The Nine Successive Cessations In buddhist Meditation
Part 3
The Nine successive cessations (anupubba-nirodha) as mentioned in the Anguttara Nikaya are the progressive ‘levels’ in meditation that include the 4 form jhanas, the 4 formless jhanas, and finally the state of cessation of perception and feeling.
These are also called the nine progressive cessations, and referred to as the nine progressive dwellings, where it is clear that ‘dwelling’ truly means a ‘state of mind’ and not a physical location or preferred dwelling like a quiet place or cave. (AN IV.410)
The goal of these meditations is the destruction of the taints.
The First Formless Jhana
Now that the attachments and clinging to forms and materiality have been dealt with as objects of meditation and ceased as appearances in the mind, the attainment of the base of infinite space in the mind is the first station of the formless jhanas.
By the attainment of the Base of Infinite Space (akasanancayatana), the perception of forms ceases.
“I say of [that state] where perceptions of forms cease and of those who dwell having thoroughly ended perceptions of forms:
‘Surely, those venerable ones are without hunger and quenched, have crossed over and gone beyond in that particular respect.’
If anyone should say:
‘
Where do perceptions of forms cease? And who are those that dwell having thoroughly ended perceptions of forms? I do not know this, I do not see this,’
he should be told:
‘Here, friend, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] “space is infinite,” a monk enters and dwells in the base of the infinity of space.
That is where perceptions of forms cease and those are the ones who dwell having thoroughly ended perceptions of forms.’” — AN IV.412
The Second Formless Jhana
The second formless jhana is a cessation of the previous base of the first jhana, in that the subsequent station is more subtle as an object of meditation than the previous step.
By the attainment of the Base of Infinite Consciousness (vinnanancayatana), the perception of the Base of Infinite Space ceases:
“I say of [that state] where the perception of the base of the infinity of space ceases and of those who dwell having thoroughly ended the perception of the base of the infinity of space:
‘Surely, those venerable ones are without hunger and quenched, have crossed over and gone beyond in that particular respect.’
If anyone should say:
‘Where does the perception of the base of the infinity of space cease? And who are those that dwell having thoroughly ended the perception of the base of the infinity of space? I do not know this, I do not see this,’
He should be told:
‘Here, friend, by completely surmounting the base of the infinity of space, [perceiving] “consciousness is infinite,” a monk enters and dwells in the base of the infinity of consciousness.
That is where the perception of the base of the infinity of space ceases and those are the ones who dwell having thoroughly ended the perception of the base of the infinity of space.’” — AN IV.413
The Third Formless Jhana
Just like the second formless jhana was a cessation of the previous base of the first jhana, the same holds true for the third jhana in relation to the second jhana. The subsequent station is more subtle as an object of meditation than the previous step.
By the attainment of the Base of No-Thingness (akincannayatana), the perception of the Base of Infinite Consciousness ceases:
“I say of [that state] where the perception of the base of the infinity of consciousness ceases and of those who dwell having thoroughly ended the perception of the base of the infinity of consciousness:
‘Surely, those venerable ones are without hunger and quenched, have crossed over and gone beyond in that particular respect.’
If anyone should say:
‘Where does the perception of the base of the infinity of consciousness cease? And who are those that dwell having thoroughly ended the perception of the base of the infinity of consciousness? I do not know this, I do not see this,’
He should be told:
‘Here, friend, by completely surmounting the base of the infinity of consciousness, [perceiving] “there is nothing,” a monk enters and dwells in the base of no-thingness.
That is where the perception of the base of the infinity of consciousness ceases and those are the ones who dwell having thoroughly ended the perception of the base of the infinity of consciousness.’” — AN IV.413
The Fourth Formless Jhana
The final formless jhana abides and is a cessation of the third jhana, where the explanation of neither perception nor non-perception is the base, meaning that the duality of perceiving with the mind and non-perceiving with the mind are both transcended in meditation.
By the attainment of the Base of Neither-Perception-Nor-Non-Perception (nevasannanasannayatana), the perception of the Base of No-Thingness ceases:
“I say of [that state] where the perception of the base of no-thingness ceases and of those who dwell having thoroughly ended the perception of the base of no-thingness:
‘Surely, those venerable ones are without hunger and quenched, have crossed over and gone beyond in that particular respect.’
If anyone should say:
‘Where does the perception of the base of no-thingness cease? And who are those that dwell having thoroughly ended the perception of the base of no-thingness? [414] I do not know this, I do not see this,’
He should be told:
‘Here, friend, by completely surmounting the base of no-thingness, a monk enters and dwells in the base of neither-perception-nor-non-perception.
That is where the perception of the base of no-thingness ceases and those are the ones who dwell having thoroughly ended the perception of the base of no-thingness.’” — AN IV.414
The Final Cessation
By the attainment of the Cessation-of-Perception-and-Feeling (sannavedayitanirodha), perception and feeling cease. This is the final cessation that is the final station in jhana meditation.
“I say of [that state] where the perception of the base of neither-perception-nor-non-perception ceases and of those who dwell having thoroughly ended the perception of the base of neither-perception-nor-non-perception:
‘Surely, those venerable ones are without hunger and quenched, have crossed over and gone beyond in that particular respect.’
If anyone should say:
‘Where does the perception of the base of neither-perception-nor-non-perception cease? And who are those that dwell having thoroughly ended the perception of the base of neither-perception-nor-non-perception? I do not know this, I do not see this,’
He should be told:
‘Here, friend, by completely surmounting the base of neither-perception-nor-non-perception, a monk enters and dwells in the cessation of perception and feeling.
That is where the perception of the base of neither-perception-nor-non-perception ceases and those are the ones who dwell having thoroughly ended the perception of the base of neither-perception-nor-non-perception.’” — AN IV.414
The question is sometimes asked: How can one feel happiness or bliss when ‘nothing is felt’ in the 9th jhana (cessation of perception and feeling)?
A sutta in the Buddhist teachings explains it through a question and answer between Sariputta and Venerable Udayi:
The Venerable Sariputta said this:
“Happiness, friends, is this nibbana. Happiness, friends, is this nibbana.”
When this was said, the Venerable Udayi said to the Venerable Sariputta:
“But, friend Sariputta, what happiness could there be here when nothing is felt here?”
[and Sariputta answers]
“Just this, friend, is the happiness here, that nothing is felt here.” — AN IV.415
The “nothing is felt here” refers to the afflictions that still existed and were ‘felt’ in the meditator prior to nibbana, and the various afflictions that were felt in each stage of jhana. Having extinguished these afflictions in the progressive stages, is the happiness that Sariputta mentions.
And finally, a nice analogy of the archer, where it is compared to the steps of the successive destruction of the taints
“Just as an archer or an archer’s apprentice undergoes training on a straw man or a heap of clay, and then at a later time becomes a long-distance shooter, a sharp-shooter, one who splits a great body.” — AN IV.423
“And how is a monk a long-distance shooter? Here, any kind of form whatsoever—whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—a monk sees all form as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Any kind of feeling whatsoever . . . Any kind of perception whatsoever . . . Any kind of volitional activities whatsoever . . . Any kind of consciousness whatsoever—whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—a monk sees all consciousness as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’” — AN II.171
“And how is a monk a sharp-shooter? Here, a monk understands as it really is: ‘This is suffering.’ He understands as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the way leading to the cessation of suffering.’” — AN II.171
“And how is a monk one who splits a great body? Here, a monk splits the great mass of ignorance.” — AN II.171
The Nine Successive Cessations In buddhist Meditations - Part 2
The Nine Successive Cessations In buddhist Meditations - Part 1
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