AN9.1

Numbered Discourses 9.1

1. Awakening

Awakening

So I have heard.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

There the Buddha addressed the mendicants:

“Mendicants, if wanderers of other religions were to ask:

‘Reverends, what is the vital condition for the development of the qualities on the same side as awakening?’ How would you answer them?”

“Our teachings are rooted in the Buddha. … The mendicants will listen and remember it.”

“Well then, mendicants, listen and apply your mind well, I will speak.”

“Yes, sir,” they replied.

The Buddha said this:

“Mendicants, if wanderers of other religions were to ask:

‘Reverends, what is the vital condition for the development of the qualities on the same side as awakening?’ You should answer them:

‘It’s when a mendicant has good friends, companions, and associates.

This is the first vital condition for the development of the awakening factors.

Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

This is the second vital condition for the development of the qualities on the same side as awakening.

Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.

This is the third vital condition for the development of the qualities on the same side as awakening.

Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

This is the fourth vital condition for the development of the qualities on the same side as awakening.

Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

This is the fifth vital condition for the development of the qualities on the same side as awakening.’

A mendicant with good friends, companions, and associates can expect to

be ethical …

A mendicant with good friends, companions, and associates can expect to

take part in talk about self-effacement that helps open the heart …

A mendicant with good friends, companions, and associates can expect to

live with energy roused up …

A mendicant with good friends, companions, and associates can expect to

be wise …

But then, a mendicant grounded on these five things should develop four further things.

They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’.

When you perceive impermanence, the perception of not-self becomes stabilized.

Perceiving not-self, you uproot the conceit ‘I am’ and attain extinguishment in this very life.”

AN9.2

Numbered Discourses 9.2

1. Awakening

Supported

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, they speak of being ‘supported’.

How is a mendicant who is supported defined?”

“Mendicant, if a mendicant supported by faith gives up the unskillful and develops the skillful, the unskillful is actually given up by them.

If a mendicant supported by conscience …

If a mendicant supported by prudence …

If a mendicant supported by energy …

If a mendicant supported by wisdom gives up the unskillful and develops the skillful, the unskillful is actually given up by them.

What’s been given up is completely given up when it has been given up by seeing with noble wisdom.

But then, a mendicant grounded on these five things should rely on four things.

What four?

After appraisal, a mendicant uses some things, endures some things, avoids some things, and dispels some things.

That’s how a mendicant is supported.”

AN9.3

Numbered Discourses 9.3

1. Awakening

With Meghiya

At one time the Buddha was staying near Cālikā, on the Cālikā mountain.

Now, at that time Venerable Meghiya was the Buddha’s attendant.

Then Venerable Meghiya went up to the Buddha, bowed, stood to one side, and said to him,

“Sir, I’d like to enter Jantu village for alms.”

“Please, Meghiya, go at your convenience.”

Then Meghiya robed up in the morning and, taking his bowl and robe, entered Jantu village for alms.

After the meal, on his return from almsround in Jantu village, he went to the shore of Kimikālā River.

As he was going for a walk along the shore of the river he saw a lovely and delightful mango grove.

Seeing this, it occurred to him,

“Oh, this mango grove is lovely and delightful! This is good enough for striving for a gentleman wanting to strive.

If the Buddha allows me, I’ll come back to this mango grove to meditate.”

Then Venerable Meghiya went up to the Buddha, bowed, sat down to one side, and told him what had happened, adding,

“If the Buddha allows me, I’ll go back to that mango grove to meditate.”

“We’re alone, Meghiya. Wait until another mendicant comes.”

For a second time Meghiya said to the Buddha,

“Sir, the Buddha has nothing more to do, and nothing that needs improvement.

But I have.

If you allow me, I’ll go back to that mango grove to meditate.”

“We’re alone, Meghiya. Wait until another mendicant comes.”

For a third time Meghiya said to the Buddha,

“Sir, the Buddha has nothing more to do, and nothing that needs improvement.

But I have.

If you allow me, I’ll go back to that mango grove to meditate.”

“Meghiya, since you speak of striving in meditation, what can I say?

Please, Meghiya, go at your convenience.”

Then Meghiya got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right. Then he went to that mango grove, and, having plunged deep into it, sat at the root of a certain tree for the day’s meditation.

But while Meghiya was meditating in that mango grove he was beset mostly by three kinds of bad, unskillful thoughts, namely,

sensual, malicious, and cruel thoughts.

Then he thought,

“Oh lord, how incredible, how amazing!

I’ve gone forth out of faith from the lay life to homelessness,

but I’m still harassed by these three kinds of bad, unskillful thoughts:

sensual, malicious, and cruel thoughts.”

Then Venerable Meghiya went up to the Buddha, bowed, sat down to one side, and told him what had happened.

“Meghiya, when the heart’s release is not ripe, five things help it ripen.

What five?

Firstly, a mendicant has good friends, companions, and associates.

This is the first thing …

Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

This is the second thing …

Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.

This is the third thing …

Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

This is the fourth thing …

Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

This is the fifth thing that, when the heart’s release is not ripe, helps it ripen.

A mendicant with good friends, companions, and associates can expect to

be ethical …

A mendicant with good friends, companions, and associates can expect to

take part in talk about self-effacement that helps open the heart …

A mendicant with good friends, companions, and associates can expect to be energetic …

A mendicant with good friends, companions, and associates can expect to be wise …

But then, a mendicant grounded on these five things should develop four further things.

They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’.

When you perceive impermanence, the perception of not-self becomes stabilized.

Perceiving not-self, you uproot the conceit ‘I am’ and attain extinguishment in this very life.”

AN9.4

Numbered Discourses 9.4

1. Awakening

With Nandaka

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Now at that time Venerable Nandaka was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk.

Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He stood outside the door waiting for the talk to end.

When he knew the talk had ended he cleared his throat and knocked on the door-panel.

The mendicants opened the door for the Buddha,

and he entered the assembly hall, where he sat down on the seat spread out.

He said to Nandaka,

“Nandaka, that was a long exposition of the teaching you gave to the mendicants.

My back was aching while I stood outside the door waiting for the talk to end.”

When he said this, Nandaka felt embarrassed and said to the Buddha,

“Sir, we didn’t know that the Buddha was standing outside the door.

If we’d known, I wouldn’t have said so much.”

Then the Buddha, knowing that Nandaka was embarrassed, said to him,

“Good, good, Nandaka!

It’s appropriate for gentlemen like you, who have gone forth out of faith from the lay life to homelessness, to sit together for a Dhamma talk.

When you’re sitting together you should do one of two things:

discuss the teachings or keep noble silence.

Nandaka, a mendicant is faithful but not ethical.

So they’re incomplete in that respect,

and should fulfill it, thinking,

‘How can I become faithful and ethical?’

When a mendicant is faithful and ethical, they’re complete in that respect.

A mendicant is faithful and ethical, but does not get internal serenity of heart.

So they’re incomplete in that respect,

and should fulfill it, thinking,

‘How can I become faithful and ethical and get internal serenity of heart?’

When a mendicant is faithful and ethical and gets internal serenity of heart, they’re complete in that respect.

A mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles.

So they’re incomplete in that respect.

Suppose, Nandaka, there was a four-footed animal

that was lame and disabled.

It would be incomplete in that respect.

In the same way, a mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles.

So they’re incomplete in that respect,

and should fulfill it, thinking,

‘How can I become faithful and ethical and get internal serenity of heart and get the higher wisdom of discernment of principles?’

When a mendicant is faithful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of principles, they’re complete in that respect.”

That is what the Buddha said.

When he had spoken, the Holy One rose from his seat and entered his dwelling.

Then, not long after the Buddha left, Venerable Nandaka said to the mendicants,

“Just now, reverends, the Buddha revealed a spiritual practice that’s entirely full and pure in four statements, before getting up from his seat and entering his dwelling:

‘Nandaka, a mendicant is faithful but not ethical.

So they’re incomplete in that respect,

and should fulfill it, thinking,

“How can I become faithful and ethical?”

When a mendicant is faithful and ethical, they’re complete in that respect.

A mendicant is faithful and ethical, but does not get internal serenity of heart. …

They get internal serenity of heart, but they don’t get the higher wisdom of discernment of principles.

So they’re incomplete in that respect.

Suppose, Nandaka, there was a four-footed animal that was lame and disabled.

It would be incomplete in that respect.

In the same way, a mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles.

So they’re incomplete in that respect,

and should fulfill it, thinking:

“How can I become faithful and ethical and get internal serenity of heart and get the higher wisdom of discernment of principles?”

When a mendicant is faithful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of principles,

they’re complete in that respect.’

Reverends, there are these five benefits of listening to the teachings at the right time and discussing the teachings at the right time.

What five?

Firstly, a mendicant teaches Dhamma to the mendicants that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.

Whenever they do this, they become liked and approved by the Teacher, respected and admired.

This is the first benefit …

Furthermore, a mendicant teaches the mendicants the Dhamma …

Whenever they do this, they feel inspired by the meaning and the teaching in that Dhamma.

This is the second benefit …

Furthermore, a mendicant teaches the mendicants the Dhamma …

Whenever they do this, they see the meaning of a deep saying in that Dhamma with penetrating wisdom.

This is the third benefit …

Furthermore, a mendicant teaches the mendicants the Dhamma …

Whenever they do this, their spiritual companions esteem them more highly, thinking,

‘For sure this venerable has attained or will attain.’

This is the fourth benefit …

Furthermore, a mendicant teaches the mendicants the Dhamma …

Whenever they do this, there may be trainee mendicants present, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary from the yoke. Hearing that teaching, they rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

There may be perfected mendicants present, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. Hearing that teaching, they simply live happily in this life.

This is the fifth benefit …

These are the five benefits of listening to the teachings at the right time and discussing the teachings at the right time.”

AN9.5

Numbered Discourses 9.5

1. Awakening

Powers

“Mendicants, there are these four powers.

What four?

The powers of wisdom, energy, blamelessness, and inclusiveness.

And what is the power of wisdom?

One has clearly seen and clearly contemplated with wisdom those qualities that are skillful and considered to be skillful; those that are unskillful … blameworthy … blameless … dark … bright … to be cultivated … not to be cultivated … not worthy of the noble ones … worthy of the noble ones and considered to be worthy of the noble ones.

This is called the power of wisdom.

And what is the power of energy?

One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to give up those qualities that are unskillful and considered to be unskillful; those that are blameworthy … dark … not to be cultivated … not worthy of the noble ones and considered to be not worthy of the noble ones.

One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to gain those qualities that are skillful and considered to be skillful; those that are blameless … bright … to be cultivated … worthy of the noble ones and considered to be worthy of the noble ones.

This is called the power of energy.

And what is the power of blamelessness?

It’s when a noble disciple has blameless conduct by way of body, speech, and mind.

This is called the power of blamelessness.

And what is the power of inclusiveness?

There are these four ways of being inclusive.

Giving, kindly words, taking care, and equality.

The best of gifts is the gift of the teaching.

The best sort of kindly speech is to teach the Dhamma again and again to someone who is engaged and who actively listens.

The best way of taking care is to encourage, settle, and ground the unfaithful in faith, the unethical in ethics, the stingy in generosity, and the ignorant in wisdom.

The best kind of equality is the equality of a stream-enterer with another stream-enterer, a once-returner with another once-returner, a non-returner with another non-returner, and a perfected one with another perfected one.

This is called the power of inclusiveness.

These are the four powers.

A noble disciple who has these four powers has got past five fears.

What five?

Fear regarding livelihood, disrepute, feeling insecure in an assembly, death, and bad rebirth.

