The Chapter on Similarity

AN 9.42 Cramped Sambādhasutta

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 god Pañcālacaṇḍa:

'The opening amid confinement
was discovered by the Buddha of vast intelligence,
who woke up to absorption,
the sage, the solitary 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 ending 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."

AN 9.43 A Direct Witness Kāyasakkhīsutta

"Reverend, they speak of a person called '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 ending 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."

AN 9.44 Freed by Wisdom Paññāvimuttasutta

"Reverend, they speak of a person called '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."

AN 9.45 Freed Both Ways Ubhatobhāgavimuttasutta

"Reverend, they speak of a person called '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."

AN 9.46 In the Present Life Sandiṭṭhikadhammasutta

"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."

AN 9.47 Extinguishment Is Apparent in the Present Life Sandiṭṭhikanibbānasutta

"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."

AN 9.48 Extinguishment Nibbānasutta

"Reverend, they speak of 'extinguishment'. ..."

AN 9.49 Full Extinguishment Parinibbānasutta

"Reverend, they speak of 'full extinguishment'. ..."

AN 9.50 Extinguishment in a Certain Respect Tadaṅganibbānasutta

"Reverend, they speak of 'extinguishment in a certain respect'. ..."

AN 9.51 Extinguishment in This Life Diṭṭhadhammanibbānasutta

"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."