an9.41:15 Then I thought, ‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling?’ But my mind did not leap forth, gain confidence, settle down, and become decided in the cessation of perception and feeling. I didn’t see it as peaceful. Then I thought, ‘What is the cause, what is the reason why my mind does not leap forth, gain confidence, settle down, and become decided in the cessation of perception and feeling? Why don’t I see it as peaceful?’ Then I thought, ‘I haven’t seen the drawbacks of the dimension of neither perception nor non-perception, and so I haven’t cultivated that. I haven’t realized the benefits of the cessation of perception and feeling, and so I haven’t developed that. That’s why my mind does not leap forth, gain confidence, settle down, and become decided in the cessation of perception and feeling. And it’s why I don’t see it as peaceful.’ Then I thought, ‘Suppose that, seeing the drawbacks of the dimension of neither perception nor non-perception, I were to cultivate that. And suppose that, realizing the benefits of the cessation of perception and feeling, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the cessation of perception and feeling. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of the dimension of neither perception nor non-perception and cultivated that, and I realized the benefits of the cessation of perception and feeling and developed that. Then my mind did leap forth, gain confidence, settle down, and become decided in the cessation of perception and feeling. I saw it as peaceful. And so, going totally beyond the dimension of neither perception nor non-perception, I entered and remained in the cessation of perception and feeling. And, having seen with wisdom, my defilements were ended.

an9.41:16 As long as I hadn’t entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I didn’t announce my supreme perfect awakening in this world with its angels and rebels, this population with its ascetics and brahmins, its angels and humans. But when I had entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I announced my supreme perfect awakening in this world with its angels and rebels, this population with its ascetics and brahmins, its angels and humans. Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last attachment to this world; I have no fear of the life to come.’”

5. Similarity

Cramped

an9.42:1 At one time Venerable Ānanda was staying near Kosambī in Ghosita’s monastery. Then Venerable Udāyī went up to Venerable Ānanda and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda, “Reverend, this was said by the angel Pañcālacaṇḍa:

an9.42:2 ‘The opening amid confinement was discovered by the Buddha of vast intelligence, who awakened to absorption, the sage, the solitary boss bull.’

an9.42:3 But what is confinement, and what is the opening amid confinement that the Buddha spoke of?” “Reverend, these five kinds of sensual stimulation are called ‘confinement’ by the Buddha. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation that are called ‘confinement’ by the Buddha.

an9.42:4 Now, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. To this extent the Buddha spoke of an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever placing of the mind and keeping it connected has not ceased is the confinement there.

an9.42:5 Furthermore, take a mendicant who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption. To this extent the Buddha spoke of an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever rapture has not ceased is the confinement there.

an9.42:6 Furthermore, take a mendicant who, with the fading away of rapture … enters and remains in the third absorption. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever bliss with equanimity has not ceased is the confinement there.

an9.42:7 Furthermore, take a mendicant who, giving up pleasure and pain … enters and remains in the fourth absorption. To this extent the Buddha spoke of an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever perception of form has not ceased is the confinement there.

an9.42:8 Furthermore, take a mendicant who, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. To this extent the Buddha spoke of an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever perception of the dimension of infinite space has not ceased is the confinement there.

an9.42:9 Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. To this extent the Buddha spoke of an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever perception of the dimension of infinite consciousness has not ceased is the confinement there.

an9.42:10 Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. To this extent the Buddha spoke of an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever perception of the dimension of nothingness has not ceased is the confinement there.

an9.42:11 Furthermore, take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. To this extent the Buddha spoke of an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever perception of neither perception nor non-perception has not ceased is the confinement there.

an9.42:12 Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha spoke of an opening amid confinement in a definitive sense.”

5. Similarity

A Direct Witness

an9.43:1 “Reverend, they speak of the ‘direct witness’. What is the direct witness that the Buddha spoke of?”

an9.43:2 “First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. They meditate directly experiencing that dimension in every way. To this extent the Buddha spoke of the direct witness in a qualified sense.

an9.43:3 Furthermore, take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption … third absorption … fourth absorption. They meditate directly experiencing that dimension in every way. To this extent the Buddha spoke of the direct witness in a qualified sense.

an9.43:4 Furthermore, take a mendicant who, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. They meditate directly experiencing that dimension in every way. To this extent the Buddha spoke of the direct witness in a qualified sense. Furthermore, take a mendicant who enters and remains in the dimension of infinite consciousness … the dimension of nothingness … the dimension of neither perception nor non-perception …

an9.43:5 Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. They meditate directly experiencing that dimension in every way. To this extent the Buddha spoke of the direct witness in a definitive sense.”

5. Similarity

Freed by Wisdom

an9.44:1 “Reverend, they speak of one ‘freed by wisdom’. What is the one freed by wisdom that the Buddha spoke of?”

an9.44:2 “First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. And they understand that with wisdom. To this extent the Buddha spoke of the one freed by wisdom in a qualified sense. …

an9.44:3 Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. And they understand that with wisdom. To this extent the Buddha spoke of the one freed by wisdom in a definitive sense.”