Then that noble disciple reflects:

‘I have no fear regarding livelihood.

Why would I be afraid of that?

I have these four powers:

the powers of wisdom, energy, blamelessness, and inclusiveness.

A witless person might fear for their livelihood.

A lazy person might fear for their livelihood.

Someone who does blameworthy things by way of body, speech, and mind might fear for their livelihood.

Someone who does not include others might fear for their livelihood.

I have no fear of disrepute …

I have no fear about feeling insecure in an assembly …

I have no fear of death …

I have no fear of a bad rebirth.

Why would I be afraid of that?

I have these four powers:

the powers of wisdom, energy, blamelessness, and inclusiveness.

A witless person might be afraid of a bad rebirth.

A lazy person might be afraid of a bad rebirth.

Someone who does blameworthy things by way of body, speech, and mind might be afraid of a bad rebirth.

Someone who does not include others might be afraid of a bad rebirth.’

A noble disciple who has these four powers has got past these five fears.”

AN9.6

Numbered Discourses 9.6

1. Awakening

Association

There Sāriputta addressed the mendicants:

“Reverends, you should distinguish two two kinds of individual:

those you should associate with, and those you shouldn’t associate with.

You should distinguish two kinds of robes:

those you should wear, and those you shouldn’t wear.

You should distinguish two kinds of almsfood:

that which you should eat, and that which you shouldn’t eat.

You should distinguish two kinds of lodging:

those you should frequent, and those you shouldn’t frequent.

You should distinguish two kinds of village or town:

those you should frequent, and those you shouldn’t frequent.

You should distinguish two kinds of country:

those you should frequent, and those you shouldn’t frequent.

‘You should distinguish two two kinds of individual:

those you should associate with, and those you shouldn’t associate with.’

That’s what I said, but why did I say it?

Well, should you know of an individual:

‘When I associate with this individual, unskillful qualities grow, and skillful qualities decline.

And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by.

And the goal of the ascetic life for which I went forth from the lay life to homelessness is not being fully developed.’ In this case you should leave that individual at that very time of the day or night, without asking. You shouldn’t follow them.

Whereas, should you know of an individual:

‘When I associate with this individual, unskillful qualities grow, and skillful qualities decline.

But the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are easy to come by.

However, the goal of the ascetic life for which I went forth from the lay life to homelessness is not being fully developed.’ In this case you should leave that individual after reflecting, without asking. You shouldn’t follow them.

Well, should you know of an individual:

‘When I associate with this individual, unskillful qualities decline, and skillful qualities grow.

And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by.

But the goal of the ascetic life for which I went forth from the lay life to homelessness is being fully developed.’ In this case you should follow that individual after appraisal. You shouldn’t leave them.

Whereas, should you know of an individual:

‘When I associate with this individual, unskillful qualities decline, and skillful qualities grow.

And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are easy to come by.

And the goal of the ascetic life for which I went forth from the lay life to homelessness is being fully developed.’ In this case you should follow that individual. You shouldn’t leave them, even if they send you away.

‘You should distinguish two kinds of individual:

those you should associate with, and those you shouldn’t associate with.’

That’s what I said, and this is why I said it.

‘You should distinguish two kinds of robes:

those you should wear, and those you shouldn’t wear.’

That’s what I said, but why did I say it?

Well, should you know of a robe:

‘When I wear this robe, unskillful qualities grow, and skillful qualities decline.’ You should not wear that kind of robe.

Whereas, should you know of a robe:

‘When I wear this robe, unskillful qualities decline, and skillful qualities grow.’ You should wear that kind of robe.

‘You should distinguish two kinds of robes:

those you should wear, and those you shouldn’t wear.’

That’s what I said, and this is why I said it.

‘You should distinguish two kinds of almsfood:

that which you should eat, and that which you shouldn’t eat.’

That’s what I said, but why did I say it?

Well, should you know of almsfood:

‘When I eat this almsfood, unskillful qualities grow, and skillful qualities decline.’ You should not eat that kind of almsfood.

Whereas, should you know of almsfood:

‘When I eat this almsfood, unskillful qualities decline, and skillful qualities grow.’ You should eat that kind of almsfood.

‘You should distinguish two kinds of almsfood:

that which you should eat, and that which you shouldn’t eat.’

That’s what I said, and this is why I said it.

‘You should distinguish two kinds of lodging:

those you should frequent, and those you shouldn’t frequent.’

That’s what I said, but why did I say it?

Well, should you know of a lodging:

‘When I frequent this lodging, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of lodging.

Whereas, should you know of a lodging:

‘When I frequent this lodging, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of lodging.

‘You should distinguish two kinds of lodging:

those you should frequent, and those you shouldn’t frequent.’

That’s what I said, and this is why I said it.

‘You should distinguish two kinds of village or town:

those you should frequent, and those you shouldn’t frequent.’

That’s what I said, but why did I say it?

Well, should you know of a village or town:

‘When I frequent this village or town, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of village or town.

Whereas, should you know of a village or town:

‘When I frequent this village or town, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of village or town.

‘You should distinguish two kinds of village or town:

those you should frequent, and those you shouldn’t frequent.’

That’s what I said, and this is why I said it.

‘You should distinguish two kinds of country:

those you should frequent, and those you shouldn’t frequent.’

That’s what I said, but why did I say it?

Well, should you know of a country:

‘When I frequent this country, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of country.

Whereas, should you know of a country:

‘When I frequent this country, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of country.

‘You should distinguish two kinds of country:

those you should frequent, and those you shouldn’t frequent.’

That’s what I said, and this is why I said it.”

AN9.7

Numbered Discourses 9.7

1. Awakening

With Sutavā the Wanderer

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

Then the wanderer Sutavā went up to the Buddha, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Sir, this one time the Buddha was staying right here in Rājagaha, the Mountainfold.

There I heard and learned this in the presence of the Buddha:

‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in five respects.

A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person.’

I trust I properly heard, learned, applied the mind, and remembered that from the Buddha?”

“Indeed, Sutavā, you properly heard, learned, applied the mind, and remembered that.

In the past, as today, I say this:

‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in nine respects.

A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person. And they can’t make decisions prejudiced by favoritism, hostility, stupidity, or cowardice.’

In the past, as today, I say this:

‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in these nine respects.’”

AN9.8

Numbered Discourses 9.8

1. Awakening

With the Wanderer Sajjha

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

Then the wanderer Sajjha went up to the Buddha, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Sir, this one time the Buddha was staying right here in Rājagaha, the Mountainfold.

There I heard and learned this in the presence of the Buddha:

‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in five respects.

A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person.’

I trust I properly heard, learned, applied the mind, and remembered that from the Buddha?”

“Indeed, Sajjha, you properly heard, learned, applied the mind, and remembered that.

In the past, as today, I say this:

‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in nine respects.

A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person. And they can’t abandon the Buddha, the teaching, the Saṅgha, or the training.’

In the past, as today, I say this:

‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in these nine respects.’”

AN9.9

Numbered Discourses 9.9

1. Awakening

Individuals

“Mendicants, these nine individuals are found in the world.

What nine?

The perfected one and the one practicing for perfection. The non-returner and the one practicing to realize the fruit of non-return. The once-returner and the one practicing to realize the fruit of once-return. The stream-enterer and the one practicing to realize the fruit of stream-entry. And the ordinary person.

These are the nine individuals found in the world.”

AN9.10

Numbered Discourses 9.10

1. Awakening

Worthy of Offerings Dedicated to the Gods

“Mendicants, these nine individuals are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.

What nine?

The perfected one and the one practicing for perfection. The non-returner and the one practicing to realize the fruit of non-return. The once-returner and the one practicing to realize the fruit of once-return. The stream-enterer and the one practicing to realize the fruit of stream-entry. And a lamb of the flock.

These are the nine individuals who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.”

AN9.11

Numbered Discourses 9.11

1. The Lion’s Roar

Sāriputta’s Lion’s Roar

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then Venerable Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him,

“Sir, I have completed the rainy season residence at Sāvatthī.

I wish to leave to wander the countryside.”

“Please, Sāriputta, go at your convenience.”

Then Sāriputta rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

And then, not long after Sāriputta had left, a certain monk said to the Buddha,

“Sir, Venerable Sāriputta attacked me and left without saying sorry.”

So the Buddha addressed one of the monks,

“Please, monk, in my name tell Sāriputta that

the Teacher summons him.”

“Yes, sir,” that monk replied. He went to Sāriputta and said to him,

“Reverend Sāriputta, the Teacher summons you.”

“Yes, reverend,” Sāriputta replied.

Now at that time the venerables Mahāmoggallāna and Ānanda, taking a latchkey, went from dwelling to dwelling, saying:

“Come forth, venerables! Come forth, venerables!

Now Venerable Sāriputta will roar his lion’s roar in the presence of the Buddha!”

Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Sāriputta, one of your spiritual companions has made this complaint:

‘Venerable Sāriputta attacked me and left without saying sorry.’”

“Sir, someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this.

In the same way, I live with a heart like the earth, abundant, expansive, limitless, free of enmity and ill will.

Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose they were to wash both clean and unclean things in water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this.

In the same way, I live with a heart like water, abundant, expansive, limitless, free of enmity and ill will.

Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose a fire were to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this.

In the same way, I live with a heart like fire, abundant, expansive, limitless, free of enmity and ill will.

Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose the wind was to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this.

In the same way, I live with a heart like the wind, abundant, expansive, limitless, free of enmity and ill will.

Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose a rag was to wipe up both clean and unclean things, like feces, urine, spit, pus, and blood. The rag isn’t horrified, repelled, and disgusted because of this.

In the same way, I live with a heart like a rag, abundant, expansive, limitless, free of enmity and ill will.

Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose a boy or girl of a corpse-worker tribe, holding a pot and clad in rags, were to enter a town or village. They’d enter with a humble mind.

In the same way, I live with a heart like a boy or girl of a corpse-worker tribe, abundant, expansive, limitless, free of enmity and ill will.

Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose there was a bull with his horns cut, gentle, well tamed and well trained. He’d wander from street to street and square to square without hurting anyone with his feet or horns.

In the same way, I live with a heart like a bull with horns cut, abundant, expansive, limitless, free of enmity and ill will.

Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. If the carcass of a snake or a dog or a human were hung around their neck, they’d be horrified, repelled, and disgusted.

In the same way, I’m horrified, repelled, and disgusted by this rotting body.

Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.

Suppose someone was to carry around a bowl of fat that was leaking and oozing from holes and cracks.

In the same way, I carry around this body that’s leaking and oozing from holes and cracks.

Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.”

Then that monk rose from his seat, placed his robe over one shoulder, bowed with his head to the Buddha’s feet, and said,

“I made a mistake, sir. It was foolish, stupid, and unskillful of me to speak ill of Venerable Sāriputta with an incorrect, hollow, false, untruthful claim.

Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

“Indeed, monk, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way.

But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.

For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”

Then the Buddha said to Venerable Sāriputta,

“Sāriputta, forgive that futile man before his head explodes into seven pieces right here.”

“I will pardon that venerable if he asks me:

‘May the venerable please pardon me too.’”

AN9.12

Numbered Discourses 9.12

1. The Lion’s Roar

With Residue

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.

Then it occurred to him,

“It’s too early to wander for alms in Sāvatthī.

Why don’t I visit the monastery for the wanderers of other religions?”

Then he went to the monastery for the wanderers of other religions and exchanged greetings with the wanderers there.

When the greetings and polite conversation were over, he sat down to one side.

