The Jhanas

The next stage in the sequence describes the attainment of the jhānas, profound states of concentration in which the mind becomes fully absorbed in its object. The Buddha enumerates four jhānas, named simply after their numerical position in the series, each more refined and elevated than its predecessor. The jhānas are always described by the same formulas, which in several suttas (MN 39, MN 77, MN 119) are augmented by similes of great beauty. Although in the Theravāda tradition the jhānas are not regarded as indispensable to the attainment of enlightenment, the Buddha invariably includes them in the full gradual training because of the contribution they make to the intrinsic perfection of the path and because the deep concentration they induce provides a solid base for the cultivation of insight. While still mundane the jhānas are the “footsteps of the Tathāgata” (MN 27.19–22) and foretokens of the bliss of Nibbāna that lies at the training’s end. From the fourth jhāna three alternative lines of further development become possible. In a number of passages outside the sequence on the gradual training (MN 8, MN 25, MN 26, MN 66, etc.) the Buddha mentions four meditative states that continue the mental unification established by the jhānas. These states, described as “the liberations that are peaceful and immaterial,” are, like the jhānas, also mundane. Distinguished from the jhānas by their transcendence of the subtle mental image that forms the object in the jhānas, they are named after their own exalted objects: the base of infinite space, the base of infinite consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception. In the Pali commentaries these states came to be called the immaterial or formless jhānas (arūpajjhāna).

‘I recall that when my father the Sakyan was occupied, while I was sitting in the cool shade of a rose-apple tree, quite secluded from sensual pleasures, secluded from unwholesome states, I entered upon and abided in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.389 Could that be the path to enlightenment?’ Then, following on that memory, came the realisation: ‘That is indeed the path to enlightenment.’ 32. “I thought: ‘Why [247] am I afraid of that pleasure that has nothing to do with sensual pleasures and unwholesome states?’ I thought: ‘I am not afraid of that pleasure since it has nothing to do with sensual pleasures and unwholesome states.’390

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

...“Venerable sir, at what point is an exclusively pleasant world realised?” “Here, Udāyin, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. He dwells with those deities who have arisen in an entirely pleasant world and he talks with them and enters into conversation with them.785 It is at this point that an exclusively pleasant world has been realised.”

...“It is not for the sake of realising that exclusively pleasant world that bhikkhus lead the holy life under me. There are other states, Udāyin, higher and more sublime [than that] and it is for the sake of realising them that bhikkhus lead the holy life under me.” [38]

‘This first jhāna is conditioned and volitionally produced.551 But whatever is conditioned and volitionally produced is impermanent, subject to cessation.

‘There are, Cunda, these four kinds of life devoted to pleasure which are entirely conducive928 to disenchantment, to dispassion, to cessation, to tranquillity, to realisation, to enlightenment, to Nibbāna. What are they? Firstly, a monk, detached from all sense-desires,929 detached from unwholesome mental states, enters and remains in the first jhāna, which is with thinking and pondering, born of detachment, filled with delight and happiness. And with the subsiding of thinking and pondering, by gaining inner tranquillity and oneness of mind, he enters and remains in the second jhāna, which is without thinking and pondering, born of concentration, filled with delight and happiness. Again, with the fading of delight, remaining imperturbable, mindful and clearly aware, he experiences in himself that joy of which the Noble Ones say: “Happy is he who dwells with equanimity and mindfulness”, he enters and remains in the third jhāna. Again, having given up pleasure [132] and pain, and with the disappearance of former gladness and sadness, he enters and remains in the fourth jhāna, which is beyond pleasure and pain, and purified by equanimity and mindfulness.

‘These are the four kinds of life devoted to pleasure which are entirely conducive to disenchantment, to dispassion, to cessation, to tranquillity, to realisation, to enlightenment, to Nibbāna. So if wanderers from other sects should say that the followers of the Sakyan are addicted to these four forms of pleasure-seeking, they should be told: “Yes”, for they would be speaking correctly about you, they would not be slandering you with false or untrue statements.

Anupada Sutta

One by One As They Occurred [25] 1.

THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.” — “Venerable, sir,” they replied. The Blessed One said this: 2. “Bhikkhus, Sāriputta is wise; Sāriputta has great wisdom; Sāriputta has wide wisdom; Sāriputta has joyous wisdom; Sāriputta has quick wisdom; Sāriputta has keen wisdom; Sāriputta has penetrative wisdom. During half a month, bhikkhus, Sāriputta gained insight into states one by one as they occurred.1046 Now Sāriputta’s insight into states one by one as they occurred was this: 3. “Here, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome states, Sāriputta entered upon and abided in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. 4. “And the states in the first jhāna — the applied thought, the sustained thought, the rapture, the pleasure, and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention — these states were defined by him one by one as they occurred;1047 known to him those states arose, known they were present, known they disappeared. He understood thus: ‘So indeed, these states, not having been, come into being; having been, they vanish.’ Regarding those states, he abided unattracted, unrepelled, independent, detached, free, dissociated, with a mind rid of barriers.1048 He understood: ‘There is an escape beyond,’ and with the cultivation of that [attainment], he confirmed that there is.1049 5.

