The Noble Eightfold Blog

Jhāna in the Majjhima Nikaya

by Eric Van Horn

Copyright © 2014 Eric K. Van Horn

for free distribution

You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever without the author’s permission, provided that: (1) such copies, etc. are made available free of any charge; (2) any translations of this work state that they are derived herefrom; (3) any derivations of this work state that they are derived and differ herefrom; and (4) you include the full text of this license in any copies, translations or derivations of this work. Otherwise, all rights reserved.

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Table of Contents

Introduction

What is Jhāna?

Insight and Concentration

The Pali Canon

The Oral Tradition

The Importance of the Majjhima Nikāya

The Methodology

Conclusions

Appendix A - The Spreadsheet (opens in new tab)

Appendix B - Spreadsheet Footnotes

Appendix C - The Text References to Jhāna in the Majjhima Nikāya

Appendix D - References

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Introduction

I have a personal history with the meditative practice of jhāna (if you don’t know what that is, it will be explained later) that led to this project. My first introduction to Buddhism was through Zen. I did a lot of reading, but it was mostly what I came to know later were Mahayana sutras and their commentaries. I kept reading about “things that the Buddha said”, but at that time I wasn’t aware of how to read these things for myself.

Later a senior Zen student, in a group discussion, talked about the original discourses of the Buddha. He actively discouraged reading them. He said that they were “repetitive and boring”, and he said that we should just read the later Buddhist works. (“Later” in Buddhism means somewhere in the first millennium, or thereabouts.)

However, I got tired of hearing what the Buddha had said second hand. I also think in retrospect that there was a part of me that was skeptical about anything I hadn’t read first hand. It was about that time that Bhikkhu Bodhi’s translation of the Majjhima Nikāya became available. I bought a copy of it, and fell in love with the Buddhist canon.

It took me about a year to work my way through the entire volume. The Majjhima Nikāya is over 1100 pages long – that is the discourses only – and has over 1300 footnotes, all of which need to be read in order to understand the texts. There is also a rather lengthy introduction, which is worth the price of the volume alone. And as was hinted at by that senior Zen student, the style of the texts takes some getting used to. Perhaps most importantly, you are reading stories and teachings that – especially for a beginner – are often quite complex and subtle. Being exposed to this material for the first time, without any historical or philosophical background to act as a foundation, can be quite daunting.

One of the things that stood out to me was the constant references to “jhāna”. I had been practicing about 5 years at that point and I had never heard the word before. It seemed clear to me that this was a very important teaching of the Buddha. I tried to find out more about jhāna, and at that time the only book that I could find on the subject was “The Path of Serenity and Insight”, by Bhante Gunaratana. And although it was written in English, the publisher was in India. I ordered a copy and a couple of weeks later it arrived in a well-worn bubble pack with lots of Indian stamps on it.

Thus began a long interest in this meditation practice. Today there are a number of books available on jhāna, and it is being taught, although it is still very hard to find a teacher. And despite its prevalence and importance in the Buddha’s teachings, it is considered quite controversial. I think it is fair to say that most teachers discourage the practice of jhāna. (I recently saw a video on YouTube in which a meditator describes being kicked out of a Goenka retreat for practicing jhāna.)

The purpose of this paper is to quantify the teaching of jhāna and to put it into context. The methodology is to use the Majjhima Nikāya as the main source, go through all the suttas, note which ones reference jhāna, and to also note what other teachings of the Buddha are referenced alongside of the jhānas. The result is the spreadsheet in Appendix A.

In order to make the case for jhāna, I will first talk about what jhāna practice is – both canonically and in current thinking and teaching – and also to talk about the Majjhima Nikāya and the Pali canon to put the basic source material in context.

What is Jhāna?

The jhānas are described by the Buddha as right concentration, the 8th part of the noble eightfold path:

“And what, friends, is right concentration? Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. With the fading away as well of rapture, he abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This is called right concentration.” [MN 141.31]

The word “jhāna” literally means “meditation” or “contemplation.” However it is also translated as meditative absorption, which more accurately describes the state.

Most Buddhists are familiar with the story of the Buddha’s enlightenment. The Buddha almost died doing severe ascetic practices. His description of himself at that time is quite graphic and not for a weak stomach. Eventually he decided that these severe austerities could not be the way out of suffering. It was at this point that he remembered an incident from when he was a boy where he entered a state of bliss:

“I considered: ‘I recall that when my father the Sakyan was occupied, while I was sitting in the cool shade of a rose-apple tree, quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. Could that be the path to enlightenment?’ Then, following on that memory, came the realization: ‘That is indeed the path to enlightenment.’

I thought: ‘Why am I afraid of that pleasure that has nothing to do with sensual pleasures and unwholesome states?’ I thought: ‘I am not afraid of that pleasure since it has nothing to do with sensual pleasures and unwholesome states.” [MN 36.31-32]

It was the distinction between sense pleasures and pleasure born of seclusion that got him started on the correct path to awakening. Thanissaro Bhikkhu explains it this way. There is pleasure that leads to unwholesome actions, and there is pleasure that leads to wholesome actions. “Wholesome” means, generally, ethical, moral, virtuous, and selfless. Sense pleasure leads to unwholesome actions, i.e., thoughts, words and deeds that are born of greed, hatred or delusion. The pleasure that comes from meditative absorption inclines the mind to tranquility, contentment, and equanimity, which provide a basis for generosity, patience, wisdom, compassion, and so forth.

The Buddha subsequently nursed himself back to health because “It is not easy to attain that pleasure with a body so excessively emaciated” [MN 33], and ultimately he mastered the four jhānas. On the night of his enlightenment, he practiced the four jhānas as a way to sharpen his mind, and with this focused mind he realized the Three Knowledges that lead to his awakening:

“When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the recollection of past lives. I recollected my manifold past lives, that is, one birth, two births… Thus with their aspects and particulars I recollected my manifold past lives.

This was the first true knowledge attained by me in the first watch of the night.” [MN 36.38-39]

…

“When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the passing away and reappearance of beings… Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings pass on according to their actions.

This was the second true knowledge attained by me in the middle watch of the night.” [MN 36.40-41]

…

“When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the destruction of the taints. I directly knew as it actually is: ‘This is suffering’;…‘This is the origin of suffering’;…‘This is the cessation of suffering’;…‘This is the way leading to the cessation of suffering’;…‘These are the taints’;…‘This is the origin of the taints’;…‘This is the cessation of the taints’;…‘This is the way leading to the cessation of the taints… This was the third true knowledge attained by me in the last watch of the night. ” [MN 36.42, 44]

So it was with a mind “thus purified” by the jhāna practice that the Buddha became enlightened, became awakened, became the Buddha.

This formula – the four jhānas followed by the Three Knowledges that constitute the Buddha’s awakening – is repeated a number of times in the Majjhima Nikāya. These instances can be seen by looking at the spreadsheet. 25 of the 152 suttas in the Majhima Nikāya contain this formula, or some equivalent thereof.

There is some confusion and controversy about what jhāna is, and just what mind states qualify as “jhāna.” In the Pali canon, there are four jhānas. Each jhāna is distinguished by “jhāna factors”:

1. 1st jhāna - applied and sustained thought, rapture and pleasure
2. 2nd jhāna - self-confidence and singleness of mind, rapture and pleasure
3. 3rd jhāna - pleasure and equanimity
4. 4th jhāna - equanimity

In addition, the canon describes five arupas, or “immaterial attainments”, that are also states of mind that arise due to a highly developed state of concentration:

1. The base of boundless space
2. The base of boundless consciousness
3. The base of nothingness
4. The base of neither perception nor non-perception.
5. The cessation of feelings and perceptions

There are 22 suttas in the Majjhima Nikāya that list the first four of the arupas. In 4 additional suttas, only the first three arupas are listed. In 11 of the suttas that mention the first four arupas, the fifth arupa is also referenced. In 2 additional suttas, the fifth arupa is referenced without any of the other arupas.

In the standard formula for awakening, the four canonical jhānas are usually represented as necessary practices that must be mastered prior to awakening, but elsewhere in the canon it is also stated that attaining the first jhāna alone can be sufficient [AN 9.36]. Presumably, then, attaining any of the jhānas can lead to awakening. Conversely - and significantly - nowhere in the canon does the Buddha state that awakening is possible without attaining at least the first jhāna.

The canon also uses the code word “imperturbable” to mean the fourth jhāna and the four arupas. The first three jhānas are “perturbable”. In order to have an “imperturbable” mind, one must be resting in equanimity. And finally, all of these states up to and including the base of nothingness include the quality of perception. This means that the meditator can examine the mind while in that state. For the fourth and fifth arupas, perception is absent. Thus these states can only be analyzed after coming out of them.

While the canon never calls the arupas “jhāna”, it seems clear that there is a relationship between the jhānas and the arupas. They are all states born of concentration.

This summarizes the canonical view of the states of mind that can be attained through the practice of concentration.

Sometime after the Buddha died – probably many centuries – there was a reformulation of what constitutes jhāna. This reconstitution is documented in the commentarial work, the Visuddhimagga, or Path of Purification.

The Visuddhimagga was written by Buddhaghosa (literally voice of the Buddha) around 430 CE in Sri Lanka. It is generally considered to be the "standard" interpretation of Southern – or Theravadan – Buddhism. In the Visuddhimagga the first four arupas become jhānas 5-8, and the fifth arupa drops out of the group altogether. In a curious case of even later revisionism, the fifth arupa informally comes to be called the “9th jhāna.” Thus by later understanding there are either 8 or 9 jhānas. However the important of the “9th jhāna” – cessation – seems to get lost in the shuffle, when it is clear from the number of references in the Majjhima Nikāya that it is a significant practice.

Perhaps more importantly, the Visuddhimagga describes jhāna in a way that differs significantly from the Pali canon. These differences can be summarized as having three aspects:

1. The use of kasiṇas to induce jhāna.
2. The difficulty with which jhāna is attained.
3. The area of focus required and the appearance of a sign, or nimita

Kasiṇas

A kasiṇa is an object of meditation. The Visuddhimagga lists 40 object of meditation, 10 of which are kasiṇas:

1. earth
2. water
3. fire
4. air
5. blue
6. yellow
7. red
8. white
9. limited space
10. consciousness

There is a dramatic difference between the Pali canon and the Visuddhimagga in the importance of the kasiṇas. By way of comparison, in the Wisdom Publications editions of the Pali canon in English, the discourses take up the following number of pages:

This gives a total of 6,189 pages of discourses in these four volumes. In those four volumes, a description of the 10 kasiṇas shows up in only one volume, and in only three discourses. This is in the Anguttara Nikāya in discourses 10.25 (Kasiṇas), 10.26 (Kāḷī), and 10.29 (Kosala).

In the Majjhima Nikāya there is only one reference to a kasiṇa. This is a reference to the consciousness kasiṇa in discourse MN 102 (Pañcattaya Sutta, The Five and Three). There are no references to kasiṇas in the Digha Nikāya or the Saṃyutta Nikāya.

In contrast, in the Visuddhimagga, there are 23 chapters, two of which are devoted to kasiṇas (Chapter IV, The Earth Kasiṇa, 47 pages, and Chapter V, The Remaining Kasiṇas, 6 pages). Admittedly this is a bit of an apples and oranges comparison, but generally it shows the relative emphasis given to kasiṇas in the Pali canon versus the Visuddhimagga. This does not mean that kasiṇa practice is not useful, only to show the difference in importance placed on it.

The Difficulty With Which Jhāna is Attained

Thanissaro Bhikkhu points out, when monks were told to go meditate, they were specifically told to “do jhāna”:

“When they depict the Buddha telling his disciples to go meditate, they never quote him as saying ‘go do vipassana,’ but always ‘go do jhāna.’” [Thanissaro, One Tool Among Many]

Jhāna was the main practice of most of the monastics.

In contrast, the Visuddhimagga states:

“The arousing of the sign is difficult for one who has done the preliminary work and only one in a hundred or a thousand can do it. To extend the sign when it has arisen and to reach absorption is difficult and only one in a hundred or a thousand can do it. To tame one’s mind in the fourteen ways after reaching absorption is difficult and only one in a hundred or a thousand can do it. Rapid response after attaining transformation is difficult and only one in a hundred or a thousand can do it.” [Visuddhimagga, XII.8]

If you do the math given here, only 1 in 100 x 100 x 100 = 1,000,000 can reach absorption. Thus it is highly unlikely that the Buddha’s monks and nuns were doing the type of jhāna practice described in the Visuddhimagga.

The Area of Focus Used to Attain Jhāna

In the Visuddhimagga attention is focused on a very narrow area. This is most commonly the breath – particularly at the tip of the nose – or, in the case of a kasiṇa, a disk that is 8-10 inches in diameter. The meditator concentrates on this area until a nimita – or sign – arises. In the case of the breath this is usually a bright white disk that appears in the mind. In the case of a color kasiṇa this is a disk that is the complementary color to the color of the disk. Thus a blue kasiṇa will give rise to a yellow disk, or nimita.

In contrast, the Ānāpānasati Sutta (MN 118) - the Buddha’s single most comprehensive discourse on meditation - describes a type of concentration that is broadly based. The first 6 steps in the 16-step meditation instruction are as follows:

1. Understand when you breathe in long that you are breathing in long.
2. Understand when you breathe in short that you are breathing in short.
3. While breathing in and out, train the mind to experiencing the whole body.
4. While breathing in and out, tranquilize the “whole body formation.”
5. While breathing in and out, experience rapture.
6. While breathing in and out, experience pleasure.

