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<html><head>

<title>JHANA</title>

</head>

<center><h1 class="auto-style6">JHANA</h1>

</center>
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<center>RUPA JHANA</center>

<center>
<table><tbody><tr><td align="center" valign="top">
<table cellspacing="1" cellpadding="3" width="300" border="2">
<tbody><tr><td align="center" colspan="2">
1st Jhana</td></tr>
<tr><td align="center" colspan="2"><strike>vivicceva kāmehi</strike> 
(secluded from sensual pleasures)</td></tr>
<tr><td align="center" colspan="2"><strike>vivicca akusalehi dhammehi</strike> 
(secluded from unproper states)</td></tr>
<tr><td align="center" colspan="2" class="auto-style15">ENTER FIRST JHANA</td></tr>
<tr><td align="center" colspan="2">vitakka 
(thoughts - abstract ideas)</td></tr>
<tr><td align="center" colspan="2">vicara 
(abstract ideas put in mental concrete terms)</td></tr>

<tr>
<td align="center" style="width: 207; " class="auto-style20">pīti 
(mano-like pleasure (see SN 35.97)</td>

<td class="auto-style5" rowspan="2" valign="top">
 Born 
of 

seclusion</td>
</tr>
<tr>
<td align="center" style="width: 207; " class="auto-style20">sukkha 
 (citta-like pleasure)</td>
</tr>
<tr><td align="center" colspan="2" class="auto-style21"><strike>does not follow the pleasure born of seclusion (viveka) </strike></td></tr>

</tbody></table>

<td align="center" valign="top">
<table cellspacing="1" cellpadding="3" width="300" border="2">
<tbody><tr><td align="center" colspan="2">
2nd Jhana</td></tr>
<tr><td align="center" colspan="2"><strike>vitakka </strike>
(near total cessation - [व्युपशम
vy-upa-śama])</td></tr>
<tr><td align="center" colspan="2"><strike>vicara </strike>

(near total cessation - [व्युपशम
vy-upa-śama])</td></tr>
<tr><td align="center" colspan="2" class="auto-style15">ENTER SECONDJHANA</td></tr>
<tr><td align="center" colspan="2" class="auto-style15">ajjhatta sampasādana 
(inner (clear) tranquillity (lit. coming to rest))</td></tr>
<tr><td align="center" colspan="2" class="auto-style15">cetaso ekodibhāva 
(transcendence of ceto)</td></tr>

pīti (mano-like pleasure)</td>
<td align="center" rowspan="2">

Born 

of 

establishment [samādhi] (of citta) </td></tr>
<tr><td align="center" style="width: 210px">

sukkha
 
(citta-like pleasure)</td></tr>
<tr><td align="center" colspan="2" class="auto-style16"><strike>does not
follow the delight & pleasure born of the establishment (samādhi) [of citta] </strike></td></tr>

</tbody></table>
</td></tr></tbody></table>

<table><tbody><tr><td align="center">
<table cellspacing="1" cellpadding="3" width="300" border="2">
<tbody><tr><td align="center">
3rd Jhana</td></tr>
<tr><td align="center" class="auto-style15"><strike>pīti </strike>
indifference (abscence of raga)  towards mano- like pleasure</td></tr>
<tr><td align="center" class="auto-style15">ENTER THIRD JHANA</td></tr>
<tr><td align="center">

upekkhako 
(equanimous)</td></tr>
<tr><td align="center">

sato 
(mindful)

</td></tr>
<tr><td align="center">

sampajāno 
(clearly 
discerning - [正智 correct cognition] )</td></tr>
<tr><td align="center" class="auto-style13">

sukhañca kāyena (citta-like pleasure with the body)</td></tr>
<tr><td align="center" class="auto-style18">

<strike>does not follow the pleasantness born of equanimity</strike></td></tr>
</tbody></table>
</td>

