Translation
Metta.lk

Translation
Accesstoinsight.org

Pali

Sàriputta concentrates a fortinight uninterrupted, secluded from sensualdesires and thoughts of demerit, with thoughts and thought processes and withjoy and pleasantness born of seclusion abides in the first jhàna.

There was the case where Sariputta — quite secluded from sensuality, secluded from unskillful qualities — entered & remained in the first jhana:
- rapture & pleasure born of seclusion,
accompanied by 
- directed thought & evaluation.

Idha bhikkhave, sāriputto vivicceva kāmehi viviccaakusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasammajja viharati.

FIRST JHANA:

These things of the first jhàna such asthoughts, thought processes, joy,pleasantness, one pointedness of mind, contact, feelings, perceptions, intentions,interest, resolution, effort, mindfulness, equanimity and attention, follow one after the other to him.

FIRST JHANA:

Whatever qualities there are in the first jhana —

directed thought, 
evaluation, 
rapture, 
pleasure, (pleasantness) 
singleness of mind, 
contact, 
feeling, 
perception, 
intention, 
consciousness, (see definition)
desire
decision, (firm resolve, determination)
persistence, (energy, exertion)
mindfulness, 
equanimity, & 
attention

He ferreted them out one after another. Known to him they arose, known to him they remained, known to him they subsided.

FIRST JHANA:

Ye ca paṭhame jhāne dhammā

vitakko ca 
vicāro ca 
pīti ca 
sukhañca 
cittekaggatā ca 
phasso 
vedanā 
saññā 
cetanā 
cittaṃ 
chando 
adhimokkho 
viriyaṃ 
sati 
upekkhā 
manasikāro.

Tyāssa dhammā anupadavavatthitā
honti, tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

Citta:

centre & focus of man's emotional
nature as well as that intellectual element which inheres & accompanies its manifestations.
Emotional & conative side or "thought " more than its mental & rational side.
MN 44: cittasaṅkhāra = feeling & perception)
Reaction to impressions.

They rise, persist and fade with his knowledge.

He knows, these things come to be and cause feelings to rise. When these things follow one after the other, he abides with a mind that does not settle, is not bound, is released and unyoked and is unrestricted.

knows there is an escape beyond this. With much practise they come to him.

He discerned, 'So this is how these qualities, not having been, come into play. Having been, they vanish.'

He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with an awareness rid of barriers.

He discerned that 'There is a further escape,' and pursuing it there really was for him.

So evaṃ pajānāti: evaṃ kira me
dhammā ahutvā sambhonti, hutvā paṭiventī'ti.

So tesu dhammesu anupayo anapāyo 
anissitoappaṭibaddho vippamutto 
visaṃyuttovimariyādīkatena cetasā 
viharati.

So atthi uttariṃ nissaraṇa'nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

Anupaya: unattached
Anapāyo: (Apāya = separation) 
Issita: pp of Issati = bear ill will, to be angry, to envy, giving offence or causing anger.
Appaṭibaddha: not connected with.
Vippamutta : released, set free, saved.
Visaṃyutta : visaṃyoga, separation, disjunction; -yutta (ppp-perfect passive participle).
Vimariyādīkatena: (Vimariyadikata lit. Made unrestricted, i. e. delivered, set free).
cetasā : with mind.

SECOND JHANA:

SECOND JHANA:

- rapture & pleasure born of composure,
- unification of awareness free from directed thought & evaluation,
- internal assurance.

----------

internal assurance,
rapture,
pleasure,
singleness of mind,
contact,
etc. (idem as above)

SECOND JHANA:

Puna caparaṃ, bhikkhave, sāriputto vitak­ka­vicārā­naṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. 

Ye ca dutiye jhāne dhammā—ajjhattaṃ sampasādo ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro—tyāssa dhammā anupa­da­va­vatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

So evaṃ pajānāti: ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyā­dī­ka­tena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti. 

THIRD JHANA:

THIRD JHANA:

- remaining in equanimity,
- mindful & alert,
- physically sensitive to pleasure.

'Equanimous & mindful, he has a pleasant abiding.'   

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equanimity
pleasure,
singleness of mind,
contact,
etc. (idem as above)

THIRD JHANA:

Puna caparaṃ, bhikkhave, sāriputto pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti. Yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. 

Ye ca tatiye jhāne dhammā—sukhañca sati ca sampajaññañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro—tyāssa dhammā anupa­da­va­vatthitā honti, tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

So evaṃ pajānāti: ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyā­dī­ka­tena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.

FOURTH JHANA:

FOURTH JHANA:

- abandoning of pleasure & stress
as with
- the earlier disappearance of elation & distress.

