus, there are these nine progressive cessations. What nine? (1) For one who has attained the first jhana, sensual perception has ceased. (2) For one who has attained the second jhana, thought and examination have ceased. (3) For one who has attained the third jhana, rapture has ceased . (4) For one who has attained the fourth jhana, in-breathing and out-breathing have ceased. (5) For one who has attained the base of the infinity of space, the perception of form has ceased . (6) For one who has attained the base of the infinity of consciousness, the perception pertaining to the base of the infinity of space has ceased. (7) For one who has attained the base of nothingness, the perception pertaining to the base of the infinity of consciousness has ceased. (8) For one who has attained the base of neither-perception-nor-non-perception, the perception pertaining to the base of nothingness has ceased . (9) For one who has attained the cessation of perception and feeling, perception and feeling have ceased. These, bhikkhus, are the nine progressive cessations."
(Nine meditative states, each of which arises from the cessation of something present in the previous state.)
IV . The Great Chapter AN 9.32 Anupubbavihārasutta: Dwellings (1)
"Bhikkhus, there are these nine progressive dwellings. What nine? (1) Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. (2) With the subsiding of thought and examination, he enters and dwells in the second jhana, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. (3) With the fading aw ay as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhana of which the noble ones declare: 'He is equanimous, mindful, one who dwells happily. (4) With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhana, neither painful nor pleasant, which has purification of mindfulness by equanimity. (5) "With the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] 'space is infinite' a bhikkhu enters and dwells in the base of the infinity of space. (6) By completely surmounting the base of the infinity of space, [perceiving] 'consciousness is infinite,' he enters and dwells in the base of the infinity of consciousness. (7) By completely surmounting the base of the infinity of consciousness, [perceiving] 'there is nothing,' he enters and dwells in the base of nothingness. (8) By completely surmounting the base of nothingness, he enters and dwells in the base of neither-perception-nor-non-perception. (9) By completely surmounting the base of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling. These, bhikkhus, are the nine progressive dwellings."
(Nine progressive meditation states.)
AN 9.33 Anupubbavihārasamāpattisutta: Dwellings (2)
"Bhikkhus, I will teach the attainment of these nine progressive dwellings. Listen And what, bhikkhus, is the attainment of the nine progressive dwellings? (1) "I say of [that state] where sensual pleasures cease and of those who dwell having thoroughly ended sensual pleasures: 'Surely, those venerable ones are hungerless and quenched; [they have crossed over and gone beyond in that particular respect.' If anyone should say: 'Where do sensual pleasures cease? And who are those that dwell having thoroughly ended sensual pleasures? I do not know this, I do not see this,' he should be told: 'Here, friend, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana.. . . That is where sensual pleasures cease, and those are the ones who dwell having thoroughly ended sensual pleasures. "
"Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: 'Good!' Having done so, bowing in reverential salutation, he should attend upon them."
(2) "I say of [that state] where thought and examination cease and of those who dwell having thoroughly ended thought and examination: "Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect. If anyone should say: "Where do thought and examination cease? And who are those that dwell having thoroughly ended thought and examination? I do not know this, I do not see this, he should be told: 'Here, friend, with the subsiding of thought and examination , a bhikkhu enters and dwells in the second jhana .. . . That is where thought and examination cease, and those are the ones who dwell having thoroughly ended thought and examination. Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: 'Good !' Having done so, bowing in reverential salutation, he should attend upon them. "
(3) "I say of [that state] where rapture ceases and of those who dwell having thoroughly ended raptute: 'Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect. If anyone should say: 'Where does rapture cease? And who are those that dwell having thoroughly ended rapture? I do not know this, I do not see this,' he should be told: 'Here, friend, with the fading away as well of rapture . . . he enters and dwells in the third jhana. That is where rapture ceases and those are the ones who dwell having thoroughly ended rapture. Surely, bhikkhus, one who is not crafty o r hypocritical should delihght and rejoice in this statement, saying: 'Good !' Having done so, b owing in reverential salutation , he should attend upon them . "
(4) "I say of [that state] where the pleasure [connected with] equanimity ceases and of those who dwell having thoroughly ended the pleasure [connected with] equanimity. 'Surely, those, venerable ones are hungerless and quenched , have crossed over and gone beyond in that particular respect. If anyone should say: 'Where does the pleasure [connected with] equanimity cease? And who are those that dwell having thoroughly ended the pleasure [connected with] equanimity? I do not know this, I do not see this, he should be told: 'Here, friend, with the abandoning of pleasure and pain . . . a bhikkhu enters and dwells in the fourth jhana .. . . That is where the pleasu re [connected with] equanimity ceases and those are the ones who dwell having thoroughly ended the pleasure [connected with] equanimity.' Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: 'Good!' Having done so, bowing in reverential salutation, he should attend upon them . (5) "I say of [that state] where perceptions of forms cease and of those who dwell having thoroughly ended perceptions of forms: 'Surely, those venerable ones are hungerless and quenched, have crossed over and gone beyond in that particular respect.' If anyone should say :'Where do perceptions of forms cease? And who are those that dwell haying thoroughly ended perceptions of forms? I do not know this, I do not see this,' he should be told:. 'Here, friend, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] "space is infinite," a bhikkhu enters and dwells in the base of the infinity of space. That is where perceptions of forms cease and those are the ones who dwell having thoroughly ended perceptions of forms.' Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: 'Good!.' Having done so, bowing in reverential salutation, he should attend upon them. "
(6) "I say of [that state] where the perception of the base of the infinity of space ceases and of those who dwell having thoroughly ended the perception of the base of the infinity of space: 'Surely, those venerable ones are hungerless and quenched , have crossed over and gone beyond in that particular respect. If anyone should say: 'Where does the perception of the base of the infinity of space cease? And who are those that dwell having thoroughly ended the perception of the base of the infinity of space? I do not know this, I do not see this, he should be told: 'Here, friend, by completely surmounting the base of the infinity of space, [perceiving] "consciousness is infinite," a bhikkhu enters and dwells in the base of the infinity of consciousness. That is where the perception of the base of the infinity of space ceases and those are the ones who dwell having thoroughly ended the perception of the base of the infinity of space.' Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: 'Good !' Having done so, bowing in reverential salutation, he should attend, upon them (7) " I say of [that state] where the perception of the base of the infinity of consciousness ceases and of those who dwell having thoroughly ended the perception of the base of the infinity of consciousness: 'Surely, those venerable ones are hunger-less and quenched, have crossed over and gone beyond in that particular respect. If anyone should say: 'Where does the perception of the base of the infinity of consciousness cease? And who are those that dwell having thoroughly ended the perception of the base of the infinity of consciousness? I do not know this, I do not see this, he should be told: 'Here, friend, by completely surmounting the base of the infinity of consciousness, [perceiving] "there is nothing," a bhikkhu enters and dwells in the base of nothingness. That is where the perception of the base of the infinity of consciousness ceases and those are the ones who dwell having thoroughly ended the perception of the base of the infinity of consciousness. Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: 'Good !' Having done so, bowing in reverential salutation, he should attend upon them."
(8) "I say of [that state] where the perception of the base of nothingness ceases and of those who dwell having thoroughly ended the perception of the base of nothingness: 'Surely, those venerable ones are hunger-less and quenched, have crossed over and gone beyond in that particular respect.' If anyone should say: 'Where does the perception of the base of nothingness cease? And who are those that dwell having thoroughly ended the perception of the base of nothingness? I do not know this, I do not see this, he should be told: 'Here, friend, by completely surmounting the base of nothingness, a bhikkhu enters, and dwells in the base of neither-perception-nor-non-perception. That is where the perception of the base of nothingness ceases and those are the ones who dwell haying thoroughly ended the perception of the base of nothingness. Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: 'Good!' Having done so, bowing in reverential salutation, he should attend upon them. (9) "I say of [that state] where the perception of the base of neither-perception-nor-non-perception ceases and of those who dwell having thoroughly ended the perception o f the base of neither-perception-nor-non-perception: 'Surely, those venerable ones are hunger-less and quenched, have crossed over and gone beyond in that particular respect. If anyone should say: 'Where does the perception of the base of neither-perception-nor-non-perception cease? And who are those that dwell having thoroughly ended the perception of the base of neither-perception-nor-non-perception? I do not know this, I do not see this, he should be told: 'Here, friend, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling. That is w here the perception of the base of neither-perception-nor-non-perception ceases, and those are the ones who dwell having thoroughly ended the perception of the base of neither-perception-nor-perception. Surely, bhikkhus, one who is not crafty or hypocritical should delight and rejoice in this statement, saying: 'Good!' Having done so, bowing in reverential salutation, he should attend upon them. "This, bhikkhus, is the attainment of the nine progressive dwellings."
