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JHANA
(All the Suttas'
extracts below, have parallels in Chinese, and/or Tibetan, and/or Sanskrit.)
________
The seven true qualities (saddhamma) to reach jhana
A disciple of the noble ones has conviction, is convinced of the Tathagata's Awakening. Chorus: With conviction, the disciple of the noble ones abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after himself with purity. 
The disciple of the noble ones has a sense of shame. He feels shame at [the thought of engaging in] bodily misconduct, verbal misconduct, mental misconduct. He feels shame at falling into evil, unskillful actions. Chorus: With shame..., ...
The disciple of the noble ones has a sense of concern. He feels concern for [the suffering that results from] bodily misconduct, verbal misconduct, mental misconduct. He feels concern at falling into evil, unskillful actions. Chorus: With concern...,...
The disciple of the noble ones has heard much, has retained what he has heard, has stored what he has heard (viz.
Learning). Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that — in their meaning & expression — proclaim the holy life that is entirely complete & pure: those he has listened to often, retained, discussed, accumulated, examined with his mind, and well-penetrated in terms of his views. Chorus: With learning..., ...
The disciple of the noble ones keeps his persistence aroused for
abandoning unskillful mental qualities and taking on skillful mental qualities, is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. Chorus: With persistence..., ...
The disciple of the noble ones is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago. Chorus: With mindfulness..., ...
The disciple of the noble ones is discerning, endowed with discernment of arising and passing away — noble, penetrating, leading to the right ending of stress. Chorus: With discernment..., ... 
AN 7.63
(aka AN 7.67) -  MA 3
________.
Developing concentration is a good way to get
into Jhana.

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<td style="width: 366px">Katamo samādhi?</td>
<td>What is concentration?</td>
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<tr>
<td style="width: 366px" valign="top">katamo
samādhinimittā, katamo
samādhiparikkhārā,katamā samādhibhāvanāti?</td>
<td>what are its attributes
(what it is based upon & what you can link it to)
what qualities are its requisites, and what is its development?</td>
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<td style="width: 366px"> </td>
<td> </td>
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<td style="width: 366px" valign="top">Cittassa ekaggatā ayaṃ samādhi.</td>
<td valign="top">Directing the citta to oneness, is
concentration.</td>
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Cattāro satipaṭṭhānā samādhinimittā.</td>
<td valign="top">The four
establishments of mindfulness are
its attributes (on which it is built upon,
and linked to).</td>
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Cattāro sammappadhānā samādhiparikkhārā. </td>
<td valign="top">The four right
strivings are its
requisites.</td>
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<td style="width: 366px" valign="top">  
</td>
<td valign="top"> </td>
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<td style="width: 366px" valign="top">Yā tesaṃyeva dhammānaṃ āsevanā bhāvanā bahulīkammaṃ, ayaṃ tattha samādhi bhāvanāti. </td>
<td valign="top">And any cultivation, development, & pursuit of these qualities is its development.</td>
</tr>
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<td style="width: 366px" valign="top" class="auto-style3">MN
44  (in
MA 210 "requisites" is "powers").</td>
<td valign="top"> </td>
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________

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THE FOUR JHANAS 
(The training in heightened
mind 
[adhicittasikkhā] 

First
Jhana .
Quite detached from sensual pleasures, detached from unwholesome
(unproper) mental states, enters and remains in the first jhana - accompanied by
[abstract, conjectural] thoughts (vitakka), and "abstract 
thoughts, put in mental concrete terms" 
(vicāra) - accompanied by delight (pīti) and pleasantness (sukha), born of
(internal) seclusion. 
(<a href="https://justpaste.it/11k7o" target="_blank">Vitakka-Vicāra</a>).

[With
that he abandons lust, and the underlying tendency (anusaya) to lust does not
underlie that. [MN 44 (MA 210√)].