Thus, the meditator first gets “understands” the different qualities of the breath – long and short - then opens the base of awareness to include the whole body. The whole body is then “tranquilized” – calmed – to a state of serenity. This state of serenity then causes rapture – 1st jhāna – to arise, and when the rapture itself is subsequently calmed, this gives rise to pleasure – 2nd jhāna - which is a pleasant state that is not as highly charged as rapture.

Meditators who do Visuddhimagga jhāna sometimes run into problems. The emphasis on a small area of focus can cause them to lose the distinction between “inside” and “outside”. With a broadly based focus this does not happen. One student of Visuddhimagga jhāna actually thought they had said something to someone when it was just part of their internal dialog. Another one became so narrowly focused that they could not do their simple work job on a retreat. So not only is this type of concentration not what the Buddha taught, it can seriously derail a meditator’s progress.

Thus, in summary:

1. In order to attain Jhāna, one must develop a high degree of broadly based focus and concentration rooted in the whole body.
2. Jhāna is attainable through considerable but doable effort.
3. While some meditator will have an affinity for the arupas, canonically speaking it is the four “material” Jhānas that are most useful to most people who seek the first stage of awakening, stream entry.

Insight and Concentration

Classically in – modern - Buddhism there is a distinction that is made between concentration – jhāna – practice and vipassana – insight - practice. Traditionally the distinction between the two is made rather sharply. You are either doing one or the other. In concentration practice, your attention is on one thing only, to the exclusion of everything else. In insight practice, the mind is free to notice whatever is arising.

However, in the Pali canon it seems clear that the intention is to develop them together. That is not to say that they always do, but when the two are out of balance, the idea is to work on the one that is weaker to bring them into balance.

"Friends, any monk or nun who declares arahantship in my presence has arrived there by four paths or by one of them. What four? Here, friends, a monk develops samatha prior to vipassana. While he is developing samatha prior to vipassana the path is born in him. He cultivates, develops, and makes much of that path. As he does so his fetters are abandoned and his inherent compulsions are eradicated. Again, friends, a monk develops vipassana prior to samatha.... Again, friends, a monk develops samatha and vipassana yoked equally.... Again, friends, a monk's mind is seized by restlessness for the Dhamma. When the mind settles down within, becomes steady, unified, and concentrated in samadhi, then the path is born in him. He cultivates, develops, and makes much of that path. As he does so, his fetters are abandoned and his inherent compulsions are eradicated. [AN 4.170]

Thus, samatha is developed first followed by vipassana, vipassana is developed first followed by samatha, they are developed together, or the “monk’s mind sized by restlessness for the Dhamma” which leads to samadhi. In either of the first two cases the stronger quality eventually brings the other along with it:

These two things—serenity and insight—occur in him yoked evenly together. [MN 149.10]

In the Saṃyutta Nikāya the Buddha compares samatha and vipassana to a “swift pair of messengers” that arrive together to deliver their message:

“Suppose, bhikkhu, a king had a frontier city with strong ramparts, walls, and arches, and with six gates. The gatekeeper posted there would be wise, competent, and intelligent; one who keeps out strangers and admits acquaintances. A swift pair of messengers would come from the east and ask the gatekeeper: ‘Where, good man, is the lord of this city?’ He would reply: ‘He is sitting in the central square.’ Then the swift pair of messengers would deliver a message of reality to the lord of the city and leave by the route by which they had arrived. Similarly, messengers would come from the west, from the north, from the south, deliver their message, and leave by the route by which they had arrived. “I have made up this simile, bhikkhu, in order to convey a meaning. This is the meaning here: ‘The city’: this is a designation for this body consisting of the four great elements, originating from mother and father, built up out of boiled rice and gruel, subject to impermanence, to being worn and rubbed away, to breaking apart and dispersal. ‘The six gates’: this is a designation for the six internal sense bases. ‘The gatekeeper’: this is a designation for mindfulness. ‘The swift pair of messengers’: this is a designation for serenity and insight. ‘The lord of the city’: this is designation for consciousness. ‘The central square’: this is a designation for the four great elements—the earth element, the water element, the heat element, the air element. ‘A message of reality’: this is a designation for Nibbāna. ‘The route by which they had arrived’: this is a designation for the Noble Eightfold Path; that is, right view ... right concentration.” [SN 35.345]

You may have heard the expression “dry insight”. The notion behind dry insight is that awakening can happen without jhāna. But I think it is rather clear that there is overwhelming evidence against that idea. The arguments for dry insight are, at best, a stretch, while – as this paper and study shows – time and again the Buddha’s teachings show that jhāna is central to the practice leading to awakening.

It is also worth nothing what precisely is meant by “insight”. In a Buddhist context, insight refers to one of the supermundane teachings, such as dependent origination (the Buddha’s law of causality), karma (wholesome actions bring wholesome results), the Four Noble Truths, or the three marks of conditioned existence. The "Three Marks" are anicca, anatta and dukkha, that is, that all conditioned things are impermanent (the only unconditioned thing is nirvana), that all conditioned things are “not-self” (i.e., they lack a permanent essence), and that – mainly because they are conditioned and not-self, they lead to suffering. The suffering comes because we attach ourselves to conditioned things in the delusion that they will never change, which of course they do.

This does not mean that meditation cannot lead to more mundane insights, such as how to handle your problematical Uncle Harry or your job. These mundane insights can and do occur in meditation. But the real prize is insights that you get into the supermundane.

Thanissaro also notes that you shouldn’t worry a lot about when to do concentration practice and when to do insight practice. These issues tend to take care of themselves. However, in order for that to happen, my own view – and experience - is that you need to be well versed in right view. Right view gives you the roadmap, and if you don’t have a map, you won’t know where you are or where to go.

Further, in practices that emphasize vipassana over samatha and samadhi, these were often rooted in either cultures or people already predisposed to high levels of concentration. This is quite the opposite of Western culture. The Buddhist nun Ayya Khema argued that in this modern age - with all of its distractions - it is even more difficult to attain awakening without the assistance of a mind that is settled and concentrated by attaining jhāna. We have become extremely proficient at cultivating a distracted mind, thus the necessity of applying the antidote – concentration – is even more critical.

The Pali Canon

The Pali Canon has come to be associated with the Theravada (doctrine of the elders) tradition, also commonly called the southern tradition of Buddhism. The southern tradition stands in contrast to the eastern, Chinese tradition – the Mahayana – which includes Zen Buddhism, and the northern, mainly Tibetan tradition, the Vajrayana, also called Tantric Buddhism. However, associating the Pali Canon with the Theravada would be a misunderstanding of how the different schools of Buddhism evolved, and the role of the earliest canonical literature in later Buddhist developments.

Modern scholarship puts the death of the Buddha at 400 B.C.E. Until about 150-100 B.C.E there was only “one” canonical literature. The “one” has to be quoted because in different regions of India there were apparently – according to Buddhist scholar Ajahn Anālayo – some differences in the precise inventory of discourses. This may be simply because as the Buddha traveled around, some discourses may have been heard in one region and carried forward, while they may not have ever been learned in other regions. Nonetheless, the basic inventory of discourses would have been very similar throughout India.

At around 150-100 B.C.E new discourses started to be composed. This continued for the next 400-500 years. These would eventually make up the Mahayana. Monks and nuns who believed that both sets of discourses were the word of the Buddha would later form the Mahayana tradition. Those who believed that only the original discourses were the word of the Buddha would later become the Theravada tradition. However, in India in the first millennium, monks and nuns of both schools would have studied and lived together in the same monasteries. Thus the distinction between the two was not sharply divided.

Tantric Buddhism – what is here being called northern Buddhism – grew out of the Mahayana tradition [Gethin, 268]. It started about 1,000 years after the Buddha. Thus it, too, brought with it the original discourses – along with the newer Mahayana discourses - although by the time Tantric Buddhism made it to Tibet, only a portion of the canon was translated. These discourses exist today as the Kanjur (translated word of the Buddha) and the Tenjur (translated treatises). [Gethin, 267].

The important point here is that all traditions and schools of Buddhism accepted the early canonical literature as part of the teachings. Later developments were seen as a further development of the Buddha’s teaching, not a way to replace it.

One reason that the canon has come to be associated with Theravada Buddhism is that currently only the Pali version – the one preserved by the Theravada – is available in English translation. It was first translated in the 19th century by the Pali Text Society (PTS) in editions that are still available, although they often contain quaint Victorian language that is a little hard to follow. (They also, rather amusingly, occasionally leave out racier sections that would have offended Victorian sensibilities.) More recently we have the superb translations of Bhikkhu Bodhi (Majjhima Nikāya jointly with his mentor Bhikkhu Nanamoli, Saṃyutta Nikāya, Anguttara Nikāya) and Maurice Walsh (Digha Nikāya).

The German monk Ajahn Anālayo is currently working on translating the Chinese versions, the Agamas, into English. The Agamas are translations of Sanskrit originals. As Buddhism became more widespread in India, the discourses were translated into Sanskrit (from Pali, or perhaps the local dialect, old Magadhi), and as Buddhism moved into China it was these that were translated into Chinese. While Sanskrit and Pali are very closely related, it is still remarkable how similar the Chinese versions are to the Pali ones. Very few Sanskrit originals exist. As the Muslims moved into India at the end of the first millennium, they were particularly harsh on the Buddhists, destroying the great Buddhist universities, temples and libraries.

The Oral Tradition

Considering the time that has passed since the life of the Buddha and the great distances that the Buddhist canon has traveled, it is remarkable how coherent it is, and how similar these different collections – the Pali, Chinese and Tibetan – are. While there are variations - particularly in the sequence of events described in different versions of a discourse – the meaning remains fundamentally the same.

Ajahn Anālayo notes that this is consistent with how human memory works. Buddhism is an oral tradition. These works were memorized, starting with when they were given by the Buddha and his disciples. Human memory tends to remember the sense of a thing, but doesn’t always get the details right. Getting things out of order is very common, and that would be consistent with the types of discrepancies you see in the Pali version of a discourse compared to its Chinese equivalent.

(Note: For an example of comparing different versions of a discourse, see Ajahn Anālayo’s book, “Perspectives on Satipaṭṭhāna”.)

One thing that is hard for westerners to grasp is how efficient the system of memorization is in India, a tradition that exists to this day. I had an opportunity to experience this first hand when I was in India. I was walking around Bodh Gaya with a 12 year old boy who had attached himself to me. He was from the village of Uruvela, where a legendary young girl named Sujatta is credited with nursing the Buddha back to health prior to his enlightenment. Her stupa still looms over this tiny village. I asked the boy if he knew the story of Sujatta, whereupon he recited the entire story verbatim as he had been taught. In typically Indian fashion, to “know” something is to have memorized it.

One of the things that Ajahn Anālayo points out about the difference between how Hindus memorize their texts and how Buddhist memorize theirs, is that in Hinduism they want the texts memorized before they can be understood. This is why Hindu priests start their training at such a young age, typically no later than the age of 12. The emphasis here is on literal memorization of the texts.

Buddhism took a different approach, and didn’t want the texts memorized until they could be understood. The emphasis here was on the meaning, and not the literal memorization. This speaks to the practical nature of Buddhism. The most important thing is to become enlightened – awakened – and not to preserve a doctrine, religion, or philosophy.

If you have ever seen how Hindu priests are trained you get a sense of how preserving texts in this way is done. The young boys memorize and recite passage after passage. This is done both in a group and individually in front of the group. It is very structured.

In the west there is not much emphasis on the ability to memorize. However this skill can quickly be developed. In his book Jewish Meditation, Aryeh Kaplan tells a story about being in rabbinical school when he and some friends decided to memorize portions of the Talmud:

“…when I was in yeshivah, a few friends and I decided to have a contest to see who could memorize the most pages of the Talmud. For me, it was an interesting experience. The first page took considerable effort and time, perhaps several hours. As I continued, each page became progressively easier. Eventually, after ten pages or so, I found that I could memorize a page after three or four readings. By the time I had gone through some twenty pages, I could memorize a page with a single reading. What had originally been extremely difficult had become relatively easy. My friends reported the same experience.” [Kaplan, Jewish Meditation, p.27]

Further, in cultures with oral traditions, certain linguistic mechanisms are used to make it easier to memorize. The technical term for this is oral-formulaic composition. Stock phrases and meters are used to express the same ideas in different contexts. Anyone who has read the Pali canonical literature quickly gets used to this. The text that explains jhāna itself is one of these examples. This tradition is not unique to India. Medieval Irish, Celtic and Anglo-Saxons spontaneously composed poetry in this way. In more modern times Allen Ginsberg also composed poetry in this way. Thus, in cultures with oral traditions, there is a “language technology” that facilitates memorization.

In Buddhism there was a further development, and that was the role of the bhanaka. The Pali canon is quite large. The PTS edition is 55 volumes. Bhikkhu Bodhi’s translation of the Majjhima Nikāya, as noted, is over 1100 pages. The Saṃyutta Nikāya is twice as long. So to make the preservation of the texts easier, some monks and groups of monks (mainly it was monks) specialized in preserving one collection. These were called bhanakas. A monk who specialized in the Digha Nikāya would be called a Dighabhanaka, a monk who specialized in the Majjhima Nikāya would be a Majjhimabhanaka, and so forth. Some monks were able to memorize the entire canon. Reputedly there are 4 or 5 monks in the world today who have done so. However this was and is very rare, and usually the collections were divided up for preservation.

