4šāø CattÄri Ariya-saccaį¹ åč諦

Essence of j1š First JhÄna
From studying
every reference to
STED 4jš formula, and examining what happens right before first jhÄna, we can see the pattern.
Before one has mastered the skill of stopping internal dialogue at will, entering the
šš¶ noble silence of 2nd jhÄna where
V&Vš are shut off and replaced by
subverbal awareness and investigation of
S&Sšš , one first has to:
0. Understand and memorize the
7sbāļø awakening factors. Especially
SN 46.3. Every meditation technique, including those that use V&V skillfully in first jhana, rely on that as the underlying structure. The 4 jhÄnas are the 6th factor, samÄdhi-sambojjhanga, shown clearly in
DN 2.
1. Understand the danger, the dukkha, and disadvantages of
5kg and
5nivā
.
V&Vš has a large role in accomplishing this, so one should not be too greedy and shoot for 4th jhÄna or 2nd jhÄna before mastering first jhÄna and how to use first jhÄna's
V&Vš skillfully.
2. Before one can completely shut off internal dialogue of
V&Vš , one first has to learn how to replace askusala/unskillful v&v with skillful v&v, and then attenuate the v&v so it doesn't block passaddhi/pacification awakening factor and the pÄ«ti & sukha (rapture and pleasure) of first jhÄna. See
MN 19 and
vitakka & vicÄra in first jhÄna.
2b. Remember what 'gradual' means. You have to walk before you can run, and you have to first get rid of akusala vitakka and replace them right away with kusala vitakka (section 2). There's even
samÄdhi in 3 ways to describe an intermediate stage between first and second jhÄna for how vicÄra is used before being dropped (or more accurately, sublimated). Living beings spent entire lifetimes thinking all the time, the Buddha designed a gradual training system, and he doesn't expect you completely eliminate v&v all at once.
3. The way to stabilize and prolong first jhÄna, is by learning how to use
V&Vš skillfully to direct the mind to inspiring themes to stoke the fire of first jhÄna and keep it burning. Suttas such as
MN 20,
SN 47.8,
SN 47.10,
SN 46.3,
AN 6.10,
AN 8.30 are a few such examples.
4. How do you know if you are on the right track for first jhÄna? The most important part of first jhÄna is not samatha kung fu, but the correct understanding of section #1 (seeing dukkha in 5kg...). The internal test to verify oneself (
MN 14), do you genuinely reject
5kg 5 cords of sensual pleasure because rapture & pleasure of first jhÄna is much more enticing not just because of the bliss, but because you truly see it doesn't have the drawbacks of 5kg? A samatha kung fu expert who can sit for 5 hours straight and blank their mind out, but then they still lust after sex and 5 cords of sense pleasure, they completely miss the essence of genuine first jhÄna. Samatha and Vipassana need to be conjoined and balanced. Genuine
EBT jhÄna does this.
5. This is why you should be very wary of following non
EBT samÄdhi systems that falsely claim to be genuine jhÄna, but tends to segregate samatha from vipassana and overly emphasize samatha kung fu for first jhÄna.
V&Vš has an important role to play in this stage of development, and cutting off v&v (by redefining it as 'placing the mind' or 'initial application') is cutting off one's fuel for jhÄna (see section 3). How self defeating is that?
Physical side of first jhÄna
The above summarises the essentials on the mental side of things.
As far as the physical side, how to pacify (kÄya-passaddhi) the body to induce sukha and samÄdhi-sambojjhanga of first jhÄna, see
5š,
16š¬ļøš¤ā especially steps 3 and 4.
Read
JhÄna-constipation āš for brutally effective ways to cure jhÄna-constipation.
j1š First JhÄna
j1š First JhÄna
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 jhÄnas to continue purifying and maintaining the jhÄna (see MN 78).
MN 78 right effort purifying first jhana
āAnd 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 jhaĢna, 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 ""
āAnd 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 statesā¦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.āWhat 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.