Whenever a noble disciple enters and
dwells in the delight of solitude, on that occasion five things do
not occur in him. (1) Pain (dukkha) and difficultness (domanassa*)
connected with sensuality do not occur in him. (2) Pleasantness and
comfortableness** connected with sensuality do not occur in him. (3)
Pain and difficultness, connected with the unwholesome do not occur
in him. (4) Pleasantness and comfortableness connected with the
unwholesome (unproper) do not occur in him. (5) Pain and
difficultness, connected with the wholesome (proper) do not occur in
him. 
* 
domanassa is either evilness or difficultness ( दौर्मनस्य
daurmanasya [ daur-manasya ] - दुस् dus: bad (implying evil ); or
difficult , hard - मनस्य manasya: to have in mind (RV. ChUp.) 
** somanassa = सुमनस्य sumanasya =
comfortable (RV. AV. VS. TBr. GṛŚrS.) -
[AN 5.176 - (SA
482)]

[His consciousness does not follow the
delight & pleasantness born of
seclusion, is not tied and shackled by gratification in the
delight and pleasantness born of seclusion, is not fettered by the
fetter of gratification in the delight and pleasantness born of
seclusion, then his mind is called ‘not stuck internally. 
[MN 138 (MA 164√)].

[That, I tell you, comes under the perturbable
(iñjita (fr. pp. iñjati) >> Sk. ṛñjati - √ ऋज् ṛj : to stand firm
). And what comes under the perturbable there? The vitakkas &
vicaras that haven't ceased there: that's what comes under the perturbable there.
[MN 66
(MA 192√)].
________
Second Jhana
With the stilling of
vitakka and vicāra - by gaining the coming to rest (sampasādana
= saṃ + pra + सदन sadana: coming to rest, RV.), and
transcendence [escape] (<a href="https://justpaste.it/1970m" target="_blank">ekodi</a>) of the citta; enters and remains in the second jhana
- free from vitakka and vicāra - accompanied by delight and pleasantness, born of
<a href="https://justpaste.it/zcue" target="_blank">concentration</a>.

[This is called noble silence (quietness) ... Establish your mind in noble silence
(ariya tuṇhībhāva). Make your mind unified in noble silence. Concentrate your mind in noble silence.
[SN 21.1 - (SA 501)]. 
तूष्णीम् tūṣṇīm [tuṣ-nīm] : silently
, quietly RV. TS. >> √ तुष् tuṣ : to become calm , be satisfied or
pleased with anything (RV. - ŚāṅkhŚr - MBh.) >> ॰नीम् nīm forms adv.
of circumstance.

[His consciousness does not follow the delight & pleasantness
born of
concentration, is not tied and shackled by gratification in
the delight and pleasantness born of concentration, is not fettered
by the fetter of gratification in the delight and pleasantness born
of concentration, then his mind is called ‘not stuck internally’. 
[MN 138 (MA 164√)].
[That, I tell you, comes under the perturbable. And what comes under the perturbable there? The
delight and pleasantness that hasn't ceased there: that's what comes under the perturbable there.
[MN 66 - 
(MA 192√)].

________ .
Third Jhana
With the fading away as well, of delight,
dwell equanimous (upekkhako), and mindful (sato) and clearly discerning
(sampajāno) - experience pleasantness (sukha) with the body - enter and dwell in
the third jhāna of which the noble ones
declare: 
‘He has a pleasant abiding, who is equanimous and mindful.’ 
(‘upekkhako satimā sukhavihārī’ti)
His consciousness does not follow the pleasantness
born of
equanimity, is not tied and shackled by gratification in the
pleasantness born of equanimity, is not fettered by the fetter of
gratification in the pleasantness born of equanimity, then his mind
is called ‘not stuck internally’. 
[MN 138 (MA 164√)].
That, I
tell you, comes under the perturbable. And what comes under the
perturbable there? The pleasantness of equanimity that hasn't ceased
there: that's what comes under the perturbable there. [MN 66 -

(MA 192√)].
 
