1st Jhāna
Gloss of first jhāna STED formula
- vivicceva kāmehi: seclusion from sensual pleasures
  - KN Iti 72: escape from kāma is nekkhamma (right resolve’s renunciation)
- vikeka-jam-pīti-sukham (seclusion born rapture and pleasure)
  - AN 5.176 (Sariputta explains first jhāna formula’s vivekajam pīti-sukham)
Speech ceasing in first jhāna
every occurrence of first jhāna searching “vivicceva kāmehi”

1st Jhāna

Probably over 90% of all the first jhana standard formula references you find in the EBT, in the ones that are part of a gradual training showing what the meditator does to get into first jhana, they mostly will refer to one of these STED (standard EBT definitons): 5kg, 5niv, purifying right-resolve. Note the right effort, right exertion, are explicitly used before and in jhānas to continue purifying and maintaining the jhāna (see MN 78).

MN 78 right effort purifying first jhana

“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 .777 ""

“And how practising does he practise the way to the cessation of unwholesome 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 unwholesome intentions.778 ""

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.

STED 1st Jhāna


vivicc’eva kāmehi	Quite-withdrawn (from) sensual-pleasure-objects,
vivicca akusalehi dhammehi	withdrawn (from) unskillful qualities,
sa-vitakkaṃ sa-vicāraṃ	With-thought, with-evaluation,
vivekajaṃ pīti-sukhaṃ	withdrawal rapture-pleasure,
paṭhamaṃ jhānaṃ upasampajja viharati.	first Jhāna (he) enters, dwells.

STED 5kg: kāma-guṇā

STED 5kg: sensuality-strings

pañc'-ime, bhikkhave,	(There are) five-of-these, ***********,
kāma-guṇā.	sensuality-strings.
katame pañca?	Which five?

(1) cakkhu-viññeyyā rūpā	(1) Eye-cognizable forms -
iṭṭhā kantā manāpā piya-rūpā	agreeable, pleasing, charming, endearing-form,
kām-ūpasaṃhitā rajanīyā	sensual-desire--(it)-fosters, lust-it-provokes.
(2) sota-viññeyyā saddā	(2) Ear-cognizable sounds - …
(3) ghāna-viññeyyā gandhā	(3) Nose-cognizable aromas - …
(4) jivhā-viññeyyā rasā	(4)Tongue-cognizable flavors - …
(5) kāya-viññeyyā phoṭṭhabbā	(5) body-cognizable tactile-sensations -
iṭṭhā kantā manāpā piya-rūpā	agreeable, pleasing, charming, endearing-form,
kām-ūpasaṃhitā rajanīyā	sensual-desire--(it)-fosters, lust-it-provokes.

STED 5niv: nīvaraṇā

STED 5niv: hindrances

♦ 219. “pañc-ime, bhikkhave,	(there are) "Five-(of)-these, *********,
āvaraṇā nīvaraṇā	obstructions, hindrances,
cetaso upakkilesā	mental corruptions,
paññāya dub-balī-karaṇā.	wisdom weakeners.
katame pañca?	which five?
kāmac-chando, bhikkhave,	1. sensual desire, monks,
āvaraṇo nīvaraṇo	(is an) obstruction, (a) hindrance,
cetaso upakkileso	(a) mental corruption,
paññāya dubbalīkaraṇo.	(a) wisdom-weakener.
byāpādo, bhikkhave, …	2. ill-will, monks, …
Thina-middhaṃ, bhikkhave, …	3. sloth-(and)-torpor, monks, …
Uddhacca-kukkuccaṃ, bhikkhave, …	4. restlessness-(and)-remorse, monks, …
vicikicchā, bhikkhave,	5. doubt, monks,
āvaraṇā nīvaraṇā	(is an) obstruction, (a) hindrance,
cetaso upakkilesā	(a) mental corruption,
paññāya dubbalīkaraṇā.	(a) wisdom-weakener.

STED sammā-saṅkappo

STED right-resolve


Nekkhamma-saṅkappo,	Renunciation-resolve,
A-byāpāda-saṅkappo,	Non-ill-will-resolve,
A-vihiṃsā-saṅkappo —	Non-harmfulness-resolve

AN 4.14 right effort part 2, removes “wrong” version of right-resolve

2. Pahānap-padhānaṃ

“katamañca, bhikkhave, pahānap-padhānaṃ?	What (is), *********, abandoning-exertion?
idha, bhikkhave, bhikkhu	Here, monks, (a) monk,

1. Kāma-vitakkaṃ

uppannaṃ kāma-vitakkaṃ	(with an) arisen {thought of}-sensuality
nā-(a)dhivāseti	(he) Does-not-tolerate (it)!
pajahati	gets rid (of it),
vinodeti	removes (it),
Byantī-karoti	destroys (it),
anabhāvaṃ gameti;	annihilation! (he makes it) go (there)!

2. Byāpāda-vitakkaṃ

uppannaṃ byāpāda-vitakkaṃ	(with an) arisen {thought of}-ill-will,
nā-(a)dhivāseti	(he) Does-not-tolerate (it)!
pajahati	gets rid (of it),
vinodeti	removes (it),
Byantī-karoti	destroys (it),
anabhāvaṃ gameti;	annihilation! (he makes it) go (there)!

3. Vihiṃsā-vitakkaṃ

uppannaṃ vihiṃsā-vitakkaṃ	(with an) arisen {thought of}-harming,
nā-(a)dhivāseti	(he) Does-not-tolerate (it)!
pajahati	gets rid (of it),
vinodeti	removes (it),
Byantī-karoti	destroys (it),
anabhāvaṃ gameti;	annihilation! (he makes it) go (there)!

4. Pāpake a-kusale

Uppann-uppanne pāpake a-kusale dhamme	(with any) arisen evil un-skillful quality,
nā-(a)dhivāseti	(he) Does-not-tolerate (it)!
pajahati	gets rid (of it),
vinodeti	removes (it),
Byantī-karoti	destroys (it),
anabhāvaṃ gameti;	annihilation! (he makes it) go (there)!

Gloss of first jhāna STED formula

vivicceva kāmehi: seclusion from sensual pleasures

KN Iti 72: escape from kāma is nekkhamma (right resolve’s renunciation)


♦ “tisso imā, bhikkhave, nissaraṇiyā VAR dhātuyo.	“Monks, there are these three properties for escape.
katamā tisso?	Which three?
kāmānam-etaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ,	This is the escape from sensuality: renunciation.1
rūpānam-etaṃ nissaraṇaṃ yadidaṃ āruppaṃ,	This is the escape from form: formlessness.
yaṃ kho pana kiñci bhūtaṃ	And as for whatever has come into being,
saṅkhataṃ paṭiccasamuppannaṃ	is fabricated & dependently co-arisen,
nirodho tassa nissaraṇaṃ —	the escape from that is cessation.
imā kho, bhikkhave, tisso nissaraṇiyā dhātuyo”ti.	These are the three properties for escape.”

♦ “kāma-nissaraṇaṃ ñatvā,	Knowing the escape from sensuality,
rūpānañca atikkamaṃ.	& the overcoming of forms
♦ sabba-saṅkhāra-samathaṃ,	–ardent always– touching the stilling
phusaṃ ātāpi sabbadā.	of all fabrications:
♦ “sa ve sammaddaso bhikkhu,	he is a monk who’s seen rightly.
yato tattha vimuccati.	From that he is there released.
♦ abhiññā-vosito santo,	A master of direct knowing,
sa ve yogātigo munī”ti.	at peace, he is a sage gone beyond bonds.

There are those who mistakenly misinterpret this phrase as meaning the body disappears, that the mind becomes divorced from the 5 sense faculties, one can not move the body, feel pain, hear sounds in first jhāna. They base that on interpreting kāmehi as sensual pleasure objects, and that seclusion from those objects means mind separates from the physical body. This is not the case. If you look at ever single occurrence of the first jhana in the suttas, right before first jhana, it always mentions 5kg or 5niv (5 strands of sensual pleasure and/or 5 hindrances). For the mind to be divorced from the body, the Buddha has a more specific way to make that clear. See the article “rūpa is not a-rūpa, 4 jhānas operate in rūpa”.

vikeka-jam-pīti-sukham (seclusion born rapture and pleasure)

AN 5.176 (Sariputta explains first jhāna formula’s vivekajam pīti-sukham)

(these 5 things not present in pīti/rapture)

(1. Kāma’s dukkha & domanassa)

(2. Kāma’s sukha & somanassa)

(3. A-kusala dukkha & domanassa)

(4. A-kusala sukha & somanassa)

(5. Kusala dukkha & domanassa)

Mp (Te Cmy) says this pīti is from first and second jhāna



Yasmiṃ, bhante, samaye ariyasāvako pavivekaṃ pītiṃ upasampajja viharati,	At a time when a noble disciple enters and dwells in the rapture of seclusion,
pañcassa ṭhānāni tasmiṃ samaye na honti.	five things aren’t present in him.
1) Yampissa kāmūpasaṃhitaṃ dukkhaṃ domanassaṃ,	1) The pain and sadness connected with sensual pleasures.
tampissa tasmiṃ samaye na hoti.	at this time (they are) not present.
2) Yampissa kāmūpasaṃhitaṃ sukhaṃ somanassaṃ,	2) The pleasure and happiness connected with sensual pleasures.
tampissa tasmiṃ samaye na hoti.	at this time (they are) not present.
3) Yampissa akusalūpasaṃhitaṃ dukkhaṃ domanassaṃ,	3) The pain and sadness connected with the unskillful.
tampissa tasmiṃ samaye na hoti.	at this time (they are) not present.
4) Yampissa akusalūpasaṃhitaṃ sukhaṃ somanassaṃ,	4) The pleasure and happiness connected with the unskillful.
tampissa tasmiṃ samaye na hoti.	at this time (they are) not present.
5) Yampissa kusalūpasaṃhitaṃ dukkhaṃ domanassaṃ,	5) The pain and sadness connected with the skillful.
tampissa tasmiṃ samaye na hoti.	at this time (they are) not present.

Speech ceasing in first jhāna

.	.

From SN 36.11 Rahogata: Alone: 3 fold vedana scheme. Connected to dukkha and saṅkhārā, then 9 progressive cessations in samādhi attainments similar to the 30 suttas in AN 9.30-9.60, with the very interesting and unique feature of first jhāna with speech (vāca) ceasing. Note this feature of first jhāna then gets repeated in this Vagga 4 more times in SN 36.15-18

AN 5.26 gives a very clear example of how the oral tradition seamlessly integrates into samādhi development, from first to fourth jhāna all the way to arahantship. While the words “first jhāna” do not explicitly appear, the activity of V&V (vitakka and vicara), S&S (sati and sampajano), presence of pīti, sukha, upekkha, make it pretty clear that’s what is happening.

Also note how sound does not have to be a thorn in first jhāna. Here, for example, sitting in the live presence of the Buddha or an arahant giving a dhamma talk is not only the direct cause of pīti and pamojja that’s generated, but can happen concurrently while one is in first jhāna, according to a straightforward okham’s razor reading of EBT.

