The Four Jhānas (Dhyānas) as Found in Buddhist Sources
This article is intended to be a reference that brings together the various textual sources that give a full description of the four jhānas. It will also document significant exegetical sources that provide direct commentary on the these canonical descriptions. In some cases, these exegetical sources also provide quotations of the canonical passages that are significant, too.
Given the large number of sources involved, I’ve created this reference as a Wiki article so that it can be updated over time, and also to allow others to contribute if they find sources not listed here yet.
Collaboration on this project is encouraged! I will be adding additional references and sources as I encounter them, but others can certainly do the same.
The First Jhāna
Pali Sources
AN 2.13:2.2: Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Chinese Sources
Āgamas
With the exception of the Madhyama Āgama, the Chinese Āgamas are problematic as sources for study of the dhyāna descriptions. The Dīrgha and Ekottarika Āgamas in particular suffer from inconsistent translations, typos, and textual corruptions that leave the passages garbled at times. This makes it quite difficult to include them in an analysis of different recensions of the passages because of the difficulty of sorting out differences in the original text and textual problems with the Chinese translations themselves. Below is a listing of the different renderings that are extant in each Āgama. This listing only considers passages with the full descriptions. Many other passages exist in which they are abbreviated.
DĀ 2: 思惟貪婬欲、惡不善。有覺、有觀，離生喜、樂，得第一禪。
DĀ 6: 斷除婬欲、 去惡不善。有覺、有觀，離生喜、樂，得第一禪。
DĀ 9: 除欲、惡不善法，有覺、有觀，離生喜、樂，入於初禪。
DĀ 17: 去離貪欲，無復惡法。有覺、有觀，離生喜、樂，入初禪。
DĀ 18: 除弊惡法，有覺、有觀，離生喜、樂，遊於初禪。
DĀ 20: 捨欲、惡不善法。與覺、觀俱，離生喜、樂，得入初禪。
DĀ 21: 去欲、惡不善法。有覺、有觀，離生喜、樂，入初禪，
MĀ: 聖弟子離欲，離惡、不善之法。有覺、有觀，離生喜、樂，得初禪成就遊。 (MĀ 2, MĀ 3, MĀ 146, MĀ 157, MĀ 164, MĀ 168, MĀ 176, MĀ 177, MĀ 192, MĀ 194, MĀ 205, MĀ 208 - variant: 得 = 逮)
SĀ 170: 離惡不善法，有覺有觀，離生喜樂，入初禪。
SĀ 347: 離欲、惡不善法，有覺有觀，離生喜樂，具足初禪。
SĀ 396: 離欲、惡不善法，有覺有觀，離生喜樂，初禪具足住。
SĀ 483: 離欲、離惡不善法，有覺有觀，離生喜樂，初禪具足住。
SĀ 485: 離欲、惡不善法，有覺有觀，離生喜樂，初禪具足住。
SĀ 559: 離欲、惡不善法，有覺有觀，離生喜樂，初禪具足住。
SĀ 814: 離欲、惡不善法，有覺有觀，離生喜樂，初禪具足住。
SĀ 832: 離諸、惡不善法，有覺有觀，離生喜樂，初禪具足住。
SĀ 864: 離欲、惡不善法，有覺有觀，離生喜樂，初禪具足住。
Mahāyāna
Śatasāhasrika Prajñāpāramitā Sūtra: 離欲、惡不善法。有尋、有伺，離生喜樂，入初靜慮具足住。
Daśabhūmika Sūtra: 離欲、離諸惡不善法。有尋、有伺，離生喜樂，入初靜慮具足安住。
Yogācārabhūmi : 離欲，離惡、不善法。有尋、有伺，離生喜樂，初靜慮具足安住。(reconstructed from commentary linked below)
Sanskrit Sources
Dharmaskandha: sa tatprārthayamānas taddhetos tatsaṃvartanīyaṃ viviktaṃ kāmair viviktaṃ pāpakair akuśalair dharmaiḥ savitarkaṃ savicāraṃ vivekajaṃ prītisukhaṃ prathamaṃ dhyānam upasaṃpadya viharati.