________ .
Fourth Jhana
With the abandoning of pleasure (dukkha)
and pain (sukha), and with the previous disappearance of comfortableness
(somanassa) and difficultness (domanassa), a bhikkhu enters upon and abides in
the fourth jhāna,
which has neither-pain-nor-pleasure, and purity of mindfulness due to
equanimity. 
[With that
(fourth jhāna,) he abandons ignorance, and the underlying tendency
(anusaya) to ignorance does not underlie that.”  - 
MN 44 (MA
210√)].


[“If his consciousness does not follow
after the 
neither-pain-nor-pleasure, is not
tied and shackled by gratification in the neither-pain-nor-pleasure,
is not fettered by the fetter of gratification in the
neither-pain-nor-pleasure, then his mind is called ‘not stuck
internally.’  - MN 138
- (MA
164√)]. 
[Now I tell you,
this comes under the imperturbable. [MN 66 - 
(MA 192√)]. 
  ________ 
. 
Note 
.
Then, bhikkhu, I have also taught the successive cessation of formations. . For one who has attained the first jhana, speech has ceased (and subsided and have been tranquillized). For one who has attained the second jhana,
vitakka and vicāra have ceased (and subsided and have been tranquillized). For one who has attained the third jhana, delight has ceased (and subsided and have been tranquillized). For one who has attained the fourth jhana, in-breathing and out-breathing have ceased (and subsided and have been tranquillized). For one who has attained the base of the infinity of space, the perception of form has ceased (and subsided). For one who has attained the base of the infinity of consciousness, the perception pertaining to the base of the infinity of space has ceased (and subsided). For one who has attained the base of nothingness, the perception pertaining to the base of the infinity of consciousness has ceased (and subsided). For one who has attained the base of neither-perception-nor-nonperception, the perception pertaining to the base of nothingness has ceased (and subsided). For one who has attained the cessation of perception and feeling, perception and feeling have ceased (and subsided and have been tranquillized). For a bhikkhu whose taints are destroyed, lust has ceased, hatred has ceased, delusion has ceased (and subsided and have been tranquillized). SN 36.11
________
.
JHANAS 
(The different Translations)
 
PALI
1 - vivicceva kāmehi vivicca akusalehi
dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ
upasampajja viharati . 
 
2 - vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso
ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ
upasampajja viharāti. 
 
3 - pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno
sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti: 
‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja
viharāti. 
 
4 - sukhassa ca pahānā dukkhassa ca pahānā pubbeva
somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ
upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāti. 
 
5 - sabbaso rūpasaññānaṃ samatikkamā - paṭighasaññānaṃ atthaṅgamā
nānattasaññānaṃ - amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ
upasampajja viharāti. 
 
6 - sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti
viññāṇañcāyatanaṃ upasampajja viharāti. 
 
7 - sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti
ākiñcaññāyatanaṃ upasampajja viharāti. 
 
8 - sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ
upasampajja viharāti. 
 
9 - sabbaso nevasaññānāsaññāyatanaṃ samatikkamma
saññāvedayitanirodhaṃ upasampajja viharāti. 
 
 
 
______________________________ 
 
 
BODHI 
 
 
1 - 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. 
 
2- 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. 
 
3 - with the fading away as well of rapture, a bhikkhu abides in
equanimity, mindful and fully aware, and still feeling pleasure with
the body, he enters upon and abides in the third jhāna, on account
of which noble ones announce: 
‘He has a pleasant abiding who has equanimity and is mindful.’ 
 
4 - 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. 
 
5- 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. 
 
6 - 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. 
 
7 - by completely surmounting the base of infinite consciousness,
aware that ‘there is nothing,’ a bhikkhu enters upon and abides in
the base of nothingness. 
 
8 - by completely surmounting the base of nothingness, a bhikkhu
enters upon and abides in the base of
neither-perception-nor-non-perception. 
 
9 - by completely surmounting the base of
neither-perception-nor-non-perception, a bhikkhu enters upon and
abides in the cessation of perception and feeling. 
 
 
______________________________ 
 
 
THANISSARO 
 
 
1 - Quite secluded from sensuality, secluded from unskillful
qualities—enters & remains in the first jhāna: rapture & pleasure
born of seclusion, accompanied by directed thought & evaluation.
 
