VII. JHĀNA / DISCERNMENT
There is no jhāna
for one with no discernment,
no discernment
for one with no jhāna.
But one with both jhāna
& discernment:
he’s on the verge
of unbinding.
[Jhāna as a prerequisite for liberating insight:] “If a monk would wish, ‘May I—with the ending of mental effluents—remain in the effluent-free awareness-release & discernment-release, having directly known & realized them for myself right in the here-&-now,’ then he should be one who brings the precepts to perfection, who is committed to mental tranquility, who does not neglect jhāna, who is endowed with insight, and who frequents empty dwellings.”
“I tell you, the ending of the effluents depends on the first jhāna… the second jhāna… the third… the fourth… the dimension of the infinitude of space… the dimension of the infinitude of consciousness… the dimension of nothingness… the dimension of neither perception nor non-perception.
“‘I tell you, the ending of the effluents depends on the first jhāna.’ Thus it has been said. In reference to what was it said?… Suppose that an archer or archer’s apprentice were to practice on a straw man or mound of clay, so that after a while he would become able to shoot long distances, to fire accurate shots in rapid succession, and to pierce great masses. In the same way, there is the case where a monk… enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. He regards whatever phenomena there that are connected with form, feeling, perceptions, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, a void, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: ‘This is peace, this is exquisite—the pacification of all fabrications; the relinquishing of all acquisitions; the ending of craving; dispassion; cessation; unbinding.’
“Staying right there, he reaches the ending of the effluents. Or, if not, then through this very Dhamma-passion, this Dhamma-delight, and through the total wasting away of the first of the five fetters [self-identity views, grasping at habits & practices, uncertainty, sensual passion, and irritation]—he is due to be reborn [in the Pure Abodes], there to be totally unbound, never again to return from that world.
“‘I tell you, the ending of the effluents depends on the first jhāna.’ Thus it was said, and in reference to this was it said.”
[Similarly with the other levels of jhāna up through the dimension of nothingness, with “form” dropped from the list of aggregates in the formless attainments.]
“Thus, as far as the perception-attainments go, that is as far as gnosis-penetration goes. As for these two dimensions—the attainment of the dimension of neither perception nor non-perception & the attainment of the cessation of feeling & perception—I tell you that they are to be rightly explained by those monks who are meditators, skilled in attaining, skilled in attaining & emerging, who have attained & emerged in dependence on them.”
Then Dasama the householder from the city of Aṭṭhaka went to where Ven. Ānanda was staying and on arrival, having bowed down, sat to one side. As he was sitting there, he said to Ven. Ānanda, “Is there, lord, any one condition explained by the Blessed One…whereby a monk—dwelling heedful, ardent, & resolute—releases his mind that is as yet unreleased, or whereby the effluents not yet brought to an end come to an end, or whereby he attains the unsurpassed security from bondage that he has not yet attained?”
Ven. Ānanda: “Yes, householder, there is.… There is the case where a monk…enters & remains in the first jhāna.… He notices that ‘This first jhāna is fabricated & willed.’ He discerns, ‘Whatever is fabricated & willed is inconstant & subject to cessation.’ Staying right there, he reaches the ending of the effluents. Or, if not, then—through passion & delight for this very phenomenon [of discernment] and from the total ending of the first five fetters—he is due to be reborn [in the Pure Abodes], there to be totally unbound, never again to return from that world.”
[Similarly with the other levels of jhāna up through the dimension of nothingness and the four releases of awareness based on good will, compassion, empathetic joy, & equanimity.]
—AN 11:17
“Monks, Sāriputta is wise, of great discernment, deep discernment, wide… joyous… rapid… quick… penetrating discernment. For half a month, Sāriputta clearly saw insight into mental qualities one after another. This is what occurred to Sāriputta through insight into mental qualities one after another:
“There was the case where Sāriputta—quite secluded from sensuality, secluded from unskillful qualities—entered & remained in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Whatever qualities there are in the first jhāna—directed thought, evaluation, rapture, pleasure, singleness of mind, contact, feeling, perception, intention, consciousness, desire, decision, persistence, 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. 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, he confirmed that ‘There is.’
[Similarly with the levels of jhāna up through the dimension of nothingness, with certain of the qualities dropping away as higher levels are reached.]
“Furthermore, with the complete transcending of the dimension of nothingness, Sāriputta entered & remained in the dimension of neither perception nor non-perception. He emerged mindfully from that attainment. On emerging mindfully from that attainment, he regarded the past qualities that had ceased & changed: ‘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, he confirmed that ‘There is.’
“Furthermore, with the complete transcending of the dimension of neither perception nor non-perception, Sāriputta entered & remained in the cessation of feeling & perception. And when he saw with discernment, his effluents were totally ended. He emerged mindfully from that attainment. On emerging mindfully from that attainment, he regarded the past qualities that had ceased & changed: ‘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 no further escape,’ and pursuing it, he confirmed that ‘There isn’t.’
“If someone, rightly describing a person, were to say, ‘He has attained mastery & perfection in noble virtue… noble concentration… noble discernment… noble release,’ he would be rightly describing Sāriputta.… Sāriputta takes the unexcelled wheel of Dhamma set rolling by the Tathāgata, and keeps it rolling rightly.”