The Importance of the Majjhima Nikāya

The Sutta Pitaka – literally the discourse basket – of the Pali Canon contains five collections, or nikāyas:

1. Digha Nikāya       – the Long Discourses
2. Majjhima Nikāya – the Medium Discourses
3. Saṃyutta Nikāya – the Connected Discourses
4. Anguttara Nikāya – the Numerical Discourses
5. Khuddaka Nikāya – the Collection of Little Texts, which contains 18 volumes

While the Digha and Majjhima Nikāyas seem to be divided by the length of the discourses, Pali scholar Joy Manné makes the argument that these two volumes serve specific purposes. She argues that the Digha Nikāya was particularly intended to make converts (Bhikkhu Bodhi pointedly refers to this as “for the purpose of propaganda”!), with its high proportion of debates and devotional material. She further argues that the Majjhima Nikāya was particularly intended to give a solid grounding in the teaching to converts, with a high proportion of sermons and consultations.

The Saṃyutta Nikāya and the Anguttara Nikāya then, provide short, “pithy” teachings that are intended for an audience that already has a firm grounding in the Buddha’s doctrine.

Thus the Majjhima Nikāya serves as the introductory and intermediate course in Buddhadhamma for disciples. The Saṃyutta Nikāya and the Anguttara Nikāya are the graduate level course.

For a firm overview, therefore, of what the Buddha taught, the Majjhima Nikāya serves as the best single volume. That is why here it serves as the basis for understanding the role of jhāna in the Buddha’s teaching.

The Methodology

Looking for references to jhāna in the Majjhima Nikāya is, unfortunately, not simply a matter of looking for the word “jhāna”, which is particularly easy with an electronic edition of the book. There are cases where either the jhāna factors are described without the actual term jhāna being used. An example of this is in sutta 7, The Simile of the Cloth:

“When he has given up, expelled, released, abandoned, and relinquished [the imperfections of the mind] in part, he considers thus: ‘I am possessed of unwavering confidence in the Buddha,’ and he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad, rapture is born in him; in one who is rapturous, the body becomes tranquil; one whose body is tranquil feels pleasure; in one who feels pleasure, the mind becomes concentrated.” [MN 7]

Another case is where a technical Pali term is used that means jhāna. For example, in sutta 1, The Root of all Things, the term “unity” is used, which the footnote tells us:

“The emphasis on unity (ekatta), MA informs us, is characteristic of one who attains the jhānas…”

Another term that is used that implies jhāna is “imperturbable”, a term that first occurs in sutta 105:

“It is possible, Sunakkhatta, that some person here may be intent on the imperturbable. When a person is intent on the imperturbable, only talk concerning that interests him, and his thinking and pondering are in line with that, and he associates with that kind of person, and he finds satisfaction in that. But when talk about worldly material things is going on, he will not listen to it or give it ear or exert his mind to understand it. He does not associate with that kind of person, and he does not find satisfaction in that.” [MN 105]

The footnote says that “the ‘imperturbable’ is a technical term “for the meditative attainments from the fourth jhāna through the four immaterial attainments…”

Thus, the exercise of finding all references to jhāna in the text must tease out all of the explicit references to jhāna as well as the implicit ones.

The spreadsheet makes note of the implied references. If all 4 jhānas are implied, the jhāna columns will have the following notation:

<---------- I ---------->

If the implication is for a specific jhāna, then the column will have an “R” (reference) in it rather than an “X”. An “X” always means an explicit reference that uses the term “jhāna.”

(The other notation you will see on the spreadsheet is the number “2”, which means that the jhāna is explicitly referenced twice in the sutta.)

Conversely, some editorial judgments were made as to whether or not to consider a reference to imply jhāna. In sutta 29, for example, it seems rather obvious that jhāna is implied:

“Being diligent, he achieves the attainment of concentration. He is pleased with that attainment of concentration and his intention is fulfilled.”

(Note: Sutta 29 is particularly interesting in that it is mainly a caution against becoming complacent in the practice, and being satisfied with a particular level of attainment such as jhāna.)

It seems even clearer when reading the entire text in context that jhāna is implied. However, because the footnotes do not reference jhāna, and the jhāna factors are not itemized, references of this type were not included.

Thus in summary, a reference to jhāna was included in the following cases:

1. An explicit reference that uses the term jhāna.
2. An implicit reference where the jhāna factors are listed but the term jhāna is not used.
3. An implicit reference where the footnote states that the technical Pali term specifically implies jhāna.

So that the reader can make his/her own determination as to whether the reference is legitimate, the text that is used to mean a jhāna reference is all listed in Appendix C.

The spreadsheet also contains information about what other Buddhist teachings are referenced along with jhāna. These are the headings along the top of the spreadsheet. Again, some editorial license was used to include certain topics and exclude others. Generally, if a topic was only referenced in one or two suttas, it was left out of the spreadsheet. There was also some arbitrary discretion.

A final note about the spreadsheet is that you will see the sutta numbers in the first column along with the paragraph numbers for the jhāna references. Thus you can look them up and read them for yourself, something that I highly encourage.

Conclusions

The Importance of Jhāna in The Buddha’s Teaching

The first and most obvious conclusion to be drawn from this exercise is how important jhāna is in the Buddha’s teaching. What I intuitively sensed when I first read the Majjhima Nikāya is abundantly clear when quantifying and qualifying jhāna references in the Majjhima Nikāya.

Of the 152 suttas in the Majjhima Nikāya, 62 of them reference jhāna, explicitly or implicitly. Perhaps even more interesting is how in 25 of the suttas the formula for the Buddha’s enlightenment includes references to jhāna. (This is on the basis of references to both jhāna and one or more of the Three Knowledges.)

There has traditionally been some controversy over whether or not jhāna is required for awakening. I think that it is nearly impossible to make the case that it is not. The cases for jhāna not being required are very weak, and usually do not take into account the whole of the Buddha’s teaching. In the simplest case, right concentration is the eight path factor, and as the Buddha said, right concentration literally means jhāna:

"And what is right concentration? There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters and remains in the first jhāna: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. With the stilling of directed thoughts and evaluations, he enters and remains in the second jhāna: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, and alert, and senses pleasure with the body. He enters and remains in the third jhāna, of which the Noble Ones declare, 'Equanimous and mindful, he has a pleasant abiding.' With the abandoning of pleasure and pain — as with the earlier disappearance of elation and distress — he enters and remains in the fourth jhāna: purity of equanimity and mindfulness, neither pleasure nor pain. This is called right concentration." [SN 45.8]

Thus any path that does not include jhāna would be the Noble Sevenfold Path.

On a practical note, we do what we enjoy. Meditative absorption is pleasant, and it makes meditation pleasant and enjoyable. I think it is safe to say that despite the stereotypical image of the serene meditator, the vast majority of meditators do not enjoy meditation. They consider it something they have to do rather than something they want to do. Particularly in the West we tend to be achievement oriented and self-critical. When we take up the practice of meditation, it just becomes, as Larry Rosenberg says, another way to suffer. We can’t keep our attention on the breath – which, of course, no one can when they start – and that just becomes another way to fail.

The negative way in which jhāna is viewed by most meditation teachers is not the way the Buddha taught. Jhāna was almost always the first meditative attainment for his monastics. Of the seven factors of awakening, four of them are related to jhāna: Joy or rapture (pīti), tranquility (passaddhi), concentration (samādhi), and equanimity (upekkha). As noted, the Buddha emphasized the merits of the pleasure that comes from meditative absorption, and further, it makes sense that this pleasure is an important and useful fruit of the path.

The 5 Hindrances

Traditionally the way jhāna is taught is that you first overcome the 5 hindrances (desire, ill-will, restlessness, sloth, and doubt) before you attain jhāna. However, they are not included pro forma every time that jhāna is described. Only 11 times in the Majjhima Nikāya are jhāna and the 5 hindrances used together. My experience is that the 5 hindrances do not disappear in one step, and that you attain jhāna in some other step. It is more that as you get more concentrated, the 5 hindrances disappear on their own. To be sure, there are practices to help you overcome each of the 5 hindrances. But as you get closer to jhāna, the act of becoming more concentrated simply causes them to disappear. When in any jhāna you can look for them and see that they are absent.

Not All Jhāna References Are Exactly the Same

Because there are so many repetitive phrases in the Pali canon, I expected to find nearly all of the references to use the same formula. There is a lot of controversy over what parts of the canon are original from the time of the Buddha and what was added later. There are some discourses – most notoriously the Mahāparinibbāna Sutta [DN 16] – that rather obviously contain later material. (Dr. Andrew Olendzki calls it a “cut and paste job”.) There are other suttas – commonly referred to as “composite suttas” – that may or may not have had some original content, but stock passages were added later. The important Satipaṭṭhāna Sutta is known to contain added material.

But as you can see by looking through the jhāna passages in Apendix C, there is not all that much repetition. There are numerous slight variations from discourse to discourse. This, in my mind, gives the references greater authenticity. If every passage was identical, then the odds would be greater that they may have been added later.

“Sanitized” Buddhadhamma

Thanissaro Bhikkhu describes what he calls the “sanitized” way in which Buddhadhama has come to the West. This sanitizing process excludes not only the jhānas, but the Buddhist cosmology – heavens, hells, gods, etc. – the central issue of rebirth (which “secular” Buddhists pass off as “skillful means”), the supermundane powers that can result as part of the path, and even something as basic as the Three Knowledges that the Buddha attained on the night of his enlightenment. And a teaching such as the “9th jhāna” – cessation – is rarely mentioned.

And yet all of these topics, as can be seen in the spreadsheet, show up repeatedly. It would be very difficult to argue on the basis of the Buddhist canon that all of these are not central to the Buddha’s teaching. In fact, the whole of the Buddha’s teaching does not hang together without all of these elements. One of the beauties of the Buddha’s teaching is how coherent it is.

(Note: When westerners first discovered Buddhism in the 19th century, in the beginning there was some debate about whether such a person as the Buddha ever existed, or whether the teachings of Buddhism were a composite of many teachers over time. Eventually, as the Pali canon came to be translated and understood, it became clear that it would be very difficult for more than one individual to establish a set of such extensive teachings with such coherence. Eventually scholars became convinced that this coherence could only be the result of a single mind.)

It isn’t that there are not some inconsistencies in the canon. There are. But these inconsistencies are so infrequent that they stand out, even to the untrained reader. A classic example is the Mahāparinibbāna Sutta [DN 16], and the part that Ananda plays in this story. Ananda is accused of refusing to ask the Buddha to continue living, when – according to the sutta – such a request would have been honored. In a way, poor Ananda is accused of being responsible for the Buddha dying prematurely.

But this part of the story is so out of character for Ananda, who tirelessly and selflessly served the Buddha for so long, that it stands out like a sore thumb. Then as one learns how much jealousy there was toward Ananda because of his closeness to the Buddha (Ananda was the Buddha’s attendant, sort of the chief of staff, and as such he controlled access to the Buddha), and how much resentment there was toward him for having convinced the Buddha to ordain women, that it becomes clear why such a story could have been added later.

This is not to argue that someone who is from the west and who is attending their first class on meditation should be hit with a plethora of teachings that sound like a combination of a cult and science fiction. That would not be very skillful. But to actively deny such teachings is simply to deny the obvious, or even worse is intentionally misleading. If a teacher does not or cannot accept all of the teachings of the Buddha that is one thing, but to reinvent the Buddha’s teachings because of the limits of cultural conditioning, is at least somewhat dishonest. The teachings deserve to be presented as is, and not explained away simply so they will fit into some narrow cultural context.

An example of true, traditional teaching comes from the book Keeping the Breath in Mind and Lessons in Samadhi by Ajaan Lee Dhammadharo. Ajahn Lee is a legendary Thai forest monk who died in 1961. In this book, Ajahn Lee teaches the precise formula used in the Pali canon, that is, to master the 1st, 2nd, 3rd and 4th jhānas, and then to turn your attention to the recollection of past lives. This, of course, is exactly what the Buddha did on the night of his enlightenment.

What is perhaps even more interesting is that – despite the fact that this is the formula presented over and over again in the Majjhima Nikāya - in over two decades of attending meditation retreats and in reading hundreds of books on Buddhism, I had never before had anyone suggest that I practice in this way.

Of course, you would not teach beginning western students in this way. But one would think – at least I would think – that in a couple of decades of serious practice, it might have come up.

The mysteries of life are vast and humbling. In order to discover the ultimate truth about life, you have to be willing to set aside your opinions about how things are, in order to really see how things are. The most wonderful part of what the Buddha discovered is that there is a way to true happiness, to true freedom from suffering. The irrepressible Robert Thurman says, “Wouldn’t it have been a bummer if after all that effort the Buddha discovered that life really is a mess and we are all just doomed to suffer.” (This is highly paraphrased.) But that is not what he discovered, and not only did he unravel the truth of the way things are, but with unprecedented skill and unmatched compassion, he showed us how we too, can be free.

And that, then, is the real purpose of this exercise. It isn’t to express Yet Another Opinion about how things are. It is to take the best source material that we have, to set aside pre-conceived notions about life, and to see what can be seen. Then the task becomes putting this into practice. The Buddha never – famously – asks us to accept anything just because he said it. The Buddhadhamma is a vast, comprehensive, repeatable experiment. The first step in the Noble Eightfold path is right view. We understand the teachings as best we can and then put them into practice. We come back to right view over and over again as our experience helps us deepen our wisdom. Eventually this path and practice leads to complete understanding, and complete freedom.

Appendix A - The Spreadsheet (opens in new tab)

Appendix B - Spreadsheet Footnotes

Note: “MN Footnote” refers to Bhikkhu Bodhi’s footnotes in his translation of the Majjhima Nikāya.