 
2- with the stilling of directed thoughts & evaluations, enters &
remains in the second jhāna: rapture & pleasure born of
concentration, unification of awareness free from directed thought &
evaluation—internal assurance. 
 
3 - with the fading of rapture, remains equanimous, mindful, &
alert, senses pleasure with the body, and enters & remains in the
third jhāna, of which the noble ones declare:‘Equanimous & mindful,
he has a pleasant abiding.’ 
 
4 - with the abandoning of pleasure & pain—as with the earlier
disappearance of elation & distress—enters & remains in the fourth
jhāna: purity of equanimity & mindfulness, neither pleasure nor
pain. 
 
5 - with the complete transcending of perceptions of (physical)
form, with the disappearance of perceptions of resistance, and not
attending to perceptions of multiplicity, (perceiving,) ‘Infinite
space,’ enters & remains in the dimension of the infinitude of
space. 
 
6 - with the complete transcending of the dimension of the
infinitude of space, (perceiving,) ‘Infinite consciousness,’ enters
& remains in the dimension of the infinitude of consciousness. 
 
7 - with the complete transcending of the dimension of the
infinitude of consciousness, (perceiving,) ‘There is nothing,’
enters & remains in the dimension of nothingness. 
 
8 - with the complete transcending of the dimension of nothingness,
enters & remains in the dimension of neither perception nor
non-perception. 
 
9 - with the complete transcending of the dimension of neither
perception nor non-perception, enters & remains in the cessation of
perception & feeling. 
 
 
______________________________ 
 
 
PIYA TAN 
 
1 - quite secluded from sensual pleasures, secluded from unwholesome
states, attains and dwells in the first dhyana that is accompanied
by applied thought and sustained thought, with zest and joy born of
seclusion. 
 
2- quite secluded from sensual pleasures, secluded from unwholesome
states, attains and dwells in the second dhyana, free from applied
thought and sustained thought, with zest and happiness born of
concentration. 
 
3 - quite secluded from sensual pleasures, secluded from unwholesome
states, attains and dwells in the third dhyana, of which the noble
ones declare: 
‘Happily he dwells in equanimity and mindfulness.’ 
 
4 - quite secluded from sensual pleasures, secluded from unwholesome
states, attains and dwells in the fourth dhyana, that is neither
pleasant nor painful, with a mindfulness fully purified by
equanimity. 
 
5 - by completely transcending the perceptions of form, with the
disappearance the perceptions of sense-reaction, with non-attention
to perceptions of diversity, aware that ‘Space is infinite,’ he
attains and dwells in the sphere of infinite space. 
 
6 - by completely transcending the sphere of infinite space, aware
that ‘Consciousness is infinite,’ he attains and dwells in the
sphere of infinite consciousness. 
 
7 - by completely transcending the sphere of infinite consciousness,
aware that ‘There is nothing,’ he attains and dwells in the sphere
of nothingness. 
 
8 - by completely transcending the sphere of nothingness, he attains
and dwells in the sphere of neither-perception-nor-non-perception. 
 
9 - by completely transcending the sphere of
neither-perception-nor-nonperception, he attains and dwells in the
cessation of perception and feeling. 
 
 
______________________________ 
 
 
HORNER 
 
 
1 - aloof from pleasures of the senses, aloof from unskilled states
of mind, enters and abides in the first meditation that is
accompanied by initial thought and discursive thought, is born of
aloofness and is rapturous and joyful. 
 
2- by allaying initial thought and discursive thought, his mind
inwardly tranquillised and fixed on one point, enters and abides in
the second meditation which is devoid of initial and discursive
thought, is born of concentration, and is rapturous and joyful. 
 
3 - by the fading out of rapture, dwells with equanimity, attentive
and clearly conscious, and experiences in his person that joy of
which the ariyans say: 
'Joyful lives he who has equanimity and is mindful,' 
and he enters on and abides in the third meditation. 
 