Now at that time while those wanderers of other religions were sitting together this discussion came up among them:

“Reverends, no one who dies with residue is exempt from hell, the animal realm, or the ghost realm. They’re not exempt from places of loss, bad places, the underworld.”

Sāriputta neither approved nor rejected that statement of the wanderers of other religions.

He rose from his seat, thinking,

“I will learn the meaning of this statement from the Buddha himself.”

Then Sāriputta wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened.

“Sāriputta, these foolish, incompetent wanderers following other religions: who are they to know whether someone has residue or not?

There are these nine individuals who, dying with residue, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

What nine?

There’s an individual who has fulfilled ethics and immersion, but has limited wisdom.

With the ending of the five lower fetters they’re extinguished between one life and the next.

This is the first individual …

Furthermore, there’s an individual who has fulfilled ethics and immersion, but has limited wisdom.

With the ending of the five lower fetters they’re extinguished upon landing. This is the second individual …

With the ending of the five lower fetters they’re extinguished without extra effort.

This is the third individual …

With the ending of the five lower fetters they’re extinguished with extra effort.

This is the fourth individual …

With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.

This is the fifth individual …

Furthermore, there’s an individual who has fulfilled ethics, but has limited immersion and wisdom.

With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.

This is the sixth individual …

Furthermore, there’s an individual who has fulfilled ethics, but has limited immersion and wisdom.

With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering.

This is the seventh individual …

Furthermore, there’s an individual who has fulfilled ethics, but has limited immersion and wisdom.

With the ending of three fetters, they go from family to family. They will transmigrate between two or three families and then make an end of suffering.

This is the eighth individual …

Furthermore, there’s an individual who has fulfilled ethics, but has limited immersion and wisdom.

With the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering.

This is the ninth individual …

These foolish, incompetent wanderers following other religions: who are they to know whether someone has residue or not?

These are the nine individuals who, dying with residue, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.

Up until now, Sāriputta, I have not felt the need to give this exposition of the teaching to the monks, nuns, laymen, and laywomen.

Why is that?

For I didn’t want those who heard it to introduce negligence.

However, I have spoken it in order to answer your question.”

AN9.13

Numbered Discourses 9.13

1. The Lion’s Roar

With Koṭṭhita

Then Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:

“Reverend Sāriputta, is the spiritual life led under the Buddha for this goal: ‘May deeds to be experienced in this life be experienced by me in lives to come’?”

“Certainly not, reverend.”

“Then is the spiritual life led under the Buddha for this goal: ‘May deeds to be experienced in lives to come be experienced by me in this life’?”

“Certainly not.”

“Is the spiritual life led under the Buddha for this goal: ‘May deeds to be experienced as pleasant be experienced by me as painful’?”

“Certainly not.”

“Then is the spiritual life led under the Buddha for this goal: ‘May deeds to be experienced as painful be experienced by me as pleasant’?”

“Certainly not.”

“Is the spiritual life led under the Buddha for this goal: ‘May deeds to be experienced when ripe be experienced by me when unripe’?”

“Certainly not.”

“Then is the spiritual life led under the Buddha for this goal: ‘May deeds to be experienced when unripe be experienced by me when ripe’?”

“Certainly not.”

“Is the spiritual life led under the Buddha for this goal: ‘May deeds to be experienced a lot be experienced by me a little’?”

“Certainly not.”

“Then is the spiritual life led under the Buddha for this goal: ‘May deeds to be experienced a little be experienced by me a lot’?”

“Certainly not.”

“Is the spiritual life led under the Buddha for this goal: ‘May deeds to be experienced by me be not experienced’?”

“Certainly not.”

“Then is the spiritual life led under the Buddha for this goal: ‘May deeds not to be experienced be experienced’?”

“Certainly not.”

“Reverend Sāriputta, when you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in this life are experienced in lives to come, you said, ‘Certainly not’.

When you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in lives to come are experienced in this life …

deeds to be experienced as pleasant are experienced as painful …

deeds to be experienced as painful are experienced as pleasant …

deeds to be experienced when ripe are experienced when unripe …

deeds to be experienced when unripe are experienced when ripe …

deeds to be experienced a lot are experienced a little …

deeds to be experienced a little are experienced a lot …

deeds to be experienced are not experienced …

When you were asked whether the spiritual life was lived under the Buddha so that deeds not to be experienced are experienced, you said, ‘Certainly not.’

Then what exactly is the goal of leading the spiritual life under the Buddha?”

“Reverend, the spiritual life is lived under the Buddha to know, see, attain, realize, and comprehend that which is unknown, unseen, unattained, unrealized, and uncomprehended.”

“But what is the unknown, unseen, unattained, unrealized, and uncomprehended?”

“‘This is suffering.’ …

‘This is the origin of suffering.’ … ‘This is the cessation of suffering.’ …

‘This is the practice that leads to the cessation of suffering.’ …

This is the unknown, unseen, unattained, unrealized, and uncomprehended.

The spiritual life is lived under the Buddha to know, see, attain, realize, and comprehend this.”

AN9.14

Numbered Discourses 9.14

1. The Lion’s Roar

With Samiddhi

Then Venerable Samiddhi went up to Venerable Sāriputta, bowed, and sat to one side. Venerable Sāriputta said to him:

“Samiddhi, based on what do thoughts arise in a person?”

“Based on name and form, sir.”

“Where do they become diversified?”

“In the elements.”

“What is their origin?”

“Contact is their origin.”

“What is their meeting place?”

“Feeling is their meeting place.”

“What is their chief?”

“Immersion is their chief.”

“What is their ruler?”

“Mindfulness is their ruler.”

“What is their overseer?”

“Wisdom is their overseer.”

“What is their core?”

“Freedom is their core.”

“What is their objective?”

“Their objective is freedom from death.”

“Samiddhi, when you were asked what is the basis on which thoughts arise in a person, you answered ‘name and form’.

When you were asked …

what is their objective, you answered ‘freedom from death’.

Good, good, Samiddhi!

It’s good that you answered each question. But don’t get conceited because of that.”

AN9.15

Numbered Discourses 9.15

1. The Lion’s Roar

The Simile of the Boil

“Mendicants, suppose there was a boil that was many years old.

And that boil had nine orifices that were continually open wounds.

Whatever oozed out of them

would be filthy, stinking, and disgusting.

Whatever exuded from them

would be filthy, stinking, and disgusting.

‘Boil’ is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.

And that boil has nine orifices that are continually open wounds.

Whatever oozes out of them

is filthy, stinking, and disgusting.

Whatever exudes from them

is filthy, stinking, and disgusting.

So, mendicants, have no illusion about this body.”

AN9.16

Numbered Discourses 9.16

1. The Lion’s Roar

Perceptions

“Mendicants, these nine perceptions, when developed and cultivated, are very fruitful and beneficial. Their objective and culmination is freedom from death.

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.

These nine perceptions, when developed and cultivated, are very fruitful and beneficial. Their objective and culmination is freedom from death.”

AN9.17

Numbered Discourses 9.17

1. The Lion’s Roar

Families

“Mendicants, visiting a family with nine factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile.

What nine?

They don’t politely rise, bow, or offer a seat. They hide what they have. Even when they have much they give little. Even when they have fine things they give coarse things. They give carelessly, not carefully. They don’t sit nearby to listen to the teachings. When you’re speaking, they don’t listen well.

Visiting a family with these nine factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile.

Visiting a family with nine factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.

What nine?

They politely rise, bow, and offer a seat. They don’t hide what they have. When they have much they give much. When they have refined things they give refined things. They give carefully, not carelessly. They sit nearby to listen to the teachings. When you’re speaking, they listen well.

Visiting a family with these nine factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.”

AN9.18

Numbered Discourses 9.18

1. The Lion’s Roar

The Sabbath with Nine Factors

“Mendicants, the observance of the sabbath with its nine factors is very fruitful and beneficial and brilliant and bountiful.

And how should it be observed?

It’s when a noble disciple reflects:

‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of sympathy for all living beings.

I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of sympathy for all living beings.

I will observe the sabbath by doing as the perfected ones do in this respect.’

This is its first factor. …

‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a cot or a grass mat.

I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a cot or a grass mat.

I will observe the sabbath by doing as the perfected ones do in this respect.’

This is its eighth factor.

They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

This is its ninth factor.

The observance of the sabbath with its nine factors in this way is very fruitful and beneficial and brilliant and bountiful.”

AN9.19

Numbered Discourses 9.19

1. The Lion’s Roar

A Deity

“Mendicants, tonight, several glorious deities, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:

‘Sir, formerly when we were human beings, renunciates came to our homes.

We politely rose for them, but we didn’t bow.

And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said:

‘Sir, formerly when we were human beings, renunciates came to our homes.

We politely rose for them and bowed, but we didn’t offer a seat.

And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said:

‘Sir, formerly when we were human beings, renunciates came to our homes.

We politely rose for them, bowed, and offered a seat, but we didn’t share as best we could. …’

‘… we didn’t sit nearby to listen to the teachings. …’

‘… we didn’t actively listen to the teachings. …’

‘… we didn’t memorize the teachings. …’

‘… we didn’t examine the meaning of teachings we’d memorized. …’

‘… not having understood the meaning and the teaching, we didn’t practice in line with the teaching.

And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said:

‘Sir, formerly when we were human beings, renunciates came to our homes.

We politely rose, bowed, and offered them a seat. We shared as best we could. We sat nearby to listen to the teachings, lent an ear, memorized them, and examined their meaning. Understanding the teaching and the meaning we practiced in line with the teaching.

And so, having fulfilled our duty, free of remorse and regret, we were reborn in a superior realm.’

Here, mendicants, are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later, like those former deities.”

AN9.20

Numbered Discourses 9.20

1. The Lion’s Roar

About Velāma

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,

“Householder, I wonder whether your family gives gifts?”

“It does, sir.

But only coarse sour gruel with false black pepper.”

“Householder, someone might give a gift that’s either coarse or fine.

But they give it carelessly, thoughtlessly, not with their own hand. They give the dregs, and they give without consideration for consequences.

Then wherever the result of any such gift manifests, their mind doesn’t incline toward enjoyment of nice food, clothes, vehicles, or the five refined kinds of sensual stimulation.

And their children, wives, bondservants, servants, and workers don’t want to listen to them. They don’t actively listen or try to understand.

Why is that?

Because that is the result of deeds done carelessly.

Someone might give a gift that’s either coarse or fine.

And they give it carefully, thoughtfully, with their own hand. They don’t give the dregs, and they give with consideration for consequences.

Then wherever the result of any such gift manifests, their mind inclines toward enjoyment of nice food, clothes, vehicles, or the five refined kinds of sensual stimulation.

And their children, wives, bondservants, servants, and workers want to listen. They actively listen and try to understand.

Why is that?

Because that is the result of deeds done carefully.

Once upon a time, householder, there was a brahmin named Velāma.

He gave the following gift, a great offering.

84,000 gold cups filled with silver. 84,000 silver cups filled with gold. 84,000 bronze cups filled with gold coins. 84,000 elephants with gold adornments and banners, covered with snow gold netting. 84,000 chariots upholstered with the hide of lions, tigers, and leopards, and cream rugs, with gold adornments and banners, covered with snow gold netting. 84,000 milk cows with muslin halter and bronze pails. 84,000 maidens bedecked with jeweled earrings. 84,000 couches spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with canopies above and red pillows at both ends. 8,400,000,000 cloths of delicate linen, cotton, silk, and wool. And who can say how much food, drink, snacks, meals, refreshments, and beverages? It seemed like an overflowing river.

Householder, you might think:

‘Surely the brahmin Velāma must have been someone else at that time?’