(Nine progressive meditation states, explained in detail.)
AN 9.34 Nibbānasukhasutta: Nibbana
Thus have I heard. On one occasion the Venerable Sariputta was dwelling at Rajagaha in the Bamboo Grove, the squirrel sanctuary. There the Venerable Sariputta addressed the bhikkhus: "Friends, bhikkhus!" "Friend!" those bhikkhus replied.
The Venerable Sariputta said this: "Happiness, friends, is this nibbana. Happiness, friends, is this nibbana." When this was said, the Venerable Udayi said to the Venerable Sariputta: "But, friend Sariputta, what happiness could there be here when nothing is felt here?" "Just this, friend, is the happiness here, that nothing is felt here. "
"There are, friends, these five objects of sensual pleasure. What five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing; sounds cognizable by the ear. . . odors cognizable by the nose. .. tastes cognizable by the tongue... tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing. These are the five objects of sensual pleasure. Any pleasure or joy that arises in dependence on these five objects of sensual pleasure is called sensual pleasure. (1) "Here, friends, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. If, while that bhikkhu is dwelling in this way , perception and attention, accompanied by sensuality occur in him , he feels it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too if that perception and attention accompanied by sensuality occur in him , he feels it as an affliction. But the Blessed One has called affliction suffering. In this way it Can be understood how nibbana is happiness."
(2) "Again, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhana. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by thought occur in him , he feels it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too if that perception and attention accompanied by thought occur in him , he feels it as an affliction. But the Blessed One has called affliction suffering. In this way, too, it can be understood how nibbana is happiness. (3) "Again, with the fading away as well of rapture he enters and dwells in the third jhana .. . . If, while that bhikkhu is dwelling in this way , perception and attention accompanied by rapture occur in him , he feels it as an affliction. In this way, too, it can be understood how nibbana is happiness. "
(4) "Again, with the abandoning of pleasure and pain . . . a bhikkhu enters and dwells in the fourth jhana .. . . If, while that bhikkhu is dwelling in this way , perception and attention accompanied by the pleasure [connected with] equanimity occur in him , he feels it as an affliction In this way, too, it can be understood how nibbana is happiness. (5) "Again, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non -attention to perceptions of diversity, [perceiving] 'space is in finite' a bhikkhu enters and dwells in the base of the infinity of space. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by forms occur in him, he feels it as an affliction .. . .. In this way, too, it can be understood how nibbana is happiness. (6) "Again, by completely surmounting the base of the infinity of space, [perceiving] 'consciousness is infinite' a bhikkhu enters and dwells in the base of the infinity of consciousness. If, while that bhikkhu is dwelling in this way, perception and attention accompanied by the base of the infinity of space occur in him, he feels it as an affliction. In this way, too, it can be understood how nibbana is happiness."
(7) 'Again, by completely surmounting the base Of the infinity of consciousness, [perceiving] 'there is nothing' a bhikkhu enters and dwells in the base of nothingness. If, while that bhikkhu is dwelling in this way , perception and attention accompanied by the base of the infinity of consciousness occur in him , he feels it as an affliction.. . . In this way, too , it can be understood how nibbana is happiness. (8) "Again, by completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception -nor-non -perception . If, while that bhikkhu is dwelling in this way, perception and attention accompanied by the base of nothingness occur in him , he feels it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him , so too if that perception and attention accompanied by the base of nothingness occur in him , he feels it as an affliction. But the Blessed One has called affliction suffering. In this way, too, it can be understood how nibbana is happiness."
(9) "Again, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception an d feeling, and having seen with wisdom , his taints are utterly destroyed. In this way, too, it can be understood how nibbana is happiness."
(Sāriputta declares that extinguishment is bliss, precisely because nothing is felt there. He explains this apparent paradox with reference to the nine progressive meditations.)
AN 9.35 Gāvīupamāsutta: The Cow
"Suppose, bhikkhus, there were a mountain-dwelling cow that was foolish, incompetent, inexperienced, and unskilled in walking on rough mountains. It might occur to her: 'I should go to a region where I have never gone before, eat grass that I have never eaten before, drink water that I have never drunk before. She would set down a front foot, and while it is not yet firmly planted, lift up a hind foot. She would not go to a region where she had never gone before, eat grass that she had never eaten before, drink water that she had never drunk before; and she would not return safely to the region where she was staying when it occurred to her: I should go to a region where I have never gone before, eat grass that I have never eaten before, drink water that I have never drunk before. For what reason? Because that mountain-dwelling cow was foolish, incompetent, inexperienced, and unskilled in walking on rough mountains. "
"So too, some bhikkhu here is foolish, incompetent, inexperienced, and unskilled, when , secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhana, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. He does not pursue that object, does not develop and cultivate it, does not focus, on it well. 'It occurs to him: 'With the subsiding of thought and examination, I should enter and dwell in the second jhana. But he cannot enter and dwell in the second jhana Then it occurs to him: 'Secluded from sensual pleasures, secluded from unwholesome states, I should enter and dwell in the first jhana. But he cannot enter and dwell in the first jhana. This is called a bhikkhu who has dropped away from both, fallen away from both. He is just like that mountain-dwelling cow that was foolish, incompetent, inexperienced, and unskilled in walking on rough mountains. "
"Suppose, bhikkhus, there were a mountain-dwelling cow that was wise, competent, experienced, and skilled in walking on rough mountains. It might occur to her: 'I should go to a region where I have never gone before, eat grass that I have never eaten before, drink water that I have never drunk before. When setting down a front foot, she would firmly plant it, and only then lift up a hind foot. She would go to a region where she had never gone before, eat grass that she had never eaten before, drink water that she had never drunk before; and she would return safely to the region where she was staying when it occurred to her: 'I should go to a region where I have never gone before, eat grass that I have never eaten before, drink water that I have never drunk before. For what reason? Because that mountain-dwelling cow was wise, competent, experienced, and skilled in walking on rough mountains."
(1) “So too, some bhikkhu here is wise, competent, experienced, and skilled when, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhana He pursues that object, develops and cultivates it, and focuses on it well. " (2) "It occurs to him : 'With the subsiding of thought and examination, I should enter and dwell in the second jhana. Not injuring the second jhana, with the subsiding of thought and examination he enters and dwells in the second jhana---- H e pursues that object, develops and cultivates it, and focuses on it well. (3) "Then it occurs to him : 'With the fading away as well of rapture .. I should enter and dwell in the third jhana; ..Not injuring the third jhana, with the fading away as well of rapture he enters and dwells in the third jhana .. . . He pursues that object, develops and cultivates it, and focuses on it well.. (4) "Then it occurs to him: 'With the abandoning of pleasure and pain . . . I should enter and dwell in the fourth jhana ... Not injuring the fourth jhana, with the abandoning of pleasure and pain .... he enters and dwells in the fourth jhana .. . . He pursues that object, develops and cultivates it, and focuses on it well." (5) "Then it occurs to him : 'With the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] "space is infinite," I should enter and dwell in the base of the infinity of space. Not injuring the base of the infinity of space, with the complete surmounting of perceptions of forms. . . he enters and dwells in the base of the infinity of space. He pursues that object, develops and cultivates it, and focuses on it well. "
(6) "Then it occurs to him : 'With the complete surmounting of the base of the infinity of space, [perceiving] "consciousness is infinite,' I should enter and dwell in the base of the infinity of consciousness. Not injuring the base of the infinity of consciousness, with the complete surmounting of the base of the infinity of space . . . he enters and dwells in the base of the infinity of consciousness. He pursues that object, develops and cultivates it, and focuses on it well. (7) "Then it occurs to him : 'With the complete surmounting of the base of the infinity of consciousness, [perceiving] "there is nothing ," I should enter and dwell in the base of nothingness. Not injuring the base of nothingness, with the complete surmounting of the base of the infinity of consciousness . . . he enters and dwells in the base of nothingness. He pursues that object, develops and cultivates it, and focuses on it well. (8) "Then it occurs to him: 'With the complete surmounting of the base of nothingness, I should enter and dwell in the base of neither-perception-nor-non-perception. Not injuring the base of neither-perception-nor-non-perception, with the complete surmounting of the base of nothingness, he enters and dwells in the base of neither-perception-nor-non-perception. He pursues that object, develops and cultivates it, and focuses on it well. (9) "Then it occurs to him: 'With the complete surmounting of the base of neither-perception-nor-non-perception, I should enter and dwell in the cessation of perception and feeling. Not injuring the cessation of perception and feeling, with the complete surmounting of the base of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling. "
"When , bhikkhus, a bhikkhu enters and emerges from each of these meditative attainments, his mind becomes malleable and wieldy. With the mind malleable, and wield y, his concentration becomes measureless and well developed . With measureless, well-developed concentration, whatever state realizable by direct knowledge he inclines his mind toward to realize by direct knowledge, he is capable of realizing it, there being a suitable basis. /T f he wishes: 'May I wield the various kinds of psychic potency: having been one, may I become many . . . [here and below in full as at 6:2]. . .may I exercise mastery with the body as far as the brahma world, he is capable of realizing it, there being a suitable basis."