AN 5.26 (abridged version with repetitions cut and summarized)

AN 5.26 vimutt-āyatana-suttaṃ	AN 5.26 liberation-base-discourse
“pañc-imāni, bhikkhave,	"[there are] five-(of)-these, ***********,
vimutt-āyatanāni	liberation-bases,
yattha bhikkhuno appamattassa	by means of which, if a monk {dwells} assiduous,
ātāpino pahitattassa viharato	ardent, resolute, ********,
a-vimuttaṃ vā cittaṃ vimuccati,	(his) un-liberated ** mind (is) liberated,
a-parik-khīṇā vā āsavā parik-khayaṃ gacchanti,	un-destroyed ** asinine-inclinations, utterly-destroyed (they) become.
An-anuppattaṃ vā an-uttaraṃ yogak-khemaṃ	(the) un-reached un-surpassed security-from-the-yoke
Anu-pāpuṇāti.	(he) reaches.”
♦ “katamāni pañca?	What five?

(1) First jhāna possible while hearing live dhamma talk

idha, bhikkhave, bhikkhuno	Here, monks, (for a) monk,
satthā dhammaṃ deseti	(a) teacher (of) dhamma teaches (him),
aññataro vā garuṭṭhāniyo sabrahmacārī.	{or a} certain fellow monk [teaches him],

yathā yathā, bhikkhave, tassa bhikkhuno	in whatever way , *********, (for the) monk (that)
satthā dhammaṃ deseti	(a) teacher (of) dhamma teaches (him),
aññataro vā garuṭṭhāniyo sabrahmacārī.	{or a} certain fellow monk [teaches him],

(refrain: 7sb → jhāna → arahantship)

tathā tathā so tasmiṃ	like-that, accordingly, he ******
dhamme attha-paṭisaṃvedī ca hoti	{feels [inspiration]} in Dhamma meaning and
dhamma-paṭisaṃvedī ca.	{feels [inspiration]} in Dhamma,
tassa attha-paṭisaṃvedino dhamma-paṭisaṃvedino	as he {feels [inspiration] in} Dhamma-meaning (and) Dhamma,
pāmojjaṃ jāyati.	joy arises.
pamuditassa pīti jāyati.	(When he is) joyful, rapture arises.
pīti-manassa kāyo passambhati.	(with) rapturous-mind, (the) body (becomes) tranquil.
passaddha-kāyo sukhaṃ vedeti.	(with) tranquil-body, pleasure (he) feels.
sukhino cittaṃ samādhiyati.	(For one feeling) pleasure, (the) mind (becomes) concentrated.

idaṃ, bhikkhave, paṭhamaṃ vimutt-āyatanaṃ	This, monks, (is the) first liberation-basis,
yattha bhikkhuno appamattassa	by means of which, if a monk {dwells} assiduous,
ātāpino pahitattassa viharato	ardent, resolute, ********,
a-vimuttaṃ vā cittaṃ vimuccati,	(his) un-liberated ** mind (is) liberated,
a-parik-khīṇā vā āsavā parik-khayaṃ gacchanti,	un-destroyed ** asinine-inclinations, utterly-destroyed (they) become.
An-anuppattaṃ vā an-uttaraṃ yogak-khemaṃ	(the) un-reached un-surpassed security-from-the-yoke
Anu-pāpuṇāti.	(he) reaches.”

(2) Giving a dhamma talk leads to himself getting jhāna

♦ “puna ca-paraṃ, bhikkhave, bhikkhuno	“Again, and-furthermore,
(...instead of using the previous methods described…)	(...instead of using the previous methods described…)
yathā yathā, bhikkhave, bhikkhu	in whatever way, **********, the monk
yathā-sutaṃ yathā-pariyattaṃ dhammaṃ	Has-heard (and) has-learned (the) dhamma
vitthārena paresaṃ deseti	(and in) detail (to) others (he) teaches,

(refrain: 7sb → jhāna → arahantship)

tathā tathā so tasmiṃ	like-that, accordingly, he ******
(… refrain: 7sb → jhāna → arahantship ... )	(… refrain: 7sb → jhāna → arahantship ... )
An-anuppattaṃ vā an-uttaraṃ yogak-khemaṃ	(the) un-reached un-surpassed security-from-the-yoke
Anu-pāpuṇāti.	(he) reaches.”

(3) Reciting memorized dhamma passage leads to jhāna

♦ “puna ca-paraṃ, bhikkhave, bhikkhuno	“Again, and-furthermore,
(...instead of using the previous methods described…)	(...instead of using the previous methods described…)
yathā yathā, bhikkhave, bhikkhu	in whatever way, **********, the monk
yathā-sutaṃ yathā-pariyattaṃ dhammaṃ	Has-heard (and) has-learned (the) dhamma
vitthārena sajjhāyaṃ karoti	(and in) detail (he) recites (that) ******.

(refrain: 7sb → jhāna → arahantship)

tathā tathā so tasmiṃ	like-that, accordingly, he ******
(… refrain: 7sb → jhāna → arahantship ... )	(… refrain: 7sb → jhāna → arahantship ... )
An-anuppattaṃ vā an-uttaraṃ yogak-khemaṃ	(the) un-reached un-surpassed security-from-the-yoke
Anu-pāpuṇāti.	(he) reaches.”

(4) first jhāna possible while thinking and pondering memorized dhamma

♦ “puna ca-paraṃ, bhikkhave, bhikkhuno	“Again, and-furthermore,
(...instead of using the previous methods described…)	(...instead of using the previous methods described…)
yathā yathā, bhikkhave, bhikkhu	in whatever way, **********, the monk
yathā-sutaṃ yathā-pariyattaṃ dhammaṃ	Has-heard (and) has-learned (the) dhamma
cetasā anu-vitakketi anu-vicāreti	(and) mentally (he) ponders (and) examines
Manas-ān-upekkhati	(and his mind) carefully-inspects (that)

(refrain: 7sb → jhāna → arahantship)

tathā tathā so tasmiṃ	like-that, accordingly, he ******
(… refrain: 7sb → jhāna → arahantship ... )	(… refrain: 7sb → jhāna → arahantship ... )
An-anuppattaṃ vā an-uttaraṃ yogak-khemaṃ	(the) un-reached un-surpassed security-from-the-yoke
Anu-pāpuṇāti.	(he) reaches.”

(5) No V&V, undirected samādhi into 2nd jhāna or higher

♦ “puna ca-paraṃ, bhikkhave, bhikkhuno	“Again, and-furthermore,
(...instead of using the previous methods described…)	(...instead of using the previous methods described…)
api ca khvassa	but he has
aññataraṃ samādhi-nimittaṃ sug-gahitaṃ hoti	(a) certain concentration-sign well-grapsped ****,
su-manasi-kataṃ s-ūpadhāritaṃ sup-paṭividdhaṃ paññāya	well-attended-to, well-sustained, well-penetrated (with) wisdom

(refrain: 7sb → jhāna → arahantship)

tathā tathā so tasmiṃ	like-that, accordingly, he ******
(… refrain: 7sb → jhāna → arahantship ... )	(… refrain: 7sb → jhāna → arahantship ... )
An-anuppattaṃ vā an-uttaraṃ yogak-khemaṃ	(the) un-reached un-surpassed security-from-the-yoke
Anu-pāpuṇāti.	(he) reaches.”

(conclusion same as intro)

AN 7.61 similarly, these 2 methods to fight torpor in samādhi

Note Maha-moggallana is the poster child for the 4 iddhi-pada and foremost in practice of the 6 abhiñña (5 of the 6 are psychical powers). And the fact that the four iddhi-pada (see SN 51.20) don’t mention pīti or sukha or sāta (bliss factors in jhāna), we can be reasonably certain he’s working on the perfection of an imperturbable 4th jhāna for the sake of exercising 6 abhiñña. So these two methods Moggallana uses are to perfect his fourth jhāna. He’s not a beginner meditator trying to attain or maintain first jhāna. In other words, if (V&V) thinking and evaluation of a memorized dhamma passage, while one is in first jhāna, is not sufficient to end drowsiness, then breaking out of first jhāna by reciting the dhamma passage out loud is a necessary measure.

(2. Recall dhamma using V&V, thinking and evaluation, and upekkha)

♦ “no ce te evaṃ viharato	“But if by doing this
taṃ middhaṃ pahīyetha,	That drowsiness (is) {not} removed,
tato tvaṃ, moggallāna,	Then **, *******,
yathā-sutaṃ yathā-pariyattaṃ dhammaṃ	{with the Dhamma} as-heard (and) as-memorized *******,
cetasā anu-vitakkeyyāsi anu-vicāreyyāsi,	mentally re-think (and) re-examine (that),
manasā an-upekkheyyāsi.	(in your) mind consider-it-carefully.
ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato	"It’s possible that by doing this
taṃ middhaṃ pahīyetha.	that drowsiness (is) removed. "

(3. Recite that dhamma out loud, vocally)

♦ “no ce te evaṃ viharato	“But if by doing this
taṃ middhaṃ pahīyetha,	That drowsiness (is) {not} removed,
tato tvaṃ, moggallāna,	Then **, *******,
yathā-sutaṃ yathā-pariyattaṃ dhammaṃ	{with the Dhamma} as-heard (and) as-memorized *******,
vitthārena sajjhāyaṃ kareyyāsi.	(in) detail recite-it-aloud; you-should-do-that.
ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato	"It’s possible that by doing this
taṃ middhaṃ pahīyetha.	that drowsiness (is) removed. "

AN 5.209 if one is too musical in reciting/chanting dhamma


sara-kuttimpi ni-kāma-yamānassa	(4) intonation-refining (for) one-desiring (that),
samādhissa bhaṅgo hoti,	(their) concentration breaking-up happens.

Ekaggata jhāna factor allows “hearing” in jhāna

Here’s an excerpt from a Thanissaro essay that shows how the ekaggata jhāna factor allows for hearing dhamma teaching while one is in jhāna:

Mv.II.3.4 “We listen with an ek’agga mind, an unscattered…

In Mv.II.3.4, the phrase, “we pay attention,” in the instructions for how to listen to the Pāṭimokkha, is defined as: “We listen with an ek’agga mind, an unscattered mind, an undistracted mind.” Even if ek’agga were translated as “one-pointed” here, the “point” is obviously not so restricted as to make the ears fall silent. Otherwise, we would not be able to hear the Pāṭimokkha at all. And the fact that the mind is ek’agga doesn’t mean that we can’t also hear other sounds aside from the Pāṭimokkha. It’s just that those sounds don’t make the mind lose its focus on a single theme.

AN 5:151 with ek’agga mind one can listen and think

In AN 5:151, the Buddha lists five qualities that enable one, when listening to the true Dhamma, to “alight on assuredness, on the rightness of skillful qualities.” The five qualities are:

“One doesn’t hold the talk in contempt.

“One doesn’t hold the speaker in contempt.

“One doesn’t hold oneself in contempt.

“One listens to the Dhamma with an unscattered mind, an ek’agga mind.

“One attends appropriately.”

Because appropriate attention means to contemplate experiences in terms of the four noble truths (see MN 2), this passage shows that when the mind is ek’agga, it’s not only able to hear. It can also think at the same time. If it couldn’t hear or think, it couldn’t make sense of the Dhamma talk. So again, even if we translate ek’agga as “one-pointed,” the one-pointed mind is not so pointy that it cannot think or hear sounds. This would defeat the purpose of listening to the Dhamma and would get in the way of “alighting on assuredness.”

Arahant Upatissa in Vimt. On sound and speech in jhāna

From Vimutti-magga, this is Arahant Upatissa’s explanation of speech ceasing in first jhāna, and the ability to hear sounds in jhāna:

Q. What are the miscellaneous teachings in the field of concentration?

A. Stoppage of sounds; overturning; rising; transcending; access; initial application of thought; feeling; uncertainty. “Stoppage of sounds”: In the first meditation, jhāna, speech is stopped. On entering the fourth meditation, jhāna, the yogin stops breathing.

