Controverted PointSamāpanno assādeti, jhānanikanti jhānārammaṇāti? Theravādin:Do you mean that a givenJhānais the mental object to that sameJhāna? If you deny, your proposition falls. If you assent, you must equally admit that he touches a given mental contact with the same contact, feels a given feeling with that feeling, and so on for perception, volition, thought, applied and sustained intellection, zest, mindfulness, understanding … .Āmantā. You admit that desire forJhānaandJhānaitself are forms of conscious experience? But are you prepared to admit further that they constitute two conscious processes going on at once? You deny; then your former admission is invalid. And if you admit further that desire forJhānais wrong whileJhānaitself is good, you bring the good and the bad up against each other in the same consciousness—things as “far apart as earth and sky”, etc.Taṁ jhānaṁ tassa jhānassa ārammaṇanti? Andhaka:But, if I am wrong, was it not said by the Exalted One:Na hevaṁ vattabbe …pe… Andhaka:taṁ jhānaṁ tassa jhānassa ārammaṇanti? “Take the case,bhikkhus, of abhikkhuwho, aloof from sensuous ideas, aloof from evil ideas, entering into, abides in FirstJhāna: he enjoys it, he yearns over it, and by it he is delighted”?Āmantā. Hence surely the expert enjoysJhāna, and the desire forJhānahasJhānaas a mental object.Tena phassena taṁ phassaṁ phusati, tāya vedanāya taṁ vedanaṁ vedeti, tāya saññāya taṁ saññaṁ sañjānāti, tāya cetanāya taṁ cetanaṁ ceteti, tena cittena taṁ cittaṁ cinteti, tena vitakkena taṁ vitakkaṁ vitakketi, tena vicārena taṁ vicāraṁ vicāreti, tāya pītiyā taṁ pītiṁ piyāyati, tāya satiyā taṁ satiṁ sarati, tāya paññāya taṁ paññaṁ pajānātīti? Shwe Zan AungNa hevaṁ vattabbe …pe….

This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Jhānanikanti cittasampayuttā, jhānaṁ cittasampayuttanti? Manfred WierichĀmantā. Ven. VimalaDvinnaṁ phassānaṁ …pe… Josephine Tobindvinnaṁ cittānaṁ samodhānaṁ hotīti? Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Cross-references were linked.Some typographic changes were introduced, among others, i.e.: the phonetic symbol “ŋ” was changed to the Pāli diacritical letter “ṃ”, “ô” to “o”, single quotes to double quotes, and “:—” to “:”.Letter-spacing with fixed spaces was replaced with bold font.The corrigenda were merged into the text. Some could not be resolved, though.Na hevaṁ vattabbe …pe….

Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Jhānanikanti akusalaṁ, jhānaṁ kusalanti? Cross-references were linked.Āmantā. Some typographic changes were introduced, among others, i.e.: the phonetic symbol “ŋ” was changed to the Pāli diacritical letter “ṃ”, “ô” to “o”, single quotes to double quotes, and “:—” to “:”.Kusalākusalā sāvajjānavajjā hīnapaṇītā kaṇhasukkasappaṭibhāgā dhammā sammukhībhāvaṁ āgacchantīti? Letter-spacing with fixed spaces was replaced with bold font.Na hevaṁ vattabbe …pe….

The corrigenda were merged into the text. Some could not be resolved, though.Kusalākusalā sāvajjānavajjā hīnapaṇītā kaṇhasukkasappaṭibhāgā dhammā sammukhībhāvaṁ āgacchantīti? This electronic version is published under the terms of the Creative Commons Attribution Non-Commercial 3.0 licence (CC BY-NC 3.0) as found here:http://creativecommons.org/licenses/by-nc/3.0/Āmantā. All copyright is owned by the Pali Text Society. See also the statement under http://www.palitext.com/ → Publications → Copyright Announcement. For non-commercial use only.Nanu vuttaṁ bhagavatā—“cattārimāni, bhikkhave, suvidūravidūrāni. Katamāni cattāri? Nabhañca, bhikkhave, pathavī ca—idaṁ paṭhamaṁ suvidūravidūraṁ …pe… tasmā sataṁ dhammo asabbhi ārakā”ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“kusalākusalā sāvajjānavajjā hīnapaṇītā kaṇhasukkasappaṭibhāgā dhammā sammukhībhāvaṁ āgacchantī”ti.

Na vattabbaṁ—“samāpanno assādeti, jhānanikanti jhānārammaṇā”ti? Āmantā. Nanu vuttaṁ bhagavatā—“idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi paṭhamaṁ jhānaṁ upasampajja viharati, so taṁ assādeti taṁ nikāmeti tena ca vittiṁ āpajjati; vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati, so taṁ assādeti taṁ nikāmeti tena ca vittiṁ āpajjatī”ti. Attheva suttantoti? Āmantā. Tena hi samāpanno assādeti, jhānanikanti jhānārammaṇāti.

Samāpanno assādetikathā niṭṭhitā.