"If he wishes: 'May X, with the divine ear element, which is purified and surpasses the human, hear both kinds of sounds, the divine and human, those that are far as well as near, he is capable of realizing it, there being a suitable basis. "If he wishes: 'May I understand the minds of other beings and persons, having encompassed them with my own mind."
"May I understand . . . an unliberated mind as unliberated, he is capable of realizing it, there being a suitable basis. "If he wishes: "May I recollect my manifold past abodes ... with their aspects and details, he is capable of realizing it, there being a suitable basis." "If he wishes: 'May I, with the divine eye, which is purified and surpasses the human, see beings passing away and being reborn . . . and understand how beings fare in accordance with their kamma, he is capable of realizing it, there being a suitable basis. "If he wishes: 'May I, with the destruction of the taints, in this very life enter and dwell in the taintless liberation of mind, liberation by wisdom , having realized it for myself with direct knowledge, he is capable of realizing it, there being a suitable basis."
(Just as a foolish cow can get in trouble wandering the mountains, a foolish mendicant can get lost practicing absorption if they do it wrongly.)
AN 9.36 Jhānasutta: Jhana
"Bhikkhus, I say that the destruction of the taints occurs in dependence on the first jhana. (2) I say that the destruction of the taints also occurs in dependence on the second jhana. (3) I say that the destruction of the taints also occurs in dependence on the third jhana. (4) I say that the destruction of the taints also occurs in dependence on the fourth jhana. (5) I say that the destruction of the taints also occurs in dependence on the base of the infinity of space. (6) I say that the destruction of the taints also occurs in dependence oh the base of the infinity of consciousness. (7) I say that the destruction of the taints also occurs in dependence on the base of nothingness. (8) I say that the destruction of the taints also occurs in dependence on the base of neither-perception-nor-non-perception. (9) I say that the destruction of the taints also occurs in dependence on the cessation of perception and feeling."
(1) "When it was said: 'Bhikkhus, I say that the destruction of the taints occurs in dependence on the first jhana,' for what reason was this said? Here, secluded from sensual pleasures. . . a bhikkhu enters and dwells in the first jhana .. . : He considers whatever phenomena exist there pertaining to form , feeling, perception, volitional activities, and consciousness as impermanent, suffering, an illness, a boil, a dart, misery, affliction, alien, disintegrating, empty, and non-self. He turns his mind away from those phenomena and directs it to the deathless element thus: 'This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbana. If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma then with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbana there without ever returning from that world. "
"Just as an archer or an archer's apprentice undergoes training on a straw man or a heap of clay, and then at a later time becomes a long-distance shooter, a sharp-shooter, one who splits a great body , so too, secluded from sensual pleasures . . . a bhikkhu . enters and dwells in the first jhana: He considers whatever phenomena exist there pertaining to form , feeling, perception, volitional activities, and consciousness as impermanent. . . he becomes one of spontaneous birth, due to attain final nibbana there without ever returning from that world. "
"When it was said: "Bhikkhus, I say that the destruction of the taints also occurs in dependence on the first jhana, it is because of this that this was said. . (2)—(4) "When it was said: "Bhikkhus, I say that the destruction of the taints also occurs in dependence on the second jhana . . . the third jhana . . . the fourth jhana . . ."
"When it was said: "Bhikkhus, I say that the destruction of the taints also occurs in dependence on the fourth jhana, it is because of this that this was said. (5) ""When it was said: "Bhikkhus, I say that the destruction of the taints also occurs in dependence on the base of the infinity of space, for what reason was this said? Here, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] "space is infinite" a bhikkhu enters and dwells in the base of the infinity of space. He considers whatever phenomena exist there pertaining to feeling, perception, volitional activities, and consciousness as impermanent, suffering, an illness, a boil, a dart, misery, affliction, alien, disintegrating, empty, and non-self. He turns his mind away from those phenomena and directs it to the deathless element thus: 'This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbana. If he is firm in this, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that lust for the Dhamma, because of that delight in the Dhamma, then, with the utter destruction of the five lower fetters, he becomes one of spontaneous birth, due to attain final nibbana there without ever returning from that world. "
"Just as an archer or an archer's apprentice undergoes training on a straw m an or a heap of clay, and then at a later time becomes a long-distance shooter, a sharp-shooter, one w ho splits a great body, so too, with the complete surmounting of perceptions of forms . . . a bhikkhu enters and dwells in the base of the infinity of space. He considers whatever phenomena exist there pertaining to feeling;, perception, volitional activities, and consciousness as impermanent— But if he does not attain the destruction of the taints. . . he becomes one of spontaneous birth, due to attain final nibbana there without ever returning from that world. "
"When it was said: 'Bhikkhus, I say that the destruction of the taints also occurs in dependence on the base of the infinity of space ,'it is because of this that this was said. (6)-(7) "When it was said: 'Bhikkhus, I say that the destruction of the taints also occurs in dependence on the base of the infinity of consciousness. . . the base of nothingness, for what reason was this said? Here, with the complete surmounting of the base of the infinity of consciousness, [perceiving] 'there is nothing,' a bhikkhu enters and dwells in the base of nothingness. He considers whatever phenomena exist there pertaining to feeling, perception, volitional activities, and consciousness as impermanent But if he does not attain the destruction of the taints . . . he becomes one of spontaneous birth, due to attain final nibbana there without ever returning from that world. "
"Just as an archer or an archer's apprentice undergoes training on a straw man or a heap of clay, and then at a later time becomes a long-distance shooter, a sharp-shooter, one who splits a great body, so too, with the complete surmounting of the base of the infinity of consciousness. . . a bhikkhu enters and dwells in the base of nothingness. He considers whatever phenomena exist there pertaining to feeling, perception, volitional activities, and consciousness as impermanent------But if he does not attain the destruction of the taints. . . he becomes one of spontaneous birth, due to attain final nibbana there without ever returning from that world. "
"When it was said: 'Bhikkhus, I say that the destruction of the taints also occurs in dependence on the base of nothingness, it is because of this that this was said.
(8)—(9) "Thus, bhikkhus, there is penetration to final knowledge as far as meditative attainments accompanied by perception reach. But these two bases— the base of neither-perception-nor-non-perception and the cessation of perception and feeling— I say are to be described by meditative bhikkhus skilled in attainments and skilled in emerging from attainments after they have attained them and emerged from them.
(The ending of defilements happens due to the practice of absorption meditation.)
AN 9.37 Ānandasutta: Ananda
On one occasion the Venerable Ananda was dwelling at Kosambi in Ghosita's Park . There the Venerable Ananda addressed the bhikkhus: "Friends, bhikkhus!" "Friend !" those bhikkhus replied.