But you should not see it like this.

I myself was the brahmin Velāma at that time.

I gave that gift, a great offering.

But at that event there was no one worthy of a religious donation, and no one to purify the religious donation.

It would be more fruitful to feed one individual accomplished in view than that great offering of Velāma.

It would be more fruitful to feed one once-returner than a hundred of those accomplished in view.

It would be more fruitful to feed one non-returner than a hundred once-returners.

It would be more fruitful to feed one perfected one than a hundred non-returners.

It would be more fruitful to feed one independent Buddha than a hundred perfected ones.

It would be more fruitful to feed one Realized One, a perfected one, a fully awakened Buddha than a hundred independent Buddhas.

It would be more fruitful to feed the mendicant Saṅgha headed by the Buddha than to feed one Realized One, a perfected one, a fully awakened Buddha.

It would be more fruitful to build a dwelling especially for the Saṅgha of the four quarters than to feed the mendicant Saṅgha headed by the Buddha.

It would be more fruitful to go for refuge to the Buddha, the teaching, and the Saṅgha with a confident heart than to build a dwelling for the Saṅgha of the four quarters.

It would be more fruitful to undertake the training rules—not to kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor—than to go for refuge to the Buddha, the teaching, and the Saṅgha with a confident heart.

It would be more fruitful to develop a heart of love—even just as long as it takes to pull a cow’s udder—than to undertake the training rules.

It would be more fruitful to develop the perception of impermanence—even as long as a finger-snap—than to do all of these things, including developing a heart of love for as long as it takes to pull a cow’s udder.”

AN9.21

Numbered Discourses 9.21

1. Abodes of Sentient Beings

In Three Particulars

“The humans of the land north of Kuru surpass the gods of the thirty-three and the humans of the Black Plum Tree Land in three particulars.

What three?

They’re selfless and not possessive. They have a fixed lifespan. They have a distinctive nature.

The humans of the land north of Kuru surpass the gods of the thirty-three and the humans of the Black Plum Tree Land in these three particulars.

The gods of the thirty-three surpass the humans of the land north of Kuru and the Black Plum Tree Land in three particulars.

What three?

Heavenly lifespan, beauty, and happiness.

The gods of the thirty-three surpass the humans of the land north of Kuru and the Black Plum Tree Land in these three particulars.

The humans of the Black Plum Tree Land surpass the humans of the land north of Kuru and the gods of the thirty-three in three particulars.

What three?

Bravery, mindfulness, and the spiritual life is lived here.

The humans of the Black Plum Tree Land surpass the humans of the land north of Kuru and the gods of the thirty-three in these three particulars.”

AN9.22

Numbered Discourses 9.22

1. Abodes of Sentient Beings

A Wild Colt

“Mendicants, I will teach you about three wild colts and three wild people; three excellent horses and three excellent people; and three fine thoroughbred horses and three fine thoroughbred people.

Listen and apply your mind well, I will speak.

And what are the three wild colts?

One wild colt is fast, but not beautiful or well proportioned.

Another wild colt is fast and beautiful, but not well proportioned.

While another wild colt is fast, beautiful, and well proportioned.

These are the three wild colts.

And what are the three wild people?

One wild person is fast, but not beautiful or well proportioned.

Another wild person is fast and beautiful, but not well proportioned.

While another wild person is fast, beautiful, and well proportioned.

And how is a wild person fast, but not beautiful or well proportioned?

It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

This is how they’re fast, I say.

But when asked a question about the teaching or training, they falter without answering.

This is how they’re not beautiful, I say.

And they don’t receive robes, almsfood, lodgings, and medicines and supplies for the sick.

This is how they’re not well proportioned, I say.

This is how a wild person is fast, but not beautiful or well proportioned.

And how is a wild person fast and beautiful, but not well proportioned?

They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

This is how they’re fast, I say.

When asked a question about the teaching or training, they answer without faltering.

This is how they’re beautiful, I say.

But they don’t receive robes, almsfood, lodgings, and medicines and supplies for the sick.

This is how they’re not well proportioned, I say.

This is how a wild person is fast and beautiful, but not well proportioned.

And how is a wild person fast, beautiful, and well proportioned?

They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

This is how they’re fast, I say.

When asked a question about the teaching or training, they answer without faltering.

This is how they’re beautiful, I say.

They receive robes, almsfood, lodgings, and medicines and supplies for the sick.

This is how they’re well proportioned, I say.

This is how a wild person is fast, beautiful, and well proportioned.

These are the three wild people.

And what are the three excellent horses?

One excellent horse …

is fast, beautiful, and well proportioned.

These are the three excellent horses.

What are the three excellent people?

One excellent person …

is fast, beautiful, and well proportioned.

And how is an excellent person …

fast, beautiful, and well proportioned?

It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world.

This is how they’re fast, I say.

When asked a question about the teaching or training, they answer without faltering.

This is how they’re beautiful, I say.

They receive robes, almsfood, lodgings, and medicines and supplies for the sick.

This is how they’re well proportioned, I say.

This is how an excellent person is fast, beautiful, and well proportioned.

These are the three excellent people.

And what are the three fine thoroughbred horses?

One fine thoroughbred horse …

is fast, beautiful, and well proportioned.

These are the three fine thoroughbred horses.

And what are the three fine thoroughbred people?

One fine thoroughbred person …

is fast, beautiful, and well proportioned.

And how is a fine thoroughbred person …

fast, beautiful, and well proportioned?

It’s a mendicant who realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

This is how they’re fast, I say.

When asked a question about the teaching or training, they answer without faltering.

This is how they’re beautiful, I say.

They receive robes, almsfood, lodgings, and medicines and supplies for the sick.

This is how they’re well proportioned, I say.

This is how a fine thoroughbred person is fast, beautiful, and well proportioned.

These are the three fine thoroughbred people.”

AN9.23

Numbered Discourses 9.23

1. Abodes of Sentient Beings

Rooted in Craving

“Mendicants, I will teach you about nine things rooted in craving.

And what are the nine things rooted in craving?

Craving gives rise to searching. Searching gives rise to gaining material things. Gaining material things gives rise to evaluation. Evaluation gives rise to desire and lust. Desire and lust gives rise to attachment. Attachment gives rise to ownership. Ownership gives rise to stinginess. Stinginess gives rise to safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and disputes, accusations, backbiting, and lies.

These are the nine things rooted in craving.”

AN9.24

Numbered Discourses 9.24

1. Abodes of Sentient Beings

Abodes of Sentient Beings

“Mendicants, there are nine abodes of sentient beings.

What nine?

There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.

This is the first abode of sentient beings.

There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption.

This is the second abode of sentient beings.

There are sentient beings that are unified in body and diverse in perception, such as the gods of sublime luminosity.

This is the third abode of sentient beings.

There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty.

This is the fourth abode of sentient beings.

There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.

This is the fifth abode of sentient beings.

There are sentient beings that have gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.

This is the sixth abode of sentient beings.

There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.

This is the seventh abode of sentient beings.

There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.

This is the eighth abode of sentient beings.

There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception.

This is the ninth abode of sentient beings.

These are the nine abodes of sentient beings.”

AN9.25

Numbered Discourses 9.25

1. Abodes of Sentient Beings

Consolidated by Wisdom

“Mendicants, when a mendicant’s mind has been well consolidated with wisdom it’s appropriate for them to say:

‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’

And how is a mendicant’s mind well consolidated with wisdom?

The mind is well consolidated with wisdom when they know: ‘My mind is without greed.’

… ‘My mind is without hate.’

… ‘My mind is without delusion.’

… ‘My mind is not liable to become greedy.’

… ‘My mind is not liable to become hateful.’

… ‘My mind is not liable to become deluded.’

… ‘My mind is not liable to return to rebirth in the sensual realm.’

… ‘My mind is not liable to return to rebirth in the realm of luminous form.’

… ‘My mind is not liable to return to rebirth in the formless realm.’

When a mendicant’s mind has been well consolidated with wisdom it’s appropriate for them to say:

‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”

AN9.26

Numbered Discourses 9.26

1. Abodes of Sentient Beings

The Simile of the Stone Post

So I have heard.

At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

There Venerable Candikāputta addressed the mendicants,

“Reverends, Devadatta teaches the mendicants like this:

‘When a mendicant’s mind is solidified by heart, it’s appropriate for them to say:

“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”’”

When he said this, Venerable Sāriputta said to him,

“Reverend Candikāputta, Devadatta does not teach the mendicants like that.

He teaches like this:

‘When a mendicant’s mind is well consolidated by heart, it’s appropriate for them to say:

“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”’”

For a second time …

And for a third time Venerable Candikāputta addressed the mendicants …

And for a third time, Sāriputta said to him,

“Reverend Candikāputta, Devadatta does not teach the mendicants like that.

He teaches like this:

‘When a mendicant’s mind is well consolidated by heart, it’s appropriate for them to say:

“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”’

And how is a mendicant’s mind well consolidated by heart?

The mind is well consolidated by heart when they know: ‘My mind is without greed.’

… ‘My mind is without hate.’

… ‘My mind is without delusion.’

… ‘My mind is not liable to become greedy.’

… ‘My mind is not liable to become hateful.’

… ‘My mind is not liable to become deluded.’

… ‘My mind is not liable to return to rebirth in the sensual realm.’

… ‘My mind is not liable to return to rebirth in the realm of luminous form.’

… ‘My mind is not liable to return to rebirth in the formless realm.’

When a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind.

Their mind is quite untainted. It is steady, imperturbable, observing disappearance.

Suppose there was a stone post, sixteen feet long.

Eight feet were buried underground, and eight above ground.

And violent storms were to blow up out of the east, the west, the north, and the south.

They couldn’t make it tremor and tremble and quake.

Why is that?

It’s because that stone post is firmly embedded, with deep foundations.

In the same way, when a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind.

Their mind is quite untainted. It is steady, imperturbable, observing disappearance.

If even compelling sounds …

smells …

tastes …

touches …

and ideas come into the range of the mind they don’t occupy the mind.

Their mind is quite untainted. It is steady, imperturbable, observing disappearance.”

AN9.27

Numbered Discourses 9.27

1. Abodes of Sentient Beings

Fears and Enmities (1st)

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, when a noble disciple has quelled five fears and enmities, and possesses the four factors of stream-entry, they may, if they wish, declare of themselves:

‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’

What are the five fears and enmities they have quelled?

Anyone who kills living creatures brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures does not brim with fear and enmity either in this life or in lives to come, and doesn’t experience mental pain and sadness.

So that fear and enmity is quelled for anyone who refrains from killing living creatures.

Anyone who steals …

Anyone who commits sexual misconduct …

Anyone who lies …

Anyone who consumes beer, wine, and liquor intoxicants brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from beer, wine, and liquor intoxicants does not brim with fear and enmity either in this life or in lives to come, and doesn’t experience mental pain and sadness.

So that fear and enmity is quelled for anyone who refrains from beer, wine, and liquor intoxicants.

These are the five fears and enmities they have quelled.

What are the four factors of stream-entry that they possess?

It’s when a noble disciple has experiential confidence in the Buddha:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

They have experiential confidence in the teaching:

‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

They have experiential confidence in the Saṅgha:

‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’

And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

These are the four factors of stream-entry that they possess.

When a noble disciple has quelled these five fears and enmities, and possesses these four factors of stream-entry, they may, if they wish, declare of themselves:

‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’”

AN9.28

Numbered Discourses 9.28

1. Abodes of Sentient Beings

Fears and Enmities (2nd)

“Mendicants, when a noble disciple has quelled five fears and enmities, and possesses the four factors of stream-entry, they may, if they wish, declare of themselves:

‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’

What are the five fears and enmities they have quelled?