<td align="center" valign="top">
<table cellspacing="1" cellpadding="3" width="300" border="2">
<tbody><tr><td align="center" class="auto-style7">
4th Jhana</td></tr>
<tr><td align="center"><strike>somanassa - domanassa </strike>
vanishing of comfortableness (somanassa) and
difficultness (domanassa)</td></tr>
<tr><td align="center"><strike>dukkha - sukha </strike>
giving up of pleasure (sukha) and pain (dukkha)</td></tr>
<tr><td align="center" class="auto-style15">ENTER FOURTH JHANA</td></tr>
<tr><td align="center">adukkhamasukha 
(neither-pain-nor-pleasure)</td></tr>
<tr><td align="center">upekkhāsatipārisuddhi 
(purity of obtention (sati) due to equanimity)</td></tr>
<tr><td align="center"><strike>does not follow after the
 
neither-pain-nor-pleasure</strike></td></tr>
</tbody></table>
</td></tr></tbody></table>

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*

(scroll down)

<center>ARUPA JHANA </center>

<table><tbody><tr><td align="center" class="auto-style20" valign="top">
5th JHANA 

FIELD OF INFINITE SPACE
<table cellspacing="1" cellpadding="3" width="300" border="2">
<tbody>
<tr><td align="center" class="auto-style15"><strike>rūpasaññānaṃ samatikkamā</strike> 
(complete transcending of 
 perceptions of Form
(matter))</td></tr>
<tr><td align="center"><strike>paṭighasaññānaṃ atthaṅgamā </strike> 
(vanishing of perceptions (based) upon the
organs of senses - āyatanāni)</td></tr>
<tr><td align="center"><strike>
nānattasaññānaṃ amanasikārā </strike>
 
(not striving with the mind (manasa/mano) to
perceptions of manifoldness (lit. (what is) differently than one)</td></tr>
<tr><td align="center">ananto ākāsoti 
(aware that ‘space is boundless’) </td></tr>
<tr><td align="center">ENTER 
THE FIELD OF 
 INFINITE (BOUNDLESS)  SPACE</td></tr>
</tbody></table>
</td>

<td align="center" valign="top">
6th JHANA 
FIELD OF INFINITE CONSCIOUSNESS
<table cellspacing="1" cellpadding="3" width="300" border="2">
<tbody>
<tr><td align="center"><strike>ākāsānañcāyatanaṃ samatikkamma</strike> 
(complete transcending the field of Infinite
Space)</td></tr>
<tr><td align="center">anantaṃ viññāṇanti

(aware that ‘consciousness is infinite’) 

</td></tr>
<tr><td align="center">ENTER THE FIELD OF INFINITE CONSCIOUSNESS</td></tr>
</tbody></table>
</td></tr></tbody></table>

<table style="width: 597px"><tbody><tr>
<td align="center" style="width: 294px" valign="top">
7th JHANA 
FIELD OF NO-THINGNESS
<table cellspacing="1" cellpadding="3" border="2">

<strike>viññāṇañcāyatanaṃ samatikkamma</strike> 
(complete transcending the field of Infinite
Consciousness)</td></tr>
<tr><td align="center" class="auto-style20" style="width: 343"> ‘natthi
kiñcī’ti’

(‘aware
that ‘there is nothing’)</td></tr>
<tr><td align="center" style="width: 343px">

ENTER 
THE FIELD OF 
 NOTHINGNESS</td></tr>
</tbody></table>

9th JHANA 
CESSATION OF PERCEPTION & FEELING<table cellspacing="1" cellpadding="3" border="2">

<strike>nevasaññānāsaññāyatanaṃ samatikkamma</strike> 
(complete transcending the field of 
neither-perception-nor-non-perception)</td></tr>
<tr><td align="center" style="width: 343px">

ENTER 
THE CESSATION OF 
PERCEPTION AND FEELING</td></tr>
</tbody></table>


</td>

<td align="center" valign="top">
8th JHANA NEITHER PERCEPTION NOR NON-PERCEPTION
<table cellspacing="1" cellpadding="3" border="2">
<tbody>
<tr><td align="center">

<strike>ākiñcaññāyatanaṃ samatikkamma</strike> 
(complete transcending the field of
Nothingness)</td></tr>
<tr><td align="center">

ENTER 
THE FIELD OF 
 NEITHER PERCEPTION

NOR

NON PERCEPTION</td></tr>
</tbody></table>
</td></tr></tbody></table>
</center>

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

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