1. “Quite secluded from sensual pleasures, secluded from unwholesome states, I entered and abided in the first Jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.” [MN 4.23]
2. “With the stilling of applied and sustained thought, I entered upon and abided in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration.” [MN 4.24]
3. “With the fading away as well of rapture, I abided in equanimity, and mindful and fully aware, still feeling pleasure with the body, I entered upon and abided in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’” [MN 4.25]
4. “With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, I entered upon and abided in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.” [MN 4.26]
5. “From the fourth jhāna three alternative lines of further development become possible. In a number of passages outside the sequence on the gradual training (MN 8, MN 25, MN 26, MN 66, etc.) the Buddha mentions four meditative states that continue the mental unification established by the jhānas. These states, described as “the liberations that are peaceful and immaterial,” are, like the jhānas, also mundane. Distinguished from the jhānas by their transcendence of the subtle mental image that forms the object in the jhānas, they are named after their own exalted objects: the base of infinite space, the base of infinite consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception. In the Pali commentaries these states came to be called the immaterial or formless jhānas (arūpajjhāna).” [Introduction, P.36]
6. “When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the recollection of past lives. I recollected my manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared here.’ Thus with their aspects and particulars I recollected my manifold past lives.” [MN 4.27]
7. “When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate. I understood how beings pass on according to their actions thus: ‘These worthy beings who were ill conducted in body, speech, and mind, revilers of noble ones, wrong in their views, giving effect to wrong view in their actions, on the dissolution of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these worthy beings who were well conducted in body, speech, and mind, not revilers of noble ones, right in their views, giving effect to right view in their actions, on the dissolution of the body, after death, have reappeared in a good destination, even in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings pass on according to their actions.” [MN 4.29]
8. “When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the destruction of the taints. I directly knew as it actually is: ‘This is suffering’; I directly knew as it actually is: ‘This is the origin of suffering’; I directly knew as it actually is: ‘This is the cessation of suffering’; I directly knew as it actually is: ‘This is the way leading to the cessation of suffering.’ I directly knew as it actually is: ‘These are the taints’; I directly knew as it actually is: ‘This is the origin of the taints’; I directly knew as it actually is: ‘This is the cessation of the taints’; I directly knew as it actually is: ‘This is the way leading to the cessation of the taints.” [MN 4.31]
9. “When, by realizing for himself with direct knowledge, he here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints, that pertains to his true knowledge.” [MN 53.24]
10. Dependent origination is the Buddhist law of causality:
    “Thus when this exists, that comes to be; with the arising of this, that arises. When this does not exist, that does not come to be; with the cessation of this, that ceases. That is, with ignorance as condition, volitional formations [come to be]; with volitional formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering. This, bhikkhus, is called dependent origination. Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness; with the cessation of consciousness, cessation of name-and-form; with the cessation of name-and-form, cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering.” [SN 12.21]
11. “When I knew and saw thus, my mind was liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it was liberated, there came the knowledge: ‘It is liberated.’ I directly knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.” [MN 4.32]
12. “If a bhikkhu should wish: ‘May I wield the various kinds of supernormal power: having been one, may I become many; having been many, may I become one; may I appear and vanish; may I go unhindered through a wall, through an enclosure, through a mountain as though through space; may I dive in and out of the earth as though it were water; may I walk on water without sinking as though it were earth; seated cross-legged, may I travel in space like a bird; with my hand may I touch and stroke the moon and sun so powerful and mighty; may I wield bodily mastery, even as far as the Brahma-world,’ let him fulfill the precepts…” [MN 6.14]
13. “Progress along the supramundane path is marked by four major breakthroughs, each of which ushers the disciple through two subordinate phases called the path (magga) and its fruit (phala). The phase of path has the special function of eliminating a determinate number of defilements to which it is directly opposed, the mental impediments that hold us in bondage to the round of rebirths. When the work of the path has been completed, the disciple realizes its corresponding fruit, the degree of liberation made accessible by that particular path. The canonical formula of homage to the Sangha refers obliquely to these four planes of liberation—each with its phase of path and fruit—when it extols the Blessed One’s community of noble disciples as comprising “the four pairs of persons, the eight types of individuals” (MN 7.7). These four pairs are obtained by taking, for each stage, the one who has entered upon the way to realization of the fruit and the one who has attained the fruit.” [Introduction P.41]
14. “…the path of stream-entry, has the task of eradicating the grossest three fetters: identity view, i.e., the view of a self among the five aggregates; doubt in the Buddha and his teaching; and adherence to external rules and observances, either ritualistic or ascetic, in the belief that they can bring purification. When the disciple realizes the fruit of this path he becomes a stream-enterer (sotāpanna), who has entered the “stream” of the Noble Eightfold Path that will carry him irreversibly to Nibbāna. The stream-enterer is bound to reach final liberation in a maximum of seven more births, which all occur either in the human world or in the heavenly realms. [Introduction, P.42]
15. “The second supramundane path attenuates to a still greater degree the root defilements of lust, hatred, and delusion, though without yet eradicating them. On realizing the fruit of this path the disciple becomes a once-returner (sakadāgāmin), who is due to return to this world (i.e., the sense-sphere realm) only one more time and then make an end of suffering.” [Introduction, P.42]
16. “The third path eradicates the next two fetters, sensual desire and ill will; it issues in the fruit of the non-returner (anāgāmin), who is due to reappear by spontaneous birth in one of the special celestial realms called the Pure Abodes, and there attain final Nibbāna without ever returning from that world.” [Introduction, P.42]
17. “And what, friend, is the deliverance of mind through voidness? Here a bhikkhu, gone to the forest or to the root of a tree or to an empty hut, reflects thus: ‘This is void of a self or of what belongs to a self.’ This is called the deliverance of mind through voidness.” [MN 43.33]
18. This means that the eightfold noble path (“right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration” [MN 3.8]) is referenced without being in the context of the four noble truths.
19. The “9th Jhāna” (the first four Jhānas plus the four immaterial states = 8 Jhānas) is “cessation”:
    “Again, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters upon and abides in the cessation of perception and feeling. And his taints are destroyed by his seeing with wisdom. This bhikkhu is said to have blindfolded Māra, to have become invisible to the Evil One by depriving Māra’s eye of its opportunity, and to have crossed beyond attachment to the world.” [MN 25.20]
20. “On returning from his almsround, after his meal he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him. Abandoning covetousness for the world, he abides with a mind free from covetousness; he purifies his mind from covetousness. Abandoning ill will and hatred, he abides with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. Abandoning sloth and torpor, he abides free from sloth and torpor, percipient of light, mindful and fully aware; he purifies his mind from sloth and torpor. Abandoning restlessness and remorse, he abides unagitated with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Abandoning doubt, he abides having gone beyond doubt, unperplexed about wholesome states; he purifies his mind from doubt. Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna…” [MN 27.18-19]
21. The Buddha mentions a number of ascetic practices that he did before abandoning them as the way to awakening. These include “breathingless meditation” [MN 36.21], “cutting off of food” and “taking very little food” [MN 36.27-28].
22. “And what are the five aggregates affected by clinging? They are: the material form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, and the consciousness aggregate affected by clinging.” [MN 28.4]
23. The four foundations of mindfulness (body, feelings mental formations, dharmas)
24. Only suttas that include the four material jhānas are included in the count.
25. “The emphasis on unity (ekatta), MA informs us, is characteristic of one who attains the jhānas, in which the mind occurs in a single mode on a single object.” [Footnote 18]
26. In sutta 7 the factors gladness, rapture, tranquility and pleasure are listed without being in a structured format the explicitly defines them to be jhāna:
    “When he has given up, expelled, released, abandoned, and relinquished [the imperfections of the mind] in part, he considers thus: ‘I am possessed of unwavering confidence in the Buddha,’ and he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad, rapture is born in him; in one who is rapturous, the body becomes tranquil; one whose body is tranquil feels pleasure; in one who feels pleasure, the mind becomes concentrated.” [MN 7.8]
    As Bhikkhu Bodhi points out in footnote 93. The original Pali seems to indicate that what is being described is samādhi, “though it is puzzling why samādhi itself is not used”. I am, perhaps, taking liberties by listing sutta 7 as referencing jhāna, but I believe that is what is meant here.
27. The “O” in the spreadsheet cell indicates that in this sutta the Buddha is describing how some bhikkhus may overestimate their attainment when practicing this jhāna.
28. MN Footnote 155: MA explains “exalted mind” and “unsurpassed mind” as the mind pertaining to the level of the jhānas and immaterial meditative attainments, and “unexalted mind” and “surpassed mind” as the mind pertaining to the level of sense-sphere consciousness. “Liberated mind” must be understood as a mind temporarily and partly freed from defilements through insight or the jhānas.
29. The “A” in the spreadsheet cell indicates that in this sutta the Buddha is describing the problem of becoming attached to jhāna states. In all of the other cases he is describing the benefit.
30. MN Footnote 208: The “rapture and pleasure that are apart from sensual pleasures” are the rapture and pleasure pertaining to the first and second jhānas; the states “more peaceful than that” are the higher jhānas. From this passage it seems that a disciple may attain even to the second path and fruit without possessing mundane jhāna.
31. MN Footnote 239: The higher mind (adhicitta) is the mind of the eight meditative attainments used as a basis for insight…
32. A number in the cell indicates the number of times in the sutta this factor is referenced.
33. “He sees himself purified of all these evil unwholesome states, he sees himself liberated from them. When he sees this, gladness is born in him. When he is glad, rapture is born in him; in one who is rapturous, the body becomes tranquil; one whose body is tranquil feels pleasure; in one who feels pleasure, the mind becomes concentrated.” [MN 40.8]
34. MN Footnote 571: According to MA, the “equanimity that is based on diversity” is equanimity (i.e., apathy, indifference) related to the five cords of sensual pleasure; the “equanimity that is based on unity” is the equanimity of the fourth jhāna.
35. MN Footnote 688: The “rapture and pleasure secluded from sensual pleasures” signifies the first and second jhānas, “something more peaceful than that” the higher jhānas and the four paths.
36. MN Footnote 694: MA: This refers to the eight meditative attainments. As a minimum he should become proficient in the preliminary work of one meditation subject, such as a kasiṇa.
37. Sutta 77 lists many other Buddhist topics. They are not given a column in the spreadsheet because they only occur in this sutta. These topics include:
    1. The four right kinds of striving (zeal for: the non-arising of unarisen unwholesome states, the abandoning of arisen unwholesome states, the arising of unarisen wholesome states, the continuance, non-disappearance, stabilize and perfect arisen wholesome states)
    2. The four bases for spiritual power (desire, energy, tranquility, investigation)
    3. The five faculties (faith, energy, mindfulness, concentration, wisdom)
    4. The five powers (faith, energy mindfulness, concentration, wisdom)
    5. The eight liberations
       1. The first liberation corresponds to the first two of the “eight bases for transcendence” (next on this list).
       2. The second liberation corresponds to the third and fourth of the eight bases for transcendence
       3. The third liberation corresponds to 5-8 of the eight bases for transcendence.
       4. The fourth liberation is the first immaterial state
       5. The fifth liberation is the second immaterial state
       6. The sixth liberation is the third immaterial state.
       7. The seventh liberation is the fourth immaterial state
       8. The eight liberation is “cessation" (9th Jhāna).
    6. The eight bases for transcendence
       These are yogic practices that may have existed prior to the Buddha and added to the teachings later. They correspond to the four “color kasiṇas”: blue, red, white and yellow.
       1. 1st: An “internal” (on the body) color is contemplated leading to perceiving it outside of the body. It is “limited” and “not beautiful”.
       2. 2nd: Same as #1 but “limitless”
       3. 3rd: An external object is perceived, otherwise the same as #1.
       4. 4th: An external object is perceived, otherwise the same as #2.
       5. 5th: An external blue object is perceived. It is immeasurable and beautiful.
       6. 6th: The same as #5, but yellow.
       7. 7th: The same as #5, but red.
       8. 8th: The same as #5, but white.
    7. The ten kasiṇas (earth, water, fire, air, blue, yellow, red, white)
    8. The divine ear element
    9. Understanding the minds of others
    10. The divine eye
38. MN Footnote 1000: Āneñja (BBS); āṇañja (PTS). This is a technical term for the meditative attainments from the fourth jhāna through the four immaterial attainments. But since the highest two immaterial attainments are dealt with separately, it seems that in this sutta only the fourth jhāna and the lower two immaterial attainments are intended as “the imperturbable.
39. MN Footnote 1118: One experiences rapture in two ways: by attaining one of the lower two jhānas in which rapture is present, one experiences rapture in the mode of serenity; by emerging from that jhāna and contemplating that rapture as subject to destruction, one experiences rapture in the mode of insight.
    MN Footnote 1119: The same method of explanation as in n.1118 applies to the second and third clauses, except that the second comprises the three lower jhānas and the third all four jhānas. The mental formation is perception and feeling (see MN 44.14), which is tranquillized by the development of successively higher levels of serenity and insight.
40. MN Footnote 1275: MA identifies this as the equanimity of the fourth jhāna.

Appendix C - The Text References to Jhāna in the Majjhima Nikāya

These text references will have a one-to-one correspondence with the first column in the spreadsheet and are in the same sequence.

An asterisk (*) means that jhāna is indicated by reference or by inference, i.e., that either the jhāna factors are described without them being explicitly called “jhāna”, or a Pali technical term like unification, exalted mind, etc., is used to indicate jhāna.

1. *Sutta 1: Mūlapariyāya Sutta (The Root of All Things)

   “He perceives unity as unity. Having perceived unity as unity, he conceives [himself as] unity, he conceives [himself] in unity, he conceives [himself apart] from unity, he conceives unity to be ‘mine,’ he delights in unity. Why is that? Because he has not fully understood it, I say.”