Anyone who kills living creatures brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures does not brim with fear and enmity either in this life or in lives to come, and doesn’t experience mental pain and sadness.

So that fear and enmity is quelled for anyone who refrains from killing living creatures.

Anyone who steals … commits sexual misconduct … lies …

Anyone who consumes beer, wine, and liquor intoxicants brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from beer, wine, and liquor intoxicants does not brim with fear and enmity either in this life or in lives to come, and doesn’t experience mental pain and sadness.

So that fear and enmity is quelled for anyone who refrains from beer, wine, and liquor intoxicants.

These are the five fears and enmities they have quelled.

What are the four factors of stream-entry that they possess?

When a noble disciple has experiential confidence in the Buddha …

the teaching …

the Saṅgha …

And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

These are the four factors of stream-entry that they possess.

When a noble disciple has quelled these five fears and enmities, and possesses these four factors of stream-entry, they may, if they wish, declare of themselves:

‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’”

AN9.29

Numbered Discourses 9.29

1. Abodes of Sentient Beings

Grounds for Resentment

“Mendicants, there are nine grounds for resentment.

What nine?

Thinking: ‘They did wrong to me,’ you harbor resentment.

Thinking: ‘They are doing wrong to me’ …

‘They will do wrong to me’ …

‘They did wrong to someone I love’ …

‘They are doing wrong to someone I love’ …

‘They will do wrong to someone I love’ …

‘They helped someone I dislike’ …

‘They are helping someone I dislike’ …

Thinking: ‘They will help someone I dislike,’ you harbor resentment.

These are the nine grounds for resentment.”

AN9.30

Numbered Discourses 9.30

1. Abodes of Sentient Beings

Getting Rid of Resentment

“Mendicants, there are these nine ways to get rid of resentment.

What nine?

Thinking: ‘They harmed me, but what can I possibly do?’ you get rid of resentment.

Thinking: ‘They are harming me …’ …

‘They will harm me …’ …

‘They harmed someone I love …’ …

‘They are harming someone I love …’ …

‘They will harm someone I love …’ …

‘They helped someone I dislike …’ …

‘They are helping someone I dislike …’ …

Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.

These are the nine ways to get rid of resentment.”

AN9.31

Numbered Discourses 9.31

1. Abodes of Sentient Beings

Progressive Cessations

“Mendicants, there are these nine progressive cessations.

What nine?

For someone who has attained the first absorption, sensual perceptions have ceased.

For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased.

For someone who has attained the third absorption, rapture has ceased.

For someone who has attained the fourth absorption, breathing has ceased.

For someone who has attained the dimension of infinite space, the perception of form has ceased.

For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.

For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.

For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.

For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.

These are the nine progressive cessations.”

AN9.32

Numbered Discourses 9.32

1. The Great Chapter

Progressive Meditations

“Mendicants, there are these nine progressive meditations.

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.

These are the nine progressive meditations.”

AN9.33

Numbered Discourses 9.33

1. The Great Chapter

The Nine Progressive Meditative Attainments

“Mendicants, I will teach you the nine progressive meditative attainments …

And what are the nine progressive meditative attainments?

Where sensual pleasures cease, and those who have thoroughly ended sensual pleasures meditate, I say: ‘Clearly those venerables are desireless, quenched, crossed over, and gone beyond in that respect.’

If someone should say, ‘I do not know or see where sensual pleasures cease’,

they should be told:

‘Reverend, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

That’s where sensual pleasures cease.’

Clearly someone who is not devious or deceitful would approve and agree with that statement.

They’d say ‘Good!’ and bowing down, they’d pay homage with cupped palms.

Where the placing of the mind and keeping it connected cease, and those who have thoroughly ended the placing of the mind and keeping it connected meditate, I say: ‘Clearly those venerables are desireless, quenched, crossed over, and gone beyond in that respect.’

If someone should say, ‘I do not know or see where the placing of the mind and keeping it connected cease’,

they should be told:

‘It’s when a mendicant, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

That’s where the placing of the mind and keeping it connected cease.’

Clearly someone who is not devious or deceitful would approve and agree with that statement.

They’d say ‘Good!’ and bowing down, they’d pay homage with cupped palms.

Where rapture ceases, and those who have thoroughly ended rapture meditate, I say: ‘Clearly those venerables are desireless, quenched, crossed over, and gone beyond in that respect.’

If someone should say, ‘I do not know or see where rapture ceases’,

they should be told:

‘It’s when a mendicant, with the fading away of rapture, enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”.

That’s where rapture ceases.’

Clearly someone who is not devious or deceitful would approve and agree with that statement.

They’d say ‘Good!’ and bowing down, they’d pay homage with cupped palms.

Where bliss with equanimity ceases, and those who have thoroughly ended bliss with equanimity meditate, I say: ‘Clearly those venerables are desireless, quenched, crossed over, and gone beyond in that respect.’

If someone should say, ‘I do not know or see where bliss with equanimity ceases’,

they should be told:

‘It’s when a mendicant, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

That’s where bliss with equanimity ceases.’

Clearly someone who is not devious or deceitful would approve and agree with that statement.

They’d say ‘Good!’ and bowing down, they’d pay homage with cupped palms.

Where perceptions of form ceases, and those who have thoroughly ended perceptions of form meditate, I say: ‘Clearly those venerables are desireless, quenched, crossed over, and gone beyond in that respect.’

If someone should say, ‘I do not know or see where perceptions of form ceases’,

they should be told:

‘It’s when a mendicant, 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.

That’s where perceptions of form cease.’

Clearly someone who is not devious or deceitful would approve and agree with that statement.

They’d say ‘Good!’ and bowing down, they’d pay homage with cupped palms.

Where the perception of the dimension of infinite space ceases, and those who have thoroughly ended the perception of the dimension of infinite space meditate, I say: ‘Clearly those venerables are desireless, quenched, crossed over, and gone beyond in that respect.’

If someone should say, ‘I do not know or see where the perception of the dimension of infinite space ceases’,

they should be told:

‘It’s when a mendicant, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enters and remains in the dimension of infinite consciousness.

That’s where the perception of the dimension of infinite space ceases.’

Clearly someone who is not devious or deceitful would approve and agree with that statement.

They’d say ‘Good!’ and bowing down, they’d pay homage with cupped palms.

Where the perception of the dimension of infinite consciousness ceases, and those who have thoroughly ended the perception of the dimension of infinite consciousness meditate, I say: ‘Clearly those venerables are desireless, quenched, crossed over, and gone beyond in that respect.’

If someone should say, ‘I do not know or see where the perception of the dimension of infinite consciousness ceases’,

they should be told:

‘It’s when 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.

That’s where the perception of the dimension of infinite consciousness ceases.’

Clearly someone who is not devious or deceitful would approve and agree with that statement.

They’d say ‘Good!’ and bowing down, they’d pay homage with cupped palms.

Where the perception of the dimension of nothingness ceases, and those who have thoroughly ended the perception of the dimension of nothingness meditate, I say: ‘Clearly those venerables are desireless, quenched, crossed over, and gone beyond in that respect.’

If someone should say, ‘I do not know or see where the perception of the dimension of nothingness ceases’,

they should be told:

‘It’s when a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.

That’s where the perception of the dimension of nothingness ceases.’

Clearly someone who is not devious or deceitful would approve and agree with that statement.

They’d say ‘Good!’ and bowing down, they’d pay homage with cupped palms.

Where the perception of the dimension of neither perception nor non-perception ceases, and those who have thoroughly ended the perception of the dimension of neither perception nor non-perception meditate, I say: ‘Clearly those venerables are desireless, quenched, crossed over, and gone beyond in that respect.’

If someone should say, ‘I do not know or see where the perception of the dimension of neither perception nor non-perception ceases’,

they should be told:

‘It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling.

That’s where the perception of the dimension of neither perception nor non-perception ceases.’

Clearly someone who is not devious or deceitful would approve and agree with that statement.

They’d say ‘Good!’ and bowing down, they’d pay homage with cupped palms.

These are the nine progressive meditative attainments.”

AN9.34

Numbered Discourses 9.34

1. The Great Chapter

Extinguishment is Bliss

At one time Venerable Sāriputta was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

There he addressed the mendicants:

“Reverends, extinguishment is bliss!

Extinguishment is bliss!”

When he said this, Venerable Udāyī said to him,

“But Reverend Sāriputta, what’s blissful about it, since nothing is felt?”

“The fact that nothing is felt is precisely what’s blissful about it.

Reverend, 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.

The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.

First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption.

While a mendicant is practicing such a meditation, if perception and focus accompanied by sensual pleasures beset them, that’s an affliction for them.

Suppose a happy person were to experience pain; that would be an affliction for them.

In the same way, should perception and focus accompanied by sensual pleasures beset them, that’s an affliction for them.

And affliction has been called suffering by the Buddha.

That’s the way to understand how extinguishment is bliss.

Furthermore, take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption.

While a mendicant is practicing such a meditation, if perception and focus accompanied by placing of the mind beset them, that’s an affliction for them.

Suppose a happy person were to experience pain; that would be an affliction for them.

In the same way, should perception and focus accompanied by placing of the mind beset them, that’s an affliction for them.

And affliction has been called suffering by the Buddha.

That too is a way to understand how extinguishment is bliss.

Furthermore, take a mendicant who, with the fading away of rapture, enters and remains in the third absorption.

While a mendicant is practicing such a meditation, if perception and focus accompanied by rapture beset them, that’s an affliction for them.

Suppose a happy person were to experience pain; that would be an affliction for them.

In the same way, should perception and focus accompanied by rapture beset them, that’s an affliction for them.

And affliction has been called suffering by the Buddha.

That too is a way to understand how extinguishment is bliss.

Furthermore, take a mendicant who, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, enters and remains in the fourth absorption.

While a mendicant is practicing such a meditation, if perception and focus accompanied by bliss with equanimity beset them, that’s an affliction for them.

Suppose a happy person were to experience pain; that would be an affliction for them.

In the same way, should perception and focus accompanied by bliss with equanimity beset them, that’s an affliction for them.

And affliction has been called suffering by the Buddha.

That too is a way to understand how extinguishment is bliss.

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.

While a mendicant is practicing such a meditation, if perception and focus accompanied by form beset them, that’s an affliction for them.

Suppose a happy person were to experience pain; that would be an affliction for them.

In the same way, should perception and focus accompanied by form beset them, that’s an affliction for them.

And affliction has been called suffering by the Buddha.

That too is a way to understand how extinguishment is bliss.

Furthermore, take a mendicant who, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.

While a mendicant is practicing such a meditation, if perception and focus accompanied by the dimension of infinite space beset them, that’s an affliction for them.

Suppose a happy person were to experience pain; that would be an affliction for them.

In the same way, should perception and focus accompanied by the dimension of infinite space beset them, that’s an affliction for them.

And affliction has been called suffering by the Buddha.

That too is a way to understand how extinguishment is bliss.

Furthermore, take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

While a mendicant is practicing such a meditation, if perception and focus accompanied by the dimension of infinite consciousness beset them, that’s an affliction for them.

Suppose a happy person were to experience pain; that would be an affliction for them.

In the same way, should perception and focus accompanied by the dimension of infinite consciousness beset them, that’s an affliction for them.

And affliction has been called suffering by the Buddha.

That too is a way to understand how extinguishment is bliss.

Furthermore, take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.

While a mendicant is practicing such a meditation, if perception and focus accompanied by the dimension of nothingness beset them, that’s an affliction for them.