4 - by getting rid of happiness and by getting rid of joy, by
getting rid of anguish, by the going down of his former pleasures
and sorrows, enters on and abides in the fourth meditation which has
neither anguish nor joy, and which is entirely purified by
equanimity and mindfulness. 
 
5 - by passing quite beyond perception of material shapes, by the
going down of perception of sensory reactions, by not attending to
perception of variety, thinking: 
'Ether is unending,' 
enters on and abides in the plane of infinite ether. 
 
6 - by passing quite beyond the plane of infinite ether, thinking: 
'Consciousness is unending,' 
enters on and abides in the plane of infinite consciousness. 
 
7 - by passing quite beyond the plane of infinite consciousness,
thinking: 
'There is not anything,' 
enters on and abides in the plane of no-thing. 
 
8 - by passing quite beyond the plane of no-thing, enters on and
abides in the plane of neither-perception-nor-non-perception. 
 
9 - by passing quite beyond the plane of neither-
perception-nor-non-perception, enters on and abides in the stopping
of perception and feeling. 
 
_____________________________ 
 
 
RHYS DAVIDS + WOODWARD 
 
1 - aloof from sense and evil, attain to and abide in First Jhāna,
wherein thought is applied and sustained, which is born of solitude
and filled with zest and pleasant emotion. 
 
2- from the subsiding of thought applied and sustained, [can] attain
to and abide in Second Jhāna, which is inward tranquillizing,
uplifting of will, where is no applying and sustaining of thought,
which is born of concentration and filled with zest and pleasant
emotion. 
 
3 - from the fading out of zest, [can] attain to and abide in Third
Jhāna, abiding with even mind, mindful and discerning, aware in the
body of that pleasant emotion whereof the Ariyans declare: 
Happy doth he abide with even, lucid mind! 
 
4 - from putting away both pleasant and painful emotion, by the
dying out of the joy and sorrow I felt before, [can] attain to and
abide in Fourth Jhāna, that utterly pure lucidity and indifference
of mind, wherein is neither happiness nor unhappiness. 
 
5 - by passing entirely beyond the awareness of visible shapes, by
the dying out of the awareness of resistances, by paying no heed to
the awareness of diversity, [can] attain to and abide in the
conceptual sense of space as infinite, thinking: 
'Infinite is space.' 
 
6 - when I have wholly passed beyond the sense of space as infinite,
[can] attain to and abide in the sense of consciousness as infinite,
thinking: 
'Infinite is consciousness.' 
 
7 - when I have wholly passed beyond the sense of consciousness as
infinite, [can] attain to and abide in the sense of nothingness,
thinking: 
'There is nothing.' 
 
8 - when I have wholly passed beyond the sense of nothingness, [can]
attain to and abide in the sense of neither percipience nor
non-percipience. 
 
9 - when I have passed wholly beyond the sense of neither
percipience nor non-perci-pience, [can] attain to and abide in [that
state in which there is] ceasing of percipience and feeling. 
 
_____________________________ 
 
 
MA 210 (MN 44) - (the first four jhanas). 
 
1 - Being free from sensual desire and free from evil and
unwholesome states, with [directed] comprehension and [sustained]
discernment, and with happiness and rapture arisen from seclusion,
dwells having fully attained the first absorption. 
 
2 - With the stilling of [directed] comprehension and [sustained]
discernment, with complete inner confidence and unification of the
mind, free from [directed] comprehension and [sustained]
discernment, with happinessand rapture arisen from concentration, he
dwells having fully attained the second absorption. 
 
3 - With the fading away of rapture, dwelling equanimous with
mindfulness and comprehension, experiencing just happiness with the
body, what the noble ones reckon an equanimous and mindful dwelling
in happiness, he dwells having fully attained the third absorption.
Such pleasant feelings do not increase desire, but [instead] abandon
it." 
 
4 - leaving behind happiness and leaving behind pain, with the
earlier disappearance of mental pleasure and displeasure, with
neither happiness nor pain and with completely pure equanimity and
mindfulness, dwells having fully attained the fourth absorption. 
 

________
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