2. Sutta 4: Bhayabherava Sutta (Fear and Dread)

   22. “Tireless energy was aroused in me and unremitting mindfulness was established, my body was tranquil and untroubled, my mind concentrated and unified.

   23. “Quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.

   24. “With the stilling of applied and sustained thought, I entered upon and abided in the second jhāna, which has self-confidence and singleness of mind [22] without applied and sustained thought, with rapture and pleasure born of concentration.

   25. “With the fading away as well of rapture, I abided in equanimity, and mindful and fully aware, still feeling pleasure with the body, I entered upon and abided in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’

   26. “With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, I entered upon and abided in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.”

3. Sutta 6: Ākankheyya Sutta (If a Bhikkhu Should Wish)

   9. “If a bhikkhu should wish: ‘May I become one to obtain at will, without trouble or difficulty, the four jhānas that constitute the higher mind and provide a pleasant abiding here and now,’ let him fulfill the precepts…”

4. *Sutta 7: Vatthūpama Sutta (The Simile of the Cloth)

   8. “When he has given up, expelled, released, abandoned, and relinquished [the imperfections of the mind] in part, he considers thus: ‘I am possessed of unwavering confidence in the Buddha,’ and he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad, rapture is born in him; in one who is rapturous, the body becomes tranquil; one whose body is tranquil feels pleasure; in one who feels pleasure, the mind becomes concentrated.

   9. “He considers thus: ‘I am possessed of unwavering confidence in the Dhamma,’ and he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad…the mind becomes concentrated. [38]

   10. “He considers thus: ‘I am possessed of unwavering confidence in the Sangha,’ and he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad…the mind becomes concentrated.

   11. “He considers thus: ‘[The imperfections of the mind] have in part been given up, expelled, released, abandoned, and relinquished by me,’ and he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad, rapture is born in him; in one who is rapturous, the body becomes tranquil; one whose body is tranquil feels pleasure; in one who feels pleasure, the mind becomes concentrated.”

5. Sutta 8: Sallekha Sutta (Effacement)

   4. “It is possible here, Cunda, that quite secluded from sensual pleasures, secluded from unwholesome states, some bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. He might think thus: ‘I am abiding in effacement. ’ But it is not these attainments that are called ‘effacement’ in the Noble One’s Discipline: these are called ‘pleasant abidings here and now’ [41] in the Noble One’s Discipline.

   5. “It is possible here that with the stilling of applied and sustained thought, some bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. He might think thus: ‘I am abiding in effacement.’ But…these are called ‘pleasant abidings here and now’ in the Noble One’s Discipline.

   6. “It is possible here that with the fading away as well of rapture, some bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ He might think thus: ‘I am abiding in effacement.’ But…these are called ‘pleasant abidings here and now’ in the Noble One’s Discipline.

   7. “It is possible here that with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, some bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. He might think thus: ‘I am abiding in effacement.’ But it is not these attainments that are called ‘effacement’ in the Noble One’s Discipline: these are called ‘pleasant abidings here and now’ in the Noble One’s Discipline.”

6. *Sutta 10: Satipaṭṭhāna Sutta (The Foundations of Mindfulness)

   (CONTEMPLATION OF MIND)

   34. “And how, bhikkhus, does a bhikkhu abide contemplating mind as mind? Here a bhikkhu understands mind affected by lust as mind affected by lust, and mind unaffected by lust as mind unaffected by lust. He understands mind affected by hate as mind affected by hate, and mind unaffected by hate as mind unaffected by hate. He understands mind affected by delusion as mind affected by delusion, and mind unaffected by delusion as mind unaffected by delusion. He understands contracted mind as contracted mind, and distracted mind as distracted mind. He understands exalted mind as exalted mind, and unexalted mind as unexalted mind. He understands surpassed mind as surpassed mind, and unsurpassed mind as unsurpassed mind. He understands concentrated mind as concentrated mind, and unconcentrated mind as unconcentrated mind. He understands liberated mind as liberated mind, and unliberated mind as unliberated mind.”

7. Sutta 12: Mahāsīhanāda Sutta (The Greater Discourse on the Lion’s Roar)

   “Again, the Tathāgata understands as it actually is the defilement, the cleansing, and the emergence in regard to the jhānas, liberations, concentrations, and attainments. That too is a Tathāgata’s power...”

8. Sutta 13: Mahādukkhakkhandha Sutta (The Greater Discourse on the Mass of Suffering)

   32. (i) “And what, bhikkhus, is the gratification in the case of feelings? Here, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. On such an occasion he does not choose for his own affliction, or for another’s affliction, or for the affliction of both. [90] On that occasion he feels only feeling that is free from affliction. The highest gratification in the case of feelings is freedom from affliction, I say.

   33–35. “Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna…With the fading away as well of rapture…he enters upon and abides in the third jhāna…With the abandoning of pleasure and pain he enters upon and abides in the fourth jhāna…On such an occasion he does not choose for his own affliction, or for another’s affliction, or for the affliction of both. On that occasion he feels only feeling that is free from affliction. The highest gratification in the case of feelings is freedom from affliction, I say.”

9. *Sutta 14: Cūḷadukkhakkhandha Sutta (The Shorter Discourse on the Mass of Suffering)

   “Even though a noble disciple has seen clearly as it actually is with proper wisdom that sensual pleasures provide little gratification, much suffering and despair, and that the danger in them is still more, as long as he still does not attain to the rapture and pleasure that are apart from sensual pleasures, apart from unwholesome states, or to something more peaceful than that, he may still be attracted to sensual pleasures. But when a noble disciple has seen clearly as it actually is with proper wisdom that sensual pleasures provide little gratification, much suffering and despair, and that the danger in them is still more, and he attains to the rapture and pleasure that are apart from sensual pleasures, apart from unwholesome states, or to something more peaceful than that, then he is no longer attracted to sensual pleasures.”

10. Sutta 19: Dvedhāvitakka Sutta (Two Kinds of Thought)

    14-23. “Quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhāna…(as Sutta 4, §§23—32)”

11. *Sutta 20: Vitakkasaṇṭhāna Sutta (The Removal of Distracting Thoughts)

    “Bhikkhus, when a bhikkhu is pursuing the higher mind, from time to time he should give attention to five signs.”…

12. Sutta 25: Nivāpa Sutta (The Bait)

    12. “And where is it that Māra and his following cannot go? Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. This bhikkhu is said to have blindfolded Māra, to have become invisible to the Evil One by depriving Māra’s eye of its opportunity.

    13. “Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. This bhikkhu is said to have blindfolded Māra…

    14. “Again, with the fading away as well of rapture, a bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which the noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ This bhikkhu is said to have blindfolded Māra…

    15. “Again, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This bhikkhu is said to have blindfolded Māra…”

13. Sutta 26: Ariyapariyesanā Sutta (The Noble Search)

    34. “Suppose a forest deer is wandering in the forest wilds: he walks confidently, stands confidently, sits confidently, lies down confidently. Why is that? Because he is out of the hunter’s range. So too, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. This bhikkhu is said to have blindfolded Māra, to have become invisible to the Evil One by depriving Māra’s eye of its opportunity.

    35. “Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. This bhikkhu is said to have blindfolded Māra…

    36. “Again, with the fading away as well of rapture, a bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ This bhikkhu is said to have blindfolded Māra…

    37. “Again, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This bhikkhu is said to have blindfolded Māra…”

14. Sutta 27: Cūḷahatthipadopama Sutta (The Shorter Discourse on the Simile of the Elephant’s Footprint)

    19. “Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. This, brahmin, is called a footprint of the Tathāgata, something scraped by the Tathāgata, something marked by the Tathāgata, but a noble disciple does not yet come to the conclusion: ‘The Blessed One is fully enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practising the good way0146.’324

    20. “Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. This too, brahmin, is called a footprint of the Tathāgata… but a noble [182] disciple does not yet come to the conclusion: ‘The Blessed One is fully enlightened…’

    21. “Again, with the fading away as well of rapture, a bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ This too, brahmin, is called a footprint of the Tathāgata…but a noble disciple does not yet come to the conclusion: ‘The Blessed One is fully enlightened…’

    22. “Again, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This too, brahmin, is called a footprint of the Tathāgata…but a noble disciple does not yet come to the conclusion: ‘The Blessed One is fully enlightened…”

15. Sutta 30: Cūḷasāropama Sutta (The Shorter Discourse on the Simile of the Heartwood)

    “But what, brahmin, are the states that are higher and more sublime than knowledge and vision?

    13. “Here, brahmin, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. This is a state higher and more sublime than knowledge and vision.

    14. “Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. This too is a state higher and more sublime than knowledge and vision.

    15. “Again, with the fading away as well of rapture, a bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ This too [204] is a state higher and more sublime than knowledge and vision.

    16. “Again, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This too is a state higher and more sublime than knowledge and vision.”

16. Sutta 31: Cūḷagosinga Sutta (The Shorter Discourse in Gosinga)

    10. “Good, good, Anuruddha. But while you abide thus diligent, ardent, and resolute, have you attained any superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding?”

    “Why not, venerable sir? Here, venerable sir, whenever we want, quite secluded from sensual pleasures, secluded from unwholesome states, we enter upon and abide in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. Venerable sir, this is a superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding, which we have attained while abiding diligent, ardent, and resolute.”

    11-13. “Good, good, Anuruddha. But is there any other superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding, which you have attained by surmounting that abiding, [208] by making that abiding subside?”

    “Why not, venerable sir? Here, venerable sir, whenever we want, with the stilling of applied and sustained thought, we enter upon and abide in the second jhāna…With the fading away as well of rapture…we enter upon and abide in the third jhāna…With the abandoning of pleasure and pain…we enter upon and abide in the fourth jhāna…Venerable sir, this is another superhuman state, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding, which we have attained by surmounting the preceding abiding, by making that abiding subside.”

17. Sutta 36: Mahāsaccaka Sutta (The Greater Discourse to Saccaka)

    31. “I considered: ‘I recall that when my father the Sakyan was occupied, while I was sitting in the cool shade of a rose-apple tree, quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. Could that be the path to enlightenment?’ Then, following on that memory, came the realisation: ‘That is indeed the path to enlightenment.’

    32. “I thought: ‘Why [247] am I afraid of that pleasure that has nothing to do with sensual pleasures and unwholesome states?’ I thought: ‘I am not afraid of that pleasure since it has nothing to do with sensual pleasures and unwholesome states.’”

    34. “Now when I had eaten solid food and regained my strength, then quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. But such pleasant feeling that arose in me did not invade my mind and remain.

    35-37. “With the stilling of applied and sustained thought, I entered upon and abided in the second jhāna…With the fading away as well of rapture…I entered upon and abided in the third jhāna…With the abandoning of pleasure and pain…I entered upon and abided in the fourth jhāna…But such pleasant feeling that arose in me did not invade my mind and remain.”

18. Sutta 38: Mahātaṇhāsankhaya Sutta (The Greater Discourse on the Destruction of Craving)

    39. “Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna…With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna…With the fading away as well of rapture…he enters upon and abides in the third jhāna…With the abandoning of pleasure and pain…he enters upon and abides in the fourth jhāna…which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.”

19. Sutta 39: Mahā-Assapura Sutta (The Greater Discourse at Assapura)

    15. “Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. He makes the rapture and pleasure born of seclusion drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of seclusion. Just as a skilled bath man or a bath man’s apprentice heaps bath powder in a metal basin and, sprinkling it gradually with water, kneads it until the moisture wets his ball of bath powder, soaks it, and pervades it inside and out, yet the ball itself does not ooze; so too, a bhikkhu makes the rapture and pleasure born of seclusion drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of seclusion.

    16. “Again, bhikkhus, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. He makes the rapture and pleasure born of concentration drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of concentration. Just as though there were a lake whose waters welled up from below [277] and it had no inflow from east, west, north, or south, and would not be replenished from time to time by showers of rain, then the cool fount of water welling up in the lake would make the cool water drench, steep, fill, and pervade the lake, so that there would be no part of the whole lake unpervaded by cool water; so too, a bhikkhu makes the rapture and pleasure born of concentration drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of concentration.

    17. “Again, bhikkhus, with the fading away as well of rapture, a bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ He makes the pleasure divested of rapture drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the pleasure divested of rapture. Just as, in a pond of blue or red or white lotuses, some lotuses that are born and grow in the water thrive immersed in the water without rising out of it, and cool water drenches, steeps, fills, and pervades them to their tips and their roots, so that there is no part of all those lotuses unpervaded by cool water; so too, a bhikkhu makes the pleasure divested of rapture drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the pleasure divested of rapture.

    18. “Again, bhikkhus, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. He sits pervading this body with a pure bright mind, so that there is no part of his whole body unpervaded by the pure bright mind. Just as though a man were sitting covered from the head down with a white cloth, so that there would be no part of his whole [278] body unpervaded by the white cloth; so too, a bhikkhu sits pervading this body with a pure bright mind, so that there is no part of his whole body unpervaded by the pure bright mind.”

20. *Sutta 40: Cūḷa-Assapura Sutta (The Shorter Discourse at Assapura)

    8. “He sees himself purified of all these evil unwholesome states, he sees himself liberated from them. When he sees this, gladness is born in him. When he is glad, rapture is born in him; in one who is rapturous, the body becomes tranquil; one whose body is tranquil feels pleasure; in one who feels pleasure, the mind becomes concentrated.”

21. Sutta 43: Mahāvedalla Sutta (The Greater Series of Questions and Answers)

    “(THE FIRST JHĀNA)

    18. “Friend, what is the first jhāna?”

    “Here, friend, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. This is called the first jhāna.”

    19. “Friend, how many factors does the first jhāna have?”