Suppose a happy person were to experience pain; that would be an affliction for them.

In the same way, should perception and focus accompanied by the dimension of nothingness beset them, that’s an affliction for them.

And affliction has been called suffering by the Buddha.

That too is a way to understand how extinguishment is bliss.

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.

That too is a way to understand how extinguishment is bliss.”

AN9.35

Numbered Discourses 9.35

1. The Great Chapter

The Simile of the Cow

“Mendicants, suppose there was a mountain cow who was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains.

She might think,

‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’

She’d take a step with a fore-hoof; but before it was properly set down, she’d lift up a hind-hoof.

She wouldn’t go somewhere she’d never been before, or eat grass and drink water that she’d never tried before.

And she’d never return safely to the place she had started from.

Why is that?

Because that mountain cow was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains.

In the same way, some foolish, incompetent, unskillful mendicant, lacking common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

But they don’t cultivate, develop, and make much of that basis; they don’t ensure it is properly stabilized.

They think,

‘Why don’t I, as the placing of the mind and keeping it connected are stilled, enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.’

But they’re not able to enter and remain in the second absorption.

They think,

‘Why don’t I, quite secluded from sensual pleasures, secluded from unskillful qualities, enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.’

But they’re not able to enter and remain in the first absorption.

This is called a mendicant who has slipped and fallen from both sides. They’re like the mountain cow who was foolish, incompetent, unskillful, and lacking in common sense when roaming on rugged mountains.

Suppose there was a mountain cow who was astute, competent, skillful, and used common sense when roaming on rugged mountains.

She might think,

‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’

She’d take a step with a fore-hoof; and after it was properly set down, she’d lift up a hind-hoof.

She’d go somewhere she’d never been before, and eat grass and drink water that she’d never tried before.

And she’d return safely to the place she had started from.

Why is that?

Because that mountain cow was astute, competent, skillful, and used common sense when roaming on rugged mountains.

In the same way, some astute, competent, skillful mendicant, using common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.

They think,

‘Why don’t I, as the placing of the mind and keeping it connected are stilled, enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.’

Without charging at the second absorption, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption.

They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.

They think,

‘Why don’t I, with the fading away of rapture, enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss.”’

Without charging at the third absorption, with the fading away of rapture, they enter and remain in the third absorption.

They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.

They think,

‘Why don’t I, with the giving up of pleasure and pain, and the disappearance of former happiness and sadness, enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.’

Without charging at the fourth absorption, with the giving up of pleasure and pain, and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption.

They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.

They think,

‘Why don’t I, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space.’

Without charging at the dimension of infinite space, with the fading away of rapture, they enter and remain in the dimension of infinite space.

They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.

They think,

‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness.’

Without charging at the dimension of infinite consciousness, they enter and remain in the dimension of infinite consciousness.

They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.

They think,

‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness.’

Without charging at the dimension of nothingness, they enter and remain in the dimension of nothingness.

They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.

They think,

‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception.’

Without charging at the dimension of neither perception nor non-perception, they enter and remain in the dimension of neither perception nor non-perception.

They cultivate, develop, and make much of that basis, ensuring that it’s properly stabilized.

They think,

‘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.’

Without charging at the cessation of perception and feeling, they enter and remain in the cessation of perception and feeling.

When a mendicant enters and emerges from any one of these attainments, their mind becomes pliable and workable.

With a pliable and workable mind, their immersion becomes limitless and well developed.

They extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

They might wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling the body as far as the realm of divinity.’

They are capable of realizing it, since each and every one is within range.

They might wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’

They are capable of realizing it, since each and every one is within range.

They might wish: ‘May I understand the minds of other beings and individuals, having encompassed them with my mind.

May I understand mind with greed as “mind with greed”,

and mind without greed as “mind without greed”;

mind with hate as “mind with hate”,

and mind without hate as “mind without hate”;

mind with delusion as “mind with delusion”,

and mind without delusion as “mind without delusion”;

constricted mind …

scattered mind …

expansive mind …

unexpansive mind …

mind that is not supreme …

mind that is supreme …

mind immersed in samādhi …

mind not immersed in samādhi …

freed mind …

and unfreed mind as “unfreed mind”.’

They are capable of realizing it, since each and every one is within range.

They might wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’

They’re capable of realizing it, since each and every one is within range.

They might wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings pass on according to their deeds.’

They’re capable of realizing it, since each and every one is within range.

They might wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’

They’re capable of realizing it, since each and every one is within range.”

AN9.36

Numbered Discourses 9.36

1. The Great Chapter

Depending on Absorption

“Mendicants, I say that the first absorption is a basis for ending the defilements.

The second absorption is also a basis for ending the defilements.

The third absorption is also a basis for ending the defilements.

The fourth absorption is also a basis for ending the defilements.

The dimension of infinite space is also a basis for ending the defilements.

The dimension of infinite consciousness is also a basis for ending the defilements.

The dimension of nothingness is also a basis for ending the defilements.

The dimension of neither perception nor non-perception is also a basis for ending the defilements.

The cessation of perception and feeling is also a basis for ending the defilements.

‘The first absorption is a basis for ending the defilements.’

That’s what I said, but why did I say it?

Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption.

They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self.

They turn their mind away from those things,

and apply it to freedom from death:

‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’

Abiding in that they attain the ending of defilements.

If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.

It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects.

In the same way a noble disciple, quite secluded from sensual pleasures, enters and remains in the first absorption.

They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self.

They turn their mind away from those things,

and apply it to freedom from death:

‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’

Abiding in that they attain the ending of defilements.

If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.

‘The first absorption is a basis for ending the defilements.’

That’s what I said, and this is why I said it.

‘The second absorption is also a basis for ending the defilements.’ …

‘The third absorption is also a basis for ending the defilements.’ …

‘The fourth absorption is also a basis for ending the defilements.’ …

‘The dimension of infinite space is also a basis for ending the defilements.’

That’s what I said, but why did I say it?

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 contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self.

They turn their mind away from those things,

and apply it to freedom from death:

‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’

Abiding in that they attain the ending of defilements.

If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.

It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects.

In the same way, take a mendicant who enters and remains in the dimension of infinite space. …

‘The dimension of infinite space is a basis for ending the defilements.’

That’s what I said, and this is why I said it.

‘The dimension of infinite consciousness is a basis for ending the defilements.’ …

‘The dimension of nothingness is a basis for ending the defilements.’

That’s what I said, but why did I say it?

Take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self.

They turn their mind away from those things,

and apply it to freedom from death:

‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’

Abiding in that they attain the ending of defilements.

If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.

It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects.

In the same way, take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self.

They turn their mind away from those things,

and apply it to freedom from death:

‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’

Abiding in that they attain the ending of defilements.

If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world.

‘The dimension of nothingness is a basis for ending the defilements.’

That’s what I said, and this is why I said it.

And so, mendicants, penetration to enlightenment extends as far as attainments with perception.

But the two dimensions that depend on these—

the dimension of neither perception nor non-perception, and the cessation of perception and feeling—are properly explained by meditators who are skilled in these attainments and skilled in emerging from them, after they’ve entered them and emerged from them.”

AN9.37

Numbered Discourses 9.37

1. The Great Chapter

By Ānanda

At one time Venerable Ānanda was staying near Kosambī in Ghosita’s monastery.

There Ānanda addressed the mendicants:

“Reverends, mendicants!”

“Reverend,” they replied.

Ānanda said this:

“It’s incredible, reverends, it’s amazing!

How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement. It’s in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.

The eye itself is actually present, and so are those sights. Yet one will not experience that sense-field.

The ear itself is actually present, and so are those sounds. Yet one will not experience that sense-field.

The nose itself is actually present, and so are those smells. Yet one will not experience that sense-field.

The tongue itself is actually present, and so are those tastes. Yet one will not experience that sense-field.

The body itself is actually present, and so are those touches. Yet one will not experience that sense-field.”

When he said this, Venerable Udāyī said to Venerable Ānanda:

“Reverend Ānanda, is one who doesn’t experience that sense-field actually percipient or not?”

“Reverend, one who doesn’t experience that sense-field is actually percipient, not non-percipient.”

“But what does one who doesn’t experience that sense-field perceive?”

“It’s when a mendicant, 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.

One who doesn’t experience that sense-field perceives in this way.

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.

One who doesn’t experience that sense-field perceives in this way.

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.

One who doesn’t experience that sense-field perceives in this way.

Reverend, this one time I was staying near Sāketa in the deer park in Añjana Wood.

Then the nun Jaṭilagāhikā came up to me, bowed, stood to one side, and said to me:

‘Honorable Ānanda, regarding the immersion that does not lean forward or pull back, and is not held in place by forceful suppression.

Being free, it’s stable. Being stable, it’s content. Being content, one is not anxious.

What did the Buddha say was the fruit of this immersion?’

When she said this, I said to her:

‘Sister, regarding the immersion that does not lean forward or pull back, and is not held in place by forceful suppression.

Being free, it’s stable. Being stable, it’s content. Being content, one is not anxious.

The Buddha said that the fruit of this immersion is enlightenment.’

One who doesn’t experience that sense-field perceives in this way, too.”

AN9.38

Numbered Discourses 9.38

1. The Great Chapter

Brahmin Cosmologists

Then two brahmin cosmologists went up to the Buddha, and exchanged greetings with him.

When the greetings and polite conversation were over, they sat down to one side and said to the Buddha:

“Worthy Gotama, Pūraṇa Kassapa claims to be all-knowing and all-seeing, to know and see everything without exception, thus:

‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’

He says:

‘With infinite knowledge I know and see that the cosmos is infinite.’

And the Jain ascetic of the Ñātika clan also claims to be all-knowing and all-seeing, to know and see everything without exception, thus:

‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’

He says:

‘With infinite knowledge I know and see that the cosmos is finite.’

These two claim to speak from knowledge, but they directly contradict each other. Which one of them speaks the truth, and which falsehood?”

“Enough, brahmins, let that be.

I will teach you the Dhamma.

Listen and apply your mind well, I will speak.”

“Yes, worthy sir,” those brahmins replied.

The Buddha said this:

“Suppose there were four men standing in the four quarters. Each of them was extremely fast, with an extremely mighty stride.

They’re as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow.

Their stride was such that it spanned from the eastern ocean to the western ocean.

Then the man standing in the east would say:

‘I will reach the end of the world by traveling.’

Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world.

Then the man standing in the west …

Then the man standing in the north …

Then the man standing in the south would say:

‘I will reach the end of the world by traveling.’

Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world.

Why is that?

I say it’s not possible to know or see or reach the end of the world by running like this.

But I also say there’s no making an end of suffering without reaching the end of the world.

These five kinds of sensual stimulation are called the world in the training of the Noble One.

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 five kinds of sensual stimulation are called the world in the training of the Noble One.

Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

This is called a mendicant who, having gone to the end of the world, meditates at the end of the world.

Others say of them:

‘They’re included in the world, and haven’t yet left the world.’

And I also say this:

‘They’re included in the world, and haven’t yet left the world.’

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.

This is called a mendicant who, having gone to the end of the world, meditates at the end of the world.

Others say of them:

‘They’re included in the world, and haven’t yet left the world.’

And I also say this:

‘They’re included in the world, and haven’t yet left the world.’

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.

This is called a mendicant who, having gone to the end of the world, meditates at the end of the world.

Others say of them:

‘They’re included in the world, and haven’t yet left the world.’

And I also say this:

‘They’re included in the world, and haven’t yet left the world.’

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.