5. Similarity

Freed Both Ways

an9.45:1 “Reverend, they speak of one ‘freed both ways’. What is the one freed both ways that the Buddha spoke of?”

an9.45:2 “First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. They meditate directly experiencing that dimension in every way. And they understand that with wisdom. To this extent the Buddha spoke of the one freed both ways in a qualified sense. …

an9.45:3 Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. They meditate directly experiencing that dimension in every way. And they understand that with wisdom. To this extent the Buddha spoke of the one freed both ways in a definitive sense.”

5. Similarity

In the Present Life

an9.46:1 “Reverend, they speak of ‘a teaching apparent in the present life’. In what way did the Buddha speak of a teaching apparent in the present life?”

an9.46:2 “First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. To this extent the Buddha spoke of the teaching apparent in the present life in a qualified sense. …

an9.46:3 Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha spoke of the teaching apparent in the present life in a definitive sense.”

5. Similarity

Extinguishment is Apparent in the Present Life

an9.47:1 “Reverend, they say that ‘extinguishment is apparent in the present life’. In what way did the Buddha say extinguishment is apparent in the present life?”

an9.47:2 “First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. To this extent the Buddha said that extinguishment is apparent in the present life in a qualified sense. …

an9.47:3 Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha said that extinguishment is apparent in the present life in a definitive sense.”

5. Similarity

Extinguishment

an9.48:1 “Reverend, they speak of ‘extinguishment’. …”

5. Similarity

Full Extinguishment

an9.49:1 “Reverend, they speak of ‘full extinguishment’. …”

5. Similarity

Extinguishment in a Certain Respect

an9.50:1 “Reverend, they speak of ‘extinguishment in a certain respect’. …”

5. Similarity

Extinguishment in This Life

an9.51:1 “Reverend, they speak of ‘extinguishment in this life’. In what way did the Buddha speak of extinguishment in this life?”

an9.51:2 “First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. To this extent the Buddha spoke of extinguishment in this life in a qualified sense. …

an9.51:3 Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha spoke of extinguishment in this life in a definitive sense.”

6. A Safe Place

A Safe Place

an9.52:1 “Reverend, they speak of ‘a safe place’. In what way did the Buddha speak of a safe place?”

an9.52:2 “First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. To this extent the Buddha spoke of a safe place in a qualified sense. …

an9.52:3 Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha spoke of a safe place in a definitive sense.”

6. A Safe Place

Reaching a Safe Place

an9.53:1 “Reverend, they speak of ‘reaching a safe place’. …”

6. A Safe Place

Freedom From Death

an9.54:1 “Reverend, they speak of ‘freedom from death’. …”

6. A Safe Place

Reaching Freedom From Death

an9.55:1 “Reverend, they speak of ‘reaching freedom from death’. …”

6. A Safe Place

A Place Without Fear

an9.56:1 “Reverend, they speak of ‘a place without fear’. …”

6. A Safe Place

Reaching a Place Without Fear

an9.57:1 “Reverend, they speak of ‘reaching a place without fear’. …”

6. A Safe Place

Tranquility

an9.58:1 “Reverend, they speak of ‘tranquility’. …”

6. A Safe Place

Progressive Tranquility

an9.59:1 “Reverend, they speak of ‘progressive tranquility’. …”

6. A Safe Place

Cessation

an9.60:1 “Reverend, they speak of ‘cessation’. …”

6. A Safe Place

Progressive Cessation

an9.61:1 “Reverend, they speak of ‘progressive cessation’. What is the progressive cessation that the Buddha spoke of?”

an9.61:2 “First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. To this extent the Buddha spoke of progressive cessation in a qualified sense. …

an9.61:3 Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha spoke of progressive cessation in a definitive sense.”

6. A Safe Place

Impossible

an9.62:1 “Mendicants, without giving up nine things you can’t realize perfection. What nine? Greed, hate, delusion, anger, acrimony, disdain, contempt, jealousy, and stinginess. Without giving up these nine things you can’t realize perfection.

an9.62:2 After giving up nine things you can realize perfection. What nine? Greed, hate, delusion, anger, acrimony, disdain, contempt, jealousy, and stinginess. After giving up these nine things you can realize the fruit of perfection.”

7. Mindfulness Meditation

Weaknesses in Training and Mindfulness Meditation

an9.63:1 “Mendicants, there are these five weaknesses when you’re training. What five? Killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor. These are the five weaknesses when you’re training.

an9.63:2 To give up these five weaknesses in your training you should develop the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. To give up those five weaknesses in your training you should develop these four kinds of mindfulness meditation.”

7. Mindfulness Meditation

Hindrances

an9.64:1 “Mendicants, there are these five hindrances. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five hindrances.

an9.64:2 To give up these five hindrances you should develop the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. To give up those five hindrances you should develop these four kinds of mindfulness meditation.”