    “Friend, the first jhāna has five factors. Here, when a bhikkhu has entered upon the first jhāna, there occur applied thought, sustained thought, rapture, pleasure, and unification of mind. That is how the first jhāna has five factors.”

    20. “Friend, how many factors are abandoned in the first jhāna and how many factors are possessed?”

    “Friend, in the first jhāna five factors are abandoned and five factors are possessed. Here, when a bhikkhu has entered upon the first jhāna, sensual desire is abandoned, ill will is abandoned, sloth and torpor are abandoned, restlessness and remorse [295] are abandoned, and doubt is abandoned; and there occur applied thought, sustained thought, rapture, pleasure, and unification of mind. That is how in the first jhāna five factors are abandoned and five factors are possessed.”

    “(DELIVERANCE OF MIND)

    26. “Friend, how many conditions are there for the attainment of the neither-painful-nor-pleasant deliverance of mind?”

    “Friend, there are four conditions for the attainment of the neither-painful-nor-pleasant deliverance of mind: here, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. These are the four conditions for the attainment of the neither-painful-nor-pleasant deliverance of mind.”

22. Sutta 44: Cūḷavedalla Sutta (The Shorter Series of Questions and Answers)

    28. “Lady, does the underlying tendency to lust have to be abandoned in regard to all pleasant feeling? Does the underlying tendency to aversion have to be abandoned in regard to all painful feeling? Does the underlying tendency to ignorance have to be abandoned in regard to all neither-painful-nor-pleasant feeling?” “Friend Visākha, the underlying tendency to lust does not have to be abandoned in regard to all pleasant feeling. The underlying tendency to aversion does not have to be abandoned in regard to all painful feeling. The underlying tendency to ignorance does not have to be abandoned in regard to all neither-painful-nor-pleasant feeling.

    “Here, friend Visākha, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. With that he abandons lust, and the underlying tendency to lust does not underlie that.

    “Here a bhikkhu considers thus: ‘When shall I enter upon and abide in that base that the noble ones now enter upon and abide in?’ In one who thus generates a longing for the supreme liberations, [304] grief arises with that longing as condition. With that he abandons aversion, and the underlying tendency to aversion does not underlie that.

    “Here, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. With that he abandons ignorance, and the underlying tendency to ignorance does not underlie that.”

23. Sutta 45: Cūḷadhammasamādāna Sutta (The Shorter Discourse on Ways of Undertaking Things)

    7. “And what, bhikkhus, is the way of undertaking things that is pleasant now and ripens in the future as pleasure? Here, bhikkhus, someone by nature does not have strong lust, and he does not constantly experience pain and grief born of lust; by nature he does not have strong hate, and he does not constantly experience pain and grief born of hate; by nature he does not have strong delusion, [309] and he does not constantly experience pain and grief born of delusion. Quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna…With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna…With the fading away as well of rapture…he enters upon and abides in the third jhāna…With the abandoning of pleasure and pain…he enters upon and abides in the fourth jhāna…On the dissolution of the body, after death, he reappears in a happy destination, even in the heavenly world. This is called the way of undertaking things that is pleasant now and ripens in the future as pleasure. These, bhikkhus, are the four ways of undertaking things.”

24. Sutta 51: Kandaraka Sutta (To Kandaraka)

    20. “Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.

    21. “Again, with the stilling of applied and sustained thought, he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration.

    22. “Again, with the fading away as well of rapture, he abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’

    23. “Again, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.”

25. Sutta 52: Aṭṭhakanāgara Sutta (The Man from Aṭṭhakanāgara)

    4. “Here, householder, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. He considers this and understands it thus: ‘This first jhāna is conditioned and volitionally produced.551 But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ If he is steady in that, he attains the destruction of the taints.552 But if he does not attain the destruction of the taints because of that desire for the Dhamma, that delight in the Dhamma,553 then with the destruction of the five lower fetters he becomes one due to reappear spontaneously [in the Pure Abodes] and there attain final Nibbāna without ever returning from that world.

    “This is one thing proclaimed by the Blessed One who knows and sees, accomplished and fully enlightened, wherein if a bhikkhu abides diligent, ardent, and resolute, his unliberated mind comes to be liberated, his undestroyed taints come to be destroyed, and he attains the supreme security from bondage that he had not attained before.

    5. “Again, with the stilling of applied and sustained thought, a bhikkhu enters and abides in the second jhāna…He considers this and understands it thus: ‘This second jhāna is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints…without ever returning from that world.

    “This too is one thing proclaimed by the Blessed One [351]… wherein if a bhikkhu abides diligent, ardent, and resolute…he attains the supreme security from bondage that he had not attained before.

    6. “Again, with the fading away as well of rapture, a bhikkhu…enters upon and abides in the third jhāna…He considers this and understands it thus: ‘This third jhāna is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints…without ever returning from that world.

    “This too is one thing proclaimed by the Blessed One… wherein if a bhikkhu abides diligent, ardent, and resolute…he attains the supreme security from bondage that he had not attained before.

    7. “Again, with the abandoning of pleasure and pain…a bhikkhu enters upon and abides in the fourth jhāna…He considers this and understands it thus: ‘This fourth jhāna is conditioned and volitionally produced. But whatever is conditioned and volitionally produced is impermanent, subject to cessation.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints…without ever returning from that world.

    “This too is one thing proclaimed by the Blessed One… wherein if a bhikkhu abides diligent, ardent, and resolute…he attains the supreme security from bondage that he had not attained before.”

26. Sutta 53: Sekha Sutta (The Disciple in Higher Training)

    18. “And how is a noble disciple one who obtains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and provide a pleasant abiding here and now? Here, quite secluded from sensual pleasures, secluded from unwholesome states, a noble disciple enters upon and abides in the first jhāna…With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna…With the fading away as well of rapture…he enters upon and abides in the third jhāna…With the abandoning of pleasure and pain…he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. That is how a noble disciple is one who obtains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and provide a pleasant abiding here and now.

    19. “When a noble disciple has thus become one who is possessed of virtue, who guards the doors of his sense faculties, who is moderate in eating, who is devoted to wakefulness, who possesses seven good qualities, [357] who obtains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and provide a pleasant abiding here and now, he is called one in higher training who has entered upon the way. His eggs are unspoiled; he is capable of breaking out, capable of enlightenment, capable of attaining the supreme security from bondage.

    “Suppose there were a hen with eight or ten or twelve eggs, which she had covered, incubated, and nurtured properly. Even though she did not wish: ‘Oh, that my chicks might pierce their shells with the points of their claws and beaks and hatch out safely!’ yet the chicks are capable of piercing their shells with the points of their claws and beaks and hatching out safely. So too, when a noble disciple has thus become one who is possessed of virtue…he is called one in higher training who has entered upon the way. His eggs are unspoiled; he is capable of breaking out, capable of enlightenment, capable of attaining the supreme security from bondage.”

27. *Sutta 54: Potaliya Sutta (To Potaliya)

    “So too, householder, a noble disciple considers thus: ‘Sensual pleasures have been compared to a skeleton by the Blessed One; they provide much suffering and much despair, while the danger in them is great.’ Having seen this thus as it actually is with proper wisdom, he avoids the equanimity that is diversified, based on diversity, and develops the equanimity that is unified, based on unity, where clinging to the material things of the world utterly ceases without remainder.”

28. Sutta 59: Bahuvedanīya Sutta (The Many Kinds of Feeling)

    7. “Should anyone say: ‘That is the utmost pleasure and joy that beings experience,’ I would not concede that to him. Why is that? Because there is another kind of pleasure loftier and more sublime than that pleasure. And what is that other kind of pleasure? Here, Ānanda, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. This is that other kind of pleasure loftier and more sublime than the previous pleasure.

    8. “Should anyone say: ‘That is the utmost pleasure and joy that beings experience,’ I would not concede that to him. [399] Why is that? Because there is another kind of pleasure loftier and more sublime than that pleasure. And what is that other kind of pleasure? Here, Ānanda, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. This is that other kind of pleasure loftier and more sublime than the previous pleasure.

    9. “Should anyone say…And what is that other kind of pleasure? Here, Ānanda, with the fading away as well of rapture, a bhikkhu abides in equanimity, mindful and fully aware, and still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ This is that other kind of pleasure loftier and more sublime than the previous pleasure.

    10. “Should anyone say…And what is that other kind of pleasure? Here, Ānanda, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This is that other kind of pleasure loftier and more sublime than the previous pleasure.”

29. Sutta 64: Mahāmālunkya Sutta (The Greater Discourse to Mālunkyāputta)

    9. “And what, Ānanda, is the path, the way to the abandoning of the five lower fetters? Here, with seclusion from the acquisitions, with the abandoning of unwholesome states, with the complete tranquillization of bodily inertia, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.

    “Whatever exists therein of material form, feeling, perception, formations, and consciousness, he sees those states as impermanent, as suffering, as a disease, as a tumour, as a barb, as a calamity, as an affliction, as alien, as disintegrating, as void, as not self. He turns his mind away from those states [436] and directs it towards the deathless element thus: ‘This is the peaceful, this is the sublime, that is, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.’ If he is steady in that, he attains the destruction of the taints. But if he does not attain the destruction of the taints because of that desire for the Dhamma, that delight in the Dhamma, then with the destruction of the five lower fetters he becomes one due to reappear spontaneously [in the Pure Abodes] and there attain final Nibbāna without ever returning from that world. This is the path, the way to the abandoning of the five lower fetters.

    10-12. “Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna…Again, with the fading away as well of rapture, a bhikkhu…enters upon and abides in the third jhāna… Again, with the abandoning of pleasure and pain…a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

    “Whatever exists therein of material form, feeling, perception, formations, and consciousness, he sees those states as impermanent…as not self. He turns his mind away from those states and directs it towards the deathless element… This is the path, the way to the abandoning of the five lower fetters.”

30. Sutta 65: Bhaddāli Sutta (To Bhaddāli)

    16. “Quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. Why is that? That is how it is with one who fulfils the training in the Teacher’s Dispensation.

    17. “With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna…With the fading away as well of rapture…he enters upon and abides in the third jhāna…With the abandoning of pleasure and pain…he enters upon and abides in the fourth jhāna…Why is that? That is how it is with one who fulfils the training in the Teacher’s Dispensation.”

31. Sutta 66: Laṭukikopama Sutta (The Simile of the Quail)

    20. “Here, Udāyin, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna…With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna…With the fading away as well of rapture…he enters upon and abides in the third jhāna…With the abandoning of pleasure and pain…he enters upon and abides in the fourth jhāna…

    21. “This is called the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment. I say of this kind of pleasure that it should be pursued, that it should be developed, that it should be cultivated, that it should not be feared.

    22. “Here, Udāyin, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna…Now this, I say, belongs to the perturbable. And what therein belongs to the perturbable? The applied thought and sustained thought that have not ceased therein, that is what belongs to the perturbable.

    23. “Here, Udāyin, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna…Now this, I say, also belongs to the perturbable. And what therein belongs to the perturbable? The rapture and pleasure that have not ceased therein, that is what belongs to the perturbable.

    24. “Here, Udāyin, with the fading away as well of rapture…a bhikkhu enters upon and abides in the third jhāna…Now this, I say, also belongs to the perturbable. And what therein belongs to the perturbable? [455] The pleasure of equanimity that has not ceased therein, that is what belongs to the perturbable.

    25. “Here, Udāyin, with the abandoning of pleasure and pain…a bhikkhu enters upon and abides in the fourth jhāna… Now this, I say, belongs to the imperturbable.

    26. “Here, Udāyin, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna…That, I say, is not enough. Abandon it, I say; surmount it, I say. And what surmounts it?

    27. “Here, Udāyin, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna…That surmounts it. But that too, I say, is not enough. Abandon it, I say; surmount it, I say. And what surmounts it?

    28. “Here, Udāyin, with the fading away as well of rapture…a bhikkhu enters upon and abides in the third jhāna…That surmounts it. But that too, I say, is not enough. Abandon it, I say; surmount it, I say. And what surmounts it?

    29. “Here, Udāyin, with the abandoning of pleasure and pain…a bhikkhu enters upon and abides in the fourth jhāna… That surmounts it. But that too, I say, is not enough. Abandon it, I say; surmount it, I say. And what surmounts it?”

32. *Sutta 68: Naḷakapāna Sutta (At Naḷakapāna)

    6. What should be done, Anuruddha, by a clansman who has gone forth thus? While he still does not attain to the rapture and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or to something more peaceful than that, covetousness invades his mind and remains, ill will invades his mind and remains, sloth and torpor invade his mind and remain, restlessness and remorse invade his mind and remain, doubt invades his mind and remains, discontent invades his mind and remains, weariness invades his mind and remains. That is so while he still does not attain to the rapture and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or to something more peaceful than that. When he attains to the rapture and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or to something more peaceful than that, covetousness does not invade his mind and remain, ill will… sloth and torpor…restlessness and remorse…doubt…discontent…weariness does not invade his mind and remain. That is so when he attains to the rapture and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or to something more peaceful than that.

33. *Sutta 69: Gulissāni Sutta (Gulissāni)

    “A forest-dwelling bhikkhu should apply himself to those liberations that are peaceful and immaterial, transcending forms. There are those who ask a forest-dwelling bhikkhu a question on the liberations that are peaceful and immaterial, transcending forms. If, when so asked, he fails to reply, there will be those who would say of him: ‘What has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since when he is asked a question about those liberations that are peaceful and immaterial, transcending forms, he fails to reply?’ Since there will be those who would say this of him, a forest-dwelling bhikkhu should apply himself to those liberations that are peaceful and immaterial, transcending forms.”