This is called a mendicant who, having gone to the end of the world, meditates at the end of the world.

Others say of them:

‘They’re included in the world, and haven’t yet left the world.’

And I also say this:

‘They’re included in the world, and haven’t yet left the world.’

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.

This is called a mendicant who, having gone to the end of the world, meditates at the end of the world. And they’ve crossed over clinging to the world.”

AN9.39

Numbered Discourses 9.39

1. The Great Chapter

The War Between the Gods and the Titans

“Once upon a time, mendicants, a battle was fought between the gods and the titans.

In that battle the titans won and the gods lost.

Defeated, the gods fled north with the titans in pursuit.

Then the gods thought,

‘The titans are still in pursuit.

Why don’t we engage them in battle a second time?’

And so a second battle was fought between the gods and the titans.

And for a second time the titans won and the gods lost.

Defeated, the gods fled north with the titans in pursuit.

Then the gods thought,

‘The titans are still in pursuit.

Why don’t we engage them in battle a third time?’

And so a third battle was fought between the gods and the titans.

And for a third time the titans won and the gods lost.

Defeated and terrified, the gods fled right into the castle of the gods.

When they had entered their castle, they thought,

‘Now we’re in a secure location and the titans can’t do anything to us.’

The titans also thought,

‘Now the gods are in a secure location and we can’t do anything to them.’

Once upon a time, a battle was fought between the gods and the titans.

In that battle the gods won and the titans lost.

Defeated, the titans fled south with the gods in pursuit.

Then the titans thought,

‘The gods are still in pursuit.

Why don’t we engage them in battle a second time?’

And so a second battle was fought between the gods and the titans.

And for a second time the gods won and the titans lost.

Defeated, the titans fled south with the gods in pursuit.

Then the titans thought,

‘The gods are still in pursuit.

Why don’t we engage them in battle a third time?’

And so a third battle was fought between the gods and the titans.

And for a third time the gods won and the titans lost.

Defeated and terrified, the titans fled right into the citadel of the titans.

When they had entered their citadel, they thought,

‘Now we’re in a secure location and the gods can’t do anything to us.’

And the gods also thought,

‘Now the titans are in a secure location and we can’t do anything to them.’

In the same way, there’s a time when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

At that time the mendicant thinks,

‘Now I’m in a secure location and Māra can’t do anything to me.’

And Māra the Wicked also thinks,

‘Now the mendicant is in a secure location and we can’t do anything to them.’

There’s a time when, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption …

third absorption …

fourth absorption.

At that time the mendicant thinks,

‘Now I’m in a secure location and Māra can’t do anything to me.’

And Māra the Wicked also thinks,

‘Now the mendicant is in a secure location and we can’t do anything to them.’

There’s a time when a mendicant, 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.

This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.

There’s a time when a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. …

Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …

Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. …

Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.

This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. And they’ve crossed over clinging to the world.”

AN9.40

Numbered Discourses 9.40

1. The Great Chapter

The Simile of the Bull Elephant in the Forest

“Mendicants, when a wild bull elephant is engrossed in the pasture, but other elephants—males, females, younglings, or cubs—got there first and trampled the grass, the wild bull elephant is horrified, repelled, and disgusted by that.

When the wild bull elephant is engrossed in the pasture, but other elephants—males, females, younglings, or cubs—eat the broken branches that he has dragged down, the wild bull elephant is horrified, repelled, and disgusted by that.

When a wild bull elephant has plunged into the pool, but other elephants—males, females, younglings, or cubs—got there first and stirred up the water with their trunks, the wild bull elephant is horrified, repelled, and disgusted by that.

When a wild bull elephant has come out of the pool and the female elephants bump into him, the wild bull elephant is horrified, repelled, and disgusted by that.

At that time the wild bull elephant thinks:

‘These days I live crowded by other males, females, younglings, and cubs.

I eat the grass they’ve trampled, and they eat the broken branches I’ve dragged down. I drink muddy water, and after my bath the female elephants bump into me.

Why don’t I live alone, withdrawn from the herd?’

After some time he lives alone, withdrawn from the herd, and he eats untrampled grass, and other elephants don’t eat the broken branches he has dragged down. He doesn’t drink muddy water, and the female elephants don’t bump into him after his bath.

At that time the wild bull elephant thinks:

‘Formerly I lived crowded by other males, females, younglings, and cubs. I ate the grass they’d trampled, and they ate the broken branches I’d dragged down. I drank muddy water, and after my bath the female elephants bumped into me. Now I live alone, and I’m free of all these things.’ He breaks off a branch and scratches his body, happily relieving his itches.

In the same way, when a mendicant lives crowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and by monastics of other religions and their disciples, they think:

‘These days I live crowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and monastics of other religions and their disciples.

Why don’t I live alone, withdrawn from the group?’

They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, set their body straight, and bring mindfulness to the present.

Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.

Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will.

Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.

Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.

Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

They give up these five hindrances, corruptions of the heart that weaken wisdom.

Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

They happily relieve their itches.

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption …

third absorption …

fourth absorption.

They happily relieve their itches.

Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.

They happily relieve their itches.

Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. …

Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …

Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. …

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 happily relieve their itches.”

AN9.41

Numbered Discourses 9.41

1. The Great Chapter

With the Householder Tapussa

At one time the Buddha was staying in the land of the Mallas, near the Mallian town named Uruvelakappa.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Uruvelakappa for alms.

Then, after the meal, on his return from almsround, he addressed Venerable Ānanda,

“Ānanda, you stay right here, while I plunge deep into the Great Wood for the day’s meditation.”

“Yes, sir,” Ānanda replied.

Then the Buddha plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation.

The householder Tapussa went up to Venerable Ānanda, bowed, sat down to one side, and said to him:

“Honorable Ānanda, we are laypeople who enjoy sensual pleasures. We like sensual pleasures, we love them and take joy in them.

But renunciation seems like an abyss.

I have heard that in this teaching and training there are very young mendicants whose minds leap forth, gain confidence, settle down, and become decided in renunciation. They see it as peaceful.

Renunciation is the dividing line between the multitude and the mendicants in this teaching and training.”

“Householder, we should see the Buddha about this matter.

Come, let’s go to the Buddha and inform him about this.

As he answers, so we’ll remember it.”

“Yes, sir,” replied Tapussa.

Then Ānanda together with Tapussa went to the Buddha, bowed, and sat down to one side. Ānanda told him what had happened.

“That’s so true, Ānanda! That’s so true!

Before my awakening—when I was still unawakened but intent on awakening—I too thought,

‘Renunciation is good! Seclusion is good!’

But my mind did not leap forth, gain confidence, settle down, and become decided in renunciation. 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 renunciation? Why don’t I see it as peaceful?’

Then I thought,

‘I haven’t seen the drawbacks of sensual pleasures, and so I haven’t cultivated that. I haven’t realized the benefits of renunciation, and so I haven’t developed that.

That’s why my mind does not leap forth, gain confidence, settle down, and become decided in renunciation. And it’s why I don’t see it as peaceful.’

Then I thought,

‘Suppose that, seeing the drawbacks of sensual pleasures, I were to cultivate that. And suppose that, realizing the benefits of renunciation, I were to develop that.

It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in renunciation. And I would see it as peaceful.’

And so, after some time, I saw the drawbacks of sensual pleasures and cultivated that, and I realized the benefits of renunciation and developed that.

Then my mind leapt forth, gained confidence, settled down, and became decided in renunciation. I saw it as peaceful.

And so, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

While I was in that meditation, perception and focus accompanied by sensual pleasures beset me, and that was an affliction for me.

Suppose a happy person were to experience pain; that would be an affliction for them.

In the same way, when perception and focus accompanied by sensual pleasures beset me, that was an affliction for me.

Then I thought,

‘Why don’t I, as the placing of the mind and keeping it connected are stilled … enter and remain in the second absorption?’

But my mind did not leap forth, gain confidence, settle down, and become decided in not placing the mind. 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 not placing the mind? Why don’t I see it as peaceful?’

Then I thought,

‘I haven’t seen the drawbacks of placing the mind, and so I haven’t cultivated that. I haven’t realized the benefits of not placing the mind, and so I haven’t developed that.

That’s why my mind does not leap forth, gain confidence, settle down, and become decided in not placing the mind. And it’s why I don’t see it as peaceful.’

Then I thought,

‘Suppose that, seeing the drawbacks of placing the mind, I were to cultivate that. And suppose that, realizing the benefits of not placing the mind, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in not placing the mind. And I would see it as peaceful.’

And so, after some time, I saw the drawbacks of placing the mind and cultivated that, and I realized the benefits of not placing the mind and developed that.

Then my mind did leap forth, gain confidence, settle down, and become decided in not placing the mind. I saw it as peaceful.

And so, as the placing of the mind and keeping it connected were stilled … I entered and remained in the second absorption.

While I was in that meditation, perception and focus accompanied by placing the mind beset me, and that was an affliction for me.

Suppose a happy person were to experience pain; that would be an affliction for them.

In the same way, when perception and focus accompanied by placing the mind and keeping it connected beset me, that was an affliction for me.

Then I thought,

‘Why don’t I, with the fading away of rapture, enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”?’

But my mind did not leap forth, gain confidence, settle down, and become decided in freedom from rapture. 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 freedom from rapture? Why don’t I see it as peaceful?’

Then I thought,

‘I haven’t seen the drawbacks of rapture, and so I haven’t cultivated that. I haven’t realized the benefits of freedom from rapture, and so I haven’t developed that.

That’s why my mind does not leap forth, gain confidence, settle down, and become decided in freedom from rapture. And it’s why I don’t see it as peaceful.’

Then I thought,

‘Suppose that, seeing the drawbacks of rapture, I were to cultivate that. And suppose that, realizing the benefits of freedom from rapture, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in being free from rapture. And I would see it as peaceful.’

And so, after some time, I saw the drawbacks of rapture and cultivated that, and I realized the benefits of freedom from rapture and developed that.

Then my mind leapt forth, gained confidence, settled down, and became decided in freedom from rapture. I saw it as peaceful.

And so, with the fading away of rapture … I entered and remained in the third absorption.

While I was in that meditation, perception and focus accompanied by rapture beset me, and that was an affliction for me.

Suppose a happy person were to experience pain; that would be an affliction for them.

In the same way, when perception and focus accompanied by rapture beset me, that was an affliction for me.

Then I thought,

‘Why don’t I, with the giving up of pleasure and pain, and the disappearance of former happiness and sadness, enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness?’

But my mind did not leap forth, gain confidence, settle down, and become decided in being without pleasure and pain. 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 being without pleasure and pain? Why don’t I see it as peaceful?’

Then I thought,

‘I haven’t seen the drawbacks of bliss with equanimity, and so I haven’t cultivated that. I haven’t realized the benefits of being without pleasure and pain, and so I haven’t developed that.

That’s why my mind does not leap forth, gain confidence, settle down, and become decided in being without pleasure and pain. And it’s why I don’t see it as peaceful.’

Then I thought,

‘Suppose that, seeing the drawbacks of bliss with equanimity, I were to cultivate that. And suppose that, realizing the benefits of being without pleasure and pain, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in being without pleasure and pain. And I would see it as peaceful.’

And so, after some time, I saw the drawbacks of bliss with equanimity and cultivated that, and I realized the benefits of being without pleasure and pain and developed that.

Then my mind did leap forth, gain confidence, settle down, and become decided in being without pleasure and pain. I saw it as peaceful.

And so, giving up pleasure and pain … I entered and remained in the fourth absorption.

While I was in that meditation, perception and focus accompanied by bliss with equanimity beset me, and that was an affliction for me.