The Second Jhāna
Pali Sources
AN 2.13:2.3: vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
Chinese Sources
Āgamas
DĀ: 除滅覺、觀，內信歡悅，撿心專一。無覺、無觀，定生喜、樂，得第二禪。(DĀ 2, DĀ 6 - variant: 撿 = 歛)
DĀ 9: 滅有覺、觀，內信、一心。無覺、無觀，定生喜、樂，入第二禪。
DĀ 17: 滅於覺、觀，內喜、一心。無覺、無觀，定生喜、樂，入第二禪。
DĀ 20: 彼捨覺、觀，便生為信，專念一心。無覺、無觀，定生喜、樂，入第二禪。(variant: 捨覺 = 於覺)
DĀ 21: 滅有覺、觀，內喜、一心。無覺、無觀，定生喜、樂，入第二禪。
MĀ: 聖弟子覺、觀已息，内靜、一心。無覺、無觀，定生喜樂，得第二禪成就遊。(MĀ 2, MĀ 3, MĀ 102, MĀ 146, MĀ 157, MĀ 164, MĀ 168, MĀ 176, MĀ 177, MĀ 192, MĀ 194, MĀ 203, MĀ 205, MĀ 208 - variant: 内靜 = 內靖, 得 = 逮)
SĀ 347: 離有覺有觀，內淨一心，無覺無觀，定生喜樂，具足第二禪。
SĀ 483: 有覺有觀息，內淨一心，無覺無觀，定生喜樂，第二禪具足住。
SĀ 485: 離有覺有觀，內淨⋯定生喜、樂，第二禪具足住。
SĀ 501: 息有覺有觀，內淨一心，無覺無觀，三昧生喜樂，第二禪具足住。
SĀ 574: 息有覺有觀，內淨一心，無覺無觀，三昧生喜樂，第二禪具足住。
SĀ 867: 息有覺有觀，內淨一心，無覺無觀，定生喜樂，第二禪具足住。
Mahāyāna
Śatasāhasrika Prajñāpāramitā Sūtra: 尋、伺寂靜，內等淨、心一趣性。無尋、無伺，定生喜樂，入第二靜慮具足住。
Daśabhūmika Sūtra: 尋、伺寂靜。內等淨故、一心趣故，無尋無伺定生喜樂，入第二靜慮具足安住。
Yogācārabhūmi: 尋、伺寂靜。內等淨、心一趣，無尋、無伺，定生喜樂，第二靜慮具足安住。 (reconstructed from commentary linked below)
Sanskrit Sources
Dharmaskandha: sa tatprārthayamāno vitarkavicārāṇāṁ vyupaśamād adhyātmasaṁprasādāc cetasa ekotībhāvād avitarkam avicāraṁ samādhijaṁ prītisukhaṁ dvitīyaṁ dhyānam upasaṁpadya viharati.