34. Sutta 76: Sandaka Sutta (To Sandaka)

    43. “Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. A wise man certainly would live the holy life with a teacher under whom a disciple attains such a lofty distinction, [522] and while living it he would attain the true way, the Dhamma that is wholesome.

    44–46. “Again, with the stilling of applied and sustained thought, he enters upon and abides in the second jhāna…With the fading away as well of rapture...he enters upon and abides in the third jhāna... With the abandoning of pleasure and pain...he enters upon and abides in the fourth jhāna. A wise man certainly would live the holy life with a teacher under whom a disciple attains such a lofty distinction...”

35. Sutta 77: Mahāsakuludāyi Sutta (The Greater Discourse to Sakuludāyin)

    “(11. The Four Jhānas)

    25. “Again, Udāyin, I have proclaimed to my disciples the way to develop the four jhānas. Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. He makes the rapture and pleasure born of seclusion drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of seclusion. Just as a skilled bath man or a bath man’s apprentice heaps bath powder in a metal basin and, sprinkling it gradually with water, kneads it till the moisture wets his ball of bath powder, soaks it and pervades it inside and out, yet the ball itself does not ooze; so too, a bhikkhu makes the rapture and pleasure born of seclusion drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of seclusion.

    26. “Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. He makes the rapture and pleasure born of concentration drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of concentration. Just as though there were a lake whose waters welled up from below and it had no inflow from east, west, north, or south [16] and would not be replenished from time to time by showers of rain, then the cool fount of water welling up in the lake would make the cool water drench, steep, fill, and pervade the lake, so that there would be no part of the whole lake unpervaded by cool water; so too, a bhikkhu makes the rapture and pleasure born of concentration drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of concentration.

    27. “Again, with the fading away as well of rapture, a bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ He makes the pleasure divested of rapture drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the pleasure divested of rapture. Just as in a pond of blue or red or white lotuses, some lotuses that are born and grow in the water thrive immersed in the water without rising out of it, and cool water drenches, steeps, fills, and pervades them to their tips and their roots, so that there is no part of all those lotuses unpervaded by cool water; so too, a bhikkhu makes the pleasure divested of rapture drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the pleasure divested of rapture.

    28. “Again, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. He sits pervading this body with a pure bright mind, so that there is no part of his whole body unpervaded by the pure bright mind. Just as though a man were sitting covered from the head down with a white cloth, so that there would be no part of his whole body not covered by the white cloth; so too, a bhikkhu sits pervading this body with a pure bright mind, so that there is no part of his whole body [17] unpervaded by the pure bright mind. And thereby many disciples of mine abide having reached the consummation and perfection of direct knowledge.”

36. Sutta 78: Samaṇamaṇḍikā Sutta (Samaṇamaṇḍikāputta)

    12. “What are unwholesome intentions? They are the intention of sensual desire, the intention of ill will, and the intention of cruelty. These are called unwholesome intentions.

    “And what do these unwholesome intentions originate from? Their origin is stated: they should be said to originate from perception. What perception? Though perception is multiple, varied, and of different aspects, there is perception of sensual desire, perception of ill will, and perception of cruelty. Unwholesome intentions originate from this.

    “And where do these unwholesome intentions cease without remainder? Their cessation is stated: here, quite secluded from sensual pleasures, secluded from [28] unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. It is here that unwholesome intentions cease without remainder .

    13. “What are wholesome intentions? They are the intention of renunciation, the intention of non-ill will, and the intention of non-cruelty. These are called wholesome intentions.

    “And what do these wholesome intentions originate from? Their origin is stated: they should be said to originate from perception. What perception? Though perception is multiple, varied, and of different aspects, there is perception of renunciation, perception of non-ill will, and perception of non-cruelty. Wholesome intentions originate from this.

    “And where do these wholesome intentions cease without remainder? Their cessation is stated: here with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. It is here that these wholesome intentions cease without remainder.

    “And how practising does he practise the way to the cessation of wholesome intentions? Here a bhikkhu awakens zeal for the non-arising of unarisen evil unwholesome states…for the continuance, non-disappearance, strengthening, increase, and fulfilment by development of arisen wholesome states, and he makes effort, arouses energy, exerts his mind, and strives. One so practising practises the way to the cessation of wholesome intentions.”

37. Sutta 79: Cūḷasakuludāyi Sutta (The Shorter Discourse to Sakuludāyin)

    25. “Here, Udāyin, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna…With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna…in the third jhāna…This is the practical way to realise an exclusively pleasant world.”

    “Venerable sir, that is not the practical way to realise an exclusively pleasant world; at that point an exclusively pleasant world has already been realised.”

    “Udāyin, at that point an exclusively pleasant world has not yet been realised; that is only the practical way to realise an exclusively pleasant world.”

    26. When this was said, the wanderer Sakuludāyin’s assembly made an uproar, saying very loudly and noisily: “We are lost along with our own teachers’ doctrines! We are lost along with our own teachers’ doctrines! We know nothing higher than that!”

    Then the wanderer Sakuludāyin quieted those wanderers and asked the Blessed One:

    27. “Venerable sir, at what point is an exclusively pleasant world realised?”

    “Here, Udāyin, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. He dwells with those deities who have arisen in an entirely pleasant world and he talks with them and enters into conversation with them. It is at this point that an exclusively pleasant world has been realised.”

    37. “Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna…This, Udāyin, is a higher and more sublime state for the sake of realising which bhikkhus lead the holy life under me.

    38–40. “Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna…the third jhāna…the fourth jhāna. This too, Udāyin, is a higher and more sublime state for the sake of realising which bhikkhus lead the holy life under me.”

38. Sutta 85: Bodhirājakumāra Sutta (To Prince Bodhi)

    15–42. “Now three similes occurred to me spontaneously, never heard before...(as Sutta 36, §§17–44, but in the present sutta in §§18–23—corresponding to §§20–25 of Sutta 36—the sentence “But such painful feeling that arose in me did not invade my mind and remain” does not occur; and in the present sutta in §§37, 39 and 42—corresponding to §§39, 41, and 44 of Sutta 36—the sentence “But such pleasant feeling that arose in me did not invade my mind and remain” does not occur)...as happens in one who abides diligent, ardent, and resolute.”

39. Sutta 94: Ghoṭamukha Sutta (To Ghoṭamukha)

    10–30. “Brahmin, what kind of person torments himself and pursues the practice of torturing himself? Here a certain person goes naked...(as Sutta 51, §§8–28) [162]…and abides experiencing bliss, having himself become holy.”

    In sutta 51, paragraphs 20-23 are the four jhānas. These would correspond to paragraphs 22-25 in sutta 94.

40. Sutta 98: Vāseṭṭha Sutta (To Vāseṭṭha)

    “Who has passed beyond the swamp,

    The mire, saṁsāra, all delusion,

    Who has crossed to the further shore

    And meditates within the jhānas,

    Is unperturbed and unperplexed,

    Attained Nibbāna through no clinging:

    He is the one I call a brahmin.”

41. Sutta 99: Subha Sutta (To Subha)

    17. “What do you think, student? Which of these two fires would have a [better] flame, colour, and radiance—a fire that might burn in dependence on fuel, such as grass and wood, or a fire that might burn independent of fuel, such as grass and wood?”

    “If it were possible, Master Gotama, for a fire to burn independent of fuel such as grass and wood, that fire would have a [better] flame, colour, and radiance.”

    “It is impossible, student, it cannot happen that a fire could burn independent of fuel such as grass or wood except through [the exercise of] supernormal power. Like the fire that burns dependent on fuel such as grass and wood, I say, is the rapture [204] that is dependent on the five cords of sensual pleasure. Like the fire that burns independent of fuel such as grass and wood, I say, is the rapture that is apart from sensual pleasures, apart from unwholesome states. And what, student, is the rapture that is apart from sensual pleasures, apart from unwholesome states? Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. This is a rapture apart from sensual pleasures, apart from unwholesome states. Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. This too is a rapture apart from sensual pleasures, apart from unwholesome states.

42. Sutta 100: Sangārava Sutta (To Sangārava)

    31–41. “Now when I had eaten solid food and regained my strength, then quite secluded from sensual pleasures, secluded from unwholesome states...(as Sutta 36, §§34–44; but in the present sutta in §§36, 38, and 41—corresponding to §§39, 41, and 44 of Sutta 36—the sentence “But such pleasant feeling that arose in me did not invade my mind and remain” does not occur)...as happens in one who abides diligent, ardent, and resolute.”

    In sutta 36 paragraphs 34-37 are the four jhānas. In sutta 100 they would correspond to paragraphs 38-41.

43. Sutta 101: Devadaha Sutta (At Devadaha)

    38. “Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. Thus too, bhikkhus, the exertion is fruitful, the striving is fruitful.

    39. “Again, bhikkhus, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. Thus too, bhikkhus, the exertion is fruitful, the striving is fruitful.

    40. “Again, bhikkhus, with the fading away as well of rapture, a bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ Thus too, bhikkhus, the exertion is fruitful, the striving is fruitful.

    41. “Again, bhikkhus, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. Thus too, bhikkhus, the exertion is fruitful, the striving is fruitful.

    42. “When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the recollection of past lives. He recollects his manifold past lives, that is, one birth, two births...(as Sutta 51, §24)...Thus with their aspects and particulars he recollects his manifold past lives. Thus too, bhikkhus, the exertion is fruitful, the striving is fruitful.

44. *Sutta 102: Pañcattaya Sutta (The Five and Three)

    17. (V) “Here, bhikkhus, some recluse or brahmin, with the relinquishing of views about the past and the future and through complete lack of resolve upon the fetters of sensual pleasure, enters upon and abides in the rapture of seclusion. He thinks: ‘This is the peaceful, this is the sublime, that I enter upon and abide in the rapture of seclusion.’ That rapture of seclusion ceases in him. With the cessation of the rapture of seclusion, grief arises, and with the cessation of grief, the rapture of seclusion arises. Just as the sunlight pervades the area that the shadow leaves, and the shadow pervades the area that the sunlight leaves, so too, with the cessation of the rapture of seclusion, grief arises, and with the cessation of grief, the rapture of seclusion arises.

    18. “The Tathāgata, bhikkhus, understands this thus: ‘This good recluse or brahmin, with the relinquishing of views about the past and the future…and with the cessation of grief, the rapture of seclusion arises. That is conditioned and gross, but there is cessation of formations.’ Having known ‘There is this,’ seeing the escape from that, the Tathāgata has gone beyond that.

    19. “Here, bhikkhus, some recluse or brahmin, with the relinquishing of views about the past and the future, through complete lack of resolve upon the fetters of sensual pleasure, and with the surmounting of the rapture of seclusion, enters upon and abides in unworldly pleasure. He thinks: ‘This is the peaceful, this is the sublime, that I enter upon and abide in unworldly pleasure.’ That unworldly pleasure ceases in him. With the cessation of unworldly pleasure, the rapture of seclusion arises, and with the cessation of the rapture of seclusion, unworldly pleasure arises. [236] Just as the sunlight pervades the area that the shadow leaves, and the shadow pervades the area that the sunlight leaves, so too, with the cessation of unworldly pleasure, the rapture of seclusion arises and with the cessation of the rapture of seclusion, unworldly pleasure arises.

    20. “The Tathāgata, bhikkhus, understands this thus: ‘This good recluse or brahmin, with the relinquishing of views about the past and the future…and with the cessation of the rapture of seclusion, unworldly pleasure arises. That is conditioned and gross, but there is cessation of formations.’ Having known ‘There is this,’ seeing the escape from that, the Tathāgata has gone beyond that.

    21. “Here, bhikkhus, some recluse or brahmin, with the relinquishing of views about the past and the future, through complete lack of resolve upon the fetters of sensual pleasure, and with the surmounting of the rapture of seclusion and unworldly pleasure, enters upon and abides in neither-painful-nor-pleasant feeling. He thinks: ‘This is the peaceful, this is the sublime, that I enter upon and abide in neither-painful-nor-pleasant feeling. ’ That neither-painful-nor-pleasant feeling ceases in him. With the cessation of neither-painful-nor-pleasant feeling, unworldly pleasure arises, and with the cessation of unworldly pleasure, neither-painful-nor-pleasant feeling arises. Just as the sunlight pervades the area that the shadow leaves, and the shadow pervades the area that the sunlight leaves, so too, with the cessation of neither-painful-nor-pleasant feeling, unworldly pleasure arises, and with the cessation of unworldly pleasure, neither-painful-nor-pleasant feeling arises.”

    Notes.

    First bold passage: Bhikkhu Bodhi’s footnote 961 says that this passage refers to the first two jhānas.

    Second blod passage: Bhikkhu Bodhi’s footnote 963 says that this refers to the third jhāna.

    Third bold passage: Bhikkhu Bodhi’s footnote 964 says that this is the fourth jhāna.

45. *Sutta 105: Sunakkhatta Sutta (To Sunakkhatta)

    10. “It is possible, Sunakkhatta, that some person here may be intent on the imperturbable. When a person is intent on the imperturbable, only talk concerning that interests him, and his thinking and pondering are in line with that, and he associates with that kind of person, and he finds satisfaction in that. But when talk about worldly material things is going on, he will not listen to it or give it ear or exert his mind to understand it. He does not associate with that kind of person, and he does not find satisfaction in that.”

    Note:

    According to Bikkhu Bodhis footnote 1000, the “imperturbable” is a technical term “for the meditative attainments from the fourth jhāna through the four immaterial attainments. But since the highest two immaterial attainments are dealt with separately, it seems that in this sutta only the fourth jhāna and the lower two immaterial attainments are intended as “the imperturbable.”