Gradual stoppage of sounds: When the yogin enters into concentration, he hears sounds, but he is not able to speak because the faculty of hearing and that of speech are not united. To a man who enters form concentration {four jhānas}, sound is disturbing. Hence the Buddha taught: “To a man who enters meditation, jhāna, sound is a thorn”.

Arahant Upatissa in Vimt. On sound and speech in jhāna

From Vimutti-magga, this is Arahant Upatissa’s explanation of speech ceasing in first jhāna, and the ability to hear sounds in jhāna:

Q. What are the miscellaneous teachings in the field of concentration?

A. Stoppage of sounds; overturning; rising; transcending; access; initial application of thought; feeling; uncertainty. “Stoppage of sounds”: In the first meditation, jhāna, speech is stopped. On entering the fourth meditation, jhāna, the yogin stops breathing.

Gradual stoppage of sounds: When the yogin enters into concentration, he hears sounds, but he is not able to speak because the faculty of hearing and that of speech are not united. To a man who enters form concentration {four jhānas}, sound is disturbing. Hence the Buddha taught: “To a man who enters meditation, jhāna, sound is a thorn”.

every occurrence of first jhāna searching “vivicceva kāmehi”

.	.

search results for Paṭhama jhāna

dpr search for

Paṭhama jhān

and excluding vivicceva kaamehi

d4 - d12

evaṃ kho, brāhmaṇa, bhikkhu sīlasampanno hoti. idaṃ kho taṃ, brāhmaṇa, sīlaṃ . pe . paṭhamaṃ jhānaṃ upasampajja viharati . pe . dutiyaṃ jhānaṃ . pe . tatiyaṃ jhānaṃ . pe . catutthaṃ jhānaṃ upasampajja viharati . pe . ñāṇadassanāya cittaṃ abhinīharati, abhininnāmeti. idampissa hoti paññāya . pe . nāparaṃ itthattāyāti pajānāti, idampissa hoti paññāya ayaṃ kho sā, brāhmaṇa, paññā”ti.

dn 16 maha pari nibbana

emerge and enter 8 smd forward and backwards

dn 34 similar to SN 36.11

(ña) “katame nava dhammā sacchikātabbā? nava anupubbanirodhā — paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti, dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti, tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti, catutthaṃ jhānaṃ samāpannassa assāsapassāssā niruddhā honti, ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti, viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti, ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti, nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti, saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. ime nava dhammā sacchikātabbā.

sn 6.15 maha paribbana sutta

buddha enter and exit each of 8 smd attainments

sn 36.11, 15, 17

AN 1, 18. aparāccharāsaṅghātavaggo (AN 1.382-493-562), para. 1 ⇒

(not neglecting jhanas)

382. “accharāsaṅghātamattampi ce, bhikkhave, bhikkhu paṭhamaṃ jhānaṃ bhāveti, ayaṃ vuccati, bhikkhave — ‘bhikkhu arittajjhāno viharati, satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’. ko pana vādo ye naṃ bahulīkarontī”ti!

an 5.256

256. Paṭhama-jhānasutta

“Mendicants, without giving up these five qualities you can’t enter and remain in the first absorption. “Pañcime, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. What five? Katame pañca? Stinginess with dwellings, families, material possessions, praise, and the teachings. Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Without giving up these five qualities you can’t enter and remain in the first absorption. Ime kho, bhikkhave, pañca dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.

an 5.264. Apara-paṭhama-jhānasutta

“Mendicants, without giving up these five qualities you can’t enter and remain in the first absorption. “Pañcime, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. What five? Katame pañca? Stinginess with dwellings, families, material possessions, praise, and lack of gratitude and thankfulness. Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, akataññutaṃ akataveditaṃ.

an 9.31 , 32

an 10.85 monk brags about samadhi attainment, because of 10 bad qualities

AN (58 hits)

.

AN 2.11-21 as part of power of reflection and power of bhavana

Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. So iti paṭisaṅkhāya kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. This is called the power of reflection. Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.

And what, mendicants, is the power of development? Katamañca, bhikkhave, bhāvanābalaṃ? It’s when a mendicant, quite secluded from sensual pleasures,

(... through 4th jhana)

those are the two powers

AN 3.58 as part of 3tv (4j + 3tv)

“But Master Gotama, how is one a master of the three knowledges in the training of the noble one? “Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti? Master Gotama, please teach me this.” Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī”ti. “Well then, brahmin, listen and pay close attention, I will speak.” “Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Yes sir,” Tikaṇṇa replied. “Evaṃ, bho”ti kho tikaṇṇo brāhmaṇo bhagavato paccassosi. The Buddha said this: Bhagavā etadavoca:

“Brahmin, it’s when a mendicant, quite secluded from sensual pleasures,

AN 3.59 as part of 3tv (4j + 3tv), like an 3.58

“Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.” “Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti. “But Master Gotama, how is one a master of the three knowledges in the training of the noble one? “Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti? Master Gotama, please teach me this.” Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī”ti. “Well then, brahmin, listen and pay close attention, I will speak.” “Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Yes sir,” Jāṇussoṇi replied. “Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. The Buddha said this: Bhagavā etadavoca:

“Brahmin, it’s when a mendicant, quite secluded from sensual pleasures …

AN 3.63 walking and all postures in 4 jhanas

After the meal, on my return from alms-round, I enter a wood. So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish mindfulness right there. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Quite secluded from sensual pleasures,

(... through 4j...)

When I’m practicing like this, if I walk meditation, at that time I walk like the gods. So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, dibbo me eso tasmiṃ samaye caṅkamo hoti. When I’m practicing like this, if I stand, at that time I stand like the gods. So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi, dibbaṃ me etaṃ tasmiṃ samaye ṭhānaṃ hoti. When I’m practicing like this, if I sit, at that time I sit like the gods. So ce ahaṃ, brāhmaṇa, evaṃbhūto nisīdāmi, dibbaṃ me etaṃ tasmiṃ samaye āsanaṃ hoti. When I’m practicing like this, if I lie down, at that time I lie down like the gods. So ce ahaṃ, brāhmaṇa, evaṃbhūto seyyaṃ kappemi, dibbaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti.

AN 3.73 a trainee's samadhi

And what is the immersion of a trainee? Katamo ca, mahānāma, sekho samādhi? It’s when a mendicant, quite secluded from sensual pleasures,

AN 3.74 well trained ethics precedes j1

It’s when, Abhaya, a mendicant is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. Idha, abhaya, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti.

Then a mendicant accomplished in ethics, quite secluded from sensual pleasures,

AN 3.89 4j are called adhi-citta

This is called the training in the higher ethics. Ayaṃ vuccati, bhikkhave, adhisīlasikkhā.

And what is the training in the higher mind? Katamā ca, bhikkhave, adhicittasikkhā? It’s when a mendicant, quite secluded from sensual pleasures,

AN 3.90 same as an 3.89 4j are called adhi-citta

nearly same sutta, with verses at end that sound like 4ip (iddhi pada)

“The higher ethics, the higher mind, Adhisīlaṃ adhicittaṃ,

and the higher wisdom should be practiced adhipaññañca vīriyavā;

by those energetic, strong, and resolute, Thāmavā dhitimā jhāyī,

practicing absorption, mindful, with guarded senses. sato guttindriyo care.

As before, so after; Yathā pure tathā pacchā,

as after, so before. yathā pacchā tathā pure;

As below, so above; Yathā adho tathā uddhaṃ,

as above, so below. yathā uddhaṃ tathā adho.

As by day, so by night; Yathā divā tathā rattiṃ,

as by night, so by day. yathā rattiṃ tathā divā;

Having mastered every direction Abhibhuyya disā sabbā,

with limitless immersion, appamāṇasamādhinā.

they call them a ‘trainee on the path’, Tamāhu sekhaṃ paṭipadaṃ,

AN 3.94 j1 of an ariya

94. Springtime 94. Saradasutta

“After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates. “Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocati ca.

In the same way, when the stainless, immaculate vision of the teaching arises in a noble disciple, three fetters are given up: Evamevaṃ kho, bhikkhave, yato ariyasāvakassa virajaṃ vītamalaṃ dhammacakkhuṃ uppajjati, saha dassanuppādā, bhikkhave, ariyasāvakassa tīṇi saṃyojanāni pahīyanti— identity view, doubt, and misapprehension of precepts and observances. sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.

Afterwards they get rid of two things: desire and aversion. Athāparaṃ dvīhi dhammehi niyyāti abhijjhāya ca byāpādena ca. Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. If that noble disciple passed away at that time, they’re bound by no fetter that might return them to this world.” Tasmiñce, bhikkhave, samaye ariyasāvako kālaṃ kareyya, natthi taṃ saṃyojanaṃ yena saṃyojanena saṃyutto ariyasāvako puna imaṃ lokaṃ āgaccheyyā”ti.

AN 4.41 pleasurable abiding here and now

enters and remains in the first absorption … second absorption … third absorption … fourth absorption. Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati. This is the way of developing immersion further that leads to blissful meditation in the present life. Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati.

AN 4.123 j1 to rebirth in brahma world

Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idha, bhikkhave, ekacco puggalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. They enjoy it and like it and find it satisfying. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of Brahmā’s Group. Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati. The lifespan of the gods of Brahma’s Group is one eon. Brahmakāyikānaṃ, bhikkhave, devānaṃ kappo āyuppamāṇaṃ. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.

AN 4.124 j1 leads to nonreturner rebirth in pure abodes

Firstly, a person, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … Idha, bhikkhave, ekacco puggalo vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati. This rebirth is not shared with ordinary people. Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi.

AN 4.163 sukha practice with slow insight

And what’s the pleasant practice with slow insight? Katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā? It’s when a mendicant, quite secluded from sensual pleasures

AN 4.163 sukha practice with fast insight

And what’s the pleasant practice with swift insight? Katamā ca, bhikkhave, sukhā paṭipadā khippābhiññā? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati. They rely on these five powers of a trainee: So imāni pañca sekhabalāni upanissāya viharati— faith, conscience, prudence, energy, and wisdom. saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ. And they have these five faculties strongly: Tassimāni pañcindriyāni adhimattāni pātubhavanti— faith, energy, mindfulness, immersion, and wisdom. saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Because of this, they swiftly attain the conditions for ending the defilements in the present life. So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya. This is called the pleasant practice with swift insight.

AN 4.169 nirvana without extra effort (similar to 4.163)

And how does a person become fully extinguished in the present life without making extra effort? Kathañca, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption …

AN 4.169 nirvana at death without extra effort (similar to 4.163)

And how does a person become fully extinguished when the body breaks up without making extra effort? Kathañca, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption …

AN 4.190 j1-4 called deva attainment

And how has a monk attained to the gods? Kathañca, bhikkhave, bhikkhu devappatto hoti? It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati; As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption … vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati. That’s how a monk has attained to the gods. Evaṃ kho, bhikkhave, bhikkhu devappatto hoti.