The Third Jhāna
Pali Sources
AN 2.13:2.4: pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
Chinese Sources
Āgamas
DĀ: 捨喜守護，專念不亂。自知身樂，賢聖所求，護、念、樂行。得第三禪。(DĀ 2, DĀ 6 - variant: 專念 = 專心)
DĀ 9: 離喜修捨，念、進。自知身樂，諸聖所求，憶念、捨、樂。入第三禪。
DĀ 17: 除喜，入捨。自知身樂，賢聖所求，護、念、一心。入第三禪。
DĀ 20: 彼捨喜、住，護、念、不錯亂。身受快樂，如聖所說，護、念、樂。入第三禪。(variant: 護 = 起護)
DĀ 21: 除念、捨、喜、住樂，護念一心。自知身樂，賢聖所說。入第三禪。
MĀ: 聖弟子離於喜欲，捨、無求遊。正念、正智而身覺樂，謂聖所説，聖所捨、念、樂住、空。得第三禪成就遊。(MĀ 2, MĀ 3, MĀ 102, MĀ 146, MĀ 157, MĀ 164, MĀ 168, MĀ 176, MĀ 177, MĀ 192, MĀ 194, MĀ 203, MĀ 205, MĀ 208 - variants: 離於喜 = 離喜; 空 = 室, 定; 得 = 逮)
SĀ 347: 離喜，捨心住。正念正智，身心受樂，聖說及捨，具足第三禪。
SĀ 483: 離喜貪，捨心住。正念正知，安樂住，彼聖說捨，第三禪具足住。
SĀ 869: 離貪喜，捨住。正念正智，覺身樂，聖人能說能捨、念、樂住，第三禪具足住。
Abhidharma
Dharmaskandha: 離喜，住捨。正念正知，身受樂，聖說應捨。第三靜慮具足住。
Mahāyāna
Śatasāhasrika Prajñāpāramitā Sūtra: 離喜，住捨。具念正知，身受樂，聖說住捨，具念樂住，入第三靜慮具足住。
Śatasāhasrika Prajñāpāramitā Sūtra: 離喜，住捨。正念正知，身受樂，聖說應捨。入第三靜慮具足住。(also: T220.6.948a28, T220.7.375b08)
Daśabhūmika Sūtra: 於喜離欲，安住於捨。正念正知，有身受樂。於是處所，諸聖宣說具足捨念及以正知，住身受樂。入第三靜慮具足安住。
Yogācārabhūmi: 離於喜，安住於捨。正念正知，有身受樂 。於是處所，諸聖宣說(補特伽羅)具足捨念及以正知，住身受樂。第三靜慮具足安住。 (reconstructed from commentary linked below, confirmed by Daśabhūmika passage above)
Sanskrit Sources
Dharmaskandha: sa tatprārthayamānas taddhetos tatsaṁvartanīyaṁ prīter virāgād upekṣako viharati | smṛtaḥ saṁprajānan sukhaṁ ca kāyena pratisaṁvedayate | yat tad āryā ācakṣate upekṣakaḥ smṛtimāṁ sukhavihārīti tṛtīyaṁ dhyānam upasaṁpadya viharati.
The Fourth Jhāna
Pali Sources
AN 2.13:2.5: sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Chinese Sources
Āgamas
DĀ 2, DĀ 6: 捨滅苦、樂。先除憂、喜，不苦、不樂。護、念、清淨，得第四禪。
DĀ 9: 離苦、樂行。先滅憂、喜、不苦、不樂。捨、念、清淨，入第四禪。
DĀ 17: 樂盡、苦盡。憂、喜先滅，不苦、不樂。護、念、清淨，入第四禪。
DĀ 20: 彼捨喜、樂。憂、喜先滅，不苦、不樂。護、念、清淨，入第四禪。
DĀ 21: 樂滅、苦滅。先除憂、喜，不苦不樂。護、念、清淨，入第四禪。
MĀ: 聖弟子樂滅，苦滅。喜、憂本已滅，不苦、不樂。捨、念、清淨，得第四禪成就遊。(MĀ 2, MĀ 3, MĀ 102, MĀ 146, MĀ 157, MĀ 164, MĀ 168, MĀ 176, MĀ 177, MĀ 192, MĀ 194, MĀ 203, MĀ 205, MĀ 208 - variant: 得 = 逮)
SĀ 347: 離苦，息樂。憂、喜先斷，不苦、不樂。捨、淨、念、一心，具足第四禪
SĀ 483: 離苦，息樂。憂、喜先已離，不苦、不樂。捨、淨、念、一心，第四禪具足住。
SĀ 870: 離苦，息樂。前憂、喜已滅，不苦、不樂。捨、淨、念、一心，第四禪具足住。
Mahāyāna
Śatasāhasrika Prajñāpāramitā Sūtra: 斷樂，斷苦。先喜、憂沒，不苦、不樂。捨念清淨，入第四靜慮具足住。
Daśabhūmika Sūtra: 樂斷，苦斷。先喜、憂沒，不苦、不樂。捨念清淨，入第四靜慮具足安住。
Yogācārabhūmi : 樂斷，苦斷。先喜、憂沒， 不苦、不樂。捨念清淨，第四靜慮具足安住。 (reconstructed from commentary linked below)
Sanskrit Sources
Dharmaskandha: sa tatprārthayamānas taddhetos tatsaṁvartanīyaṁ sukhasya ca prahāṇād duḥkhasya ca prahāṇāt pūrvam eva ca saumanasyadaurmanasyayor astagamād aduḥkhāsukhaṁ upekṣāsmṛtipariśuddhaṁ caturthaṁ dhyānam upasaṁpadya viharati.
