Table of Contents

• Synopsis
  • SN 36.11 rahogata (complete, no peyyāla)
    • (dukkha/pain-&-suffering includes whatever vedana/sensations experienced)
    • (9 gradual nirodho/cessations)
    • (9 gradual vūpasama/stillings, same as nirodho list)
    • (6 gradual 🌊 passaddhi/pacifications, nirodho list minus 4 arupa attainments)
  • SN 36.15, 16 17, 18 also contains 9 gradual nirodha
    • DPR has alternate word for kāma-sañña
    • difference in first jhana
    • Adjective: sensual
    • Noun: sensuality
    • Adjective: gradual

Synopsis

SN 36.11 rahogata (complete, no peyyāla)

rahogata-suttaṃ (SN 36.11)	Alone (SN 36:11)
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami;	Then a certain monk approached the Buddha,
upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	having approached the Buddha and bowed he sat to one side.
Ekam-antaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	(at) one-side, sitting, the monk said to the Buddha:
“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa	“Just now, sir, as I was in private retreat
evaṃ cetaso pari-vitakko udapādi—	this train-of-thought came to mind.
tisso vedanā vuttā bhagavatā.	Three (types of) experienced-sensations have-been-spoken of by the Buddha.
(1) 🙂 Sukhā vedanā,	(1) 🙂 pleasant experienced-sensations,
(2) 😢 dukkhā vedanā,	(2) 😢 painful experienced-sensations,
(3) 😐 a-dukkham-a-sukhā vedanā—	(3) 😐 neither-painful-nor-pleasant experienced-sensations.
imā tisso vedanā vuttā bhagavatā.	These (are the) Three (types of) experienced-sensations that have-been-spoken of by the Buddha.
Vuttaṃ kho panetaṃ bhagavatā:	But the Buddha has also said:
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti.	‘what ever sensations-experienced, that (falls under) pain-&-suffering.’
Kiṃ nu kho etaṃ bhagavatā sandhāya bhāsitaṃ:	What was the Buddha referring to when he said:
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti.	‘what ever sensations-experienced, that (falls under) pain-&-suffering.’
?
“Sādhu sādhu, bhikkhu.	“Good, good, monk!
Tisso imā, bhikkhu, vedanā vuttā mayā.	These (are the) Three (types of) experienced-sensations that have-been-spoken by me.
(1) 🙂 Sukhā vedanā,	(1) 🙂 pleasant experienced-sensations,
(2) 😢 dukkhā vedanā,	(2) 😢 painful experienced-sensations,
(3) 😐 a-dukkham-a-sukhā vedanā—	(3) 😐 neither-painful-nor-pleasant experienced-sensations.
imā tisso vedanā vuttā mayā.	These (are the) Three (types of) experienced-sensations that have-been-spoken by me.
Vuttaṃ kho panetaṃ, bhikkhu, mayā:	But I have also said:
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti.	‘what ever sensations-experienced, that (falls under) pain-&-suffering.’

(dukkha/pain-&-suffering includes whatever vedana/sensations experienced)

Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃ-yeva	I was referring to co-doings
aniccataṃ sandhāya bhāsitaṃ:	being impermanent, when I said:
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti.	‘what ever sensations-experienced, that (falls under) pain-&-suffering.’
Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃ-yeva	I was referring to co-doings
khaya-dhammataṃ sandhāya bhāsitaṃ:	being subject to (natural)-Dhamma-(law)-of-destruction, when I said:
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti.	‘what ever sensations-experienced, that (falls under) pain-&-suffering.’
Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃ-yeva	I was referring to co-doings
vaya-dhammataṃ sandhāya bhāsitaṃ:	being subject to (natural)-Dhamma-(law)-of-vanishing, when I said:
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti.	‘what ever sensations-experienced, that (falls under) pain-&-suffering.’
Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃ-yeva	I was referring to co-doings
virāga-dhammataṃ sandhāya bhāsitaṃ:	being subject to (natural)-Dhamma-(law)-of-fading-away, when I said:
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti.	‘what ever sensations-experienced, that (falls under) pain-&-suffering.’
Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃ-yeva	I was referring to co-doings
nirodha-dhammataṃ sandhāya bhāsitaṃ:	being subject to (natural)-Dhamma-(law)-of-cesssation, when I said:
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti.	‘what ever sensations-experienced, that (falls under) pain-&-suffering.’
Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃ-yeva	I was referring to co-doings
vipariṇāma-dhammataṃ sandhāya bhāsitaṃ:	being subject to (natural)-Dhamma-(law)-of-perishing, when I said:
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti.	‘what ever sensations-experienced, that (falls under) pain-&-suffering.’

(9 gradual nirodho/cessations)

atha kho pana, bhikkhu, mayā	“And I have also {taught}
anu-pubba-saṅkhārānaṃ nirodho akkhāto.	Step-by-step-co-doings cessation.