āAnd 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 JhÄna
š«š viviccāeva kÄmehi |
š«š Quite-withdrawn (from) sensuality, |
š«š vivicca a-kusalehi dhammehi |
š«š withdrawn (from) un-skillful Dhamma [teachings & qualities], |
(V&Vš) sa-vitakkaį¹ sa-vicÄraį¹ |
(V&Vš) With-directed-thought, with-evaluation, |
šš viveka-jaį¹ pÄ«ti-sukhaį¹ |
šš withdrawal-born rapture-&-pleasure, |
š paį¹hamaį¹ jhÄnaį¹ upasampajja viharati. |
š first JhÄna (he) enters, dwells. |
STED 5kg: kÄma-guį¹Ä
STED 5kg: sensuality-strings
paƱc'-ime, bhikkhave, |
(There are) five-of-these, ***********, |
kÄma-guį¹Ä. |
sensuality-strings. |
katame paƱca? |
Which five? |
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(1) cakkhu-viƱƱeyyÄ rÅ«pÄ |
(1) Eye-cognizable forms - |
iį¹į¹hÄ kantÄ manÄpÄ piya-rÅ«pÄ |
agreeable, pleasing, charming, endearing-form, |
kÄm-Å«pasaį¹hitÄ rajanÄ«yÄ |
sensual-desire--(it)-fosters, lust-it-provokes. |
(2) sota-viƱƱeyyÄ saddÄ |
(2) Ear-cognizable sounds - ⦠|
(3) ghÄna-viƱƱeyyÄ gandhÄ |
(3) Nose-cognizable aromas - ⦠|
(4) jivhÄ-viƱƱeyyÄ rasÄ |
(4)Tongue-cognizable flavors - ⦠|
(5) kÄya-viƱƱeyyÄ phoį¹į¹habbÄ |
(5) body-cognizable tactile-sensations - |
iį¹į¹hÄ kantÄ manÄpÄ piya-rÅ«pÄ |
agreeable, pleasing, charming, endearing-form, |
kÄm-Å«pasaį¹hitÄ rajanÄ«yÄ |
sensual-desire--(it)-fosters, lust-it-provokes. |
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STED 5niv: nÄ«varaį¹Ä
STED 5niv: hindrances
⦠219. āpaƱc-ime, bhikkhave, |
(there are) "Five-(of)-these, *********, |
Ävaraį¹Ä nÄ«varaį¹Ä |
obstructions, hindrances, |
cetaso upakkilesÄ |
mental corruptions, |
paƱƱÄya dub-balÄ«-karaį¹Ä. |
wisdom weakeners. |
katame paƱca? |
which five? |
kÄmac-chando, bhikkhave, |
1. sensual desire, monks, |
Ävaraį¹o nÄ«varaį¹o |
(is an) obstruction, (a) hindrance, |
cetaso upakkileso |
(a) mental corruption, |
paƱƱÄya dubbalÄ«karaį¹o. |
(a) wisdom-weakener. |
byÄpÄdo, bhikkhave, ⦠|
2. ill-will, monks, ⦠|
Thina-middhaį¹, bhikkhave, ⦠|
3. sloth-(and)-torpor, monks, ⦠|
Uddhacca-kukkuccaį¹, bhikkhave, ⦠|
4. restlessness-(and)-remorse, monks, ⦠|
vicikicchÄ, bhikkhave, |
5. doubt, monks, |
Ävaraį¹Ä nÄ«varaį¹Ä |
(is an) obstruction, (a) hindrance, |
cetaso upakkilesÄ |
(a) mental corruption, |
paƱƱÄya dubbalÄ«karaį¹Ä. |
(a) wisdom-weakener. |
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STED sammÄ-saį¹
kappo
STED right-resolve
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Nekkhamma-saį¹
kappo, |
Renunciation-resolve, |
A-byÄpÄda-saį¹
kappo, |
Non-ill-will-resolve, |
A-vihiį¹sÄ-saį¹
kappo — |
Non-harmfulness-resolve |
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AN 4.14 right effort part 2, removes āwrongā version of right-resolve
2. PahÄnap-padhÄnaį¹
ākatamaƱca, bhikkhave, pahÄnap-padhÄnaį¹? |
What (is), *********, abandoning-exertion? |
idha, bhikkhave, bhikkhu |
Here, monks, (a) monk, |
1. KÄma-vitakkaį¹
uppannaį¹ kÄma-vitakkaį¹ |
(with an) arisen {thought of}-sensuality |
nÄ-(a)dhivÄseti |
(he) Does-not-tolerate (it)! |
pajahati |
gets rid (of it), |
vinodeti |
removes (it), |
Byantī-karoti |
destroys (it), |
anabhÄvaį¹ gameti; |
annihilation! (he makes it) go (there)! |
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2. ByÄpÄda-vitakkaį¹
uppannaį¹ byÄpÄda-vitakkaį¹ |
(with an) arisen {thought of}-ill-will, |
nÄ-(a)dhivÄseti |
(he) Does-not-tolerate (it)! |
pajahati |
gets rid (of it), |
vinodeti |
removes (it), |
Byantī-karoti |
destroys (it), |
anabhÄvaį¹ gameti; |
annihilation! (he makes it) go (there)! |
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3. Vihiį¹sÄ-vitakkaį¹
uppannaį¹ vihiį¹sÄ-vitakkaį¹ |
(with an) arisen {thought of}-harming, |
nÄ-(a)dhivÄseti |
(he) Does-not-tolerate (it)! |
pajahati |
gets rid (of it), |
vinodeti |
removes (it), |
Byantī-karoti |
destroys (it), |
anabhÄvaį¹ gameti; |
annihilation! (he makes it) go (there)! |
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4. PÄpake a-kusale
Uppann-uppanne pÄpake a-kusale dhamme |
(with any) arisen evil un-skillful quality, |
nÄ-(a)dhivÄseti |
(he) Does-not-tolerate (it)! |
pajahati |
gets rid (of it), |
vinodeti |
removes (it), |
Byantī-karoti |
destroys (it), |
anabhÄvaį¹ gameti; |
annihilation! (he makes it) go (there)! |
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Gloss of first jhÄna STED formula
vivicceva kÄmehi: seclusion from sensual pleasures
frequently contrasted against
5kg. Ariya still tempted by sensuality until they attain jhanas
MN 14,
MN 75 (buddha, leper, life as prince).

