12. Analysis of Jhāna (VB12)

5. Resultants Characteristic of the Formless Plane

Herein at the time when a bhikkhu develops the path for rebirth in the formless plane, he, having wholly passed the state of nothingness, by the abandoning of pleasure,* attains and dwells | in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact,*2 there is non-wavering. These states are good. Having done, having accumulated that same good action characteristic of the formless plane, he, having wholly passed the state of nothingness, by the abandoning of pleasure,* attains and dwells in resultant fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is two constituent jhāna (viz.,) equanimity, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining states associated with the jhāna.

* See paragraph 205.
*2 See Dhammasaṅgaṇī paragraph 1.

6. Supramundane Resultants

The four jhānas are: First jhāna, second jhāna, third jhāna, fourth jhāna.

Therein what is first jhāna? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2 there is non-wavering. These states are good. Having done, having developed that same good supramundane jhāna, he, aloof from sense pleasures,* attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; at that time there is five constituent jhāna (viz.,) initial application, sustained application, zest, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining states associated with the jhāna.

* See paragraph 205.
*2 See Dhammasaṅgaṇī paragraph 277.

Therein what is second jhāna? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, inhibiting initial application and sustained application,* attains and dwells in the second jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2 there is non-wavering. These | states are good. Having done, having developed that same good supramundane jhāna, he, inhibiting initial application and sustained application,* resultant second jhāna.*3 Third jhāna.*3 Fourth jhāna.*3 First jhāna,*3 attains and dwells in the fifth jhāna that is hard practice, knowledge slowly acquired and is empty; at that time there is two constituent jhāna (viz.,) equanimity, one-pointedness of consciousness. This is called fifth jhāna. (As also are) The remaining states associated with the jhāna.

* See paragraph 205.
*2 See Dhammasaṅgaṇī paragraph 277.
*3 Complete each in general form of first jhāna, paragraph 634, but with appropriate modifications.

7. Inoperative States Characteristic of the Plane of Form and the Formless Plane

The four jhānas are: First jhāna, second jhāna, third jhāna, fourth jhāna.

Therein what is first jhāna? Herein at the time when a bhikkhu develops jhāna characteristic of the plane of form, that is inoperative, is neither good nor bad nor the resultant of action, (is the cause of) pleasant living in the present existence, he, aloof from sense pleasures,* attains and dwells in earth device first jhāna; at that time there is five constituent jhāna (viz.,) initial application, sustained application, zest, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining states associated with the jhāna.

* See paragraph 205.

Therein what is second jhāna? Herein at the time when a bhikkhu develops jhāna characteristic of the plane of form, that is inoperative, is neither good nor bad nor the resultant of action, (is the cause of) pleasant living in the present existence, he, inhibiting initial application and sustained application,* second jhāna.*2 Third jhāna.*2 Fourth jhāna.*2 First jhāna,*2 attains and dwells in earth device fifth jhāna; at that time there is two constituent jhāna (viz.,) equanimity, one-pointedness of consciousness. This is called fifth jhāna. (As also are) The remaining states associated with the jhāna.

* See paragraph 205.
*2 Complete each in general form of first jhāna, paragraph 636, but with appropriate modifications.

Herein at the time when a bhikkhu develops jhāna characteristic of the formless plane, that is inoperative, is neither good nor bad nor the resultant of action, (is the cause of) pleasant living in the present existence, he, having wholly passed the state of nothingness, by the abandoning of pleasure,* attains and dwells in the fourth jhāna that is accompanied by perception of the state that is neither perception nor non-perception; at that time there is two constituent jhāna (viz.,) equanimity, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining states associated with the jhāna.

* See paragraph 205.

(Here Ends) Analysis According to Abhidhamma

3. Interrogation

The four jhānas—Herein a bhikkhu aloof from sense pleasures, aloof from bad states, attains and dwells in the first jhāna accompanied by initial application, accompanied by sustained application, with zest and pleasure born of detachment. Inhibiting initial application and sustained application, he attains and dwells in the second jhāna with internal refinement, exalted development of mind, without initial application, without sustained application, with zest and pleasure born of concentration.* Desireless of zest he dwells equable, mindful, aware, and he experiences pleasure by way of mental states; this the Noble Ones declare, “The equable mindful dweller in pleasure”; he attains and dwells in the third jhāna.* By the abandoning of pleasure and by the abandoning of pain, then first terminating mental pleasure and mental pain he attains and dwells in the fourth jhāna (which is) neither-pain-nor-pleasure (but is) purity of mindfulness caused by equanimity.

Of the four jhānas how many are good; how many bad; how many neither-good-nor-bad.* How many with cause of bewailing; how many without cause of bewailing?

* Remaining appropriate triplets and couplets.

