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Featured Discourses
MN 107 Gaṇakamoggallāna sutta - With Gaṇakamoggallāna gradual training guidelines to cultivate jhānas
When asked if he teaches a gradual training, gradual practice, and gradual progression, the Buddha details a sequence from virtue and sense restraint to the heights of meditation. Through the analogy of a traveler on the road to a city, he explains that while Nibbāna exists, he is merely one who shows the path. Success depends on the practitioner walking the path provided.
MN 119 Kāyagatāsati sutta - Mindfulness of the Body with extra guideline details and similes
The Buddha details a comprehensive training in mindfulness of the body—from breath and postures to anatomical reflection and charnel-ground contemplations. He explains how this cultivation steadies the mind and leads to ten benefits culminating in the four jhānas and final liberation.
AN 5.28 Pañcaṅgika sutta - Fivefold Collectedness Jhanas explained with rich similes
The Buddha teaches the cultivation of the noble fivefold right collectedness with vivid similes, and shares how one who has cultivated this can realize any phenomenon realizable by direct knowledge.
MN 53 Sekha sutta - Disciple in Training gradual training guidelines to cultivate jhānas
When the Buddha inaugurates a new assembly hall for the Sakyans of Kapilavatthu, he asks the venerable Ānanda to teach the assembly. Ānanda outlines the comprehensive path of a disciple in training—detailing the perfection of virtue, sense restraint, moderation in eating, wakefulness, the seven good qualities, and the four jhānas—culminating in the breakthroughs of true knowledge.
AN 4.200 Pema sutta - Affection jhānas help transcend social partialities
The Buddha explains how four modes of social partiality—affection and aversion arising in relation to others—bind beings to the world. He shows how a bhikkhu transcends these entanglements by means of the jhānas and attains final liberation through uprooting the deep-seated conceits of self-making.
AN 5.256 Paṭhama jhāna sutta - First Jhāna give up stinginess to abide in the first jhāna
The Buddha explains that one is incapable of entering and abiding in the first jhāna without giving up these five things.
AN 6.73 Paṭhama tajjhāna sutta - First Jhāna (First) give up these six qualities
Six qualities to abandon to dwell in the first jhāna - 1) sensual desire, 2) ill will, 3) complacency, 4) restlessness, 5) doubt, 6) failure to clearly see the true danger in sensual pleasures with correct wisdom.
MN 39 Mahāassapura sutta - The Greater Discourse at Assapura training guidelines with similes
The Buddha outlines a progressive training guideline for the bhikkhus to undertake in order to be recognized as ascetics and brahmins. The Buddha also describes the abandonment of the five hindrances, the four jhānas, and the three knowledges using similes.
MN 19 Dvedhāvitakka sutta - The Two Kinds of Thoughts how to cultivate thoughts
Detailing how frequent pondering becomes the inclination of the mind, the Buddha recounts his pre-awakening practice of categorizing thoughts. He explains the process of abandoning thoughts of sensual desire, ill will, and harm, and cultivating wholesome thoughts to attain the four jhānas and ultimate liberation.
MN 108 Gopakamoggallāna sutta - With Gopaka Moggallāna blameworthy and praiseworthy meditations
Shortly after the Buddha’s final Nibbāna, Venerable Ānanda addresses the brahmins Gopaka Moggallāna and chief minister Vassakāra, clarifying that the Buddha appointed no successor, establishing the Dhamma itself as the refuge for the Saṅgha. He outlines ten qualities that make a bhikkhu worthy of veneration and distinguishes the meditations praised by the Buddha from those based on hindrances.
AN 9.36 Jhāna sutta - Jhāna wearing away of taints through jhānas
The wearing away of the taints is dependent on the jhanas and formless bases. A meditator enters these states, perceives all present phenomena as impermanent and not-self, and directs the mind toward the deathless element.
MN 64 Mahāmālukya sutta - The Great Discourse to Mālukya abandoning fetters through jhānas and formless bases
The Buddha explains the five lower fetters and the way of practice for abandoning them.
