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Saṁyutta Nikāya 2.7 Linked Discourses 2.7The first verse in this discourse focuses on jhāna as a crucial element in the path to release. The Buddha’s “awakening to jhāna” apparently refers to two points in his career as a bodhisatta: (1) the point when, realizing the futility of self-torture, he surmised that jhāna might form the path to awakening; and (2) his realization of the extent to which jhāna actually could lead to the knowledge that yielded in full awakening. (For details on both of these points, see MN 35.) In the second verse, the Buddha expands on Pañcālacaṇḍa’s understanding of the practice of jhāna by pointing out that it has to be endowed with mindfulness to be genuinely right concentration. This point is related to the fact that the various lists of activities that constitute the path—such as the five faculties, the seven factors for awakening, and the noble eightfold path—always place right mindfulness before right concentration. It’s also related to the statement in MN 44 that the four satipaṭṭhānas—establishings of mindfulness—form the nimitta, or theme, of right concentration. AN 9:42 contains an explanation of the first verse here, in which Ven. Ānanda identifies the first jhāna as the opening away from the confining place of sensual pleasures, and each successive level of jhāna as the opening away from the confining place of the preceding jhāna. Finally, he says, the cessation of perception & feeling acts as the ultimate opening away from all forms of confinement.Linked Discourses 2.7
1. Paṭhamavagga Chapter One Chapter One
Pañcālacaṇḍasutta Pañcālacaṇḍa the Deva’s Son With Pañcālacaṇḍa Pañcālacaṇḍa
Sāvatthinidānaṁ. Near Sāvatthī. At Sāvatthī. At Sāvatthī.
Ekamantaṁ ṭhito kho pañcālacaṇḍo devaputto bhagavato santike imaṁ gāthaṁ abhāsi: As he was standing to one side, Pañcālacaṇḍa the deva’s son recited this verse in the Blessed One’s presence: Standing to one side, the godling Pañcālacaṇḍa spoke this verse in the Buddha’s presence: This saying by Pañcālacaṇḍa is quoted by Udāyī and explained by Ānanda at AN 9.42. Pañcālacaṇḍa appears alongside Āḷavaka, the tutelary deity of Āḷavī, hinting that he may be the fierce (caṇḍa) protector of the Pañcāla clan (DN 32:10.16). Several Pañcālacaṇḍas appear in the Jātakas: a licentious youth and a misogynistic chaplain (Ja 536), and a prince of Pañcāla (Ja 546). A Pañcālacaṇḍa appears as a Vedic teacher of the idea that speech is what unifies (Aitereya Āraṇyaka 3.1.6 = Śāṅkhāyana Āraṇyaka 7.19, Gopatha Brāhmaṇa 1.1.27n). None of these, however, have any obvious relation to our text.Standing to one side, the young deva Pañcālacaṇḍa recited this verse in the presence of the Blessed One:
“Sambādhe vata okāsaṁ, “Truly in a confining place, he found an opening— “The opening amid confinement “The one of broad wisdom has indeed found
Avindi bhūrimedhaso; the one of extensive wisdom, was discovered by the Buddha of vast intelligence, The opening in the midst of confinement,
Yo jhānamabujjhi buddho, the awakened one who awakened to jhāna, In CDB, this phrase is translated as “who discovered jhāna,” but the verb is abuddhi: “awakened to.”who awakened to absorption, The compound jhānamabujjhi can be resolved as either jhānaṁ abujjhi (“awakened to absorption”) or jhānena abujjhi (“awakened by means of absorption”). At AN 9.42, Ānanda explains that each stage of absorption is an “opening” relative to what came before, but still a “confinement”, and only Nibbāna is the opening without confinement. The thrust of the verse, therefore, is the Buddha’s insight into the nature of absorption, supporting the sense “awakened to absorption”.The Buddha who discovered jhāna,
Paṭilīnanisabho munī”ti. the chief bull, withdrawn, the sage.” the sage, the solitary boss bull.” The withdrawn chief bull, the sage. ”
“Sambādhe vāpi vindanti, “Even in a confining place they find it, “Even amid confinement they understand,” “Even in the midst of confinement they find it,
(pañcālacaṇḍāti bhagavā) [Pañcālacaṇḍa,” said the Blessed One,] said the Buddha to Pañcālacaṇḍa, [O Pañcālacaṇḍa, ” said the Blessed One, ]
Dhammaṁ nibbānapattiyā; “the Dhamma for the attainment of unbinding. “the principle for attaining extinguishment. “The Dhamma for the attainment of Nibbāna—
Ye satiṁ paccalatthaṁsu, Those who have gained mindfulness Those who have acquired mindfulness Those who have acquired mindfulness,
Sammā te susamāhitā”ti. are rightly well-centered.”In CDB, this sentence is translated as a continuation of the preceding one: “those who have acquired mindfulness, those perfectly well concentrated.” However, the Pali is constructed of two clauses in the ye… te… form that constitutes a separate sentence.are perfectly serene in samādhi.” Those perfectly well concentrated. ”