"viviccāeva kÄmehi" from STED 1st JhÄna = seclusion from sensuality,
seclusion from
desire for sensual pleasure,
seclusion from
desire for sensual pleasure objects.
The
desire is the problem, not the sensual objects,
AN 6.63.
Surveying
every reference to first jhÄna formula in the suttas, you can verify it yourself. Whenever first jhÄna occurs in a gradual samÄdhi training sequence, the kÄmÄ/kÄmehi being referenced will also be explicitly explained prior to first jhÄna formula in the form of:
1. kÄma sankappo or kÄma vitakka, desire of sensual pleasure in opposition to nekkhamma sankappo/vitakka (renunciations thoughts and resolves). (
AN 6.73,
AN 6.74,
AN 6.75).
2.
5kg = panca kÄma-guį¹Ä = 5 sensuality strings.
3. kÄma-c-chanda, the first of the
5nivā
= paƱca nÄ«varaį¹Ä = 5 hindrances.
4. kÄma, rÄga, or lobha of the
3amšš± = 3 a-kusala mulani = 3 un-skillful roots, The Unholy Trinity, aka
3aggiš„ (fires).
ā Athough kÄma in some contexts in Theravada scripture (not sure if it occurs in EBT?) can mean objects of the 5 senses, rather than desire for sensual pleasure objects, in first jhÄna context, this is never the case. Even in Abhidhamma Vibhanga, which agrees with
AN 6.63, which essentially is a
slurpš„¤ of (1) and (2).
š
detailed gloss audit
See
kÄma ššā for more general and detailed treatment of subject, with manual for destroying lust.
KN Iti 72: escape from kÄma is nekkhamma (right resolveās renunciation)
KN Iti 72
⦠ātisso imÄ, bhikkhave, nissaraį¹iyÄ VAR dhÄtuyo. |
āMonks, there are these three properties for escape. |
katamÄ tisso? |
Which three? |
kÄmÄnam-etaį¹ nissaraį¹aį¹ yadidaį¹ nekkhammaį¹, |
This is the escape from sensuality: renunciation.1 |
rÅ«pÄnam-etaį¹ nissaraį¹aį¹ yadidaį¹ Äruppaį¹, |
This is the escape from form: formlessness. |
yaṠkho pana kiñci bhūtaṠ|
And as for whatever has come into being, |
saį¹
khataį¹ paį¹iccasamuppannaį¹ |
is fabricated & dependently co-arisen, |
nirodho tassa nissaraį¹aį¹ — |
the escape from that is cessation. |
imÄ kho, bhikkhave, tisso nissaraį¹iyÄ dhÄtuyoāti. |
These are the three properties for escape.ā |
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⦠ākÄma-nissaraį¹aṠñatvÄ, |
Knowing the escape from sensuality, |
rÅ«pÄnaƱca atikkamaį¹. |
& the overcoming of forms |
⦠sabba-saį¹
khÄra-samathaį¹, |
–ardent always– touching the stilling |
phusaį¹ ÄtÄpi sabbadÄ. |
of all fabrications: |
⦠āsa ve sammaddaso bhikkhu, |
he is a monk whoās seen rightly. |
yato tattha vimuccati. |
From that he is there released. |
⦠abhiƱƱÄ-vosito santo, |
A master of direct knowing, |
sa ve yogÄtigo munÄ«āti. |
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 jhÄna. They base that on interpreting kÄmehi 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 ārÅ«pa is not a-rÅ«pa, 4 jhÄnas operate in rÅ«paā.
vikeka-jam-pīti-sukham (seclusion born rapture and pleasure)
AN 5.176 (Sariputta explains first jhÄna formulaās vivekajam pÄ«ti-sukham)
AN 5.176
(these 5 things not present in pīti/rapture)
(1. KÄmaās dukkha & domanassa)
(2. KÄmaās sukha & somanassa)
(3. A-kusala dukkha & domanassa)
(4. A-kusala sukha & somanassa)
(5. Kusala dukkha & domanassa)
Mp (Te Cmy) says this pÄ«ti is from first and second jhÄna
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Yasmiį¹, bhante, samaye ariyasÄvako pavivekaį¹ pÄ«tiį¹ upasampajja viharati, |
At a time when a noble disciple enters and dwells in the rapture of seclusion, |
paƱcassa į¹hÄnÄni tasmiį¹ samaye na honti. |
five things arenāt present in him. |
1) Yampissa kÄmÅ«pasaį¹hitaį¹ dukkhaį¹ domanassaį¹, |
1) The pain and sadness connected with sensual pleasures. |
tampissa tasmiį¹ samaye na hoti. |
at this time (they are) not present. |
2) Yampissa kÄmÅ«pasaį¹hitaį¹ sukhaį¹ somanassaį¹, |
2) The pleasure and happiness connected with sensual pleasures. |
tampissa tasmiį¹ samaye na hoti. |
at this time (they are) not present. |
3) Yampissa akusalÅ«pasaį¹hitaį¹ dukkhaį¹ domanassaį¹, |
3) The pain and sadness connected with the unskillful. |
tampissa tasmiį¹ samaye na hoti. |
at this time (they are) not present. |
4) Yampissa akusalÅ«pasaį¹hitaį¹ sukhaį¹ somanassaį¹, |
4) The pleasure and happiness connected with the unskillful. |
tampissa tasmiį¹ samaye na hoti. |
at this time (they are) not present. |
5) Yampissa kusalÅ«pasaį¹hitaį¹ dukkhaį¹ domanassaį¹, |
5) The pain and sadness connected with the skillful. |
tampissa tasmiį¹ samaye na hoti. |
at this time (they are) not present. |
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sa-vitakka sa-vicara
What is the content of vitakka (directed thought) in first jhana?
