The Word of the Buddha The Four Absorptions
The Word of the BuddhaIV. The Path that Leads to the Extinction of Suffering
“Friend, in the first jhāna, five factors are given up and it is endowed with five factors. Here, friend, for a bhikkhu who has attained the first jhāna, sensual desire is given up, ill will is given up, dullness and drowsiness are given up, restlessness and worry are given up, and doubt is given up; and there occur thinking, examination, joy, pleasure, and mental unification. Thus, friend, in the first jhāna, five factors are given up and it is endowed with five factors.”
Having given up the five hindrances, impurities of the mind that weaken wisdom, entirely secluded from sensual pleasures and unwholesome mental states, he enters and dwells in the first jhāna, which is accompanied by thought and examination, born of seclusion, and imbued with uplifting joy and pleasure. This, brahmin, is called a footprint of the Tathāgata, a trace of the Tathāgata, a marking of the Tathāgata, but a noble disciple does not yet come to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One’s disciples is practicing the good way.’
Furthermore, brahmin, with the settling of thought and examination, a bhikkhu enters and dwells in the second jhāna, which is characterized by internal tranquility and unification of mind, free from thought and examination, born of collectedness, and imbued with uplifting joy and pleasure. This too, brahmin, is called a footprint of the Tathāgata, a trace of the Tathāgata, a marking of the Tathāgata. And yet the noble disciple does not come to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One’s disciples is practicing the good way.’
Furthermore, brahmin, with the fading of desire for uplifting joy, the bhikkhu dwells equanimous, mindful and clearly aware, experiencing pleasure with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ This too, brahmin, is called a footprint of the Tathāgata, a trace of the Tathāgata, a marking of the Tathāgata. Yet even at this point, the noble disciple does not come to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One’s disciples is practicing the good way.’
Furthermore, brahmin, with the abandoning of [bodily] pleasure and pain, and with the prior settling down of mental pleasure and displeasure, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through equanimity, experiencing a neither-painful-nor-pleasant feeling. This too, brahmin, is called a footprint of the Tathāgata, a trace of the Tathāgata, a marking of the Tathāgata. Yet even at this point, the noble disciple does not come to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One’s disciples is practicing the good way.’
With the settling of thought and examination, a bhikkhu enters and dwells in the second jhāna, which is characterized by internal tranquility and unification of mind, free from thought and examination, born of collectedness, and imbued with uplifting joy and pleasure.
With the fading of desire for uplifting joy, the bhikkhu dwells equanimous, mindful and clearly aware, experiencing pleasure with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’
with the abandoning of [bodily] pleasure and pain, and with the prior settling down of mental pleasure and displeasure, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through equanimity, experiencing a neither-painful-nor-pleasant feeling. It is this kind of meditation, brahmin, that the Blessed One praised.”
DN 29 An Impressive Discourse — awaiting translation
The Path for Abandoning the Five Lower Fetters
Ānanda, there is a path and a way of practice for the abandonment of the five lower fetters. That one could understand, see, or abandon these five lower fetters without following this path and way of practice—this is not possible. Just as it is impossible to cut out the heartwood of a large, solid tree standing with heartwood without first cutting through its bark and sapwood; similarly, it is not possible to abandon the five lower fetters without adhering to the correct path and way of practice.
Furthermore, Ānanda, there is indeed a path and a way of practice for the abandonment of the five lower fetters; that one, by following this path and way of practice, can understand, see, or abandon these five lower fetters—this possibility does exist.
Just as, Ānanda, it is indeed possible for someone to cut through the core of a great tree endowed with heartwood by first slicing through its bark and sapwood; similarly, Ānanda, it is indeed possible for one to understand, see, and abandon the five lower fetters by adhering to the correct path and way of practice. Just as, Ānanda, the Ganges River, full and overflowing, is impassable in its breadth by a frail person who thinks, ‘I will cross this breadth of the Ganges River by cutting through the current safely to the other side’; such a person would not be able to cut through the current and reach the far shore safely. In the same way, Ānanda, for those whose minds do not leap forward, become confident, steady, and free when the Dhamma leading to the end of personal existence is being taught, they should be seen as frail like that person. Just as, Ānanda, the Ganges River, full and deep, could be crossed by a strong person who thinks, ‘I will cut through the current of this river and safely reach the other side’; such a person would be able to cut through the current and safely reach the far shore.
If, Anuruddha and friends, he attains the uplifting joy and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or something more peaceful than that, then craving does not occupy his mind and remain; ill will does not occupy his mind and remain; dullness and drowsiness do not occupy his mind and remain; restlessness and worry do not occupy his mind and remain; doubt does not occupy his mind and remain; dissatisfaction does not occupy his mind and remain; laziness does not occupy his mind and remain. This happens if he attains the uplifting joy and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or something more peaceful than that.
AN 8.81 Mindfulness and Situational Awareness — awaiting translation
SN 22.5 Development of Immersion — awaiting translation
372
There is no jhāna for the unwise,
and no wisdom for one who does not meditate;
but in whom both jhāna and wisdom are found,
he is truly near to Nibbāna.
Last updated on October 20, 2026