“Again, bhikkhus, with the stilling of applied and sustained thought, Sāriputta entered and abided in [26] the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. 6. “And the states in the second jhāna — the self-confidence, the rapture, the pleasure, and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention — these states were defined by him one by one as they occurred; known to him those states arose, known they were present, known they disappeared. He understood thus:… and with the cultivation of that [attainment], he confirmed that there is. 7.

“Again, bhikkhus, with the fading away as well of rapture, Sāriputta abided in equanimity, and mindful and fully aware, still feeling pleasure with the body, he entered upon and abided in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ 8. “And the states in the third jhāna — the equanimity, the pleasure, the mindfulness, the full awareness, and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention — these states were defined by him one by one as they occurred; known to him those states arose, known they were present, known they disappeared. He understood thus:… and with the cultivation of that [attainment], he confirmed that there is. 9.

“Again, bhikkhus, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, Sāriputta entered upon and abided in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. 10. “And the states in the fourth jhāna — the equanimity, the neither-painful-nor-pleasant feeling, the mental unconcern due to tranquillity,1050 the purity of mindfulness, and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention — these states were defined by him one by one as they occurred; known to him those states arose, known they were present, [27] known they disappeared. He understood thus:… and with the cultivation of that [attainment], he confirmed that there is. 11.

Again, bhikkhus, with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ Sāriputta entered upon and abided in the base of infinite space. 12. “And the states in the base of infinite space — the perception of the base of infinite space and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention — these states were defined by him one by one as they occurred; known to him those states arose, known they were present, known they disappeared. He understood thus:… and with the cultivation of that [attainment], he confirmed that there is. 13.

Again, bhikkhus, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ Sāriputta entered upon and abided in the base of infinite consciousness. 14. “And the states in the base of infinite consciousness — the perception of the base of infinite consciousness and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention — these states were defined by him one by one as they occurred; known to him those states arose, known they were present, known they disappeared. He understood thus:… and with the cultivation of that [attainment], he confirmed that there is. [28] 15.

Again, bhikkhus, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ Sāriputta entered upon and abided in the base of nothingness. 16. “And the states in the base of nothingness — the perception of the base of nothingness and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention — these states were defined by him one by one as they occurred; known to him those states arose, known they were present, known they disappeared. He understood thus:… and with the cultivation of that [attainment], he confirmed that there is. 17.

“Again, bhikkhus, by completely surmounting the base of nothingness, Sāriputta entered upon and abided in the base of neither-perception-nor-non-perception. 18. “He emerged mindful from that attainment. Having done so, he contemplated the states that had passed, ceased, and changed, thus: ‘So indeed, these states, not having been, come into being; having been, they vanish.’1051 Regarding those states, he abided unattracted, unrepelled, independent, detached, free, dissociated, with a mind rid of barriers. He understood: ‘There is an escape beyond,’ and with the cultivation of that [attainment], he confirmed that there is. 19.

“Again, bhikkhus, by completely surmounting the base of neither-perception-nor-non-perception, Sāriputta entered upon and abided in the cessation of perception and feeling. And his taints were destroyed by his seeing with wisdom.1052 20. “He emerged mindful from that attainment. Having done so, he recalled the states that had passed, ceased, and changed, thus: ‘So indeed, these states, not having been, come into being; having been, they vanish.’1053 Regarding those states, he abided unattracted, unrepelled, independent, detached, free, dissociated, with a mind rid of barriers. He understood: ‘There is no escape beyond,’ and with the cultivation of that [attainment], he confirmed that there is not.1054 21. “Bhikkhus, rightly speaking, were it to be said of anyone: ‘He has attained mastery and perfection1055 in noble virtue, [29] attained mastery and perfection in noble concentration, attained mastery and perfection in noble wisdom, attained mastery and perfection in noble deliverance,’ it is of Sāriputta indeed that rightly speaking this should be said. 22. “Bhikkhus, rightly speaking, were it to be said of anyone: ‘He is the son of the Blessed One, born of his breast, born of his mouth, born of the Dhamma, created by the Dhamma, an heir in the Dhamma, not an heir in material things,’ it is of Sāriputta indeed that rightly speaking this should be said. 23. “Bhikkhus, the matchless Wheel of the Dhamma set rolling by the Tathāgata is kept rolling rightly by Sāriputta.”

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.

“And where is it that Māra and his following cannot go? Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. This bhikkhu is said to have blindfolded Māra, to have become invisible to the Evil One by depriving Māra’s eye of its opportunity.295 13.

“Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. This bhikkhu is said to have blindfolded Māra… 14.

“Again, with the fading away as well of rapture, a bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which the noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ This bhikkhu is said to have blindfolded Māra… 15.

Again, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This bhikkhu is said to have blindfolded Māra… 16.

Again, with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ a bhikkhu enters upon and abides in the base of infinite space. This bhikkhu is said to have blindfolded Māra… 17.

“Again, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ a bhikkhu enters upon and abides in the base of infinite consciousness. This bhikkhu is said to have blindfolded Māra… 18.

“Again, by completely surmounting the base of infinite consciousness, [160] aware that ‘there is nothing,’ a bhikkhu enters upon and abides in the base of nothingness. This bhikkhu is said to have blindfolded Māra… 19.

“Again, by completely surmounting the base of nothingness, a bhikkhu enters upon and abides in the base of neither-perception-nor-non-perception. This bhikkhu is said to have blindfolded Māra, to have become invisible to the Evil One by depriving Māra’s eye of its opportunity. 20.

Again, by completely surmounting the base of neither-perception-nor-non-perception, a bhikkhu enters upon and abides in the cessation of perception and feeling. And his taints are destroyed by his seeing with wisdom. This bhikkhu is said to have blindfolded Māra, to have become invisible to the Evil One by depriving Māra’s eye of its opportunity, and to have crossed beyond attachment to the world.”296

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.

“But a true man considers thus: ‘Non-identification even with the attainment of the first jhāna has been declared by the Blessed One; for in whatever way they conceive, the fact is ever other than that.’1066 [43] So, putting non-identification first, he neither lauds himself nor disparages others because of his attainment of the first jhāna. This too is the character of a true man...

Having reached the first jhāna, he remains in it. And whatever sensations of lust that he previously had disappear. At that time there is present a true but subtle perception of delight and happiness,210 born of detachment, and he becomes one who is conscious of this delight and happiness. In this way some perceptions arise through training, and some pass away through training. And this is that training’, said the Lord. 11.

‘Again, a monk, with the subsiding of thinking and pondering, by gaining inner tranquillity and unity of mind, reaches and remains in the second jhāna, which is free from thinking and pondering, born of concentration, filled with delight and happiness. His former true but subtle perception of delight and happiness born of detachment vanishes. At that time there arises a true but subtle perception [183] of delight and happiness born of concentration, and he becomes one who is conscious of this delight and happiness. In this way some perceptions arise through training, and some pass away through training. 12.

‘Again, after the fading away of delight he dwells in equanimity, mindful and clearly aware, and he experiences in his body that pleasant feeling of which the Noble Ones say: “Happy dwells the man of equanimity and mindfulness”, and he reaches and remains in the third jhāna. His former true but subtle sense of delight and happiness born of concentration vanishes, and there arises at that time a true but subtle sense of equanimity and happiness, and he becomes one who is conscious of this true but subtle sense of equanimity and happiness. In this way some perceptions arise through training, and some pass away through training. 13.

Again, with the abandonment of pleasure and pain, and with the disappearance of previous joy and grief, he reaches and remains in the fourth jhāna, a state beyond pleasure and pain, purified by equanimity and mindfulness. His former true but subtle sense of equanimity and happiness vanishes, and there arises a true but subtle sense of neither happiness nor unhappiness, and he becomes one who is conscious of this true but subtle sense of neither happiness nor unhappiness. In this way some perceptions arise through training, and some pass away through training. 14.

Again, by passing entirely beyond bodily sensations, by the disappearance of all sense of resistance and by non-attraction to the perception of diversity, seeing that space is infinite, he reaches and remains in the Sphere of Infinite Space. In this way some perceptions arise through training, and some pass away through training. 15.

Again, by passing entirely beyond [184] the Sphere of Infinite Space, seeing that consciousness is infinite, he reaches and remains in the Sphere of Infinite Consciousness. In this way some perceptions arise through training, and some pass away through training. 16.

Again, by passing entirely beyond the Sphere of Infinite Consciousness, seeing that there is no thing, he reaches and remains in the Sphere of No-Thingness, and he becomes one who is conscious of this true but subtle perception of the Sphere of No-Thingness. In this way some perceptions arise through training, and some pass away through training. And this is that training’, said the Lord. 17.

‘Poṭṭhapāda, from the moment when a monk has gained this controlled perception,211 he proceeds from stage to stage till he reaches the limit of perception. When he has reached the limit of perception it occurs to him: “Mental activity is worse for me, lack of mental activity is better. If I were to think and imagine,212 these perceptions [that I have attained] would cease, and coarser perceptions would arise in me. Suppose I were not to think or imagine?” So he neither thinks nor imagines. And then, in him, just these perceptions arise, but other, coarser perceptions do not arise. He attains cessation. And that, Poṭṭhapāda, is the way in which the cessation of perception is brought about by successive steps.