MN 19 the 3 thoughts corresponding to samma sankappo
MN 78 sankappo and vitakka equivalent in jhanas. Akusala sankappo ceases in first jhana, but kusala sankappo doesnāt cease until 2nd jhana, so use your brain and make the crystal clear deduction: kusala sankappo is still active in first jhana in the form of āsa vitakka sa vicaraā.
MN 125 first jhana omitted from 4 jhana section to illustrate droppng out of wrong thoughts
AN 6.73 wrong resolves abandoned is prerequisite to first jhana
AN 6.74 wrong resolves abandoned is prerequisite to first jhana
AN 6.75 stealthy first jhana has 3 right thoughts
AN 8.30 8 valid thoughts of great man that is valid vitakka in first jhana. See 8th thought, difference between proliferation and thinking in hierarchy of
MN 18
comprehensive survey of
vitakka & vicÄra in first jhÄna
KN Pe 7.72: gloss of V&V and 4 jhÄnas
--ERROR SUTREF--v&v}}š
simile of bird corrupted by vism.
holistic, easily accessible, gradual samÄdhi

how gradual and accessible first jhÄna is
š
MN 45 and MN 36, how gradual 1st jhana is
MN 45 and
MN 36.
VRJš»š„¶ and
Jabramaš»š„¶-jhana (ajahn brahm redefined jhana doesn't fit here)
MN 45 is a good sutta to get a holistic sense of how ordinary, gradual, and easily accessible first jhana was designed to be. The contrast between wrong pleasure, the 5 strings of sensuality, and four jhanas, the right kind of pleasure, is what first jhana formula's 'vivicceva kamehi' is referencing.
ā¦
don't give up on jhÄna, š
until you drink from the sutta cup.
hint: try looking up the definition of 'gradual'. It doesn't mean 'abrupt', or 'random'. If a samadhi path is gradual, 4th jhana should have a meaningful distinction from 1st jhana.
It's not samatha kungfu the buddha is emphasizing for first jhana, it's
AN 5.51: freedom from
5nivā
hindrances is an uttari manussa dhamma, š
the real essence of first jhÄna.
If you plug in vitakka 'placing the mind' as vaci-sankhara, you break the fidelity of the oral tradition and you get
š
B. Sujato mumbling incoherently.
š
proof: V&V are vaci sankhara
First jhana is not about kasina staring and samatha kung fu!
It's about learning how to skillfully use Dhamma vitakka, first jhana thinking to lubricate the mind with spiritually inspiring and relevant Dharma instructions to carry out.
(j1š easy) first jhÄna is easier than you think
don't give up on jhÄna, š
until you drink from the sutta cup.
AN 5.176 the Buddha and Sariputta tells 500 lay people to work on first and second jhana. Does that sound like something only 1 in a million can people can do?
AN 5.179 same 500 lay people with first jhana from AN 5.176 attain stream entry.
DN 18: 3 ways of using vitakka to attain first jhana. And over 2.4 million lay followers attain stream entry. Does this sound like 'only 1 in a million' can attain first jhana as vism. claims?
MN 68: š
MN 68 case study on how easy and accessible first jhana is for newly ordained.
MA 77: agama parallel to MN 68, matches closely. Again, notice how it's expected for newly ordained to get first jhana if they can choose delighting in holy life over
5nivā
. Also, notice importance of using inspiring
āøDharma vitakka thoughts to launch
7sbāļø sequence.
SN 38.16 You would expect first jhÄna to be listed here if it was so difficult.
SN 39.16 Same as SN 38.16, implying it was a common question, and you would expect Sariputta would have mentioned first jhÄna being difficult if it was.
SN 47.4 newly ordained, arahants, and all skill levels in between do the same
4spš with
4jš quality of samadhi (first jhana or better!) simultaneously.
š
AN 1 micro first jhana, 37 of them
V&Všš
simile of bird corrupted by vism.
Speech ceasing in first jhÄna
From SN 36.11 Rahogata: Alone: 3 fold vedana scheme. Connected to dukkha and saį¹
khÄrÄ, then 9 progressive cessations in samÄdhi attainments similar to the 30 suttas in AN 9.30-9.60, with the very interesting and unique feature of first jhÄna with speech (vÄca) ceasing. Note this feature of first jhÄna 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 samÄdhi development, from first to fourth jhÄna all the way to arahantship. While the words āfirst jhÄnaā do not explicitly appear, the activity of V&V (vitakka and vicara), S&S (sati and sampajano), presence of pÄ«ti, sukha, upekkha, make it pretty clear thatās what is happening.