(brahma attainment is 4bv)

And how has a monk attained to Brahmā? Kathañca, bhikkhave, bhikkhu brahmappatto hoti? Firstly, a monk meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless,

AN 4.194 definition of citta parisuddhi = 4j

And what is the factor of trying to be pure in mind? Katamañca, byagghapajjā, cittapārisuddhipadhāniyaṅgaṃ? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. Idha, byagghapajjā, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati. This is called purity of mind. Ayaṃ vuccati, byagghapajjā, cittapārisuddhi. They think: ‘I will fulfill such purity of mind, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in mind. Iti evarūpiṃ cittapārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, cittapārisuddhipadhāniyaṅgaṃ.

AN 4.198 -5iv + 4j + 3tv

Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. They give up these five hindrances, corruptions of the heart that weaken wisdom. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe Then, quite secluded from sensual pleasures,

AN 4.200 j1-j4 not born of love or hate

A time comes when a mendicant … enters and remains in the first absorption. Yasmiṃ, bhikkhave, samaye bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati, At that time they have no love born of love, hate born of love, love born of hate, or hate born of hate. yampissa pemā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṃ samaye na hoti, yampissa dosā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṃ samaye na hoti.

A time comes when a mendicant … enters and remains in the second absorption … third absorption … fourth absorption.

AN 4.246 tathagata lies down in j1-j4

If he sees that any part of his body is disordered or displaced, he is displeased. Sace, bhikkhave, sīho migarājā kiñci passati kāyassa vikkhittaṃ vā visaṭaṃ vā, tena, bhikkhave, sīho migarājā anattamano hoti. But if he sees that no part of his body is disordered or displaced, he is pleased. Sace pana, bhikkhave, sīho migarājā na kiñci passati kāyassa vikkhittaṃ vā visaṭaṃ vā, tena, bhikkhave, sīho migarājā attamano hoti. This is called the way a lion lies down. Ayaṃ vuccati, bhikkhave, sīhaseyyā.

And how does a Realized One lie down? Katamā ca, bhikkhave, tathāgataseyyā? It’s when a Realized One, quite secluded from sensual pleasures,

AN 5.14 samadhi bala of 5bal = 4j

(almost like SN 48.9 except without vossaggaramanam karitva...)

And what is the power of immersion? Katamañca, bhikkhave, samādhibalaṃ? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idha, bhikkhave, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;

AN 5.28 [A PASS] to nirvana, [ariya panca anga samma samadhi], 4j + similes

And how do you develop noble right immersion with five factors? “Katamā ca, bhikkhave, ariyassa pañcaṅgikassa sammāsamādhissa bhāvanā? Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption. It has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture

AN 5.75 -5niv + 4j + 4ja + ab#6

He gives up these five hindrances, corruptions of the heart that weaken wisdom. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … vivicceva kāmehi … pe … second absorption … third absorption … fourth absorption. catutthaṃ jhānaṃ upasampajja viharati.

(...then arahantship)

AN 5.76 same as AN 5.75 -5niv + 4j + 4ja + ab#6

AN 5.94 5 ways of phasu vihara

“Mendicants, there are these five ways of living comfortably. “Pañcime, bhikkhave, phāsuvihārā. What five? Katame pañca? It’s when a mendicant, quite secluded from sensual pleasures, s

(4j, and 5th is destruction of asavas)

AN 5.192 brahmin equal to deva by means of 4j

That’s why the brahmin doesn’t have sex with a pregnant woman. Tasmā, doṇa, brāhmaṇo na gabbhiniṃ gacchati. And why does the brahmin not have sex with a breastfeeding woman? Kasmā ca, doṇa, brāhmaṇo na pāyamānaṃ gacchati? If a brahmin had sex with a breastfeeding woman, the boy or girl would drink back the semen. Sace, doṇa, brāhmaṇo pāyamānaṃ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā. That’s why the brahmin doesn’t have sex with a breastfeeding woman. Tasmā, doṇa, brāhmaṇo na pāyamānaṃ gacchati. And why does the brahmin not have sex outside the fertile half of the month that starts with menstruation? Because his brahmin wife is not there for sensual pleasure, fun, and enjoyment, but only for procreation. Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti. Having ensured his progeny through sex, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. So methunaṃ uppādetvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. When he has gone forth, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption. So evaṃ pabbajito samāno vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati. Having developed these four absorptions, when the body breaks up, after death, they’re reborn in a good place, a heavenly realm. So ime cattāro jhāne bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. That’s how a brahmin is equal to god. Evaṃ kho, doṇa, brāhmaṇo devasamo hoti. (2)

(brahman with 4bv gets reborn as a brahma)

AN 6.29 part of 6ast, first 3j for pleasurable abiding

“pañca, bhante, anussatiṭṭhānāni. katamāni pañca? idha, bhante, bhikkhu vivicceva kāmehi. pe . tatiyaṃ jhānaṃ upasampajja viharati. idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ diṭṭhadhammasukhavihārāya saṃvattati.

AN 6.60 citta with 4j + animitta disrobes, rerobes, arahant

For it is quite possible that people or cattle and so on will cross over the crossroad, or that the wind and sun will evaporate the moisture so that the dust appears again.” “Ṭhānañhetaṃ, āvuso, vijjati, yaṃ amusmiṃ cātumahāpathe manussā vā atikkameyyuṃ, gopasū vā atikkameyyuṃ, vātātapo vā snehagataṃ pariyādiyeyya, atha punadeva rajo pātubhaveyyāti. “In the same way, take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first absorption. Evamevaṃ kho, āvuso, idhekacco puggalo vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. Thinking, ‘I get the first absorption!’ they mix closely with monks … So ‘lābhimhi paṭhamassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe … They reject the training and return to a lesser life. sikkhaṃ paccakkhāya hīnāyāvattati. (2)

AN 6.73 -5niv is prereq for j1

“Mendicants, without giving up these six qualities you can’t enter and remain in the first absorption. “Cha, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. What six? Katame cha? Desire for sensual pleasures, ill will, dullness and drowsiness, restlessness and remorse, and doubt. Kāmacchandaṃ, byāpādaṃ, thinamiddhaṃ, uddhaccakukkuccaṃ, vicikicchaṃ. And the drawbacks of sensual pleasures haven’t been truly seen clearly with right wisdom. Kāmesu kho panassa ādīnavo na yathābhūtaṃ sammappaññāya sudiṭṭho hoti. Without giving up these six qualities you can’t enter and remain in the first absorption. Ime kho, bhikkhave, cha dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.

AN 6.74 3 -wrong vitakka & sanna prereq for j1

“Mendicants, without giving up these six qualities you can’t enter and remain in the first absorption. “Cha, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. What six? Katame cha? Sensual, malicious, and cruel thoughts and perceptions. Kāmavitakkaṃ, byāpādavitakkaṃ, vihiṃsāvitakkaṃ, kāmasaññaṃ, byāpādasaññaṃ, vihiṃsāsaññaṃ—

AN 7.4 samādhi-balaṃ definition

(same as 5ind/5bal, + 2 more with hiri and ottappa)

“katamañca, bhikkhave, samādhibalaṃ? idha, bhikkhave, ariyasāvako vivicceva kāmehi. pe . catutthaṃ jhānaṃ upasampajja viharati. idaṃ vuccati, bhikkhave, samādhibalaṃ.

AN 7.53 nanda's mother does 4j, who recited KN Snp parayana every morning

“Sir, this is not my only incredible and amazing quality; “Na kho me, bhante, eseva acchariyo abbhuto dhammo. there is another. Atthi me aññopi acchariyo abbhuto dhammo. Whenever I want, quite secluded from sensual pleasures,

AN 7.67 simile for fortress, j1 like firewood and drinking water

And what are the four absorptions—blissful meditations in the present life that belong to the higher mind—that they get when they want, without trouble or difficulty? Katamesaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Just a king’s frontier citadel has much hay, wood, and water stored up for the enjoyment, relief, and comfort of those within and to repel those outside, Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ tiṇakaṭṭhodakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. in the same way a noble disciple, quite secluded from sensual pleasures,

AN 7.69 j1 like heaven of 33 orchid

When a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected, Yasmiṃ, bhikkhave, samaye ariyasāvako vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati, they’re like the Shady Orchid Tree when its foliage starts to regrow. jālakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (3)

AN 8.11 jhana code phrase, out of order 7sb

“In the same way, in this population lost in ignorance, trapped in their shells, I alone have broken open the egg of ignorance and realized the supreme perfect awakening. “Evamevaṃ kho ahaṃ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṃ padāletvā ekova loke anuttaraṃ sammāsambodhiṃ abhisambuddho. So, brahmin, I am the eldest and the best in the world. Ahañhi, brāhmaṇa, jeṭṭho seṭṭho lokassa.

My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed in samādhi. Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Quite secluded from sensual pleasures,

AN 8.30 vitakka relative to papanca, and j1

‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’ ‘nippapañcārāmassāyaṃ dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti.

First you’ll reflect on these eight thoughts of a great man. Then whenever you want, quite secluded from sensual pleasures, secluded from unskillful qualities, you’ll enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharissasi.

AN 8.30 samadhi often equated with 4j

‘This teaching is for those with immersion, not those without immersion.’ ‘Samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassā’ti, That’s what I said, but why did I say it? iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? It’s for a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati. ‘This teaching is for those with immersion, not those without immersion.’ ‘Samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassā’ti, That’s what I said, and this is why I said it. iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (6)

AN 9.33 kama sanna ceases in j1

And what are the nine progressive meditative attainments? katamā ca, bhikkhave, nava anupubbavihārasamāpattiyo? Where sensual pleasures cease, and those who have thoroughly ended sensual pleasures meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ Yattha kāmā nirujjhanti, ye ca kāme nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. If someone should say, ‘I do not know or see where sensual pleasures cease’, ‘Kattha kāmā nirujjhanti, ke ca kāme nirodhetvā nirodhetvā viharanti— they should be told: ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo: ‘Reverend, it’s when a mendicant, quite secluded from sensual pleasures,

AN 9.34 impure j1 with kama sanna

The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure. Yaṃ kho, āvuso, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccatāvuso, kāmasukhaṃ.

First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. While a mendicant is in such a meditation, should perceptions and attentions accompanied by sensual pleasures beset them, that’s an affliction for them. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; In the same way, should perceptions and attentions accompanied by sensual pleasures beset them, that’s an affliction for them. evamevassa te kāmasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. And affliction has been called suffering by the Buddha. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. That’s the way to understand how extinguishment is bliss. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ. (1)

AN 9.35 foolish cow tries j2 before mastering j1

Because that mountain cow was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains. Tathā hi sā, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ. In the same way, some foolish, incompetent, unskillful mendicant, lacking common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Evamevaṃ kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; But they don’t cultivate, develop, and make much of that foundation; they don’t ensure it is properly stabilized. so taṃ nimittaṃ na āsevati na bhāveti na bahulīkaroti na svādhiṭṭhitaṃ adhiṭṭhāti.

They think: Tassa evaṃ hoti: ‘Why don’t I, as the placing of the mind and keeping it connected are stilled, enter and remain in the second absorption,

AN 9.36 nirvana can be realized while in j1, or any of 7 perception samadhis

‘The first absorption is a basis for ending the defilements.’ ‘Paṭhamampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ. That’s what I said, but why did I say it? Kiñcetaṃ paṭicca vuttaṃ? Take a mendicant who, quite secluded from sensual pleasures

AN 9.38 5kg are loke/world, j1 is at end of world, but still inside

But I also say there’s no making an end of suffering without reaching the end of the world. Na cāhaṃ, brāhmaṇā, appatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi.