- purity of equanimity & mindfulness,
- neither-pleasure-nor-pain

---------

feeling of equanimity, neither pleasure nor pain;
unconcern due to serenity of awareness.
singleness of mind,
contact,
etc. (idem as above)

FOURTH JHANA:

Puna caparaṃ, bhikkhave, sāriputto sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanas­sa­do­manas­sā­naṃ atthaṅgamā aduk­kha­ma­su­khaṃ upekkhā­sati­pāri­suddhiṃ catutthaṃ jhānaṃ upasampajja viharati. 

Ye ca catutthe jhāne dhammā—upekkhā adukkhamasukhā vedanā passaddhattā cetaso anābhogo satipārisuddhi cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro—tyāssa dhammā anupa­da­va­vatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

So evaṃ pajānāti: ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyā­dī­ka­tena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.

INFINITUDE OF SPACE:

INFINITUDE OF SPACE:

- complete transcending of perceptions of [physical] form,
- with the disappearance of perceptions of resistance, and
- not heeding perceptions of diversity,
- [perceiving,] 'Infinite space,'

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perception of the dimension of the infinitude of space.
singleness of mind,
contact,
etc. (idem as above)

INFINITUDE OF SPACE:

Puna caparaṃ, bhikkhave, sāriputto sabbaso rūpasaññānaṃ samatikkamā paṭi­gha­saññā­naṃ atthaṅgamā nānat­ta­saññā­naṃ amanasikārā ‘ananto ākāso’ti ākāsānañ­cāyata­naṃ upasampajja viharati. 

Ye ca ākāsānañ­cāyatane dhammā—ākāsānañ­cāyata­na­saññā ca cittekaggatā ca phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro—tyāssa dhammā anupa­da­va­vatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

So evaṃ pajānāti: ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyā­dī­ka­tena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti. 

INFINITUDE OF CONSCIOUSNESS:

INFINITUDE OF CONSCIOUSNESS:

- complete transcending of the dimension of the infinitude of space,
- [perceiving,] 'Infinite consciousness,

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perception of the dimension of the infinitude of consciousness.
singleness of mind,
contact,
etc. (idem as above)

INFINITUDE OF CONSCIOUSNESS:

Puna caparaṃ, bhikkhave, sāriputto sabbaso ākāsānañ­cāyata­naṃ samatikkamma ‘anantaṃ viññāṇan’ti viñ­ñā­ṇañ­cāyata­naṃ upasampajja viharati. 

Ye ca viñ­ñā­ṇañ­cāyatane dhammā—viñ­ñā­ṇañ­cāyata­na­saññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro—tyāssa dhammā anupa­da­va­vatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

So evaṃ pajānāti: ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyā­dī­ka­tena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.

DIMENSION OF NOTHINGNESS:

DIMENSION OF NOTHINGNESS:

- complete transcending of the dimension of the infinitude of consciousness,
- [perceiving,] 'There is nothing,'

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perception of the dimension of nothingness
singleness of mind,
contact,
etc. (idem as above)

DIMENSION OF NOTHINGNESS:

Puna caparaṃ, bhikkhave, sāriputto sabbaso viñ­ñā­ṇañ­cāyata­naṃ samatikkamma ‘natthi kiñcī’ti ākiñ­cañ­ñā­yatanaṃ upasampajja viharati. 

Ye ca ākiñ­cañ­ñā­yatane dhammā—ākiñ­cañ­ñā­yatana­saññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro—tyāssa dhammā anupa­da­va­vatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

So evaṃ pajānāti: ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyā­dī­ka­tena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.

DIMENSION OF NEITHER PERCEPTION nor NON-PERCEPTION:

DIMENSION OF NEITHER PERCEPTION nor NON-PERCEPTION:

- complete transcending of the dimension of nothingness.

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emerges mindfully from that attainment.

DIMENSION OF NEITHER PERCEPTION nor NON-PERCEPTION:

Puna caparaṃ, bhikkhave, sāriputto sabbaso ākiñ­cañ­ñā­yatanaṃ samatikkamma neva­saññā­nā­sañ­ñāyata­naṃ upasampajja viharati. 

So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati: ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyā­dī­ka­tena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.

CESSATION OF FEELING & PERCEPTION:

CESSATION OF FEELING & PERCEPTION:

- complete transcending of the dimension of neither perception nor non-perception.

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See with discernment, the fermentations are totally ended.
Emerge mindfully from that attainment. 

CESSATION OF FEELING & PERCEPTION:

Puna caparaṃ, bhikkhave, sāriputto sabbaso neva­saññā­nā­sañ­ñāyata­naṃ samatikkamma saññā­ve­dayi­ta­nirodhaṃ upasampajja viharati.

Paññāya cassa disvā āsavā parikkhīṇā honti.So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati: ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyā­dī­ka­tena cetasā viharati. So ‘natthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā natthi tvevassa hoti.