Also note how sound does not have to be a thorn in first jhÄna. 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 pÄ«ti and pamojja thatās generated, but can happen concurrently while one is in first jhÄna, according to a straightforward okhamās razor reading of EBT.
AN 5.26 (abridged version with repetitions cut and summarized)
AN 5.26 vimutt-Äyatana-suttaį¹ |
AN 5.26 liberation-base-discourse |
āpaƱc-imÄni, bhikkhave, |
"[there are] five-(of)-these, ***********, |
vimutt-ÄyatanÄni |
liberation-bases, |
yattha bhikkhuno appamattassa |
by means of which, if a monk {dwells} assiduous, |
ÄtÄpino pahitattassa viharato |
ardent, resolute, ********, |
a-vimuttaį¹ vÄ cittaį¹ vimuccati, |
(his) un-liberated ** mind (is) liberated, |
a-parik-khÄ«į¹Ä vÄ ÄsavÄ parik-khayaį¹ gacchanti, |
un-destroyed ** asinine-inclinations, utterly-destroyed (they) become. |
An-anuppattaį¹ vÄ an-uttaraį¹ yogak-khemaį¹ |
(the) un-reached un-surpassed security-from-the-yoke |
Anu-pÄpuį¹Äti. |
(he) reaches.ā |
⦠ākatamÄni paƱca? |
What five? |
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(1) First jhÄna possible while hearing live dhamma talk
idha, bhikkhave, bhikkhuno |
Here, monks, (for a) monk, |
satthÄ dhammaį¹ deseti |
(a) teacher (of) dhamma teaches (him), |
aƱƱataro vÄ garuį¹į¹hÄniyo sabrahmacÄrÄ«. |
{or a} certain fellow monk [teaches him], |
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yathÄ yathÄ, bhikkhave, tassa bhikkhuno |
in whatever way , *********, (for the) monk (that) |
satthÄ dhammaį¹ deseti |
(a) teacher (of) dhamma teaches (him), |
aƱƱataro vÄ garuį¹į¹hÄniyo sabrahmacÄrÄ«. |
{or a} certain fellow monk [teaches him], |
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(refrain: 7sb ā jhÄna ā arahantship)
tathÄ tathÄ so tasmiį¹ |
like-that, accordingly, he ****** |
dhamme attha-paį¹isaį¹vedÄ« ca hoti |
{feels [inspiration]} in Dhamma meaning and |
dhamma-paį¹isaį¹vedÄ« ca. |
{feels [inspiration]} in Dhamma, |
tassa attha-paį¹isaį¹vedino dhamma-paį¹isaį¹vedino |
as he {feels [inspiration] in} Dhamma-meaning (and) Dhamma, |
pÄmojjaį¹ jÄyati. |
joy arises. |
pamuditassa pÄ«ti jÄyati. |
(When he is) joyful, rapture arises. |
pÄ«ti-manassa kÄyo passambhati. |
(with) rapturous-mind, (the) body (becomes) tranquil. |
passaddha-kÄyo sukhaį¹ vedeti. |
(with) tranquil-body, pleasure (he) feels. |
sukhino cittaį¹ samÄdhiyati. |
(For one feeling) pleasure, (the) mind (becomes) concentrated. |
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idaį¹, bhikkhave, paį¹hamaį¹ vimutt-Äyatanaį¹ |
This, monks, (is the) first liberation-basis, |
yattha bhikkhuno appamattassa |
by means of which, if a monk {dwells} assiduous, |
ÄtÄpino pahitattassa viharato |
ardent, resolute, ********, |
a-vimuttaį¹ vÄ cittaį¹ vimuccati, |
(his) un-liberated ** mind (is) liberated, |
a-parik-khÄ«į¹Ä vÄ ÄsavÄ parik-khayaį¹ gacchanti, |
un-destroyed ** asinine-inclinations, utterly-destroyed (they) become. |
An-anuppattaį¹ vÄ an-uttaraį¹ yogak-khemaį¹ |
(the) un-reached un-surpassed security-from-the-yoke |
Anu-pÄpuį¹Äti. |
(he) reaches.ā |
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(2) Giving a dhamma talk leads to himself getting jhÄna
⦠āpuna ca-paraį¹, bhikkhave, bhikkhuno |
āAgain, and-furthermore, |
(...instead of using the previous methods describedā¦) |
(...instead of using the previous methods describedā¦) |
yathÄ yathÄ, bhikkhave, bhikkhu |
in whatever way, **********, the monk |
yathÄ-sutaį¹ yathÄ-pariyattaį¹ dhammaį¹ |
Has-heard (and) has-learned (the) dhamma |
vitthÄrena paresaį¹ deseti |
(and in) detail (to) others (he) teaches, |
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(refrain: 7sb ā jhÄna ā arahantship)
tathÄ tathÄ so tasmiį¹ |
like-that, accordingly, he ****** |
(⦠refrain: 7sb ā jhÄna ā arahantship ... ) |
(⦠refrain: 7sb ā jhÄna ā arahantship ... ) |