1. The Triplets

(The four jhānas) Sometimes are good; sometimes are neither-good-nor-bad. Three jhānas are associated with pleasant feeling, except for the pleasant feeling (itself) arisen therein. The fourth jhāna is associated with neither-painful-nor-pleasant feeling, except for the neither-painful-nor-pleasant feeling (itself) arisen therein. Four jhānas sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants. Sometimes are grasped (by craving and false view), are objects of the attachments; sometimes are not grasped, are objects of the attachments; sometimes are not grasped, are not objects of the attachments. Sometimes are not corrupt, are objects of the corruptions; sometimes are not corrupt, are not objects of the corruptions. The first jhāna is accompanied by initial application, accompanied by sustained application except for the initial application and sustained application (themselves) arisen therein. Three jhānas are without initial application, without sustained application. Two jhānas are accompanied by zest except for the zest (itself) arisen therein. Three jhānas are accompanied by pleasure except for the pleasure (itself) arisen therein. The fourth jhāna is accompanied by equanimity except for the equanimity (itself) arisen therein. (Four jhānas) Are not to be abandoned either by the first path or by the subsequent paths. Have no roots to be abandoned either by the first path or by the subsequent paths. Sometimes are cumulative (of continuing rebirth and death); sometimes are dispersive; sometimes are neither cumulative nor dispersive. Sometimes are of the seven supramundane stages; sometimes are of the final supramundane stage; sometimes are neither of the seven supramundane stages nor of the final supramundane stage. Sometimes are sublime; sometimes are immeasurable. Three jhānas should not be said to have, low objects or sublime objects; sometimes have immeasurable object; sometimes should not be said to have, immeasurable object. The fourth jhāna sometimes has low object; sometimes has sublime object; sometimes has immeasurable object; sometimes should not be said to have either, low object; sublime object or immeasurable object. (Four jhānas) Sometimes are intermediate; sometimes are superior. Sometimes are right (states with) fixed (resultant time); sometimes are of no fixed (resultant time). Three jhānas do not have | path as their object; sometimes have path as their cause; sometimes have path as their dominating factor; sometimes should not be said to have, path as their cause or path as their dominating factor. The fourth jhāna sometimes has path as its object; sometimes has path as its cause; sometimes has path as its dominating factor; sometimes should not be said to have either, path as its object; path as its cause or path as its dominating factor. (Four jhānas) Sometimes are risen; sometimes are not risen; sometimes are bound to arise. Sometimes are past; sometimes are future; sometimes are present. Three jhānas should not be said to have either, past objects; future objects or present objects. The fourth jhāna sometimes has past object; sometimes has future object; sometimes has present object; sometimes should not be said to have either, past object; future object or present object. (Four jhānas) Sometimes are internal; sometimes are external; sometimes are both internal and external. Three jhānas have external objects. The fourth jhāna sometimes has internal object; sometimes has external object; sometimes has both internal and external object; sometimes should not be said to have either, internal object; external object or both internal and external object. (Four jhānas) Are not visible, are not impingent.

2. The Couplets

(Four jhānas) Are not roots. Are accompanied by roots. Are associated with roots. Should not be said to be, roots also accompanied by roots; (they) are accompanied by roots but are not roots. Should not be said to be, roots also associated with roots; (they) are associated with roots but are not roots. Are not roots, are accompanied by roots.

(Four jhānas) Are with cause. Are conditioned. Are not visible. Are not impingent. Are not material. Sometimes are mundane; sometimes are supramundane. Are cognizable by one way; are not cognizable by another way.

(Four jhānas) Are not defilements. Sometimes are objects of the defilements; sometimes are not objects of the defilements. Are not associated with the defilements. Should not be said to be, defilements also objects of the defilements; (they) sometimes are objects of the defilements but are not defilements; sometimes should not be said to be, objects of the defilements but are not defilements. Should | not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements. Sometimes are not associated with the defilements, are objects of the defilements; sometimes are not associated with the defilements, are not objects of the defilements.

(Four jhānas) Are not fetters.* Are not ties.* Are not floods.* Are not bonds.* Are not hindrances.* Are not perversions.* Have objects. Are not consciousness. Are mental concomitants. Are associated with consciousness. Are conjoined with consciousness. Are generated by consciousness. Are co-existent with consciousness. Accompany consciousness. Are conjoined with, generated by consciousness. Are conjoined with, generated by, co-existent with consciousness. Are conjoined with, generated by, accompany consciousness. Are external. Are not derived. Sometimes are grasped; sometimes are not grasped.

* Complete as for defilements in previous paragraph

(Four jhānas) Are not attachments.* Are not corruptions.* Are not to be abandoned by the first path. Are not to be abandoned by the subsequent paths. Have no roots to be abandoned by the first path. Have no roots to be abandoned by the subsequent paths. The first jhāna is accompanied by initial application except for the initial application (itself) arisen therein. Three jhānas are without initial application. The first jhāna is accompanied by sustained application except for the sustained application (itself) arisen therein. Three jhānas are without sustained application. Two jhānas are with zest except for the zest (itself) arisen therein. Two jhānas are without zest. Two jhānas are accompanied by zest except for the zest (itself) arisen therein. Two jhānas are not accompanied by zest. Three jhānas are accompanied by pleasure except for the pleasure (itself) arisen therein. The fourth jhāna is not accompanied by pleasure. The fourth jhāna is accompanied by equanimity except for the equanimity (itself) arisen therein. Three jhānas are not accompanied by equanimity. (Four jhānas) are not characteristic of the plane of desire. Sometimes are characteristic of the plane of form; sometimes are not characteristic of the plane of form. Three jhānas are not characteristic of the formless plane. The fourth jhāna sometimes is characteristic of the formless plane; sometimes is not characteristic of the formless plane. (Four jhānas) Sometimes are included (i.e. are mundane); sometimes are not | included (i.e. are supramundane). Sometimes tend to release; sometimes do not tend to release. Sometimes are of fixed (resultant time); sometimes are of no fixed (resultant time). Sometimes are surpassable; sometimes are not surpassable. Are without cause of bewailing.

* Complete as for defilements in earlier paragraph

(Here Ends) Interrogation

Analysis of Jhāna is Ended

The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated by Paṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society, 1969.

This SuttaCentral edition was prepared by Manfred Wierich and Ven. Vimala and proofread by Ariya Baumann. Some changes were introduced:

Internal and external links were added, so that readers can easily click the numerous references.

Some abbreviations were expanded.

Obvious oversights and errors were corrected, all of them minor.

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