The Venerable Ananda said this: "It's astounding and amazing, friends, that the Blessed One, the Arahant, the Perfectly Enlightened One, who knows and sees, has discovered the achievement of an opening in the midst of confinement: for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method , for the realization of nibbana. (1) The eye itself as well as those forms will actually be present, and yet one will not experience that base . (2) The ear itself as well as those sounds will actually be present, and yet one will not experience that base. (3) The nose itself as well as those odors will actually be present, and yet one will not experience that base. (4) The tongue itself as well as those tastes will actually be present, and yet one will not experience that base. (5) The body itself as well as those tactile objects will actually be present, and yet one will not experience that base. When this was said , the Venerable Udayi said this to the Venerable Ananda: "Is it, friend Ananda, while one is actually percipient or while one is non-percipient that one does not experience that base?"
"It is, friend, while one is actually percipient that one does not experience that base, not while one is non-recipient." "But, friend, of what is one percipient when one does not experience that base?" (6) "Here, friend, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] 'space is infinite,' a bhikkhu enters and dwells in the base of the infinity of space. When one is thus percipient one does not experience that base."
(7) "Again, friend, by completely surmounting the base of the infinity of space [perceiving] 'consciousness is infinite,' a bhikkhu enters and dwells in the base of the infinity of consciousness. When one is thus percipient one does not experience that base." (8) "Again, friend, by completely surmounting the base of the infinity of consciousness, [perceiving] 'there is nothing,' a bhikkhu enters and dwells in the base of nothingness. When one is thus percipient one does not experience that base. "Once, friend, I was dwelling at Saketa in the deer park at Anjana G rove, Then the bhikkhuni Jatilagahiya approached me, paid homage to me, stood to one side, and said: 'Bhante Ananda, the concentration that does not lean forward and does not bend back and that is not reined in and checked by forcefully suppressing [the defilements]— by being liberated, it is steady; by being steady, it is content; by being content, one is not agitated. Bhante Ananda, what did the Blessed One say this concentration has as its fruit?' "
(9) "When she asked me this, I replied: 'Sister, the concentration that does not lean forward and does not bend back, and that is not reined in and checked by forcefully suppressing [the defilements]— by being liberated, it is steady; by being steady, it is content; by being content, one is not agitated. The Blessed One said this concentration has final knowledge as its fruit.' When one is thus percipient too, friend, one does not experience that base."
(Ānanda exclaims how amazing it is that the Buddha has found a way to freedom while still experiencing the world. Questioned by the monk Udāyī, Ānanda recounts a discussion on advanced meditation with the nun Jaṭilagāhiyā.)
AN 9.38 Lokāyatikasutta: The Brahmins
Then two brahmin cosmologists approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side and said to him : "Master Gotama, Purana Kassapa claims to be all-knowing and all-seeing and to have all-embracing knowledge and vision: 'Whether I am walking, standing, sleeping, or awake, knowledge and vision a re constantly and continuously present to me.' He says thus: 'With infinite knowledge, I dwell knowing and seeing the world to be infinite. But Nigantha Nataputta also claims to be all-knowing and all-seeing and to have all-embracing knowledge and vision: "Whether I am walking, standing, sleeping, and awake, knowledge and vision are constantly and continuously present to me. He says thus: "With infinite knowledge, I dwell knowing and seeing the world to be finite.' When these, two claimants to know ledge make claims that are mutually contradictory, who speaks truthfully and who falsely?"
"Enough , brahmins, let this be: "When these two claimants to knowledge make claims that are mutually contradictory , who speaks truthfully and who falsely?' I will teach you the Dhamma. Listen and attend closely. I will speak." "Yes, sir," those brahmins replied.
The Blessed One said this: "Suppose, brahmins, there were four men standing in the four quarters possessing supreme movement and speed and a supreme stride. Their speed was like that of a light arrow easily shot by a firm -bowed archer—one trained, skillful, and experienced— across the shadow of a palmyra tree. Their stride was such that it could reach from the eastern ocean to the western ocean. Then the person standing in the eastern quarter would say thus: 'I will reach the end of the world by traveling. Having a life span of a hundred years, living for a hundred years, he might travel for a hundred years without pausing except to eat, drink, chew , and taste, to defecate and urinate, and to dispel fatigue with sleep; yet he would die along the way without having reached the end of the world. Then the person standing in the western quarter would say thus . . . the person standing in the northern quarter would say thus . . . the person standing in the southern quarter would say thus: "I will reach the end of the world by traveling.' Having a life span of a hundred years, living for a hundred years, he might travel for a hundred years without pausing except to eat, drink, chew , and taste, to defecate and urinate, and to dispel fatigue with sleep; yet he would die along the way without having reached the end of the world. For what reason? I say, brahmins, that by this kind of running one cannot know, see, or reach the end of the world. And yet I say that without having reached the end of the world there is no making an end of suffering. "
"These five objects of sensual pleasure, brahmins, are called The world' in the Noble One's discipline. What five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing; sounds cognizable by the ear . . . odors cognizable by the nose.. . tastes cognizable by the tongue . . . tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing. These five objects of sensual pleasure are called 'the world' in the Noble One's discipline. (1) "Here, brahmins, secluded from sensual pleasures. . . a bhikkhu enters and dwells in the first jhana— This is called a bhikkhu who, having come to the end of the world, dwells at the end of the world. Others say thus of him: 'He, too, is included in the world; he, too, is not yet released from the world.' I also say thus: 'He, too, is included in the world; he, too, is not yet released from the world."
(2)-(4) "Again, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhana . . . the third jhana ... the fourth jhana This is called a bhikkhu who, having come to the end of the world, dwells at the end of the world. Others say thus of him: 'He, too, is included in the world; he, too, is not yet released from the world, also say thus: 'He, too, is included in the world; he, too, is not yet released from the world.' " (5) "Again, with the complete surmounting of perceptions of forms, with the passing aw ay of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] 'space is infinite,' a bhikkhu enters and dwells in the base of the infinity of space. This is called a bhikkhu who, having come to the end of the world, dwells at the end of the world. Others say thus of him: 'He, too, is included in the world; he, too, is not yet released from the world.' I also say thus: 'He, too, is included in the world ; he, too, is not yet released from the world."
(6)-(8) "Again, by completely surmounting the base of the infinity of space, [perceiving] 'consciousness is infinite, a bhikkhu enters and dwells in the base of the infinity of consciousness. By completely surmounting the base of the infinity of consciousness, [perceiving] 'there is nothing,' a bhikkhu enters and dwells in the base of nothingness. By completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception. This is called a bhikkhu who, having come to the end of the world, dwells at the end of the world . Others say thus of him: 'He, too, is included in the world ; he, too, is not yet released from the world.' I also say thus: 'He, too, is included in the world; he, too, is not yet released from the world .' "
(9) "Again, by completely, surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are utterly destroyed. This is called a bhikkhu who, having come to the end of the world, dwells at the end of the world, one who has crossed over attachment to the world."
(Two brahmin cosmologists ask the Buddha to decide between competing claims as to whether the cosmos is infinite. Rejecting metaphysical claims, the Buddha says that there is no end of the world that can be reached by traveling; but without reaching the end of the world you can’t be free of suffering.)