These five kinds of sensual stimulation are called the world in the training of the noble one. Pañcime, brāhmaṇā, kāmaguṇā ariyassa vinaye lokoti vuccati. What five? Katame pañca? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā; Sounds known by the ear … sotaviññeyyā saddā … pe … Smells known by the nose … ghānaviññeyyā gandhā … Tastes known by the tongue … jivhāviññeyyā rasā … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā; These five kinds of sensual stimulation are called the world in the training of the noble one. ime kho, brāhmaṇā, pañca kāmaguṇā ariyassa vinaye lokoti vuccati.

Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idha, brāhmaṇā, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. This is called a mendicant who, having gone to the end of the world, meditates at the end of the world. Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma, lokassa ante viharati’.

AN 9.39 while in j1, yogi safe from mara

At such a time the mendicant thinks: tasmiṃ, bhikkhave, samaye bhikkhussa evaṃ hoti: ‘Now I’m in a secure location and Māra can’t do anything to me.’ ‘bhīruttānagatena kho dānāhaṃ etarahi attanā viharāmi akaraṇīyo mārassā’ti. And Māra the Wicked also thinks: Mārassāpi, bhikkhave, pāpimato evaṃ hoti: ‘Now the mendicant is in a secure location and we can’t do anything to them.’ ‘bhīruttānagatena kho dāni bhikkhu etarahi attanā viharati akaraṇīyo mayhan’ti.

Others say of them: Tamaññe evamāhaṃsu: ‘They’re included in the world, and haven’t yet left the world.’ ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. And I also say this: Ahampi hi, brāhmaṇā, evaṃ vadāmi: ‘They’re included in the world, and haven’t yet left the world.’ ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti.

(and so on for 8 smd attainments, only after 9th they've crossed over teh world)

Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. Puna caparaṃ, brāhmaṇā, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. This is called a mendicant who, having gone to the end of the world, meditates at the end of the world. And they’ve crossed over clinging to the world.” Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati tiṇṇo loke visattikan’”ti.

AN 9.40 -5niv, j1 simile of relief from itch, wild elephant alone

They give up these five hindrances, corruptions of the heart that weaken wisdom. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. They happily relieve their itches. So attamano soṇḍaṃ saṃharati.

AN 9.41 buddha recollect impure j1, nekkhama contrast with kama

Then I thought: Tassa mayhaṃ, ānanda, etadahosi: ‘Suppose that, seeing the drawbacks of sensual pleasures, I were to cultivate that. And suppose that, realizing the benefits of renunciation, I were to develop that. ‘sace kho ahaṃ kāmesu ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, nekkhamme ānisaṃsaṃ adhigamma tamāseveyyaṃ, It’s possible that my mind would be eager for renunciation; it would be confident, settled, and decided about it. And I would see it as peaceful.’ ṭhānaṃ kho panetaṃ vijjati yaṃ me nekkhamme cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. And so, after some time, I saw the drawbacks of sensual pleasures and cultivated that, and I realized the benefits of renunciation and developed that. So kho ahaṃ, ānanda, aparena samayena kāmesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, nekkhamme ānisaṃsaṃ adhigamma tamāseviṃ. Then my mind was eager for renunciation; it was confident, settled, and decided about it. I saw it as peaceful. Tassa mayhaṃ, ānanda, nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. And so, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. So kho ahaṃ, ānanda, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. While I was in that meditation, perceptions and attentions accompanied by sensual pleasures beset me, and that was an affliction for me. Tassa mayhaṃ, ānanda, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; In the same way, when perceptions and attentions accompanied by sensual pleasures beset me, that was an affliction for me. evamevassa me kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

AN 9.42 5kg, impure j1, V&V is the confinement in j1

These are the five kinds of sensual stimulation that are called ‘confinement’ by the Buddha. Ime kho, āvuso, pañca kāmaguṇā sambādho vutto bhagavatā.

Now, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena. But it is still confined. Tatrāpatthi sambādho. Confined by what? Kiñca tattha sambādho? Whatever placing of the mind and keeping it connected has not ceased is the confinement there. Yadeva tattha vitakkavicārā aniruddhā honti, ayamettha sambādho.

AN 9.43 j1 is body witness in a qualified sense

“Reverend, they speak of a person called ‘direct witness’. “‘Kāyasakkhī, kāyasakkhī’ti, āvuso, vuccati. What is the direct witness that the Buddha spoke of?” Kittāvatā nu kho, āvuso, kāyasakkhī vutto bhagavatā”ti?

“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. They meditate directly experiencing that dimension in every way. Yathā yathā ca tadāyatanaṃ tathā tathā naṃ kāyena phusitvā viharati. To this extent the Buddha spoke of the direct witness in a qualified sense. Ettāvatāpi kho, āvuso, kāyasakkhī vutto bhagavatā pariyāyena. (1)

Furthermore, take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption … Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā … pe … du

AN 9.44 j1 is panna-vimutti in qualified sense

“Reverend, they speak of a person called ‘freed by wisdom’. “‘Paññāvimutto, paññāvimutto’ti, āvuso, vuccati. What is the one freed by wisdom that the Buddha spoke of?” Kittāvatā nu kho, āvuso, paññāvimutto vutto bhagavatā”ti?

“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. “Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati, And they understand that with wisdom. paññāya ca naṃ pajānāti. To this extent the Buddha spoke of the one freed by wisdom in a qualified sense. … Ettāvatāpi kho, āvuso, paññāvimutto vutto bhagavatā pariyāyena … pe ….

AN 9.45 freed both ways in qualified sense

45. Ubhatobhāgavimuttasutta

“Reverend, they speak of a person called ‘freed both ways’. “‘Ubhatobhāgavimutto, ubhatobhāgavimutto’ti, āvuso, vuccati. What is the one freed both ways that the Buddha spoke of?” Kittāvatā nu kho, āvuso, ubhatobhāgavimutto vutto bhagavatā”ti?

“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. “Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. They meditate directly experiencing that dimension in every way. And they understand that with wisdom. Yathā yathā ca tadāyatanaṃ tathā tathā naṃ kāyena phusitvā viharati, paññāya ca naṃ pajānāti. To this extent the Buddha spoke of the one freed both ways in a qualified sense. … Ettāvatāpi kho, āvuso, ubhatobhāgavimutto vutto bhagavatā pariyāyena … pe ….

AN 9.46 San-diṭṭhika-dhamma

“Reverend, they speak of ‘a teaching realizable in this very life’. “‘Sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, āvuso, vuccati. In what way did the Buddha speak of a teaching realizable in this very life?” Kittāvatā nu kho, āvuso, sandiṭṭhiko dhammo vutto bhagavatā”ti?

“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. “Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. To this extent the Buddha spoke of the teaching realizable in this very life in a qualified sense. … Ettāvatāpi kho, āvuso, sandiṭṭhiko dhammo vutto bhagavatā pariyāyena … pe ….

AN 9.47 San-diṭṭhika-nibbāna

“Reverend, they say that ‘extinguishment is realizable in this very life’. “‘Sandiṭṭhikaṃ nibbānaṃ, sandiṭṭhikaṃ nibbānan’ti, āvuso, vuccati. In what way did the Buddha say extinguishment is realizable in this very life?” Kittāvatā nu kho, āvuso, sandiṭṭhikaṃ nibbānaṃ vuttaṃ bhagavatā”ti?

“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. “Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. To this extent the Buddha said that extinguishment is realizable in this very life in a qualified sense. … Ettāvatāpi kho, āvuso, sandiṭṭhikaṃ nibbānaṃ vuttaṃ bhagavatā pariyāyena … pe ….

AN 9.51. Diṭṭhadhammanibbānasutta

“Reverend, they speak of ‘extinguishment in the present life’. “‘Diṭṭhadhammanibbānaṃ diṭṭhadhammanibbānan’ti, āvuso, vuccati. In what way did the Buddha speak of extinguishment in the present life?” Kittāvatā nu kho, āvuso, diṭṭhadhammanibbānaṃ vuttaṃ bhagavatā”ti?

“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. “Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. To this extent the Buddha spoke of extinguishment in the present life in a qualified sense. … Ettāvatāpi kho, āvuso, diṭṭhadhammanibbānaṃ vuttaṃ bhagavatā pariyāyena … pe ….

AN 9.52. Khema

“Reverend, they speak of ‘a safe place’. “‘Khemaṃ, kheman’ti, āvuso, vuccati. In what way did the Buddha speak of a safe place?” Kittāvatā nu kho, āvuso, khemaṃ vuttaṃ bhagavatā”ti?

“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. “Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. To this extent the Buddha spoke of a safe place in a qualified sense. … Ettāvatāpi kho, āvuso, khemaṃ vuttaṃ bhagavatā pariyāyena … pe ….

AN 9.61. Anu-pubba-nirodha

“Reverend, they speak of ‘progressive cessation’. … “‘Anupubbanirodho, anupubbanirodho’ti, āvuso, vuccati. What is the progressive cessation that the Buddha spoke of?” Kittāvatā nu kho, āvuso, anupubbanirodho vutto bhagavatā”ti?

“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. “Idhāvuso, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. To this extent the Buddha spoke of progressive cessation in a qualified sense. Ettāvatāpi kho, āvuso, anupubbanirodho vutto bhagavatā pariyāyena … pe ….

AN 10.99 -5niv, 9smd

They give up these five hindrances, corruptions of the heart that weaken wisdom. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. What do you think, Upāli? Taṃ kiṃ maññasi, upāli, Isn’t this state better than what they had before?” ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti? “Yes, sir.” “Evaṃ, bhante”.

“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal. “Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

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

AN 11.16 j1 part of 11 doors to deathless

When he said this, the householder Dasama said to Venerable Ānanda: Evaṃ vutte dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca: “Sir, suppose a person was looking for an entrance to a hidden treasure. And all at once they’d come across eleven entrances! “seyyathāpi, bhante ānanda, puriso ekaṃ nidhimukhaṃ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya; In the same way, I was searching for the door to the deathless. And all at once I got to hear of eleven doors to the deathless. evamevaṃ kho ahaṃ, bhante, ekaṃ amatadvāraṃ gavesanto sakideva ekādasa amatadvārāni alatthaṃ sevanāya. Suppose a person had a house with eleven doors. If the house caught fire they’d be able to flee to safety through any one of those doors. Seyyathāpi, bhante, purisassa agāraṃ ekādasa dvāraṃ. So tasmiṃ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṃ sotthiṃ kātuṃ; In the same way, I’m able to flee to safety through any one of these eleven doors to the deathless. evamevaṃ kho ahaṃ, bhante, imesaṃ ekādasannaṃ amatadvārānaṃ ekamekenapi amatadvārena sakkuṇissāmi attānaṃ sotthiṃ kātuṃ.

DN (14 hits)

.