7. Mindfulness Meditation

Kinds of Sensual Stimulation

an9.65:1 “Mendicants, there are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation.

an9.65:2 To give up these five kinds of sensual stimulation you should develop the four kinds of mindfulness meditation. …”

7. Mindfulness Meditation

Grasping Aggregates

an9.66:1 “Mendicants, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness. These are the five grasping aggregates.

an9.66:2 To give up these five grasping aggregates you should develop the four kinds of mindfulness meditation. …”

7. Mindfulness Meditation

Lower Fetters

an9.67:1 “Mendicants, there are five lower fetters. What five? Substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will. These are the five lower fetters.

an9.67:2 To give up these five lower fetters you should develop the four kinds of mindfulness meditation. …”

7. Mindfulness Meditation

Destinations

an9.68:1 “Mendicants, there are five destinations. What five? Hell, the animal realm, the ghost realm, humanity, and the Garden. These are the five destinations.

an9.68:2 To give up these five destinations you should develop the four kinds of mindfulness meditation. …”

7. Mindfulness Meditation

Stinginess

an9.69:1 “Mendicants, there are these five kinds of stinginess. What five? Stinginess with dwellings, families, material things, praise, and the teaching. These are the five kinds of stinginess.

an9.69:2 To give up these five kinds of stinginess you should develop the four kinds of mindfulness meditation. …”

7. Mindfulness Meditation

Higher Fetters

an9.70:1 “Mendicants, there are five higher fetters. What five? Desire for the realm of luminous form, desire for the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters.

an9.70:2 To give up these five higher fetters you should develop the four kinds of mindfulness meditation. …”

7. Mindfulness Meditation

Hard-heartedness

an9.71:1 “Mendicants, there are five kinds of hard-heartedness. What five? Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness.

an9.71:2 Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness.

an9.71:3 To give up these five kinds of hard-heartedness you should develop the four kinds of mindfulness meditation. …”

7. Mindfulness Meditation

Shackles of the Heart

an9.72:1 “Mendicants, there are these five shackles of the heart. What five? Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first shackle of the heart.

an9.72:2 Furthermore, a mendicant isn’t free of greed for the body … They’re not free of greed for form … They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying down, and drowsing … They lead the spiritual life wishing for a rank among the angels: ‘By this precept or observance or fervent austerity or spiritual practice, may I be raised to a rank among the angels!’ This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth shackle of the heart. These are the five shackles of the heart.

an9.72:3 To give up these five shackles of the heart you should develop the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. To give up these five shackles of the heart you should develop these four kinds of mindfulness meditation.”

8. Right Efforts

Weaknesses in Training and Effort

an9.73:1 “Mendicants, there are these five weaknesses when you’re training. What five? Killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor. These are the five weaknesses when you’re training.

an9.73:2 To give up these five weaknesses in your training you should develop the four right efforts. What four? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. To give up these five weaknesses in your training you should develop these four right efforts.”

8. Right Efforts

Hindrances, Etc.

an9.74-81:1 (Tell in full as in the chapter on mindfulness meditation.)

8. Right Efforts

Shackles of the Heart

an9.82:1 “Mendicants, there are these five shackles of the heart. What five? Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. … These are the five shackles of the heart.

an9.82:2 To give up these five shackles of the heart you should develop the four right efforts. What four? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. … so that unskillful qualities are given up … so that skillful qualities arise … They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. To give up these five shackles of the hearts you should develop these four right efforts.”

9. Bases of Psychic Power

Weaknesses in Training and the Bases of Psychic Power

an9.83:1 “Mendicants, there are these five weaknesses when you’re training. What five? Killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor. These are the five weaknesses when you’re training.

an9.83:2 To give up these five weaknesses in your training you should develop the four bases of psychic power. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. To give up these five weaknesses in your training you should develop these four bases of psychic power.”

9. Bases of Psychic Power

Hindrances, Etc.

an9.84-91:1 (Tell in full as in the chapter on mindfulness meditation.)

9. Bases of Psychic Power

Shackles of the Heart

an9.92:1 “Mendicants, there are these five shackles of the heart. What five? Firstly, a mendicant isn’t free of greed for sensual pleasures. … These are the five shackles of the heart.

an9.92:2 To give up these five shackles of the heart you should develop the four bases of psychic power. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. To give up these five shackles of the heart you should develop these four bases of psychic power.”

10. Abbreviated Texts Beginning with Greed

Untitled Discourse on Greed (1st)

an9.93:1 “For insight into greed, nine things should be developed. What nine? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away. For insight into greed, these nine things should be developed.”

10. Abbreviated Texts Beginning with Greed

Untitled Discourse on Greed (2nd)

an9.94:1 “For insight into greed, nine things should be developed. What nine? The first absorption, the second absorption, the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, the dimension of neither perception nor non-perception, and the cessation of perception and feeling. For insight into greed, these nine things should be developed.”

10. Abbreviated Texts Beginning with Greed

Untitled Discourses on Greed

an9.95-112:1 “For the complete understanding of greed … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed … these nine things should be developed.”

10. Abbreviated Texts Beginning with Greed

Untitled Discourses on Hate, Etc.

an9.113-432:1 “For insight into hate … delusion … anger … acrimony … disdain … contempt … jealousy … stinginess … deceitfulness … deviousness … obstinacy … aggression … conceit … arrogance … vanity … For insight into negligence … complete understanding … complete ending … giving up … ending … vanishing … fading away … ceasing … giving away … For the letting go of negligence … these nine things should be developed.” The Book of the Nines is finished.