(in 4 jhānas one can perceive rūpa ✅ 🚶)

1. paṭhamaṃ jhānaṃ samāpannassa	1. (with) first jhāna attained,
🚫🗣️💬 vācā niruddhā hoti.	🚫🗣️💬 vocalization-of-speech has ceased.
2. dutiyaṃ jhānaṃ samāpannassa	2. (with) second jhāna attained,
🚫(V&V💭) vitakka-vicārā niruddhā honti.	🚫(V&V💭) directed-thought-&-evaluation has ceased.
3. tatiyaṃ jhānaṃ samāpannassa	3. (with) third jhāna attained,
🚫😁 pīti niruddhā hoti.	🚫😁 rapture has ceased.
4. catutthaṃ jhānaṃ samāpannassa	4. (with) fourth jhāna attained,
🚫🌬️😤 assāsa-passāsā niruddhā honti.	🚫🌬️😤 in-breath-out-breath has ceased.

(in a-rūpa / form-less attainments, body 🚶 perception disappears)

5. ākāsā-nañc-āyatanaṃ samāpannassa	5. (with) space-infinitude-dimension attained,
🚫🚶 rūpa-saññā niruddhā hoti.	🚫🚶 forms-perception has ceased.
6. viññāṇa-ñc-āyatanaṃ samāpannassa	6. (with) consciousness-infinitude-dimension attained,
ākāsā-nañc-āyatana-saññā niruddhā hoti.	space-infinitude-dimension-perception has ceased.
7. ākiñca-ññ-āyatanaṃ samāpannassa	7. (with) nothingness-dimension attained,
viññāṇa-ñc-āyatana-saññā niruddhā hoti.	consciousness-infinitude-dimension-perception has ceased.
8. neva-saññā-n-ā-saññ-āyatanaṃ samāpannassa	8. (with) neither-perception-nor-non-perception attained,
ākiñca-ññ-āyatana-saññā niruddhā hoti.	nothingness-dimension-perception has ceased.
9. saññā-vedayita-nirodhaṃ samāpannassa	9 (with) perception-&-feeling-cessation attained,
saññā ca vedanā ca niruddhā honti.	perception & feeling have ceased.

(standard descriptions of arahant)

10. khīṇ-āsavassa bhikkhuno	10. (having) killed-the-asinine-inclinations, a monk’s
🚫💑 rāgo niruddho hoti,	🚫💑 passion has ceased,
🚫😠 doso niruddho hoti,	🚫😠 aversion has ceased,
🚫😕 moho niruddho hoti.	🚫😕 delusion has ceased.

(9 gradual vūpasama/stillings, same as nirodho list)

atha kho, bhikkhu, mayā	“And I have also {taught}
Anu-pubba-saṅkhārānaṃ vūpasamo akkhāto.	Step-by-step-co-doings being stilled.

(in 4 jhānas one can perceive rūpa ✅ 🚶)

1. paṭhamaṃ jhānaṃ samāpannassa	1. (with) first jhāna attained,
🚫🗣️💬 vācā vūpasantā hoti.	🚫🗣️💬 vocalization-of-speech has been stilled,
2. dutiyaṃ jhānaṃ samāpannassa	2. (with) second jhāna attained,
🚫(V&V💭) vitakka-vicārā vūpasantā hoti.	🚫(V&V💭) directed-thought-&-evaluation has been stilled,
3. tatiyaṃ jhānaṃ samāpannassa	3. (with) third jhāna attained,
🚫😁 pīti vūpasantā hoti.	🚫😁 rapture has has been stilled,
4. catutthaṃ jhānaṃ samāpannassa	4. (with) fourth jhāna attained,
🚫🌬️😤 assāsa-passāsā vūpasantā hoti.	🚫🌬️😤 in-breath-out-breath has been stilled,

(in a-rūpa / form-less attainments, body 🚶 perception disappears)

5. ākāsā-nañc-āyatanaṃ samāpannassa	5. (with) space-infinitude-dimension attained,
🚫🚶 rūpa-saññā vūpasantā hoti.	🚫🚶 forms-perception has been stilled,
6. viññāṇa-ñc-āyatanaṃ samāpannassa	6. (with) consciousness-infinitude-dimension attained,
ākāsā-nañc-āyatana-saññā vūpasantā hoti.	space-infinitude-dimension-perception has been stilled,
7. ākiñca-ññ-āyatanaṃ samāpannassa	7. (with) nothingness-dimension attained,
viññāṇa-ñc-āyatana-saññā vūpasantā hoti.	consciousness-infinitude-dimension-perception has been stilled,
8. neva-saññā-n-ā-saññ-āyatanaṃ samāpannassa	8. (with) neither-perception-nor-non-perception attained,
ākiñca-ññ-āyatana-saññā vūpasantā hoti.	nothingness-dimension-perception has been stilled,
9. saññā-vedayita-nirodhaṃ samāpannassa	9 (with) perception-&-feeling-cessation attained,
saññā ca vedanā ca vūpasantā hoti.	perception & feeling has been stilled,

(standard descriptions of arahant)

10. khīṇ-āsavassa bhikkhuno	10. (having) killed-the-asinine-inclinations, a monk’s
🚫💑 rāgo vūpasanto hoti,	🚫💑 passion has has been stilled,
🚫😠 doso vūpasanto hoti,	🚫😠 aversion has been stilled,
🚫😕 moho vūpasanto hoti.	🚫😕 delusion has been stilled,

(6 gradual 🌊 passaddhi/pacifications, nirodho list minus 4 arupa attainments)

Chay-imā, bhikkhu, passaddhiyo.	(there are) six-of-these ****** pacifications.