An-anuppattaį¹ vÄ an-uttaraį¹ yogak-khemaį¹ |
(the) un-reached un-surpassed security-from-the-yoke |
Anu-pÄpuį¹Äti. |
(he) reaches.ā |
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(3) Reciting memorized dhamma passage leads to jhÄna
⦠āpuna ca-paraį¹, bhikkhave, bhikkhuno |
āAgain, and-furthermore, |
(...instead of using the previous methods describedā¦) |
(...instead of using the previous methods describedā¦) |
yathÄ yathÄ, bhikkhave, bhikkhu |
in whatever way, **********, the monk |
yathÄ-sutaį¹ yathÄ-pariyattaį¹ dhammaį¹ |
Has-heard (and) has-learned (the) dhamma |
vitthÄrena sajjhÄyaį¹ karoti |
(and in) detail (he) recites (that) ******. |
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(refrain: 7sb ā jhÄna ā arahantship)
tathÄ tathÄ so tasmiį¹ |
like-that, accordingly, he ****** |
(⦠refrain: 7sb ā jhÄna ā arahantship ... ) |
(⦠refrain: 7sb ā jhÄna ā arahantship ... ) |
An-anuppattaį¹ vÄ an-uttaraį¹ yogak-khemaį¹ |
(the) un-reached un-surpassed security-from-the-yoke |
Anu-pÄpuį¹Äti. |
(he) reaches.ā |
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(4) first jhÄna possible while thinking and pondering memorized dhamma
⦠āpuna ca-paraį¹, bhikkhave, bhikkhuno |
āAgain, and-furthermore, |
(...instead of using the previous methods describedā¦) |
(...instead of using the previous methods describedā¦) |
yathÄ yathÄ, bhikkhave, bhikkhu |
in whatever way, **********, the monk |
yathÄ-sutaį¹ yathÄ-pariyattaį¹ dhammaį¹ |
Has-heard (and) has-learned (the) dhamma |
cetasÄ anu-vitakketi anu-vicÄreti |
(and) mentally (he) ponders (and) examines |
Manas-Än-upekkhati |
(and his mind) carefully-inspects (that) |
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(refrain: 7sb ā jhÄna ā arahantship)
tathÄ tathÄ so tasmiį¹ |
like-that, accordingly, he ****** |
(⦠refrain: 7sb ā jhÄna ā arahantship ... ) |
(⦠refrain: 7sb ā jhÄna ā arahantship ... ) |
An-anuppattaį¹ vÄ an-uttaraį¹ yogak-khemaį¹ |
(the) un-reached un-surpassed security-from-the-yoke |
Anu-pÄpuį¹Äti. |
(he) reaches.ā |
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(5) No V&V, undirected samÄdhi into 2nd jhÄna or higher
⦠āpuna ca-paraį¹, bhikkhave, bhikkhuno |
āAgain, and-furthermore, |
(...instead of using the previous methods describedā¦) |
(...instead of using the previous methods describedā¦) |
api ca khvassa |
but he has |
aƱƱataraį¹ samÄdhi-nimittaį¹ sug-gahitaį¹ hoti |
(a) certain concentration-sign well-grapsped ****, |
su-manasi-kataį¹ s-Å«padhÄritaį¹ sup-paį¹ividdhaį¹ paƱƱÄya |
well-attended-to, well-sustained, well-penetrated (with) wisdom |
(refrain: 7sb ā jhÄna ā arahantship)
tathÄ tathÄ so tasmiį¹ |
like-that, accordingly, he ****** |
(⦠refrain: 7sb ā jhÄna ā arahantship ... ) |
(⦠refrain: 7sb ā jhÄna ā arahantship ... ) |
An-anuppattaį¹ vÄ an-uttaraį¹ yogak-khemaį¹ |
(the) un-reached un-surpassed security-from-the-yoke |
Anu-pÄpuį¹Äti. |
(he) reaches.ā |
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(conclusion same as intro)
AN 7.61 similarly, these 2 methods to fight torpor in samÄdhi
Note Maha-moggallana is the poster child for the 4 iddhi-pada and foremost in practice of the 6 abhiƱƱa (5 of the 6 are psychical powers). And the fact that the four iddhi-pada (see SN 51.20) donāt mention pÄ«ti or sukha or sÄta (bliss factors in jhÄna), we can be reasonably certain heās working on the perfection of an imperturbable 4th jhÄna for the sake of exercising 6 abhiƱƱa. So these two methods Moggallana uses are to perfect his fourth jhÄna. Heās not a beginner meditator trying to attain or maintain first jhÄna. In other words, if (V&V) thinking and evaluation of a memorized dhamma passage, while one is in first jhÄna, is not sufficient to end drowsiness, then breaking out of first jhÄna by reciting the dhamma passage out loud is a necessary measure.