DN 1 wrong view that in first jhana atta/self attains nirvana

But someone else says to them: Tamañño evamāha: ‘That self of which you speak does exist, I don’t deny it. ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; But that’s not how this self attains ultimate extinguishment in the present life. no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Why is that? Taṃ kissa hetu? Because sensual pleasures are impermanent, suffering, and perishable. Their decay and perishing give rise to sorrow, lamentation, pain, sadness, and distress. Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Quite secluded from sensual pleasures, secluded from unskillful qualities, this self enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in the present life.’ Yato kho, bho, ayaṃ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. That is how some assert the extinguishment of an existing being in the present life. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. (2: 59)

DN 2 as part of gradual training 5niv->7sb->4j

DN 3 elided, probably DN 2 gradual training 5niv->7sb->4j

DN 9 same as DN 2 gradual training 5niv->7sb->4j

DN 10 same as DN 2 gradual training 5niv->7sb->4j

DN 17 king mahasudassana does 4j by stopping 3 thoughts, then sits on couch and does 4bv

5. Attaining Absorption 5. Jhānasampatti

Then King Mahāsudassana thought: Atha kho, ānanda, rañño mahāsudassanassa etadahosi: ‘Of what deed of mine is this the fruit and result, that I am now so mighty and powerful?’ ‘kissa nu kho me idaṃ kammassa phalaṃ kissa kammassa vipāko, yenāhaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvo’ti? Then King Mahāsudassana thought: Atha kho, ānanda, rañño mahāsudassanassa etadahosi: ‘It is the fruit and result of three kinds of deeds: ‘tiṇṇaṃ kho me idaṃ kammānaṃ phalaṃ tiṇṇaṃ kammānaṃ vipāko, yenāhaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvo, seyyathidaṃ— giving, self-control, and restraint.’ dānassa damassa saṃyamassā’ti.

Then he went to the great foyer, stood at the door, and spoke these words of inspiration: Atha kho, ānanda, rājā mahāsudassano yena mahāviyūhaṃ kūṭāgāraṃ tenupasaṅkami; upasaṅkamitvā mahāviyūhassa kūṭāgārassa dvāre ṭhito udānaṃ udānesi: ‘Stop here, sensual, malicious, and cruel thoughts—‘tiṭṭha, kāmavitakka, tiṭṭha, byāpādavitakka, tiṭṭha, vihiṃsāvitakka. no further!’ Ettāvatā, kāmavitakka, ettāvatā, byāpādavitakka, ettāvatā, vihiṃsāvitakkā’ti.

Then he entered the great foyer and sat on the golden couch. Quite secluded from sensual pleasures, secluded from unskillful qualities, he entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Atha kho, ānanda, rājā mahāsudassano mahāviyūhaṃ kūṭāgāraṃ pavisitvā sovaṇṇamaye pallaṅke nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja

DN 22 as part of MN 10 and SN 45.8 standard right samadhi definition

DN 26 sukha defined as 4j

beauty/vanna defined as good sila

wealth defined as STED 4bv

DN 29 four kinds of sukha indulgence, 4j lead to nirvana

These four kinds of indulgence in pleasure, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. What four? Katame cattāro?

It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idha, cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. This is the first kind of indulgence in pleasure. Ayaṃ paṭhamo sukhallikānuyogo.

DN 33 as 4j def, dittha-dhamma-sukha-vihara def, 9smd def

DN 34 9smd def

MN (50 hits)

.

MN 4 viriya, kaya passadhi, samadhi + ekaggam cittam

And if there’s anyone of whom it may be rightly said that Yaṃ kho taṃ, brāhmaṇa, sammā vadamāno vadeyya: a being not liable to delusion has arisen in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans, it’s of me that this should be said. ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṃ sammā vadamāno vadeyya: ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed in samādhi. Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ.

MN 8 first jhana mistakenly seen as effacement, instead of pleasant abiding

“Cunda, there are many different views that arise in the world “Yā imā, cunda, anekavihitā diṭṭhiyo loke uppajjanti— connected with doctrines of the self or with doctrines of the cosmos. attavādapaṭisaṃyuttā vā lokavādapaṭisaṃyuttā vā— A mendicant gives up and lets go of these views by truly seeing with right wisdom where they arise, where they settle in, and where they operate as: ‘This is not mine, I am not this, this is not my self.’ yattha cetā diṭṭhiyo uppajjanti yattha ca anusenti yattha ca samudācaranti taṃ ‘netaṃ mama, nesohamasmi, na me so attā’ti—evametaṃ yathābhūtaṃ sammappaññā passato evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.

It’s possible that a certain mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, might enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihareyya. They might think Tassa evamassa: they’re practicing self-effacement. ‘sallekhena viharāmī’ti. But in the training of the noble one these are not called ‘self-effacement’; Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. they’re called ‘blissful meditations in the present life’. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

MN 10 as right samadhi definition

MN 13 as gratification in feelings, and a-byapada

And what is the gratification of feelings? Ko ca, bhikkhave, vedanānaṃ assādo? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. At that time a mendicant doesn’t intend to hurt themselves, hurt others, or hurt both; Yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; they feel only feelings that are not hurtful. abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Freedom from being hurt is the ultimate gratification of feelings, I say. Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.

MN 19 two kinds of thoughts

MN 25 where mara can not go and see you

And where is it that Māra and his assembly can’t go? Kathañca, bhikkhave, agati mārassa ca māraparisāya ca? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato.

MN 26, similar to mn 25, mara can not see you there

Suppose there was a wild deer wandering in the forest that walked, stood, sat, and laid down in confidence. Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Why is that? Taṃ kissa hetu? Because it’s out of the hunter’s range. Anāpāthagato, bhikkhave, luddassa. In the same way, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato.

MN 27 after meal, abandon 5niv, j1

They give up these five hindrances, corruptions of the heart that weaken wisdom. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,

MN 30 j1 better than nana dassana

simile of heartwood sutta, the samadhi and nanadassana must be referring to a that quality not directed to attaining nirvana

They become accomplished in immersion. So samādhisampadaṃ ārādheti. They’re happy with that, but they haven’t got all they wished for. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. They don’t glorify themselves and put others down on account of that. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. They don’t become lazy and slack regarding their accomplishment in immersion, but generate enthusiasm and try to realize those things that are better and finer. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. They achieve knowledge and vision. So ñāṇadassanaṃ ārādheti. They’re happy with that, but they haven’t got all they wished for. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. They don’t glorify themselves and put others down on account of that. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. They don’t become lazy and slack regarding their knowledge and vision, but generate enthusiasm and try to realize those things that are better and finer. Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.

And what are those things that are better and finer than knowledge and vision? Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca? Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

(9 attainments follow, with 9th one culimnating in arhaantship)

MN 31 j1 is an uttari manusssa dhamma

buddha asks anuruddha if he got some

“Good, good, Anuruddha and friends! “Sādhu sādhu, anuruddhā. But as you live diligently like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease?” Atthi pana vo, anuruddhā, evaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharantānaṃ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? “How could we not, sir? “Kiñhi no siyā, bhante. Whenever we want, quite secluded from sensual pleasures, secluded from unskillful qualities, we enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idha mayaṃ, bhante, yāvadeva ākaṅkhāma vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāma.

MN 36 buddha boy jhana recollection, nothing to fear

But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, grueling work. Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ. Could there be another path to awakening?’ Siyā nu kho añño maggo bodhāyā’ti? Then it occurred to me: Tassa mayhaṃ, aggivessana, etadahosi: ‘I recall sitting in the cool shade of the rose-apple tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. ‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā. Could that be the path to awakening?’ Siyā nu kho eso maggo bodhāyā’ti? Stemming from that memory came the realization: Tassa mayhaṃ, aggivessana, satānusāri viññāṇaṃ ahosi: ‘That is the path to awakening!’ ‘eseva maggo bodhāyā’ti. Then it occurred to me: Tassa mayhaṃ, aggivessana, etadahosi: ‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’ ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Then I thought: Tassa mayhaṃ, aggivessana, etadahosi: ‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’ ‘na kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.

MN 36 after eating solid food

The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’ ‘bāhulliko samaṇo gotamo, padhānavibbhanto, āvatto bāhullāyā’ti.

After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and

MN 38 5niv

They give up these five hindrances, corruptions of the heart that weaken wisdom. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, Then, quite secluded from sensual pleasures, secl

MN 39 5niv

MN 43 sariputta defines 5 jhana factors opposing 5niv

“But how many factors does the first absorption have?” “Paṭhamaṃ panāvuso, jhānaṃ katiaṅgikan”ti?

“The first absorption has five factors. “Paṭhamaṃ kho, āvuso, jhānaṃ pañcaṅgikaṃ. When a mendicant has entered the first absorption, placing the mind, keeping it connected, rapture, bliss, and unification of mind are present. Idhāvuso, paṭhamaṃ jhānaṃ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. That’s how the first absorption has five factors.” Paṭhamaṃ kho, āvuso, jhānaṃ evaṃ pañcaṅgikan”ti.

“But how many factors has the first absorption given up and how many does it possess?” “Paṭhamaṃ

panāvuso, jhānaṃ kataṅgavippahīnaṃ kataṅgasamannāgatan”ti?

“The first absorption has given up five factors and possesses five factors. “Paṭhamaṃ kho, āvuso, jhānaṃ

pañcaṅgavippahīnaṃ, pañcaṅgasamannāgataṃ. When a mendicant has entered the first absorption, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt are given up. Idhāvuso, paṭhamaṃ jhānaṃ samāpannassa bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti; Placing the mind, keeping it connected, rapture, bliss, and unification of mind are present. vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca.

MN 44 underlying tendency to greed doesn't underlie sukha of j1

“The underlying tendency to greed should be given up when it comes to pleasant feeling. The underlying tendency to repulsion should be given up when it comes to painful feeling. The underlying tendency to ignorance should be given up when it comes to neutral feeling.” “Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti.

“Should these underlying tendencies be given up regarding all instances of these feelings?” “Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti?

“No, not in all instances. “Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo. Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. With this they give up greed, and the underlying tendency to greed does not lie within that. Rāgaṃ tena pajahati, na tattha rāgānusayo anuseti.

MN 45 painful now, pleasant later, or pleasant both now and later

And what is the way of taking up practices that is painful now but results in future pleasure? Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ? It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring. Idha, bhikkhave, ekacco pakatiyā tibbarāgajātiko hoti, so abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā tibbadosajātiko hoti, so abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā tibbamohajātiko hoti, so abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. They lead the full and pure spiritual life in pain and sadness, weeping, with tearful faces. So sahāpi dukkhena, sahāpi domanassena, assumukhopi rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. This is called the way of taking up practices that is painful now but results in future pleasure. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.

And what is the way of taking up practices that is pleasant now and results in future pleasure? Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ? It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring. Idha, bhikkhave, ekacco pakatiyā na tibbarāgajātiko hoti, so na abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā na tibbadosajātiko hoti, so na abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā na tibbamohajātiko hoti, so na abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption … So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ viveka

MN 51 5niv

MN 52 11 doors to arahantship attainable while in the jhanas

“Sir, Ānanda, is there one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary?” “atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti?

...

“And what is that one thing?” “Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti?

“Householder, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. “Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Then they reflect: So iti paṭisañcikkhati: ‘Even this first absorption is produced by choices and intentions.’ ‘idampi kho paṭhamaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ. They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti. Abiding in that they attain the ending of defilements. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.

MN 53 STED 4j are meditation instructions!

And how does a noble disciple get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty? Kathañca, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? It’s when a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … Idha, mahānāma, ariyasāv

MN 59 5kg

There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that. Yo kho, ānanda, evaṃ vadeyya: ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi. Why is that? Taṃ kissa hetu? Because there is another pleasure that is finer than that. Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. And what is that pleasure? Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.