“And I have also taught the step-by-step cessation of fabrications. When one has attained the first jhāna, speech has ceased. When one has attained the second jhāna, directed thoughts & evaluations [verbal fabrications] have ceased. When one has attained the third jhāna, rapture has ceased. When one has attained the fourth jhāna, in-and-out breathing [bodily fabrication] has ceased. When one has attained the dimension of the infinitude of space, the perception of forms has ceased. When one has attained the dimension of the infinitude of consciousness, the perception of the dimension of the infinitude of space has ceased. When one has attained the dimension of nothingness, the perception of the dimension of the infinitude of consciousness has ceased. When one has attained the dimension of neither-perception nor non-perception, the perception of the dimension of nothingness has ceased. When one has attained the cessation of perception & feeling, perception & feeling [mental fabrications] have ceased. When a monk’s effluents have ended, passion has ceased, aversion has ceased, delusion has ceased.”
“[On attaining the fourth level of jhāna] there remains only equanimity: pure & bright, pliant, malleable & luminous. Just as if an adept goldsmith or goldsmith’s apprentice were to prepare a furnace, heat up a crucible, and, taking gold with a pair of tongs, place it in the crucible. He would blow on it periodically, sprinkle water on it periodically, examine it periodically, so that the gold would become refined, well-refined, thoroughly refined, flawless, free from dross, pliant, malleable & luminous. Then whatever sort of ornament he had in mind—whether a belt, an earring, a necklace, or a gold chain—it would serve his purpose. In the same way, there remains only equanimity: pure & bright, pliant, malleable, & luminous. He [the meditator] discerns that ‘If I were to direct equanimity as pure & bright as this toward the dimension of the infinitude of space, I would develop the mind along those lines, and thus this equanimity of mine—thus supported, thus sustained—would last for a long time. [Similarly with the dimensions of the infinitude of consciousness, nothingness, & neither perception nor non-perception.]’
“He discerns that ‘If I were to direct equanimity as pure & bright as this toward the dimension of the infinitude of space and to develop the mind along those lines, that would be fabricated. [Similarly with the dimensions of the infinitude of consciousness, nothingness, & neither perception nor non-perception.]’ He neither fabricates nor wills for the sake of becoming or un-becoming. This being the case, he is not sustained by anything in the world [does not cling to anything in the world]. Unsustained, he is not agitated. Unagitated, he is totally unbound right within. He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”
Ven. Sāriputta: “This unbinding is pleasant, friends. This unbinding is pleasant.”
Ven. Udāyin: “But what is the pleasure here, my friend, where there is nothing felt?”
Ven. Sāriputta: “Just that is the pleasure here, my friend: where there is nothing felt. There are these five strands of sensuality. Which five? Forms cognizable via the eye—agreeable, pleasing, charming, endearing, fostering desire, enticing; sounds… smells… tastes… tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, fostering desire, enticing. Whatever pleasure or joy arises in dependence on these five strands of sensuality, that is sensual pleasure.
“Now there is the case where a monk—quite withdrawn from sensuality, withdrawn from unskillful qualities—enters & remains in the first jhāna.… If, as he remains there, he is beset with attention to perceptions dealing with sensuality, that is an affliction for him. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with sensuality that beset the monk is an affliction for him. Now the Blessed One has said that whatever is an affliction is stress. So by this line of reasoning it may be known how unbinding is pleasant.
“Furthermore, there is the case where a monk… enters & remains in the second jhāna.… If, as he remains there, he is beset with attention to perceptions dealing with directed thought, that is an affliction for him.…
“Furthermore, there is the case where a monk… enters & remains in the third jhāna.… If, as he remains there, he is beset with attention to perceptions dealing with rapture, that is an affliction for him.…
“Furthermore, there is the case where a monk… enters & remains in the fourth jhāna.… If, as he remains there, he is beset with attention to perceptions dealing with equanimity, that is an affliction for him.…
“Furthermore, there is the case where a monk… enters & remains in the dimension of the infinitude of space. If, as he remains there, he is beset with attention to perceptions dealing with form, that is an affliction for him.…
“Furthermore, there is the case where a monk… enters & remains in the dimension of the infinitude of consciousness. If, as he remains there, he is beset with attention to perceptions dealing with the dimension of the infinitude of space, that is an affliction for him.…
“Furthermore, there is the case where a monk… enters & remains in the dimension of nothingness. If, as he remains there, he is beset with attention to perceptions dealing with the dimension of the infinitude of consciousness, that is an affliction for him.…
“Furthermore, there is the case where a monk… enters & remains in the dimension of neither perception nor non-perception. If, as he remains there, he is beset with attention to perceptions dealing with the dimension of the infinitude of consciousness, that is an affliction for him… whatever is an affliction is stress. So by this line of reasoning it may be known how unbinding is pleasant.
“Furthermore, there is the case where a monk… enters & remains in the cessation of perception & feeling. And, having seen [that] with discernment, his effluents are completely ended. So by this line of reasoning it may be known how unbinding is pleasant.”