(2. Recall dhamma using V&V, thinking and evaluation, and upekkha)
⦠āno ce te evaį¹ viharato |
āBut if by doing this |
taṠmiddhaṠpahīyetha, |
That drowsiness (is) {not} removed, |
tato tvaį¹, moggallÄna, |
Then ****, *********, |
yathÄ-sutaį¹ yathÄ-pariyattaį¹ dhammaį¹ |
{with the Dhamma} as-heard (and) as-memorized *******, |
cetasÄ anu-vitakkeyyÄsi anu-vicÄreyyÄsi, |
mentally re-think (and) re-examine (that), |
manasÄ an-upekkheyyÄsi. |
(in your) mind consider-it-carefully. |
į¹hÄnaį¹ kho panetaį¹ vijjati yaį¹ te evaį¹ viharato |
"Itās possible that by doing this |
taṠmiddhaṠpahīyetha. |
that drowsiness (is) removed. " |
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(3. Recite that dhamma out loud, vocally)
⦠āno ce te evaį¹ viharato |
āBut if by doing this |
taṠmiddhaṠpahīyetha, |
That drowsiness (is) {not} removed, |
tato tvaį¹, moggallÄna, |
Then ****, *********, |
yathÄ-sutaį¹ yathÄ-pariyattaį¹ dhammaį¹ |
{with the Dhamma} as-heard (and) as-memorized *******, |
vitthÄrena sajjhÄyaį¹ kareyyÄsi. |
(in) detail recite-it-aloud; you-should-do-that. |
į¹hÄnaį¹ kho panetaį¹ vijjati yaį¹ te evaį¹ viharato |
"Itās possible that by doing this |
taṠmiddhaṠpahīyetha. |
that drowsiness (is) removed. " |
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AN 5.209 if one is too musical in reciting/chanting dhamma
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sara-kuttimpi ni-kÄma-yamÄnassa |
(4) intonation-refining (for) one-desiring (that), |
samÄdhissa bhaį¹
go hoti, |
(their) concentration breaking-up happens. |
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Ekaggata jhÄna factor allows āhearingā in jhÄna
Hereās an excerpt from a Thanissaro essay that shows how the ekaggata jhÄna factor allows for hearing dhamma teaching while one is in jhÄna:
Mv.II.3.4 āWe listen with an ekāagga mind, an unscatteredā¦
In Mv.II.3.4, the phrase, āwe pay attention,ā in the instructions for how to listen to the PÄį¹imokkha, is defined as: āWe listen with an ekāagga mind, an unscattered mind, an undistracted mind.ā Even if ekāagga were translated as āone-pointedā here, the āpointā is obviously not so restricted as to make the ears fall silent. Otherwise, we would not be able to hear the PÄį¹imokkha at all. And the fact that the mind is ekāagga doesnāt mean that we canāt also hear other sounds aside from the PÄį¹imokkha. Itās just that those sounds donāt make the mind lose its focus on a single theme.
AN 5:151 with ekāagga 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 āalight on assuredness, on the rightness of skillful qualities.ā The five qualities are:
āOne doesnāt hold the talk in contempt.
āOne doesnāt hold the speaker in contempt.
āOne doesnāt hold oneself in contempt.
āOne listens to the Dhamma with an unscattered mind, an ekāagga mind.
āOne attends appropriately.ā
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 ekāagga, itās not only able to hear. It can also think at the same time. If it couldnāt hear or think, it couldnāt make sense of the Dhamma talk. So again, even if we translate ekāagga as āone-pointed,ā 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 āalighting on assuredness.ā
Arahant Upatissa in Vimt. On sound and speech in jhÄna
From Vimutti-magga, this is Arahant Upatissaās explanation of speech ceasing in first jhÄna, and the ability to hear sounds in jhÄna:
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. āStoppage of soundsā: In the first meditation, jhÄna, speech is stopped. On entering the fourth meditation, jhÄna, 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 jhÄnas}, sound is disturbing. Hence the Buddha taught: āTo a man who enters meditation, jhÄna, sound is a thornā.
every occurrence of first jhÄna searching āvivicceva kÄmehiā
search results for Paį¹hama jhÄna
dpr search for
Paį¹hama jhÄn
and excluding vivicceva kaamehi
d4 - d12
evaį¹ kho, brÄhmaį¹a, bhikkhu sÄ«lasampanno hoti. idaį¹ kho taį¹, brÄhmaį¹a, sÄ«laį¹ . pe . paį¹hamaį¹ jhÄnaį¹ upasampajja viharati . pe . dutiyaį¹ jhÄnaį¹ . pe . tatiyaį¹ jhÄnaį¹ . pe . catutthaį¹ jhÄnaį¹ upasampajja viharati . pe . ƱÄį¹adassanÄya cittaį¹ abhinÄ«harati, abhininnÄmeti. idampissa hoti paƱƱÄya . pe . nÄparaį¹ itthattÄyÄti pajÄnÄti, idampissa hoti paƱƱÄya ayaį¹ kho sÄ, brÄhmaį¹a, paƱƱÄāti.