MN 60 5niv, 4j, 3tv

MN 64 like AN 9.36 without warrior simile

And what, Ānanda, is the path and the practice for giving up the five lower fetters? Katamo cānanda, maggo, katamā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya? It’s when a mendicant—due to the seclusion from attachments, the giving up of unskillful qualities, and the complete settling of physical discomfort—quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idhānanda, bhikkhu upadhivivekā akusalānaṃ dhammānaṃ pahānā sabbaso kāyaduṭṭhullānaṃ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They turn their mind away from those things, So tehi dhammehi cittaṃ paṭivāpeti. and apply it to the deathless element: So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, extinguishment.’ ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

MN 65 going to wilderness, sitting, attempting uttari manussa dhamma

But take a mendicant who does fulfill the training according to the Teacher’s instructions. Idha pana, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya paripūrakārī hoti. They think: Tassa evaṃ hoti: ‘Why don’t I frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. ‘yannūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Hopefully I’ll realize a superhuman distinction in knowledge and vision worthy of the noble ones.’ Appeva nāmāhaṃ uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyyan’ti. They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. While they’re living withdrawn, they’re not reprimanded by the Teacher, by sensible spiritual companions after examination, by deities, or by themselves. Tassa tathāvūpakaṭṭhassa viharato satthāpi na upavadati, anuviccapi viññū sabrahmacārī na upavadanti, devatāpi na upavadanti, attāpi attānaṃ na upavadati. Not being reprimanded in this way, they realize a superhuman distinction in knowledge and vision worthy of the noble ones. So satthārāpi anupavadito, anuviccapi viññūhi sabrahmacārīhi anupavadito, devatāhipi anupavadito, attanāpi attānaṃ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. So vivicceva kāmehi vivicca akusa

MN 66 5kg, 4js,

This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening. Such pleasure should be cultivated and developed, and should not be feared, I say. Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhasukhaṃ, āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ; ‘na bhāyitabbaṃ etassa sukhassā’ti vadāmi.

MN 66 j1 is not imperturbable

MN 66 j1 not enough, go beyond it (9 smd)

MN 76 5niv

MN 77 how to develop 4j, and 4j similes

Furthermore, I have explained to my disciples a practice that they use to develop the four absorptions. Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi.

MN 78 bad thoughts (sankappa) cease in j1, good thoughts in j2

And where do these unskillful thoughts stem from? Ime ca, thapati, akusalā saṅkappā kiṃsamuṭṭhānā? Where they stem from has been stated. Samuṭṭhānampi nesaṃ vuttaṃ. You should say that they stem from perception. ‘Saññāsamuṭṭhānā’tissa vacanīyaṃ. What perception? Katamā saññā? Perception takes many and diverse forms. Saññāpi hi bahū anekavidhā nānappakārakā. Perceptions of sensuality, malice, and cruelty—Kāmasaññā, byāpādasaññā, vihiṃsāsaññā— unskillful thoughts stem from this. itosamuṭṭhānā akusalā saṅkappā.

And where do these unskillful thoughts cease without anything left over? Ime ca, thapati, akusalā saṅkappā kuhiṃ aparisesā nirujjhanti? Their cessation has also been stated. Nirodhopi nesaṃ vutto. It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idha, thapati, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati;

MN 79 grounded path for realizing world of sukha

But sir, is there a world of perfect happiness? And is there a grounded path for realizing a world of perfect happiness?” “Kiṃ pana, bhante, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti? “There is a world of perfect happiness, Udāyī. And there is a grounded path for realizing a world of perfect happiness.” “Atthi kho, udāyi, ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.

“Well sir, what is that grounded path for realizing a world of perfect happiness?” “Katamā pana sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti? “It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption. “Idhudāyi, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati; As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption. vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati; With the fading away of rapture, they enter and remain in the third absorption. pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati— This is the grounded path for realizing a world of perfect happiness.” ayaṃ kho sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.

(world of sukha not realized till 4th j)

“Well sir, at what point is a perfectly happy world realized?” “kittāvatā panāssa, bhante, ekantasukho loko sacchikato hotī”ti? “It’s when, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption. “Idhudāyi, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ … upasampajja viharati. There are deities who have been reborn in a perfectly happy world. That mendicant associates with them, converses, and engages in discussion. Yā tā devatā ekantasukhaṃ lokaṃ upapannā tāhi devatāhi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati. It’s at this point that a perfectly happy world has been realized.” Ettāvatā khvāssa, udāyi, ekantasukho loko sacchikato hotī”ti.

MN 79 first jhana as part of -5niv + 4j + 3tv finer than 4j of sukha world

MN 85 same 2 refs as MN 36 buddha boy

MN 94 -5niv +4j +3tv

MN 99 piti apart from 5kg = first jhana

Rapture that depends on the five kinds of sensual stimulation is like a fire that depends on grass and logs as fuel. Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṃ paṭicca aggi jalati tathūpamāhaṃ, māṇava, imaṃ pītiṃ vadāmi yāyaṃ pīti pañca kāmaguṇe paṭicca. Rapture that’s apart from sensual pleasures and unskillful qualities is like a fire that doesn’t depend on grass and logs as fuel. Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṃ, māṇava, imaṃ pītiṃ vadāmi yāyaṃ pīti aññatreva kāmehi aññatra akusalehi dhammehi.

And what is rapture that’s apart from sensual pleasures and unskillful qualities? Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idha, māṇava, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.

MN 100 same 2 refs as MN 36 buddha boy

MN 101 -5niv +4j +3tv

MN 107 -5niv + 4j, to non-arahants. arahants do 4j for S&S + sukha

That’s how I instruct the mendicants who are trainees—who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary. Ye kho te, brāhmaṇa, bhikkhū sekkhā apattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti tesu me ayaṃ evarūpī anusāsanī hoti. But for those mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment—these things lead to blissful meditation in the present life, and to mindfulness and awareness.” Ye pana te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā tesaṃ ime dhammā diṭṭhadhammasukhavihārāya ceva saṃvattanti, satisampajaññāya cā”ti.

MN 108 buddha not praise 5niv jhana, praised 4j

Harboring doubt within they meditate and concentrate and contemplate and ruminate. so vicikicchaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. The Buddha didn’t praise this kind of meditation. Evarūpaṃ kho, brāhmaṇa, so bhagavā jhānaṃ na vaṇṇesi.

And what kind of meditation did he praise? Kathaṃ rūpañca, brāhmaṇa, so bhagavā jhānaṃ vaṇṇesi? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

MN 111 sariputta examined all factors while in jhana

Quite secluded from sensual pleasures, secluded from unskillful qualities, he entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idha, bhikkhave, sāriputto vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. And he distinguished the phenomena in the first absorption one by one: placing and keeping and rapture and bliss and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and attention. Ye ca paṭhame jhāne dhammā vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti. He knew those phenomena as they arose, as they remained, and as they went away. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. He understood: So evaṃ pajānāti: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. He understood: ‘There is an escape beyond.’ So ‘atthi uttari nissaraṇan’ti pajānāti. And by repeated practice he knew for sure that there is. Tabbahulīkārā atthitvevassa hoti. (1)

MN 112 -5niv +4j + j4+ without 3tv

(after -5niv and 4jhanas)

When my mind had immersed in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. I truly understood: “This is suffering” … “This is the origin of suffering” … “This is the cessation of suffering” … “This is the practice that leads to the cessation of suffering”. So idaṃ dukkhanti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhasamudayoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhanirodhoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ abbhaññāsiṃ; I truly understood: “These are defilements”… “This is the origin of defilements” … “This is the cessation of defilements” … “This is the practice that leads to the cessation of defilements”. ime āsavāti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavasamudayoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavanirodhoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ abbhaññāsiṃ. Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. When it was freed, I knew it was freed. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. I understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti abbhaññāsiṃ. That is how I know and see so that I have eradicated ego, possessiveness, and underlying tendency to conceit for this conscious body and all external stimuli.’ Evaṃ kho me, āvuso, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā samūhatā’ti.

MN 113 difference between good and bad person doing 1j

Furthermore, take a bad person who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Puna caparaṃ, bhikkhave, asappuriso vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. They reflect: So iti paṭisañcikkhati: ‘I have attained the first absorption, unlike these other mendicants.’ ‘ahaṃ khomhi paṭhamajjhānasamāpattiyā lābhī, ime panaññe bhikkhū paṭhamajjhānasamāpattiyā na lābhino’ti. And they glorify themselves and put others down on account of that. So tāya paṭhamajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti. This too is a quality of a bad person. Ayampi, bhikkhave, asappurisadhammo. A good person reflects: Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati: ‘The Buddha has spoken of not identifying even with the attainment of the first absorption. ‘paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. For however they conceive it, it turns out to be something else.’ Yena yena hi maññanti tato taṃ hoti aññathā’ti. Keeping only non-identification close to their heart, they don’t glorify themselves and put others down on account of their attainment of the first absorption. So atammayataññeva antaraṃ karitvā tāya paṭhamajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. This too is a quality of a good person. Ayampi, bhikkhave, sappurisadhammo. (19)

MN 119 as part of kaya-anupassana with simile

That too is how a mendicant develops mindfulness of the body. evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti. (12–14.)

Furthermore, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Puna caparaṃ, bhikkhave, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

MN 122 how to make mind ekodi and samadhi

And how does a mendicant still, settle, unify, and immerse their mind in samādhi internally? Kathañcānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti samādahati? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati … pe … second absorption … dutiyaṃ jhānaṃ … third absorption … tatiyaṃ jhānaṃ … fourth absorption. catutthaṃ jhānaṃ upasampajja viharati. That’s how a mendicant stills, settles, unifies, and immerses their mind in samādhi internally. Evaṃ kho, ānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti samādahati.

MN 138 stuck internally on 4j, and not stuck

(stuck externally means 6 ayatana chasing outside senses)

(stuck internally in 1j)

And how is their consciousness stuck internally? Kathañcāvuso, ajjhattaṃ saṇṭhitanti vuccati? Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Their consciousness follows after that rapture and bliss born of seclusion, tied, attached, and fettered to gratification in that rapture and bliss born of seclusion. So their mind is said to be stuck internally. Tassa vivekajapītisukhānusāri viññāṇaṃ hoti vivekajapītisukhassādagadhitaṃ vivekajapītisukhassādavinibandhaṃ vivekajapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati.

(not stuck internally)

Their consciousness doesn’t follow after that rapture and bliss born of seclusion, and is not tied, attached, and fettered to gratification in that rapture and bliss born of seclusion. So their mind is said to be not stuck internally. Tassa na vivekajapītisukhānusāri viññāṇaṃ hoti na vivekajapītisukhassādagadhitaṃ na vivekajapītisukhassādavinibandhaṃ na vivekajapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati.

MN 139 5kg the sukha that should feared or developed

The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, common, ignoble pleasure. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ mīḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ. Such pleasure should not be cultivated or developed, but should be feared, I say. ‘Na āsevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ, bhāyitabbaṃ etassa sukhassā’ti—vadāmi. Now, take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. third absorption … Pītiyā ca virāgā upekkhako ca viharati … pe … tatiyaṃ jhānaṃ … pe … fourth absorption. catutthaṃ jhānaṃ upasampajja viharati. This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening. Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ. Such pleasure should be cultivated and developed, and should not be feared, I say. ‘Āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ, na bhāyitabbaṃ etassa

sukhassā’ti—vadāmi. ‘Know how to distinguish different kinds of pleasure. ‘Sukhavinicchayaṃ jaññā; Knowing this, pursue inner bliss.’ sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyyā’ti— That’s what I said, and this is why I said it. iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

MN 141 defnitiion of samma samadhi, among 8aam

SN (18 hits)

.

