Aṅguttara Nikāya 9.36 4.

Jhānasutta

Mahāvagga Jhānasutta “Paṭhamampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmi; dutiyampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmi; tatiyampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmi; catutthampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmi; ākāsānañcāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi; viññāṇañcāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi; ākiñcaññāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi; nevasaññānāsaññāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi; saññāvedayitanirodhampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi.

First I say that depending on the first jhāna, the destruction of the taints occurs; second I say that depending on the second jhāna, the destruction of the taints occurs; third I say that depending on the third jhāna, the destruction of the taints occurs; fourth I say that depending on the fourth jhāna, the destruction of the taints occurs; depending on the realm of infinite space I say that the destruction of the taints occurs; depending on the realm of infinite consciousness I say that the destruction of the taints occurs; depending on the realm of nothingness I say that the destruction of the taints occurs; depending on the realm of neither-perception-nor-non-perception I say that the destruction of the taints occurs; depending on the cessation of perception and feeling I say that the destruction of the taints occurs.

‘Paṭhamampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmī’ti, iti kho panetaṁ vuttaṁ.

First I say that depending on the first jhāna, the destruction of the taints occurs, thus it has been said.

Kiñcetaṁ paṭicca vuttaṁ?

Why was this said?

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe…

Here a disciple, having secluded himself from sensual pleasures...

paṭhamaṁ jhānaṁ upasampajja viharati.

enters and dwells in the first jhāna.

So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.

Whatever there is in that state of form, feeling, perception, formations, and consciousness, he sees those phenomena as impermanent, suffering, a disease, a boil, a dart, a calamity, an affliction, alien, disintegrating, empty, not-self.

So tehi dhammehi cittaṁ paṭivāpeti.

He turns his mind away from those phenomena.

So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

Having turned his mind away from those phenomena, he directs his mind towards the deathless element: This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.

Standing upon that, he attains the destruction of the taints.

No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

If he does not attain the destruction of the taints, then because of that dhamma-delight and dhamma-joy, with the destruction of the five lower fetters, he becomes one due to reappear spontaneously [in the Pure Abodes] and there attain final Nibbāna without ever returning from that world.

Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; evamevaṁ kho, bhikkhave, bhikkhu vivicceva kāmehi …pe…

Just as an archer or an archer's apprentice, having made a heap of grass or clay, practices shooting from a distance; after some time he becomes a long-distance shooter, one who pierces large targets; similarly a disciple, having secluded himself from sensual pleasures...

paṭhamaṁ jhānaṁ upasampajja viharati.

enters and dwells in the first jhāna.

So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.

Whatever there is in that state of form, feeling, perception, formations, and consciousness, he sees those phenomena as impermanent, suffering, a disease, a boil, a dart, a calamity, an affliction, alien, disintegrating, empty, not-self.

So tehi dhammehi cittaṁ paṭivāpeti.

He turns his mind away from those phenomena.

So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

Having turned his mind away from those phenomena, he directs his mind towards the deathless element: This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna. Standing upon that, he attains the destruction of the taints.

‘Paṭhamampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

First I say that depending on the first jhāna, the destruction of the taints occurs, thus it has been said, and this is why it was said.

Dutiyampāhaṁ, bhikkhave, jhānaṁ nissāya …pe…

Second depending on the second jhāna...

tatiyampāhaṁ, bhikkhave, jhānaṁ nissāya …pe…

third depending on the third jhāna...

‘catutthampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmī’ti, iti kho panetaṁ vuttaṁ.

fourth I say that depending on the fourth jhāna, the destruction of the taints occurs, thus it has been said.

Kiñcetaṁ paṭicca vuttaṁ?

Why was this said?

Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

Here a disciple, having abandoned pleasure and pain, and with the previous disappearance of joy and grief, enters and dwells in the fourth jhāna, which is neither-painful-nor-pleasant and includes the purity of mindfulness due to equanimity.

So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.

Whatever there is in that state of form, feeling, perception, formations, and consciousness, he sees those phenomena as impermanent, suffering, a disease, a boil, a dart, a calamity, an affliction, alien, disintegrating, empty, not-self.

So tehi dhammehi cittaṁ paṭivāpeti.

He turns his mind away from those phenomena.

So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

Having turned his mind away from those phenomena, he directs his mind towards the deathless element: This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.

Standing upon that, he attains the destruction of the taints.

No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

If he does not attain the destruction of the taints, then because of that dhamma-delight and dhamma-joy, with the destruction of the five lower fetters, he becomes one due to reappear spontaneously [in the Pure Abodes] and there attain final Nibbāna without ever returning from that world.

Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; evamevaṁ kho, bhikkhave, bhikkhu sukhassa ca pahānā …pe…

Just as an archer or an archer's apprentice, having made a heap of grass or clay, practices shooting from a distance; after some time he becomes a long-distance shooter, one who pierces large targets; similarly a disciple, having abandoned pleasure and pain...

catutthaṁ jhānaṁ upasampajja viharati.

enters and dwells in the fourth jhāna.

So yadeva tattha hoti rūpagataṁ vedanāgataṁ …pe…

Whatever there is in that state of form, feeling, perception, formations, and consciousness...

anāvattidhammo tasmā lokā.

he does not return from that world.

‘Catutthampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

Disciples, based on the attainment of cessation, I declare the end of the taints. This is what has been said, and it is said based on this.

‘Ākāsānañcāyatanampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmī’ti, iti kho panetaṁ vuttaṁ.

Disciples, based on the realm of infinite space, I declare the end of the taints, thus it has been said.

Kiñcetaṁ paṭicca vuttaṁ?

Why has this been said?

Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.

Here a disciple, having completely transcended the perception of form, with the disappearance of resistance-perceptions, not paying attention to diversity-perceptions, thinking infinite is space, enters and dwells in the realm of infinite space.

So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.

Whatever there is in that state of feeling, perception, formations, and consciousness, he sees those phenomena as impermanent, suffering, a disease, a boil, a dart, a calamity, an affliction, alien, disintegrating, empty, and not-self.

So tehi dhammehi cittaṁ paṭivāpeti.

He turns his mind away from those phenomena.

So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

Having turned his mind away from those phenomena, he directs his mind to the deathless element: This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.

Standing there, he reaches the end of the taints.

No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; evamevaṁ kho, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. So yadeva tattha hoti vedanāgataṁ saññāgataṁ …pe… anāvattidhammo tasmā lokā.

If he does not reach the end of the taints, with the destruction of the five lower fetters, he becomes one due to reappear spontaneously [in the Pure Abodes] and there attain final Nibbāna without ever returning from that world. Just as whether it is an archer or an archer's apprentice who, having made a shaft or a clay pellet, shoots long distances and pierces great masses; similarly a disciple, having completely transcended the perception of form... becomes one due to reappear spontaneously and there attain final Nibbāna without ever returning from that world.

‘Ākāsānañcāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

Disciples, based on the realm of infinite space, I declare the end of the taints, thus it has been said, and it is said based on this.

‘Viññāṇañcāyatanampāhaṁ, bhikkhave, nissāya …pe…

Disciples, based on the realm of infinite consciousness...

ākiñcaññāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmī’ti, iti kho panetaṁ vuttaṁ.

based on the realm of nothingness, I declare the end of the taints, thus it has been said.

Kiñcetaṁ paṭicca vuttaṁ?

Why has this been said?

Idha, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.

Here a disciple, having completely transcended the realm of infinite consciousness, thinking there is nothing, enters and dwells in the realm of nothingness.

So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṁ paṭivāpeti.

Whatever there is in that state of feeling, perception, formations, and consciousness, he sees those phenomena as impermanent, suffering, a disease, a boil, a dart, a calamity, an affliction, alien, disintegrating, empty, and not-self.

So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.

He turns his mind away from those phenomena.

No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; evamevaṁ kho, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṁ paṭivāpeti. So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: ‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

Having turned his mind away from those phenomena, he directs his mind to the deathless element: This is peaceful, this is sublime, that is, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.

So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti.

Standing there, he reaches the end of the taints.

No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

If he does not reach the end of the taints, with the destruction of the five lower fetters, he becomes one due to reappear spontaneously and there attain final Nibbāna without ever returning from that world.

‘Ākiñcaññāyatanampāhaṁ, nissāya āsavānaṁ khayaṁ vadāmī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

Based on the realm of nothingness, I declare the end of the taints, thus it has been said, and it is said based on this.

Iti kho, bhikkhave, yāvatā saññāsamāpatti tāvatā aññāpaṭivedho.

Thus as far as the attainment of perception goes, so far can knowing be penetrated.

Yāni ca kho imāni, bhikkhave, nissāya dve āyatanāni— nevasaññānāsaññāyatanasamāpatti ca saññāvedayitanirodho ca, jhāyīhete, bhikkhave, samāpattikusalehi samāpattivuṭṭhānakusalehi samāpajjitvā vuṭṭhahitvā sammā akkhātabbānīti vadāmī”ti. Pañcamaṁ.

And these two bases the attainment of neither-perception-nor-non-perception and the cessation of perception and feeling, should be declared by those skilled in attainments and skilled in emerging from them, as rightly explained.