dn 16 maha pari nibbana
emerge and enter 8 smd forward and backwards
dn 34 similar to SN 36.11
(Ʊa) ākatame nava dhammÄ sacchikÄtabbÄ? nava anupubbanirodhÄ — paį¹hamaį¹ jhÄnaį¹ samÄpannassa kÄmasaĆ±Ć±Ä niruddhÄ hoti, dutiyaį¹ jhÄnaį¹ samÄpannassa vitakkavicÄrÄ niruddhÄ honti, tatiyaį¹ jhÄnaį¹ samÄpannassa pÄ«ti niruddhÄ hoti, catutthaį¹ jhÄnaį¹ samÄpannassa assÄsapassÄssÄ niruddhÄ honti, ÄkÄsÄnaƱcÄyatanaį¹ samÄpannassa rÅ«pasaĆ±Ć±Ä niruddhÄ hoti, viƱƱÄį¹aƱcÄyatanaį¹ samÄpannassa ÄkÄsÄnaƱcÄyatanasaĆ±Ć±Ä niruddhÄ hoti, ÄkiƱcaƱƱÄyatanaį¹ samÄpannassa viƱƱÄį¹aƱcÄyatanasaĆ±Ć±Ä niruddhÄ hoti, nevasaƱƱÄnÄsaƱƱÄyatanaį¹ samÄpannassa ÄkiƱcaƱƱÄyatanasaĆ±Ć±Ä niruddhÄ hoti, saƱƱÄvedayitanirodhaį¹ samÄpannassa saĆ±Ć±Ä ca vedanÄ ca niruddhÄ honti. ime nava dhammÄ sacchikÄtabbÄ.
sn 6.15 maha paribbana sutta
buddha enter and exit each of 8 smd attainments
sn 36.11, 15, 17
AN 1, 18. aparÄccharÄsaį¹
ghÄtavaggo (AN 1.382-493-562), para. 1 ā
(not neglecting jhanas)
382. āaccharÄsaį¹
ghÄtamattampi ce, bhikkhave, bhikkhu paį¹hamaį¹ jhÄnaį¹ bhÄveti, ayaį¹ vuccati, bhikkhave — ābhikkhu arittajjhÄno viharati, satthusÄsanakaro ovÄdapatikaro, amoghaį¹ raį¹į¹hapiį¹įøaį¹ bhuƱjatiā. ko pana vÄdo ye naį¹ bahulÄ«karontÄ«āti!
an 5.256
256. Paį¹hama-jhÄnasutta
āMendicants, without giving up these five qualities you canāt enter and remain in the first absorption. āPaƱcime, bhikkhave, dhamme appahÄya abhabbo paį¹hamaį¹ jhÄnaį¹ upasampajja viharituį¹. What five? Katame paƱca? Stinginess with dwellings, families, material possessions, praise, and the teachings. ÄvÄsamacchariyaį¹, kulamacchariyaį¹, lÄbhamacchariyaį¹, vaį¹į¹amacchariyaį¹, dhammamacchariyaį¹. Without giving up these five qualities you canāt enter and remain in the first absorption. Ime kho, bhikkhave, paƱca dhamme appahÄya abhabbo paį¹hamaį¹ jhÄnaį¹ upasampajja viharituį¹.
an 5.264. Apara-paį¹hama-jhÄnasutta
āMendicants, without giving up these five qualities you canāt enter and remain in the first absorption. āPaƱcime, bhikkhave, dhamme appahÄya abhabbo paį¹hamaį¹ jhÄnaį¹ upasampajja viharituį¹. What five? Katame paƱca? Stinginess with dwellings, families, material possessions, praise, and lack of gratitude and thankfulness. ÄvÄsamacchariyaį¹, kulamacchariyaį¹, lÄbhamacchariyaį¹, vaį¹į¹amacchariyaį¹, akataƱƱutaį¹ akataveditaį¹.
an 9.31 , 32
an 10.85 monk brags about samadhi attainment, because of 10 bad qualities
non standard first jhana reference
https://notesonthedhamma.blogspot.com/2019/09/mn-68-good-case-study-on-how-easy-and.html
MN 68
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āEvaį¹ pabbajitena ca pana, anuruddhÄ, kulaputtena kimassa karaį¹Ä«yaį¹? |
āBut, Anuruddha and friends, when a respectable person has gone forth like this, what should they do? |
Vivekaį¹, anuruddhÄ, kÄmehi vivekaį¹ akusalehi dhammehi pÄ«tisukhaį¹ nÄdhigacchati aƱƱaį¹ vÄ tato santataraį¹, tassa abhijjhÄpi cittaį¹ pariyÄdÄya tiį¹į¹hati, byÄpÄdopi cittaį¹ pariyÄdÄya tiį¹į¹hati, thinamiddhampi cittaį¹ pariyÄdÄya tiį¹į¹hati uddhaccakukkuccampi cittaį¹ pariyÄdÄya tiį¹į¹hati, vicikicchÄpi cittaį¹ pariyÄdÄya tiį¹į¹hati, aratÄ«pi cittaį¹ pariyÄdÄya tiį¹į¹hati, tandÄ«pi cittaį¹ pariyÄdÄya tiį¹į¹hati. |
Take someone who doesnāt achieve the rapture and pleasure that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Their mind is still occupied by desire, ill will, dullness and drowsiness, restlessness and remorse, doubt, discontent, and sloth. |
AN 6.75
AN 6.75 is a stealth reference to first jhana, when you consider it with the 2 previous suttas