Exegetical Sources - Primary Texts
Theravāda Abhidhamma Vibhaṅga, Chapter 12 (P., unknown author, unknown date)
Dharmaguptaka Śāriputra Abhidharma, Part II, Chapter 9 (Ch., Dharmayaśas and Dharmaguptaka, 414 CE)
- An extensive commentary with similarities to the Abhidhamma Vibhaṅga chapter on jhāna but developed in a different way.
Sarvāstivāda Abhidharma Saṃgītiparyāyapāda, Chapter 5 (Ch., Xuanzang, 660-3 CE)
- A very brief and not informative passage defining all four dhyānas as “consisting of the good five aggregates” (所攝善五蘊).
Sarvāstivāda Abhidharma Dharmaskandhapāda, Chapter 11 (Ch., Xuanzang, 659 CE)
- A phrase-by-phrase commentary using a sūtra on the four ways to heaven (which are the four dhyānas)
Sarvāstivāda Abhidharma Jñānaprasthāna, Part VII, Chapter 1 (Ch., Kātyāyanīputra [author], Xuanzang [translator], 657 CE)
- Sarvāstivāda tradition considered this the root treatise of their Abhidharma canon. The other, likely older, texts were relegated as subsidiary texts (lit. “feet”). This text was subsequently the subject of numerous commentaries. The largest and most well-known was the Mahāvibhāṣā, also translated by Xuanzang.
Sarvāstivāda Abhidharma Mahāvibhāṣā, Part II, Chapter 4 (Ch., five hundred great arhats [author], Xuanzang [translator], 656-659 CE)
- The discussion of the four dhyānas occurs as part of a larger discussion of various Buddhist teachings.
Sarvāstivāda Abhidharma Vibhāṣā, Part II, Chapter 4 (Ch., Kātyāyana and five hundred arhats [author], Buddhavarman and Daotai [translator], 437 CE)
- This was apparently an early or alternate version of the Mahāvibhāṣā. It was less than half the size of the larger version translated by Xuanzang two centuries later.
Sarvāstivāda Abhidharma Vibhāṣā, Chapter 33 (Ch., the Arhat *Śītapāṇi [author], Saṅghabhūti [translator], 383 CE)
- This text was a commentary on the Jñānaprasthāna like the more well-known Mahāvibhāṣā. This text was shorter and apparently belonged to a branch of Sarvāstivāda Buddhism close to the Madhyama Āgama. It’s commentary on the four dhyānas confirms the unique reading of the third dhyāna found in MĀ, but it also serves as evidence that the addition of emptiness (空) is a textual error.
Mahāyāna Yogācārabhūmi, Śrāvakabhūmi, Fourth Yoga Station (Ch., Asaṅga [author], Xuanzang [translator], 646-648 CE)
- A concise word-for-word commentary. The dhyāna descriptions here match those found in the Daśabhūmika Sūtra.
Exegetical Sources - English Translations
Theravāda Abhidhamma Vibhaṅga, Chapter 12 (Eng., U Thittila, 1969)
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