AN 9.39 Devāsurasaṅgāmasutta: The Devas
"Bhikkhus, in the past a battle was fought between the devas and the asuras: In that battle, the asuras were victorious and the devas were defeated. Defeated, the devas fled north, pursued by the asuras. Then it occurred to the devas: 'The asuras are still pursuing us. Let's engage them in battle a second time.' A second time the devas fought a battle with the asuras, and a second time the asuras w ere victorious and the devas were defeated. Defeated, the devas fled north, pursued by the asuras. Then it occurred to the devas: 'The asuras are still pursuing us. Let's engage them in battle a third time.' A third time the devas fought a battle with the asuras, and a third time the asuras were victorious and the devas were defeated. Defeated and frightened, the devas entered their city. "
After the devas had entered their city, it occurred to them : 'Now we're secure from danger and the asuras cannot do anything to us. It also occurred to the asuras: 'Now the devas are secure from danger and we cannot do anything to them .' "In the past, bhikkhus, a battle was fought between the devas and the asuras. In that battle, the devas were victorious and the asuras were defeated. Defeated, the asuras fled south, pursued by the devas. Then it occurred to the asuras: 'The devas are still pursuing us. Let's engage them in battle a second time. A second time the asuras fought a battle with the devas, and a second time the devas were victorious and the asuras were defeated. Defeated, the asuras fled south, pursued by the devas. Then it occurred to the asuras: 'The devas are still pursuing us. Let's engage them in battle a third time. A third time the asuras fought a battle with the devas, and a third time the devas were victorious and the asuras were defeated; Defeated and frightened, the asuras entered their city. "
"After the asuras had entered their city, it occurred to them : 'Now we're secure from danger and the devas cannot do anything to us.' It also occurred to the devas: 'Now the asuras are secure from danger and we cannot do anything to them."
(1) "So too, bhikkhus, when, secluded from sensual pleasures .. . a bhikkhu enters and dwells in the first jhana. . . on that occasion it occurs to the bhikkhu: 'Now I am secure from danger and Mara cannot do anything to me . It also occurs to Mara the Evil One: 'Now the bhikkhu is secure against danger and I cannot do anything to him .' "
(2)-(4) "When, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhana. . . the third jhana. . . the fourth jhana . . . on that occasion it occurs to the bhikkhu: 'Now I am secure from danger and Mara cannot do anything to me. It also occurs to Mara the Evil One: 'Now the bhikkhu is secure from danger and I cannot do anything to him .' "
(5) "When, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] 'space is infinite.' a bhikkhu enters and dwells in the base of the infinity of space, on that occasion he is called a bhikkhu who has blinded Mara, put out Mara's eyes without a trace and gone beyond sight of the Evil One." (6)-(9) "When, bhikkhus, by completely surmounting the base of the infinity of space, [perceiving] 'consciousness is infinite,' a bhikkhu enters and dwells in the base of the infinity of consciousness. When, by completely surmounting the base of the infinity of consciousness, [perceiving] 'there is nothing,' a bhikkhu enters and dwells in the base of nothingness. When, by completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-nonperception. When, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom , his taints are utterly destroyed, on that occasion he is called a bhikkhu who has blinded Mara, put out Mara's eyes, gone beyond sight of the Evil One, and crossed over attachment to the world ."
(In the wars between gods and demons, they find safety only in their own fortress. Similarly, a mendicant finds safety in absorption.) AN 9.40 Nāgasutta: A Bull Elephant
"Bhikkhus, when a forest-dwelling bull elephant is heading for its feeding ground, and other elephants— males, females, young ones and babies— precede him and break the tops of the grass, the bull elephant is repelled, humiliated, and disgusted with this. When a forest-dwelling bull elephant is heading for its feeding ground, and other elephants— males, females, young ones, and babies— eat the bent and twisted bundle of branches, the bull elephant is repelled, humiliated, and disgusted with this. When a forest-dwelling bull elephant has entered the pool and other elephants— males, females, young ones, and babies— precede him and stir up the water with their trunks, the bull elephant is repelled, humiliated, and disgusted with this. When a forest dwelling bull elephant has emerged from the pool and female elephants go by brushing against his body, the forest-dwelling bull elephant is repelled, humiliated, and disgusted with this. "On that occasion it occurs to the forest-dwelling bull elephant: 'I am presently dwelling hemmed in by other elephants: males, females, young ones, and babies. I eat grass with the tops broken off, and they eat my bent and twisted bundle of branches. I drink muddy water, and when I have come out from the pool, the female elephants go by brushing against my body. Let me dwell alone, withdrawn from the herd."
"Some time later he dwells alone, withdrawn from the herd. He then eats grass without the tops broken off; they do not eat his bent and twisted bundle of branches; he drinks clear water; and when he has come out from the pool, the female elephants do not go by brushing against his body. On that occasion it occurs to the forest-dwelling bull elephant: In the past I dwelled hemmed in by other elephants . . . and when I came out from the pool, the female elephants went by brushing against my body. But now I dwell alone, withdrawn from the herd. I eat grass without the tops broken off; they do not eat my bent and twisted bundle of branches; I drink clear water; and when I have come out from the pool, the fem ale elephants do not go by brushing against my body. Having broken off a bundle of branches with his trunk, having rubbed his body with it, he happily relieves his itches."
"So too, bhikkhus, when a bhikkhu dwells hemmed in by bhikkhus, bhikkhunis, male and female lay followers, kings and royal ministers, sectarian teachers and the disciples of sectarian teachers, on that occasion it occurs to him : 'I am presently dwelling hemmed in by bhikkhus, bhikkhunis, male and female lay followers, kings and royal ministers, sectarian teachers and the disciples of sectarian teachers. Let me dwell alone, withdrawn from company."
"He resorts to a secluded lodging: the forest, the foot of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw . Gone to the forest, to the foot of a tree, or to an empty hut, he sits down, folding, his legs crosswise, straightening his body, and establishing mindfulness before him. Having abandoned longing for the world, he dwells with a mind free from longing; he purifies his mind from longing. Having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. Having abandoned dullness and drowsiness, he dwells free from dullness and drowsiness, percipient of light, mindful and clearly comprehending; he purifies his mind from dullness and drowsiness. Having abandoned restlessness and remorse, he dwells without agitation, with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having gone beyond doubt, unperplexed about wholesome qualities; he purifies his mind from doubt."
(1) "Having thus abandoned these five hindrances, defilements of the mind, things that weaken wisdom , secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhana Elated, he relieves his itches. (2)—(4) "With the subsiding of thought and examination, he enters and dwells in the second jhana . . . the third jhana. . . the fourth jhana— Elated, he relieves his itches. (5) "With the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] 'space is infinite,' a bhikkhu enters and dwells in the base of the infinity of space. Elated, he relieves his itches. (6)—(9) "By completely surmounting the base of the infinity of space, [perceiving] 'consciousness is infinite' , a bhikkhu enters and dwells in the base of the infinity of consciousness.. . . By completely surmounting the base of the infinity of consciousness, [perceiving] 'there is nothing.' a bhikkhu enters and dwells in the base of nothingness. By completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception. By completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom , his taints are utterly destroyed. Elated, he relieves his itches."
(A bull elephant, annoyed by living in the herd, goes off by himself. Similarly, a mendicant feeling crowded in a monastery goes off by themselves and happily meditates in seclusion.)
AN 9.41Tapussasutta: Tapussa
Thus have I heard. On one occasion the Blessed One was dwelling among the Mallas near the Malian town named Uruvelakappa. Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Uruvelakappa for alms. When he had walked for alms in Uruvelakappa, after his meal, on returning from his alms round, he addressed the Venerable A nanda: "You stay right here, Ananda, while I enter the Great Wood to pass the day." "Yes, Bhante," the Venerable Ananda replied.
Then the Blessed One entered the Great Wood and sat down to pass the day at the foot of a tree. Then the householder Tapussa approached the Venerable Ananda, paid homage to him , sat down to one side, and said to him: "Bhante Ananda, we laymen enjoy sensual pleasures, delight in sensual pleasures, take delight in sensual pleasures, and rejoice in sensual pleasures. Renunciation seems like a precipice to us. I have heard that in this Dhamma and discipline there are very young bhikkhus, whose minds launch out upon renunciation and become placid, settled, and liberated in it, seeing it as peaceful. Renunciation, Bhante, is the dividing line between the multitude and the bhikkhus in this Dhamma and discipline."
"This, householder, is a subject that we should see the Blessed One about. Come, let's go to the Blessed One and report this matter to him. We should retain the Blessed One's explanation in mind." "Yes, Bhante," the householder Tapussa replied.
Then the Venerable Ananda, together with the householder Tapussa, went to the Blessed One, paid homage to him, sat down to one side, and said: "Bhante, this householder Tapussa says: 'Bhante Ananda, we laymen enjoy sensual pleasures . . . [and] renunciation seems like a precipice to us .. . . [But] there are very young bhikkhus whose minds. . . [are] liberated in it, seeing it as peaceful. Renunciation, Bhante, is the dividing line between the multitude and the bhikkhus in this Dhamma and discipline."