AN 4.123 Paṭhama nānākaraṇa sutta - Difference (First) wrt an ordinary person and a noble disciple
The Buddha shares the four kinds of persons — those who cultivate the first jhāna, the second jhāna, the third jhāna, and the fourth jhāna while perceiving gratification — and the difference in their rebirths.
AN 4.124 Dutiya nānākaraṇa sutta - Difference (Second) cultivation while perceiving drawbacks
The Buddha shares the four kinds of persons — those who cultivate the first jhāna, the second jhāna, the third jhāna, and the fourth jhāna while perceiving drawbacks — and the difference in their rebirths.
More Discourses
The Buddha shares his own journey of seeking the path to awakening, from leaving the household life, to studying under two meditation teachers, to attaining full awakening and an account of teaching the Dhamma to his first five disciples.
When a misguided monk clings to the idea of an unchanging consciousness that “wanders through rebirths,” the Buddha corrects him, revealing the truth of dependent co-arising. Consciousness, like fire, arises only through conditions. Tracing the cycle of existence from the four nutriments and conception to the snare of sensory reaction, he shows the way to the complete exhaustion of craving.
The Buddha explains how even small attachments can be strong fetters if not relinquished, using similes of a quail and an elephant, and contrasts between the poor and wealthy. He describes four types of practitioners based on their response to attachment and mindfulness. The discourse also presents gradual refinement of meditative attainments from the first jhāna to the cessation of perception and what is felt.
Sakuludāyī marvels at the profound respect the Buddha receives. The Buddha explains this reverence stems not from strict asceticism—as some disciples are stricter than he is—but from his supreme virtue, exceptional knowledge, higher wisdom, mastery of the Four Noble Truths, and teachings leading to ultimate liberation.
The Buddha highlights Sāriputta’s penetrative vision of the successive Dhammas. By sequentially discerning the arising and vanishing of every Dhamma across the jhānas and formless bases, Sāriputta remains unattached, confirming the escape beyond and attaining perfect noble liberation.
Using a simile of a deer-trapper laying down bait in order to trap herds of deer, the Buddha illustrates how ascetics and brahmins come under the psychic power and control of Māra and how one can become invisible and go beyond the Māra’s sight.
The Buddha refutes the idea that merely refraining from bad deeds makes one a supreme ascetic, pointing out this would make infants enlightened. True awakening requires actively abandoning unwholesome states and cultivating the ten qualities of an adept.
When the householder Dasama asks if there is a single thing that guarantees liberation, the venerable Ānanda reveals eleven doorways to the deathless. By entering the four jhānas, four divine abidings, or formless attainments, and discerning that each state is conditioned, intentionally constructed, and impermanent, a diligent practitioner attains to Nibbāna through the wearing away of the taints.
When a debate arises regarding the classification of feelings, the Buddha explains that different presentations can be valid in their context. True understanding, he explains, fosters concord rather than quarrel. He then charts a progressive hierarchy of happiness starting with worldly pleasures.
The Buddha finds Anuruddha, Nandiya, and Kimbila living in exemplary harmony—goodwill in body, speech, and mind; shared duties; noble silence; and an all-night Dhamma discussion every fifth day. They can enter the four jhānas and the formless attainments at will, culminating in the exhaustion of the taints from having seen with wisdom.
When a brahmin assumes that the Buddha’s serene faculties and radiant appearance must result from enjoying the finest worldly luxuries, the Buddha explains the true “luxurious and lofty beds” he attains—the heavenly bed, through abiding in the jhānas; the brahmic bed, through the boundless cultivation of loving-kindness, compassion, appreciative joy, and equanimity; and the noble bed, through the complete abandonment of passion, aversion, and delusion.
Six qualities to abandon to dwell in the first jhāna - 1) thoughts of sensual desire, 2) thoughts of ill will, 3) thoughts of harm, 4) perception of sensual desire, 5) perception of ill will, 6) perception of harm.
The Dhamma is directly visible in a provisional sense when one enters a jhāna or subsequent meditation attainments. It is directly visible in the definitive sense when one attains the cessation of perception and what is felt.
Nibbāna is directly visible in a provisional sense when one enters a jhāna or subsequent meditation attainments. It is directly visible in the definitive sense when one attains the cessation of perception and what is felt.