Suppose a happy person were to experience pain; that would be an affliction for them.

In the same way, when perception and focus accompanied by bliss with equanimity beset me, that was an affliction for me.

Then I thought,

‘Why don’t I, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space?’

But my mind did not leap forth, gain confidence, settle down, and become decided in the dimension of infinite space. 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 dimension of infinite space? Why don’t I see it as peaceful?’

Then I thought,

‘I haven’t seen the drawbacks of forms, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite space, 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 dimension of infinite space. And it’s why I don’t see it as peaceful.’

Then I thought,

‘Suppose that, seeing the drawbacks of forms, I were to cultivate that. And suppose that, realizing the benefits of the dimension of infinite space, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of infinite space. And I would see it as peaceful.’

And so, after some time, I saw the drawbacks of forms and cultivated that, and I realized the benefits of the dimension of infinite space and developed that.

Then my mind leapt forth, gained confidence, settled down, and became decided in the dimension of infinite space. I saw it as peaceful.

And so, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I entered and remained in the dimension of infinite space.

While I was in that meditation, perception and focus accompanied by forms beset me, and that was an affliction for me.

Suppose a happy person were to experience pain; that would be an affliction for them.

In the same way, when perception and focus accompanied by forms beset me, that was an affliction for me.

Then I thought,

‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness?’

But my mind did not leap forth, gain confidence, settle down, and become decided in the dimension of infinite consciousness. 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 dimension of infinite consciousness? Why don’t I see it as peaceful?’

Then I thought,

‘I haven’t seen the drawbacks of the dimension of infinite space, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite consciousness, 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 dimension of infinite consciousness. And it’s why I don’t see it as peaceful.’

Then I thought,

‘Suppose that, seeing the drawbacks of the dimension of infinite space, I were to cultivate that. And suppose that, realizing the benefits of the dimension of infinite consciousness, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of infinite consciousness. And I would see it as peaceful.’

And so, after some time, I saw the drawbacks of the dimension of infinite space and cultivated that, and I realized the benefits of the dimension of infinite consciousness and developed that.

Then my mind leapt forth, gained confidence, settled down, and became decided in the dimension of infinite consciousness. I saw it as peaceful.

And so, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I entered and remained in the dimension of infinite consciousness.

While I was in that meditation, perception and focus accompanied by the dimension of infinite space beset me, and that was an affliction for me.

Suppose a happy person were to experience pain; that would be an affliction for them.

In the same way, when perception and focus accompanied by the dimension of infinite space beset me, that was an affliction for me.

Then I thought,

‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness?’

But my mind did not leap forth, gain confidence, settle down, and become decided in the dimension of nothingness. 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 dimension of nothingness? Why don’t I see it as peaceful?’

Then I thought,

‘I haven’t seen the drawbacks of the dimension of infinite consciousness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of nothingness, 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 dimension of nothingness. And it’s why I don’t see it as peaceful.’

Then I thought,

‘Suppose that, seeing the drawbacks of the dimension of infinite consciousness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of nothingness, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of nothingness. And I would see it as peaceful.’

And so, after some time, I saw the drawbacks of the dimension of infinite consciousness and cultivated that, and I realized the benefits of the dimension of nothingness and developed that.

Then my mind leapt forth, gained confidence, settled down, and became decided in the dimension of nothingness. I saw it as peaceful.

And so, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I entered and remained in the dimension of nothingness.

While I was in that meditation, perception and focus accompanied by the dimension of infinite consciousness beset me, and that was an affliction for me.

Suppose a happy person were to experience pain; that would be an affliction for them.

In the same way, when perception and focus accompanied by the dimension of infinite consciousness beset me, that was an affliction for me.

Then I thought,

‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception?’

But my mind did not leap forth, gain confidence, settle down, and become decided in the dimension of neither perception nor non-perception. 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 dimension of neither perception nor non-perception? Why don’t I see it as peaceful?’

Then I thought,

‘I haven’t seen the drawbacks of the dimension of nothingness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of neither perception nor non-perception, 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 dimension of neither perception nor non-perception. And it’s why I don’t see it as peaceful.’

Then I thought,

‘Suppose that, seeing the drawbacks of the dimension of nothingness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of neither perception nor non-perception, I were to develop that. It’s possible that my mind would leap forth, gain confidence, settle down, and become decided in the dimension of neither perception nor non-perception. And I would see it as peaceful.’

And so, after some time, I saw the drawbacks of the dimension of nothingness and cultivated that, and I realized the benefits of the dimension of neither perception nor non-perception and developed that.

Then my mind leapt forth, gained confidence, settled down, and became decided in the dimension of neither perception nor non-perception. I saw it as peaceful.

And so, going totally beyond the dimension of nothingness, I entered and remained in the dimension of neither perception nor non-perception.

While I was in that meditation, perception and focus accompanied by the dimension of nothingness beset me, and that was an affliction for me.

Suppose a happy person were to experience pain; that would be an affliction for them.

In the same way, when perception and focus accompanied by the dimension of nothingness beset me, that was an affliction for me.

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.

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 gods, Māras, and divinities, this population with its ascetics and brahmins, its gods 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 gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

Knowledge and vision arose in me:

‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

AN9.42

Numbered Discourses 9.42

1. Similarity

Cramped

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 godling Pañcālacaṇḍa:

‘The opening amid confinement

was discovered by the Buddha of vast intelligence,

who awakened to absorption,

the sage, the solitary boss bull.’

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.”

AN9.43

Numbered Discourses 9.43

1. Similarity

A Direct Witness

“Reverend, they speak of the ‘direct witness’.

What is the direct witness that the Buddha spoke of?”

“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.

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.

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 …

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.”

AN9.44

Numbered Discourses 9.44

1. Similarity

Freed by Wisdom

“Reverend, they speak of one ‘freed by wisdom’.

What is the one freed by wisdom that the Buddha spoke of?”

“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. …

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.”

AN9.45

Numbered Discourses 9.45

1. Similarity

Freed Both Ways

“Reverend, they speak of one ‘freed both ways’.

What is the one freed both ways that the Buddha spoke of?”

“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. …

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.”

AN9.46

Numbered Discourses 9.46

1. Similarity

In the Present Life

“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?”

“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. …

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.”

AN9.47

Numbered Discourses 9.47

1. Similarity

Extinguishment is Apparent in the Present Life

“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?”

“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. …

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.”

AN9.48

Numbered Discourses 9.48

1. Similarity

Extinguishment

“Reverend, they speak of ‘extinguishment’. …”

AN9.49

Numbered Discourses 9.49

1. Similarity

Full Extinguishment

“Reverend, they speak of ‘full extinguishment’. …”

AN9.50

Numbered Discourses 9.50

1. Similarity

Extinguishment in a Certain Respect

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

AN9.51

Numbered Discourses 9.51

1. Similarity

Extinguishment in This Life

“Reverend, they speak of ‘extinguishment in this life’.

In what way did the Buddha speak of extinguishment in this life?”

“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. …

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.”

AN9.52

Numbered Discourses 9.52

1. A Safe Place

A Safe Place

“Reverend, they speak of ‘a safe place’.

In what way did the Buddha speak of a safe place?”

“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. …

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.”

AN9.53

Numbered Discourses 9.53

1. A Safe Place

Reaching a Safe Place

“Reverend, they speak of ‘reaching a safe place’. …”

AN9.54

Numbered Discourses 9.54

1. A Safe Place

Freedom From Death

“Reverend, they speak of ‘freedom from death’. …”

AN9.55

Numbered Discourses 9.55

1. A Safe Place

Reaching Freedom From Death

“Reverend, they speak of ‘reaching freedom from death’. …”

AN9.56

Numbered Discourses 9.56

1. A Safe Place

A Place Without Fear

“Reverend, they speak of ‘a place without fear’. …”

AN9.57

Numbered Discourses 9.57

1. A Safe Place

Reaching a Place Without Fear

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

AN9.58

Numbered Discourses 9.58

1. A Safe Place

Tranquility

“Reverend, they speak of ‘tranquility’. …”

AN9.59

Numbered Discourses 9.59

1. A Safe Place

Progressive Tranquility

“Reverend, they speak of ‘progressive tranquility’. …”

AN9.60

Numbered Discourses 9.60

1. A Safe Place

Cessation

“Reverend, they speak of ‘cessation’. …”

AN9.61

Numbered Discourses 9.61

1. A Safe Place

Progressive Cessation

“Reverend, they speak of ‘progressive cessation’.

What is the progressive cessation that the Buddha spoke of?”

“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. …

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.”

AN9.62

Numbered Discourses 9.62

1. A Safe Place

Impossible

“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.

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.”

AN9.63

Numbered Discourses 9.63

1. Mindfulness Meditation

Weaknesses in Training and Mindfulness Meditation

“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.

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.”

AN9.64

Numbered Discourses 9.64

1. Mindfulness Meditation

Hindrances

“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.

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.”

AN9.65

Numbered Discourses 9.65

1. Mindfulness Meditation

Kinds of Sensual Stimulation

“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.

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

AN9.66

Numbered Discourses 9.66

1. Mindfulness Meditation

Grasping Aggregates

“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.

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

AN9.67

Numbered Discourses 9.67

1. Mindfulness Meditation

Lower Fetters

“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.

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

AN9.68

Numbered Discourses 9.68

1. Mindfulness Meditation

Places of Rebirth

“Mendicants, there are five destinations.

What five?

Hell, the animal realm, the ghost realm, humanity, and the gods.

These are the five destinations.

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

AN9.69

Numbered Discourses 9.69

1. Mindfulness Meditation

Stinginess

“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.

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

AN9.70

Numbered Discourses 9.70

1. Mindfulness Meditation

Higher Fetters

“Mendicants, there are five higher fetters.

What five?

Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.

These are the five higher fetters.

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

AN9.71

Numbered Discourses 9.71

1. Mindfulness Meditation

Hard-heartedness

“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.

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.

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

AN9.72

Numbered Discourses 9.72

1. Mindfulness Meditation

Shackles of the Heart

“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.

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 to be reborn in one of the orders of gods: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’

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.

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.”

AN9.73

Numbered Discourses 9.73

1. Right Efforts

Weaknesses in Training and Effort

“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.

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.”

AN9.74-81

Numbered Discourses 9.74–81

1. Right Efforts

Hindrances, Etc.

(Tell in full as in the chapter on mindfulness meditation.)

AN9.82

Numbered Discourses 9.82

1. Right Efforts

Shackles of the Heart

“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.

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.”

AN9.83

Numbered Discourses 9.83

1. Bases of Psychic Power

Weaknesses in Training and the Bases of Psychic Power

“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.

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.”

AN9.84-91

Numbered Discourses 9.84–91

1. Bases of Psychic Power

Hindrances, Etc.

(Tell in full as in the chapter on mindfulness meditation.)

AN9.92

Numbered Discourses 9.92

1. Bases of Psychic Power

Shackles of the Heart

“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.

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.”

AN9.93

Numbered Discourses 9.93

1. Abbreviated Texts Beginning with Greed

Untitled Discourse on Greed (1st)

“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.”

AN9.94

Numbered Discourses 9.94

1. Abbreviated Texts Beginning with Greed

Untitled Discourse on Greed (2nd)

“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.”

AN9.95-112

Numbered Discourses 9.95–112

1. Abbreviated Texts Beginning with Greed

Untitled Discourses on Greed

“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.”

AN9.113-432

Numbered Discourses 9.113–432

1. Abbreviated Texts Beginning with Greed

Untitled Discourses on Hate, Etc.

“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.