SN 16.9 buddha says maha kassapa also can do 4j + 6ab

At Sāvatthī. Sāvatthiyaṃ viharati. “Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. “Ahaṃ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. And so does Kassapa. Kassapopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi

SN 16.10 same as SN 16.9 kassapa also can do 4j + 6ab

What do you think, Reverend Ānanda? Taṃ kiṃ maññasi, āvuso ānanda, Was it you who the Buddha brought up before the Saṅgha of mendicants, saying: api nu tvaṃ bhagavato sammukhā bhikkhusaṅghe upanīto: ‘Mendicants, whenever I want, quite secluded from sensual pleasures,

SN 16.11 same as SN 16.9 kassapa also can do 4j + 6ab

And so I presented my outer robe of patches to the Buddha. So khvāhaṃ, āvuso, paṭapilotikānaṃ saṅghāṭiṃ bhagavato pādāsiṃ. And the Buddha presented me with his worn-out hempen rag robe. Ahaṃ pana bhagavato sāṇāni paṃsukūlāni nibbasanāni paṭipajjiṃ.

So if anyone should be rightly called Yañhi taṃ, āvuso, sammā vadamāno vadeyya: the Buddha’s true-born child, born from his mouth, born of the teaching, created by the teaching, heir to the teaching, and receiver of his worn-out hempen rag robes, it’s me. ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṃsukūlāni nibbasanānī’ti, mamaṃ taṃ sammā vadamāno vadeyya: ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṃsukūlāni nibbasanānī’ti.

Whenever I want, quite secluded from sensual pleasures, secluded from

SN 28.1 sariputta doing j1

Venerable Ānanda saw him coming off in the distance, Addasā kho āyasmā ānando āyasmantaṃ sāriputtaṃ dūratova āgacchantaṃ. and said to him: Disvāna āyasmantaṃ sāriputtaṃ etadavoca: “Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright. “vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto. What meditation were you practicing today?” Katamenāyasmā sāriputto ajja vihārena vihāsī”ti?

“Reverend, quite secluded from sensual pleasures, secluded from

SN 36.19 j1 > 5kg

Because there is another pleasure that is finer than that. Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

And what is that pleasure? Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? It’s when a mendicant, quite secluded from sensual pleasures

SN 36.31 5kg and j1 = nira misa piti

These are the five kinds of sensual stimulation. Ime kho, bhikkhave, pañca kāmaguṇā. The rapture that arises from these five kinds of sensual stimulation is called carnal rapture. Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati pīti, ayaṃ vuccati, bhikkhave, sāmisā pīti.

And what is spiritual rapture? Katamā ca, bhikkhave, nirāmisā pīti? It’s when a mendicant, quite secluded from sensual pleasures,

SN 36.31 5kg and j1 = nira misa sukha

The pleasure and happiness that arise from these five kinds of sensual stimulation is called carnal pleasure. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccati, bhikkhave, sāmisaṃ sukhaṃ.

And what is spiritual pleasure? Katamañca, bhikkhave, nirāmisaṃ sukhaṃ? It’s when a mendicant, quite secluded from sensual pleasures,

SN 40.1 moggallana impure j1 kama sanna

This is called the first absorption.’ Idaṃ vuccati paṭhamaṃ jhānan’ti. And so … I was entering and remaining in the first absorption. So khvāhaṃ, āvuso, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. While I was in that meditation, perceptions and attentions accompanied by sensual pleasures beset me. Tassa mayhaṃ, āvuso, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti.

Then the Buddha came up to me with his psychic power and said: Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: ‘Moggallāna, Moggallāna! ‘moggallāna, moggallāna. Don’t neglect the first absorption, brahmin! Settle your mind in the first absorption; unify your mind and immerse it in the first absorption.’ Mā, brāhmaṇa, paṭhamaṃ jhānaṃ pamādo, paṭhame jhāne cittaṃ saṇṭhapehi, paṭhame jhāne cittaṃ ekodiṃ karohi, paṭhame jhāne cittaṃ samādahā’ti.

SN 41.8 nigantha jain doesn't believe in a-vitakka a-vicara samadhi

“Sir, in this case I don’t rely on faith in the Buddha’s claim that “Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi. there is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected.” Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho”ti. When he said this, Nigaṇṭha Nātaputta looked up at his assembly and said: Evaṃ vutte, nigaṇṭho nāṭaputto ulloketvā etadavoca: “See, good sirs, how straightforward this householder Citta is! He’s not devious or deceitful at all. To imagine that you can stop placing the mind and keeping it connected would be like imagining that you can catch the wind in a net, or dam the Ganges river with your own hand.” “idaṃ bhavanto passantu, yāva ujuko cāyaṃ citto gahapati, yāva asaṭho cāyaṃ citto gahapati, yāva amāyāvī cāyaṃ citto gahapati, vātaṃ vā so jālena bādhetabbaṃ maññeyya, yo vitakkavicāre nirodhetabbaṃ maññeyya, sakamuṭṭhinā vā so gaṅgāya sotaṃ āvāretabbaṃ maññeyya, yo vitakkavicāre nirodhetabbaṃ maññeyyā”ti.

“What do you think, sir? “Taṃ kiṃ maññasi, bhante, Which is better—knowledge or faith?” katamaṃ nu kho paṇītataraṃ—ñāṇaṃ vā saddhā vā”ti? “Knowledge is definitely better than faith, householder.” “Saddhāya kho, gahapati, ñāṇaṃyeva paṇītataran”ti. “Well sir, whenever I want, quite secluded from sensual pleasures,

SN 41.9 citta the householder can do 4j and nonreturner

“But householder, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease?” “Imehi pana te, gahapati, tiṃsamattehi vassehi atthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? “How, sir, could I not? “Gihinopi siyā, bhante. For whenever I want, quite secluded from sensual pleasures

SN 45.8 samma samadhi definition, of 8aam

SN 48.10 samadhi indriya definition, of 5ind

And what is the faculty of immersion? Katamañca, bhikkhave, samādhindriyaṃ? It’s when a noble disciple, relying on letting go, gains immersion, gains unification of mind. Idha, bhikkhave, ariyasāvako vossaggārammaṇaṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ. Quite secluded from sensual pleasures,

SN 48.40 j1 is where dukkha indriya ceases

And where does that faculty of pain that’s arisen cease without anything left over? Kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati? It’s when a mendicant, quite secluded from sensual pleasures,

SN 53.1 as part of 4j definition

At Sāvatthī. Sāvatthinidānaṃ. Tatra kho … pe … “Mendicants, there are these four absorptions. “cattārome, bhikkhave, jhānā. What four? Katame cattāro? It’s when a mendicant, quite secluded from sensual pleasures,

SN 53.1 j1 of 4j slopes toward nirvana

That’s how a mendicant who develops and cultivates the four absorptions slants, slopes, and inclines to extinguishment.” Evaṃ kho, bhikkhave, bhikkhu cattāro jhāne bhāvento cattāro jhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

SN 54.8 one of 16 benefits of doing 16 APS (anapana)

Now, a mendicant might wish: Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya: ‘Quite secluded from sensual pleasures, secluded from unskillful qualities, may I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.’ ‘vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihareyyan’ti, So let them closely focus on this immersion due to mindfulness of breathing. ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

Table of Contents

1st Jhāna

MN 78 right effort purifying first jhana

STED 1st Jhāna

STED 5kg: kāma-guṇā

STED 5niv: nīvaraṇā

STED sammā-saṅkappo

AN 4.14 right effort part 2, removes “wrong” version of right-resolve

2. Pahānap-padhānaṃ

1. Kāma-vitakkaṃ

2. Byāpāda-vitakkaṃ

3. Vihiṃsā-vitakkaṃ

4. Pāpake a-kusale

Gloss of first jhāna STED formula

vivicceva kāmehi: seclusion from sensual pleasures

KN Iti 72: escape from kāma is nekkhamma (right resolve’s renunciation)

vikeka-jam-pīti-sukham (seclusion born rapture and pleasure)

AN 5.176 (Sariputta explains first jhāna formula’s vivekajam pīti-sukham)

Speech ceasing in first jhāna

AN 5.26 (abridged version with repetitions cut and summarized)

(1) First jhāna possible while hearing live dhamma talk

(refrain: 7sb → jhāna → arahantship)

(2) Giving a dhamma talk leads to himself getting jhāna

(refrain: 7sb → jhāna → arahantship)

(3) Reciting memorized dhamma passage leads to jhāna

(refrain: 7sb → jhāna → arahantship)

(4) first jhāna possible while thinking and pondering memorized dhamma

(refrain: 7sb → jhāna → arahantship)

(5) No V&V, undirected samādhi into 2nd jhāna or higher

(refrain: 7sb → jhāna → arahantship)

(conclusion same as intro)

AN 7.61 similarly, these 2 methods to fight torpor in samādhi

(2. Recall dhamma using V&V, thinking and evaluation, and upekkha)

(3. Recite that dhamma out loud, vocally)

AN 5.209 if one is too musical in reciting/chanting dhamma

Ekaggata jhāna factor allows “hearing” in jhāna

Arahant Upatissa in Vimt. On sound and speech in jhāna

Arahant Upatissa in Vimt. On sound and speech in jhāna

every occurrence of first jhāna searching “vivicceva kāmehi”

search results for Paṭhama jhāna

AN (58 hits)

AN 2.11-21 as part of power of reflection and power of bhavana

AN 3.58 as part of 3tv (4j + 3tv)

AN 3.59 as part of 3tv (4j + 3tv), like an 3.58

AN 3.63 walking and all postures in 4 jhanas

AN 3.73 a trainee's samadhi

AN 3.74 well trained ethics precedes j1

AN 3.89 4j are called adhi-citta

AN 3.90 same as an 3.89 4j are called adhi-citta

AN 3.94 j1 of an ariya

AN 4.41 pleasurable abiding here and now

AN 4.123 j1 to rebirth in brahma world

AN 4.124 j1 leads to nonreturner rebirth in pure abodes

AN 4.163 sukha practice with slow insight

AN 4.163 sukha practice with fast insight

AN 4.169 nirvana without extra effort (similar to 4.163)

AN 4.169 nirvana at death without extra effort (similar to 4.163)

AN 4.190 j1-4 called deva attainment

AN 4.194 definition of citta parisuddhi = 4j

AN 4.198 -5iv + 4j + 3tv

AN 4.200 j1-j4 not born of love or hate

AN 4.246 tathagata lies down in j1-j4

AN 5.14 samadhi bala of 5bal = 4j

AN 5.28 [A PASS] to nirvana, [ariya panca anga samma samadhi], 4j + similes

AN 5.75 -5niv + 4j + 4ja + ab#6

AN 5.76 same as AN 5.75 -5niv + 4j + 4ja + ab#6

AN 5.94 5 ways of phasu vihara

AN 5.192 brahmin equal to deva by means of 4j

AN 6.29 part of 6ast, first 3j for pleasurable abiding

AN 6.60 citta with 4j + animitta disrobes, rerobes, arahant

AN 6.73 -5niv is prereq for j1

AN 6.74 3 -wrong vitakka & sanna prereq for j1

AN 7.4 samādhi-balaṃ definition

AN 7.53 nanda's mother does 4j, who recited KN Snp parayana every morning

AN 7.67 simile for fortress, j1 like firewood and drinking water

AN 7.69 j1 like heaven of 33 orchid

AN 8.11 jhana code phrase, out of order 7sb

AN 8.30 vitakka relative to papanca, and j1

AN 8.30 samadhi often equated with 4j

AN 9.33 kama sanna ceases in j1