(in 4 jhānas one can perceive rūpa ✅ 🚶)

1. paṭhamaṃ jhānaṃ samāpannassa	1. (with) first jhāna attained,
🚫🗣️💬 vācā paṭip-passaddhā hoti.	🚫🗣️💬 vocalization-of-speech is pacified.
2. dutiyaṃ jhānaṃ samāpannassa	2. (with) second jhāna attained,
🚫(V&V💭) Vitakka-vicārā paṭip-passaddhā honti.	🚫(V&V💭) directed-thought-&-evaluation is pacified.
3. tatiyaṃ jhānaṃ samāpannassa	3. (with) third jhāna attained,
🚫😁 pīti paṭip-passaddhā hoti.	🚫😁 rapture is pacified.
4. catutthaṃ jhānaṃ samāpannassa	4. (with) fourth jhāna attained,
🚫🌬️😤 Assāsa-passāsā paṭip-passaddhā honti.	🚫🌬️😤 in-breath-out-breath is pacified.

(in a-rūpa / form-less attainments, body 🚶 perception disappears)

5. saññāvedayitanirodhaṃ samāpannassa	5. (with) perception-&-feeling-cessation attained,
saññā ca vedanā ca paṭip-passaddhā honti.	perception & feeling are pacified.

(standard descriptions of arahant)

6. Khīṇ-āsavassa bhikkhuno	6. (having) killed-the-asinine-inclinations, a monk’s
🚫💑 rāgo paṭip-passaddho hoti,	🚫💑 passion is pacified,
🚫😠 doso paṭip-passaddho hoti,	🚫😠 aversion is pacified,
🚫😕 moho paṭip-passaddho hotī”ti.	🚫😕 delusion is pacified.
	See also: MN 44; MN 121; MN 136; SN 5:10; SN 12:15; SN 36:11; AN 10:20; AN 10:72

SN 36.15, 16 17, 18 also contains 9 gradual nirodha

With suttas 15-18 being the same sutta with different groups of monks asking about it, we can safely assume this model of 9 cessations was probably taught very often, and over 45 years of teaching became the Buddha’s basic model for 9 attainments. The agamas (another EBT school) has parallels to these 5 suttas, whereas the cluster of 30 suttas near AN 9.30 also deal with 9 attainments, with one important difference, does NOT have parallels in the agamas. AFAIK.

DPR has alternate word for kāma-sañña

āmissa (sya): meaning pleasure of flesh? As in vedana sa-misa for worldly pleasure, and nirā-misa for jhāna pleasure? And which tipitaka is ‘sya’?

difference in first jhana

b.bodhi: (1) For one who has attained the first jhāna, sensual perception has ceased. b.thanissaro: “When one has attained the first jhāna, the perception of sensuality has ceased. paṭhamaṃ jhānaṃ samāpannassa kāmasaññā [VAR āmissa (sya)] niruddhā hoti;

Adjective: sensual

Adjective: sensual |sen-shoo-ul| Marked by the appetites and passions of the body • music is the only sensual pleasure without vice • a sensual delight in eating = animal, carnal, fleshly ≈ physical Sexually exciting or gratifying • sensual excesses = sultry ≈ hot Derived Noun: sensualism, sensuality, sensualness Verb: sensualize Adverb: sensually

Noun: sensuality

|,sen-shoo'a-li-tee| |,sen-syoo'a-li-tee| Desire for sensual pleasures = sensualism, sensualness ~ concupiscence, eros, physical attraction, sexual desire Derived Adjective: sensual

Adjective: gradual

|gra-joo-ul| Proceeding in small stages • a gradual increase in prices ≈ bit-by-bit, gradational, gradatory, graduated, in small stages, piecemeal, slow, step-by-step, stepwise ◑ (antonym) sudden (of a topographical gradient) not steep or abrupt • a gradual slope ≈ easy, gentle, inclined, sloping ◑ (antonym) steep

gradual training is not out of order, random, or backwards

Before you slam dunk a basketball viciously on your opponent's head in a game, first you need to be able to do a layup. Before you can do a lay up in a game, first you need to be able to move around and dribble. Before you move around and dribble, you need the ability to stand still and dribble. You don't teach someone to dunk before they can dribble. You don't teach someone rupa samadhi and expect them to attain a-rupa before doing rupa. You don't expect someone to go from vocalization to arupa samadhi before first calming down vocalizations, calming the fabrications for the vocalizations, also known as thinking & evaluation. You don't teach someone to just suddenly have all thinking completely cut off before first jhana. That's not gradual, that's abrupt and not a step by step training.