"So it is, Ananda! So it is, Ananda! (1) "Before my enlightenment, while I was just a bodhisatta, not yet fully enlightened, it occurred to me too: 'Good is renunciation, good is solitude.' Yet my mind did not launch out upon renunciation and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: 'Why is it that my mind does not launch out upon renunciation and become placid, settled, and liberated in it, though I see it as peaceful?' Then it occurred to me: 'I have not seen the danger in sensual pleasures and have not cultivated that [insight]; I have not achieved the benefit in renunciation and have not pursued it. Therefore my mind does not launch out upon renunciation and become placid, settled, and liberated in it, though I see it as peaceful.' "
"Then, Ananda, it occurred to me: 'If, having seen the danger in sensual pleasures, I would cultivate that [insight], and if, having achieved the benefit in renunciation, I would pursue it, it is then possible that my mind would launch out upon renunciation and become placid, settled, and liberated in it, since I see it as peaceful. Sometime later, having seen the danger in sensual pleasures, I cultivated that [insight], and having achieved the benefit in renunciation, I pursued it. My mind then launched out upon renunciation and became placid, settled, and liberated in it, since I saw it as peaceful: "Sometime later, Ananda, secluded from sensual pleasures . . . I entered and dwelled in the first jhana. While I was dwelling in this state, perception and attention accompanied by sensuality occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when perception and attention accompanied by sensuality, occurred in me, I felt it as an affliction. "
(2) "Then, Ananda, it occurred, to me: 'With the subsiding of thought and examination, let me enter and dwell in the second jhana.’....' Yet my mind did not launch out upon the absence of thought and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: 'Why is it that my mind does not launch out upon the absence of thought and become placid , settled, and liberated in it, though I see it as peaceful?' Then it occurred to me: 'I have not seen the danger in thoughts and have not cultivated that [insight]; I have not achieved the benefit in the absence of thought and have not pursued it. Therefore my mind does not launch out upon the absence of thought and become placid, settled, and liberated in it, though I see it as peaceful.' "
"Then , Ananda, it occurred to me: 'If, having seen the danger in thoughts, I would cultivate that [insight], and if, having achieved the benefit in the absence of thought, I Would pursue it, it is then possible that my mind would launch out upon the absence of thought and become placid , settled , and liberated in it, since I see it as peaceful. Then, sometime later, having seen the danger in thoughts, I cultivated that [insight], and having achieved the benefit in the absence of thought, I pursued it. My mind then launched out upon the absence of thought and became placid, settled, and liberated in it, since I saw it as peaceful. "
"Sometime later, Ananda, with the subsiding of thought and examination . . . I entered and dwelled in the second jhana.. . . While I was dwelling in this state, perception and attention accompanied by thought occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him , so too when that perception and attention accompanied by thought occurred in me, I felt it as an affliction." (3) "Then, Ananda, it occurred to me; 'With the fading away as well of rapture . . . let me enter and dwell in the third jhana ... .' Yet my mind did not launch out upon the absence of rapture and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: 'Why is it that my mind does not launch out upon the absence of rapture and become placid, settled, and liberated in it, though I see it as peaceful?' Then it occurred to me: 'I have not seen the danger in rapture and have not cultivated that [insight]; I have not achieved the benefit in the absence of rapture and have not pursued it. Therefore my mind does not launch out upon the absence of rapture and become placid, settled, and liberated in it, though I see it as peaceful.' "
''Then, Ananda, it occurred to me: 'If, having seen the danger in rapture, I would cultivate that [insight], and if, having achieved the benefit in the absence of rapture, I would pursue it, it is then possible that my mind would launch out upon the absence of rapture and become placid, settled, and liberated in it, since I see it as peaceful.' Then, sometime later, having seen the danger in rapture, I cultivated that [insight], and having achieved the benefit in the absence of rapture, I pursued it. My mind then launched out upon the absence of rapture and became placid, settled, and liberated in it, since I saw it as peaceful. "
"Sometime later, Ananda, with the fading away as well of rapture . . . I entered and dwelled in the third jhana.... While I was dwelling in this state, perception and attention accompanied by rapture occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by rapture occurred in me, I felt it as an affliction. "
(4) "Then, Ananda, it occurred to me: 'With the abandoning of pleasure and pain .. . let me enter and dwell in the fourth jhana... Yet my mind did not launch out upon the absence of pleasure and pain and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: 'Why is it that my mind does not launch out upon the absence of pleasure and pain and become placid , settled, and liberated in it, though I see it as peaceful?' Then it occurred to me: 'I have not seen the danger in the pleasure [connected with] equanimity and have not cultivated that [insight]; I have not achieved the benefit in the absence of pleasure and pain and have not pursued it. Therefore my mind does not launch out upon the absence of pleasure and pain and become placid, settled, and liberated in it, though I see it as peaceful."
"Then, Ananda, it occurred to me; 'If, having seen the danger in the pleasure [connected with] equanimity,. I would cultivate that [insight], and if, haying achieved the benefit in the absence of pleasure and pain, I would pursue it, it is then possible that my mind would launch out upon the absence of pleasure and pain and become placid, settled, and liberated in it, since I see it as peaceful. Then, sometime later, having seen the danger in the pleasure [connected with] equanimity, I cultivated that [insight], and having achieved the benefit in the absence of pleasure and pain, I pursued it. My mind then launched out upon the absence of pleasure and pain and became placid, settled, and liberated in it, since I saw it as peaceful. "
"Sometime later, Ananda, with the abandoning of pleasure and pain . . . I entered and dwelled in the fourth jhana. While I was dwelling in this state, perception and attention accompanied by pleasure [connected with] equanimity occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him , so too, when that perception and attention accompanied by pleasure [connected with] equanimity occurred in me, I felt it as an affliction. "
(5) "Then , Ananda, it occurred to me: 'With the complete surmounting of perceptions of forms, with the passing a way of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] "space is infinite", let me enter and dwell in the base of the infinity of space, let my mind did not launch out upon the base of the infinity of space and become placid , settled, and liberated in it, though I saw it as peaceful. It occurred to me: 'Why is it that my mind does not launch out upon the base of the infinity of space and become placid, settled, and liberated in it, though I see it as peaceful?' Then it occurred to me: 'I have not seen the danger in forms and have not cultivated that [insight]; I have not achieved the benefit in the base of the infinity of space and have not pursued it. Therefore my mind does not launch out upon the base of the infinity of space and become placid, settled, and liberated in it, though I see it as peaceful.