46. *Sutta 106: Āneñjasappāya Sutta (The Way to the Imperturbable)

    “(THE IMPERTURBABLE)

    3. “Therein, bhikkhus, a noble disciple considers thus: ‘Sensual pleasures here and now and sensual pleasures in lives to come…constitute an obstruction to a noble disciple in training here. Suppose I were to abide with a mind abundant and exalted, having transcended the world and made a firm determination with the mind. When I do so, there will be no more evil unwholesome mental states such as covetousness, ill will, and presumption in me, and with the abandoning of them my mind will be unlimited, immeasurable, and well developed.’ When he practises in this way and frequently abides thus, his mind acquires confidence in this base. Once there is full confidence, he either attains to the imperturbable now or else he resolves [upon it] with wisdom. On the dissolution of the body, after death, it is possible that the evolving consciousness may pass on [to rebirth] in the imperturbable. This, bhikkhus, is declared to be the first way directed to the imperturbable.

    4. “Again, bhikkhus, a noble disciple considers thus: 1012 ‘[There are] sensual pleasures here and now and sensual pleasures in lives to come, sensual perceptions here and now and sensual perceptions in lives to come; whatever material form [there is], all material form is the four great elements and the material form derived from the four great elements.’ When he practises in this way and frequently abides thus, his mind acquires confidence in this base. Once there is full confidence, he either attains to the imperturbable now or else he resolves [upon it] with wisdom. On the dissolution of the body, after death, it is possible that the evolving consciousness may pass on [to rebirth] in the imperturbable. This, bhikkhus, is declared to be the second way directed to the imperturbable.”

    Note:

    Once again, according to Bhikkhu Bodhi’s footnote 1007, here the “imperturbable” seems to refer to the fourth Jhāna and the first two immaterial attainments.

47. Sutta 107: Gaṇakamoggallāna Sutta (To Gaṇaka Moggallāna)

    10. “Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. With the fading away as well of rapture, he abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.”

48. Sutta 108: Gopakamoggallāna Sutta (With Gopaka Moggallāna)

    17. (4) “He obtains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and provide a pleasant abiding here and now.”

    27. “And what kind of meditation did the Blessed One praise? Here, brahmin, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna…With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna…With the fading away as well of rapture…he enters upon and abides in the third jh̄na...With the abandoning of pleasure and pain...he enters upon and abides in the fourth jhāna…The Blessed One praised that kind of meditation.”

49. Sutta 111: Anupada Sutta (One by One As They Occurred)

    3. “Here, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome states, Sāriputta entered upon and abided in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.

    4. “And the states in the first jhāna—the applied thought, the sustained thought, the rapture, the pleasure, and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention—these states were defined by him one by one as they occurred; known to him those states arose, known they were present, known they disappeared. He understood thus: ‘So indeed, these states, not having been, come into being; having been, they vanish.’ Regarding those states, he abided unattracted, unrepelled, independent, detached, free, dissociated, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and with the cultivation of that [attainment], he confirmed that there is.

    5. “Again, bhikkhus, with the stilling of applied and sustained thought, Sāriputta entered and abided in [26] the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration.

    6. “And the states in the second jhāna—the self-confidence, the rapture, the pleasure, and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention—these states were defined by him one by one as they occurred; known to him those states arose, known they were present, known they disappeared. He understood thus:…and with the cultivation of that [attainment], he confirmed that there is.

    7. “Again, bhikkhus, with the fading away as well of rapture, Sāriputta abided in equanimity, and mindful and fully aware, still feeling pleasure with the body, he entered upon and abided in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.

    8. “And the states in the third jhāna—the equanimity, the pleasure, the mindfulness, the full awareness, and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention—these states were defined by him one by one as they occurred; known to him those states arose, known they were present, known they disappeared. He understood thus:…and with the cultivation of that [attainment], he confirmed that there is.

    9. “Again, bhikkhus, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, Sāriputta entered upon and abided in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

    10. “And the states in the fourth jhāna—the equanimity, the neither-painful-nor-pleasant feeling, the mental unconcern due to tranquillity, the purity of mindfulness, and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention—these states were defined by him one by one as they occurred; known to him those states arose, known they were present, [27] known they disappeared. He understood thus:…and with the cultivation of that [attainment], he confirmed that there is.”

50. Sutta 112: Chabbisodhana Sutta (The Sixfold Purity)

    18. “‘Having thus abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. With the stilling of applied and sustained thought, I entered upon and abided in the second jhāna…With the fading away as well of rapture…I entered upon and abided in the third jhāna…With the abandoning of pleasure and pain…I entered upon and abided in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.”

51. Sutta 113: Sappurisa Sutta (The True Man)

    21. “Moreover, quite secluded from sensual pleasures, secluded from unwholesome states, an untrue man enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. He considers thus: ‘I have gained the attainment of the first jhāna; but these other bhikkhus have not gained the attainment of the first jhāna.’ So he lauds himself and disparages others because of his attainment of the first jhāna. This too is the character of an untrue man.

    “But a true man considers thus: ‘Non-identification even with the attainment of the first jhāna has been declared by the Blessed One; for in whatever way they conceive, the fact is ever other than that.’ [43] So, putting non-identification first, he neither lauds himself nor disparages others because of his attainment of the first jhāna. This too is the character of a true man.

    22–24. “Moreover, with the stilling of applied and sustained thought, an untrue man enters upon and abides in the second jhāna…With the fading away as well of rapture…he enters upon and abides in the third jhāna…With the abandoning of pleasure and pain…he enters upon and abides in the fourth jhāna…”

52. *Sutta 117: Mahācattārı̄saka Sutta (The Great Forty)

    “What, bhikkhus, is noble right concentration with its supports and its requisites, that is, right view, right intention, right speech, right action, right livelihood, right effort, and right mindfulness? Unification of mind equipped with these seven factors is called noble right concentration with its supports and its requisites.”

53. *Sutta 118: Ānāpānasati Sutta (Mindfulness of Breathing)

    “He trains thus: ‘I shall breathe in experiencing rapture’; he trains thus: ‘I shall breathe out experiencing rapture.’ He trains thus: ‘I shall breathe in experiencing pleasure’; he trains thus: ‘I shall breathe out experiencing pleasure.’ He trains thus: ‘I shall breathe in experiencing the mental formation’; he trains thus: ‘I shall breathe out experiencing the mental formation. ’ He trains thus: ‘I shall breathe in tranquillizing the mental formation’; he trains thus: ‘I shall breathe out tranquillizing the mental formation.

    20. He trains thus: ‘I shall breathe in experiencing the mind’; he trains thus: ‘I shall breathe out experiencing the mind.’ He trains thus: ‘I shall breathe in gladdening the mind’; he trains thus: ‘I shall breathe out gladdening the mind.’ He trains thus: ‘I shall breathe in concentrating the mind’; he trains thus: ‘I shall breathe out concentrating the mind.’ He trains thus: ‘I shall breathe in liberating the mind’; he trains thus: ‘I shall breathe out liberating the mind.”

54. Sutta 119: Kāyagatāsati Sutta (“Mindfulness of the Body)

    “(THE JHĀNAS))

    18. “Again, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. He makes the rapture and pleasure born of seclusion drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of seclusion. Just as a skilled bath man or a bath man’s apprentice 1130 heaps bath powder in a metal basin and, sprinkling it gradually with water, kneads it till the moisture wets his ball of bath powder, soaks it and pervades it inside and out, yet the ball itself does not ooze; so too, a bhikkhu makes the rapture and pleasure born of seclusion [93] drench, steep, fill, and pervade this body, so that there is no part of his whole body unpervaded by the rapture and pleasure born of seclusion. As he abides thus diligent…That too is how a bhikkhu develops mindfulness of the body.

55. Sutta 122: Mahāsuññata Sutta (The Greater Discourse on Voidness)

    8. “Here, Ānanda, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna…the second jhāna…the third jhāna…the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. That is how a bhikkhu steadies his mind internally, quiets it, brings it to singleness, and concentrates it.”

56. Sutta 125: Dantabhūmi Sutta (The Grade of the Tamed)

    25. “With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna…the third jhāna…the fourth jhāna.”

57. *Sutta 127: Anuruddha Sutta (Anuruddha)

    8. “And what, householder, is the exalted deliverance of mind? Here a bhikkhu abides resolved upon an area the size of the root of one tree, pervading it as exalted: this is called the exalted deliverance of mind. Here a bhikkhu abides resolved upon an area the size of the roots of two or three trees, pervading it as exalted: this too is called the exalted deliverance of mind. Here a bhikkhu abides resolved upon an area the size of one village, pervading it as exalted…[147]…an area the size of two or three villages…an area the size of one major kingdom… an area the size of two or three major kingdoms…an area the size of the earth bounded by the ocean, pervading it as exalted: this too is called the exalted ”

    Notes:

    According to Bhikkhu Bodhi’s footnote 1181, “He covers an area the size of one tree root with his kasiṇa sign, and he abides resolved upon that kasiṇa sign, pervading it with the exalted jhāna.”

58. *Sutta 128: Upakkilesa Sutta (Imperfections)

    31. “Thereupon, Anuruddha, I developed concentration with applied thought and sustained thought; I developed concentration without applied thought but with sustained thought only; I developed concentration without applied thought and without sustained thought; I developed concentration with rapture; I developed concentration without rapture; I developed concentration accompanied by enjoyment; I developed concentration accompanied by equanimity.

    32. “When, Anuruddha, I had developed concentration with applied thought and sustained thought…when I had developed concentration accompanied by equanimity, the knowledge and vision arose in me: ‘My deliverance is unshakeable; this is my last birth; now there is no renewal of being.’”

59. Sutta 138: Uddesavibhanga Sutta (The Exposition of a Summary)

    12. “And how, friends, is the mind called ‘stuck inter-nally’? Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. If his consciousness follows after the rapture and pleasure born of seclusion, is tied and shackled by gratification in the rapture and pleasure born of seclusion, then his mind is called ‘stuck internally.’

    13. “Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. If his consciousness follows after the rapture and pleasure born of concentration…then his mind is called ‘stuck internally.

    14. “Again, with the fading away as well of rapture, a bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ If his consciousness follows after the equanimity…then his mind is called ‘stuck internally.’

    15. “Again, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. If his consciousness follows after the neither-pain-nor-pleasure, is tied and shackled by gratification in the neither-pain-nor-pleasure, is fettered by the fetter of gratification in the neither-pain-nor-pleasure, then his mind is called ‘stuck internally.’ That is how the mind is called ‘stuck internally.

    16. “And how, friends, is the mind called ‘not stuck internally’? Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna…If his consciousness does not follow after the rapture and pleasure born of seclusion, is not tied and shackled by gratification in the rapture and pleasure born of seclusion, is not fettered by the fetter of gratification in the rapture and pleasure born of seclusion, then his mind is called ‘not stuck internally.’

    17. “Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna…If his consciousness does not follow after the rapture and pleasure born of concentration…then his mind is called ‘not stuck internally.’

    18. “Again, with the fading away as well of rapture, a bhikkhu… enters upon and abides in the third jhāna…If his consciousness does not follow after the equanimity…then his mind is called ‘not stuck internally.’

    19. “Again, with the abandoning of pleasure and pain…a bhikkhu enters upon and abides in the fourth jhāna…If his consciousness does not follow after the neither-pain-nor-pleasure, is not tied and shackled by gratification in the neither-pain-nor-pleasure, is not fettered by the fetter of gratification in the neither-pain-nor-pleasure, then his mind is called ‘not stuck internally.’ That is how the mind is called ‘not stuck internally.”

60. Sutta 139: Araṇavibhanga Sutta (The Exposition of Non-Conflict)

    9. “‘One should know how to define pleasure, and knowing that, one should pursue pleasure within oneself.’ So it was said. And with reference to what was this said?

    “Bhikkhus, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye…sounds cognizable by the ear…odours cognizable by the nose…flavours cognizable by the tongue…tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. These are the five cords of sensual pleasure. Now the pleasure and joy that arise dependent on these five cords of sensual pleasure are called sensual pleasure—a filthy pleasure, a coarse pleasure, an ignoble pleasure. I say of this kind of pleasure that it should not be pursued, that it should not be developed, that it should not be cultivated, and that it should be feared.

    Here, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna…the second jhāna…the third jhāna… the fourth jhāna. This is called the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment. I say “Here, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna…the second jhāna…the third jhāna… the fourth jhāna. This is called the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment. I say of this kind of pleasure that it should be pursued, that it should be developed, that it should be cultivated, and that it should not be feared. [234]

    “So it was with reference to this that it was said: ‘One should know how to define pleasure, and knowing that, one should pursue pleasure within oneself.”

61. Sutta 140: Dhātuvibhanga Sutta (The Exposition of the Elements)

    “Then there remains only equanimity, purified and bright, malleable, wieldy, and radiant. Suppose, bhikkhu, a skilled goldsmith or his apprentice were to prepare a furnace, heat up the crucible, take some gold with tongs, and put it into the crucible. From time to time he would blow on it, from time to time he would sprinkle water over it, and from time to time he would just look on. That gold would become refined, well refined, completely refined, faultless, rid of dross, malleable, wieldy, and radiant. Then whatever kind of ornament he wished to make from it, whether a golden chain or earrings or a necklace or a golden garland, it would serve his purpose. So too, bhikkhu, then there remains only equanimity, purified and bright, malleable, wieldy, and radiant.”

62. Sutta 141: Saccavibhanga Sutta (The Exposition of the Truths)

    31. “And what, friends, is right concentration? Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. With the fading away as well of rapture, he abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This is called right concentration.

    “This is called the noble truth of the way leading to the cessation of suffering.”