"Then, Ananda, it occurred to me: 'If, having seen the danger in forms, I would cultivate that [insight], and if, having achieved the benefit in the base of the infinity of space, I would pursue it, it is then possible that m y mind would launch out upon the base of the infinity of space and become placid, settled, and liberated in it, since I see it as peaceful. Then, sometime later, having seen the danger in forms, I cultivated that [insight], and having achieved the benefit in the base of the infinity of space, I pursued it. My mind then launched out upon the base of the infinity of space and became placid, settled, and liberated in it, since I saw it as peaceful. ' "
"Sometime later, Ananda, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] 'space is infinite,' I entered and dwelled in the base of the infinity of space. While I Was dwelling in this state, perception and attention accompanied by forms occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by forms occurred in me, I felt it as an affliction. "
(6) "Then, Ananda, it occurred to me: 'By completely surmounting the base of the infinity of space, [perceiving] "consciousness is infinite," let me enter and dwell in the base of the infinity of consciousness. Yet my mind did not launch out upon the base of the infinity of consciousness and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: 'Why is it that my mind does not launch out upon the base of the infinity of consciousness and become placid, settled, and liberated in it, though I see it as peaceful?' Then it occurred to me: 'I have not seen the danger in the base of the infinity of space and have not cultivated that [insight]; I have not achieved the, benefit in the base of the infinity of consciousness and have not pursued it. Therefore my mind does not launch out upon the base of the infinity of consciousness and become placid, settled and liberated in it, though I see it as peaceful. '
"Then, Ananda, it occurred to me: 'If, having seen the danger in the base of the infinity of space, I would cultivate that [insight], and if, having achieved the benefit in the base of the infinity of consciousness, I would pursue it, it is then possible that my mind would launch out upon the base of the infinity of consciousness and become placid, settled, and liberated in it, since I see it as peaceful. Then, sometime later, having seen the danger in the base of the infinity of space, I cultivated that [insight], and having achieved the benefit in the base of the infinity of consciousness, I pursued it. My mind then launched out upon the base of the infinity of consciousness and became placid, settled, and liberated in it, since I saw it as peaceful. "
"Sometime later, Ananda, by completely surmounting the base of the infinity of space, [perceiving] 'consciousness is infinite,' I entered and dwelled in the base of the infinity of consciousness. While I was dwelling in this state, perception and attention accompanied by the base of the infinity of space occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him , so too, when that perception and attention accompanied by the base of the infinity of space occurred in me, I felt it as an affliction. "
(7) "Then , Ananda, it occurred to me: 'By completely surmounting the base of the infinity of consciousness, [perceiving] "there is nothing ," let me enter and dwell in the base of nothingness. Yet my mind did not launch out upon the base of nothingness and become placid , settled, and liberated in it, though I saw it as peaceful. It occurred to me: 'Why is it that my mind does not launch out up on the base of nothingness and become placid, settled, and liberated in it, though I see it as peaceful?' Then it occurred to me: 'I have not seen the danger in the base of the infinity of consciousness and have not cultivated that [insight]; I have not achieved the benefit in the base of nothingness and have not pursued it. Therefore my mind does not launch out upon the base of nothingness and become placid, settled , and liberated in it, though I see it as peaceful."
"Then, Ananda, it occurred to me: 'If, having seen the danger in the base of the infinity of consciousness, I would cultivate that [insight], and if, having achieved the benefit in the base of nothingness, I would pursue it, it is then possible that my mind would launch out upon the base of nothingness and become placid , settled , and liberated in it, since I see it as peaceful. Then, sometime later, having seen the danger in the base of the infinity of consciousness, I cultivated that [insight], and having achieved the benefit in the base of nothingness, I pursued it. My mind then launched out upon the base of nothingness and became placid, settled, and liberated in it, since I saw it as peaceful. "
"Sometime later, Ananda, by completely surmounting the base of the infinity of consciousness, [perceiving] "there is nothing", I entered and dwelled in the base of nothingness. While I was dwelling in this state, perception and attention accompanied by the base of the infinity of consciousness occurred in me and I. felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him, so too, when that perception and attention accompanied by the base of the infinity of consciousness occurred in me, I felt it as an affliction."
(8) "Then, Ananda, it occurred to me: 'By completely surmounting the base of nothingness, let me enter and dwell in the base of neither-perception-nor-non-perception.' Yet my mind did not launch out upon the base of neither-perception-nor-non-perception and become placid, settled, and liberated in it, though I saw it as peaceful. It occurred to me: "Why is it that my mind does not launch out upon the base of neither-perception-nor-non-perception and become placid, settled, and liberated in it, though I see it as peaceful?" Then it occurred to me: "I have not seen the danger in the base of nothingness and have not cultivated that [insight]; I. have not achieved the benefit in the base of neither-perception-nor-non-perception and have not pursued it. Therefore my mind does not launch out upon the base of neither-perception-nor-non-perception and become placid, settled, and liberated in it, though I see it as peaceful. "
"Then, Ananda, it occurred to me: 'If, having seen the danger in the base of nothingness, I would cultivate that [insight], and if, having achieved the benefit in the base of neither-perception-nor-non-perception, I would pursue it, it is then possible that my mind would launch out upon the base of neither-perception-nor-non-perception and become placid, settled, and liberated in it, since I see it as peaceful." Then, sometime later, having seen the danger in the base of nothingness, I cultivated that [insight], and having achieved the benefit in the base of neither-perception-nor-non-perception, I pursued it. My mind then launched out upon the base of neither-perception-nor-non-perception and became placid, settled, and liberated in it, since I saw it as peaceful. "
"Sometime later, Ananda, by completely surmounting the base of nothingness, I entered and dwelled in the base of neither-perception-nor-non-perception. While I was dwelling in this state, perception and attention accompanied by the base of nothingness occurred in me and I felt it as an affliction. Just as pain might arise for one feeling pleasure only to afflict him , so too, when that perception and attention accompanied by the base of nothingness occurred in me, I felt it as an affliction. "
(9) "Then, Ananda, it occurred to me: 'By completely surmounting the base of neither-perception-nor-non-perception, let me enter and dwell in the cessation of perception and feeling. Yet my mind did not launch out upon the cessation of perception and feeling and become placid, settled, and liberated in it, though I saw it as peaceful. .It occurred to me: 'Why is it that my mind does not launch out upon the cessation of perception and feeling and become placid, settled, and liberated in it, though I see it as peaceful?' Then it occurred to me: 'I have not seen the danger in the base of neither-perception-nor-nonperception and have not cultivated that [insight]; I have not achieved the benefit in the cessation of perception and feeling and have not pursued it. Therefore my mind does not launch out upon the cessation of perception and feeling and become placid, settled, and liberated in it, though I see it as peaceful.' "
"Then, Ananda, it occurred to me: 'If, having seen the danger in the base of neither-perception-nor-non-perception, I would cultivate that [insight], and if, having achieved the benefit in the cessation of perception and feeling, I would pursue it, it is then possible that my mind would launch out upon the cessation of perception and feeling and become placid, settled, and liberated in it, since I see it as peaceful.' Then, sometime later, having seen the danger in the base of neither-perception-nor-non-perception, I cultivated that [insight]; and having achieved the benefit in the cessation of perception and feeling, I pursued it. My mind then launched out upon the cessation of perception and feeling and became placid, settled, and liberated in it, since I saw it as peaceful. "
"Sometime later, Ananda, by completely surmounting the base of neither-perception-nor-non-perception, I entered and dwelled in the cessation of perception and feeling, and having seen with wisdom, my taints were utterly destroyed. "
"So long, Ananda, as I did not attain and emerge from these nine attainments of progressive dwellings in direct order and reverse order, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this population with its ascetics and brahmins, its devas and humans. But when I attained and emerged from these nine attainments of progressive dwellings in direct order and reverse order, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with. . . its devas and humans. The knowledge and vision arose in me: 'Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence."
(The householder Tapussa reflects that it is renunciation that distinguishes lay from monastic. The Buddha responds by giving a long account of his practice of absorption before awakening.)
V Similarity
AN 9.42 Sambādhasutta: Confinement
Thus have I heard. On one occasion the Venerable Ananda was dwelling at Kosambi in Ghosita's Park. Then the Venerable Udayi approached the Venerable Ananda and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Ananda: "This was said, friend, by the young deva Pancalacanda: '"The sage, the withdrawn chief bull, the Buddha who awakened to jhana, the One of Broad Wisdom has found the opening amid confinement."
"What, friend, has the Blessed One spoken of as confinement and what as the achievement of an opening in the midst of confinement?" "The Blessed One, friend, has spoken of these five objects of sensual pleasure as confinement. What five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing; sounds cognizable by the ear ... odors cognizable by the nose ... tastes cognizable by the tongue. . . tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, tantalizing. The Blessed One has spoken of these five objects of sensual pleasure as confinement."
(1) "Here, friend, secluded from sensual pleasures.. . a bhikkhu enters and dwells in the first jhana .. . . To this extent the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever thought and examination have not ceased there is the confinement in this case." (2) "Again, friend, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhana.. . . To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever rapture has not ceased there is the confinement in this case. "
(3) "Again, friend, with the fading away of rapture, a bhikkhu enters and dwells in the third jhana To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever pleasure [connected with] equanimity has not ceased there is the confinement in this case. " (4) "Again, friend, with the abandoning of pleasure and pain . . . a bhikkhu enters and dwells in the fourth jhana... . To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever perception of form has not ceased there is the confinement in this case."
(5) "Again, friend, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non -attention to perceptions of diversity, [perceiving] 'space is in finite,' a bhikkhu enters and dwells in the base of the infinity of space. To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever perception of the base of the infinity of space has not ceased there is the confinement in this case. "
(6) "Again , friend, by completely surmounting the base of the infinity of space, [perceiving] 'consciousness is infinite,' a bhikkhu enters and dwells in the base of the infinity of consciousness. To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever perception of the base of the infinity of consciousness has not ceased there is the confinement in this case."
(7) "Again , friend, by completely surmounting the base of the infinity of consciousness [perceiving] 'there is nothing,' a bhikkhu enters and dwells in the base of nothingness. To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense, There, too, there is confinement. And what is the confinement there? Whatever perception of the base of nothingness has not ceased there is the confinement in this case."
(8) "Again , friend, by completely surmounting the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception. To this extent, too, the Blessed One has spoken of the achievement of an opening amid confinement in a provisional sense. There, too, there is confinement. And what is the confinement there? Whatever perception of the base of neither-perception-nor-non-perception has not ceased there is the confinement in this case. "
(9) "A gain, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom , his taints are utterly destroyed. To this extent, friend, the Blessed One has spoken of the achievement of an opening amid confinement in a non-provisional sense."
(At Udāyī’s request, Ānanda explains an obscure verse spoken (in SN 2.7) by a deity. The nine progressive meditations are the escape from confinement.)
AN 9.43 Kāyasakkhīsutta: Body Witness
"It is said, friend, 'a body witness, a body witness. In what way has the Blessed One spoken of a body witness?" (1) "Here, friend, secluded from sensual pleasures . . . a bhikkhu enters and dwells in the first jhana .. . . He dwells having contacted that base with the body in whatever way [it is attained ]. To this extent the Blessed One has spoken of a body witness in a provisional sense. (2)—(4) "Again , friend, with the subsiding of thought and examination , a bhikkhu enters and dwells in the second jhana . . . the third jhana .. . the fourth jhana. He dwells having contacted that base with the body in whatever way [it is attained]. To this extent, too, the Blessed One has spoken of a body witness in a provisional sense. "
(5)- (8) "Again , friend, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, aware that 'space is infinite,' a bhikkhu enters and dwells in the base of the infinity of space .... the base of the infinity of consciousness. . . the base of nothingness . .. . the base of neither-perception-nor-non-perception. He dwells having contacted that base with the body in whatever way [it is attained]. To this extent, too, the Blessed One has spoken of a body witness in a provisional sense. "
(9) "Again , friend, by completely surmounting the base of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling, and having seen with wisdom , his taints are utterly destroyed. He dwells having contacted that base with the body in whatever way [it is attained]. To this extent, friend, the Blessed One has spoken of a body witness in a non-provisional sense."
(The Buddha speaks of a “direct witness’, that is, someone who personally has thorough and proficient experience of the different meditation states.)
AN 9.44 Paññāvimuttasutta: Wisdom
"It is said, friend, 'liberated by wisdom , liberated by wisdom .' In what way has the Blessed One spoken of one liberated by wisdom ?" (1) "Here , friend, secluded from sensual pleasures . . . a bhikkhu enters and dwells in the first jhana . . . and he understands it with wisdom . To this extent the Blessed One has spoken of one liberated by wisdom in a provisional sense. (2)—(4) "Again , friend, with the subsiding of thought and examination , a bhikkhu enters and dwells in the second jhana . . . the third jhana . . . the fourth jhana . . . and he understands it with wisdom . To this extent, too, the Blessed One has spoken of one liberated by wisdom in a provisional sense."
(5)—(8) "Again , friend, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] 'space is infinite,' a bhikkhu enters and dwells in the base of the infinity of space . . . the base of the infinity of consciousness... the base of nothingness .. . the base of neither-perception-nor-non-perception; and he understands it with, wisdom. To this extent, too, the Blessed One has spoken of one liberated by wisdom in a provisional sense. "
(9) "Again, friend, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with, wisdom , his taints are utterly destroyed; and he understands it with wisdom. To this extent, friend, the Blessed One has spoken of one liberated by wisdom in a non-provisional sense."
(One liberated by wisdom first enters the meditation states, then understands them.) AN 9.45 Ubhatobhāgavimuttasutta: Both Respects
"It is said, friend, 'liberated in both respects, liberated in both respects.' In what way has the Blessed One spoken of one liberated in both respects?" (1) "Here, friend, secluded from sensual pleasures.. . a bhikkhu enters and dwells in the first jhana .. . . He dwells having contacted that base with the body in whatever way [it is attained], and he understands it with wisdom . To this extent the Blessed One has spoken of one liberated in both respects in a provisional sense. "
(2 )-(4 ) "Again, friend, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second ..jhana . . . the third jhana. . ; the fourth jhana .... He dwells having contacted that base with the body in whatever way [it is attained], and he understands it with wisdom . To this extent, too, the Blessed One has spoken of one liberated in both respects in a provisional sense."
(5)—(8) "Again, friend, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] 'space is infinite,' a bhikkhu enters and dwells in the base of the infinity of space . . . the base of the infinity of consciousness. . . the base of nothingness . . . the base of neither-perception-nor-non-perception. H e dwells having contacted that base with the body in whatever way [it is attained], and he understands it with wisdom . To this extent, too, the Blessed One has spoken o f one liberated in both respects in a provisional sense."
(9) "Again , friend, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom , his taints are utterly destroyed . He dwells having contacted that base with the body in whatever way [it is attained], and he understands it with wisdom . To this extent, friend, the Blessed One has spoken of one liberated in both respects in a non-provisional sense."
(One freed both ways is both proficient in and understands the meditation states.)
AN 9.46 Sandiṭṭhikadhammasutta: Directly Visible (1)
"It is said, friend , 'the directly' visible Dhamma, the directly visible Dhamma. In what Way has the Blessed One spoken of the directly visible Dhamma?" ( 1) -( 8 ) ' Here, friend, secluded from sensual pleasures. . . a bhikkhu enters and dwells in the first jhana .. . . To this extent, too, the Blessed One has spoken of the directly visible Dhamma in a provisional sense. (9) "Again , friend, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom , his taints are utterly destroyed . To this extent, friend, the Blessed One has spoken of the directly visible Dhamma in a non-provisional sense."
(The teaching apparent in the present life is experienced provisionally in deep meditation, and completely when the defilements end.)
AN 9.47 Sandiṭṭhikanibbānasutta: Directly Visible (2)
"It is said , friend, 'directly visible nibbana, directly visible nibbana.' In what way has the Blessed One spoken of directly visible nibbana?" (1)—(8) "Here, friend, secluded from sensual pleasures . . . a bhikkhu enters and dwells in the first jhana. To this extent, too, the Blessed One has spoken of directly visible nibbana in a provisional sense. (9) "Again , friend, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom , his taints are utterly destroyed . To this extent, friend, the Blessed One has spoken of directly visible nibbana in a non-provisional sense." (Extinguishment apparent in the present life is experienced provisionally in deep meditation, and completely when the defilements end.)
AN 9.48 Nibbānasutta: Nibbana
"It is said, friend, 'nibbana, nibbana'.. [To be elaborated as in 9:47.]
AN 9.49 Parinibbānasutta: Final Nibbana
"It is said, friend, 'final nibbana, final nibbana'.. [To be elaborated as in 9:47.]
AN 9.50 Tadaṅganibbānasutta: That Particular Respect
"It is said, friend, 'nibbana in a particular respect, nibbana in a particular respect...." [To be elaborated as in 9:47.]
AN 9.51 Diṭṭhadhammanibbānasutta: In This Very Life
"It is said, friend, 'nibbana in this very life, nibbana in this very life.' In what, way, friend, has the Blessed One spoken of nibbana in this very life?" (l)-(8 ) "Here , friend, secluded from sensual pleasures . . . a bhikkhu enters an d dwells in the first jhana... . To this extent, too, the Blessed One has spoken of nibbana in this very life in a provisional sense.... (9) "Again , friend, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling, and having seen with wisdom , his taints are utterly destroyed . To this extent, friend, the Blessed One has spoken of nibbana in this very life in a non -provisional sense."
References 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)