<p><a href="https://suttacentral.net/dn16/en/sujato" rel="nofollow noreferrer">DN 16</a> (Ven. Sujato's translation):</p>
<blockquote>
<p>I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life. I’m currently eighty years old. Just as a decrepit old cart keeps going by relying on straps,in the same way, the Realized One’s body keeps going as if it were relying on straps. Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.</p>
</blockquote>
<p>Author's note:</p>
<blockquote>
<p>The suttas say little about this meditation state. Its defining characteristic is that consciousness does not “follow after signs” (nimittānusāri viññāṇaṁ, eg. AN 6.13:5.3). This is explained in MN 138:10.2 as not being distracted or affected by the features of sense impressions. The mental unification (ekattaṁ) based on this practice is listed after the form (and formless) jhānas, so it is very advanced. It is nonetheless a conditioned state (MN 121:11.4), so it is possible that a mendicant might fall from it and disrobe (AN 6.60:8.10). However it may also be used to describe the meditation of an arahant (SN 41.7:6.12). It seems that the Buddha relied on his mastery of this practice to focus attention away from the pain in his body.</p>
</blockquote>

CC BY-SA 4.0
2023-07-02T14:06:23.940Z
thanks but this is not the one.   the word 'rest' is surely appearing...
blue_ego
CC BY-SA 4.0
2023-07-02T15:11:48.340Z
I don't know what you read, was it a sutra not a sutta? e.g. the book _Vivid Awareness_ uses the word "rest" frequently in the context of meditation -- chapter 11 begins with the question, "What is the main point of the resting meditation of the kusulu?" -- I presume that's a translation of a Tibetan word. Its Chapter 10, talking about meditation, started with the body and then "methods for resting the mind".
ChrisW
CC BY-SA 4.0
2023-07-02T16:23:25.617Z
sure i really don't care anymore...
blue_ego
CC BY-SA 4.0
2023-07-02T22:52:39.043Z
this quote from DN 16 is not about jhana
Dhamma Dhatu
CC BY-SA 4.0
2023-07-02T13:06:54.840Z
2023-07-02T13:16:29.387Z
2023-07-02T13:16:29.387Z
ChrisW
<p>If one needs the word &quot;rest&quot; in the answer, note that there are many references to &quot;restless&quot; throughout the suttas, in the absence of which one would presumably be well rested. Restlessness and Jhana are incompatible.</p>
<blockquote>
<p><a href="https://suttacentral.net/mn43/en/sujato#mn43:20.3" rel="nofollow noreferrer">MN43:20.3</a>: When a mendicant has entered the first absorption, sensual desire, ill will, dullness and drowsiness, <strong>restlessness</strong> and remorse, and doubt are given up.</p>
</blockquote>

CC BY-SA 4.0
2023-07-02T14:37:38.727Z
2023-07-02T14:37:38.727Z
OyaMist
<blockquote>
<p>And what is the development of concentration that, when developed &amp;
pursued, leads to a pleasant abiding in the here &amp; now? There is the
case where a monk—quite withdrawn from sensuality, withdrawn from
unskillful qualities—enters &amp; remains in the first jhana: rapture &amp;
pleasure born from withdrawal, accompanied by directed thought &amp;
evaluation. With the stilling of directed thoughts &amp; evaluations, he
enters &amp; remains in the second jhana: rapture &amp; pleasure born of
composure, unification of awareness free from directed thought &amp;
evaluation—internal assurance. With the fading of rapture, he remains
equanimous, mindful, &amp; alert, and senses pleasure with the body. He
enters &amp; remains in the third jhana, of which the Noble Ones declare,
‘Equanimous &amp; mindful, he has a pleasant abiding.’ With the abandoning
of pleasure &amp; pain—as with the earlier disappearance of elation &amp;
distress—he enters &amp; remains in the fourth jhana: purity of equanimity
&amp; mindfulness, neither pleasure nor pain. This is the development of
concentration that, when developed &amp; pursued, leads to a pleasant
abiding in the here &amp; now.</p>
<p><a href="https://suttacentral.net/an4.41/en/thanissaro?reference=none&amp;highlight=false" rel="nofollow noreferrer">AN 4.41</a></p>
</blockquote>
<blockquote>
<p>It may be, Cunda, that some monk, detached from sense-objects,
detached from unsalutary ideas, enters into the first absorption that
is born of detachment, accompanied by thought-conception and
discursive thinking, and filled with rapture and joy, and he then
might think: 'I am abiding in effacement.' But in the Noble One's
discipline it is not these [attainments] that are called 'effacement';
in the Noble One's discipline they are called 'abidings in ease here
and now.'</p>
<p>...It may be that after the stilling of thought conception and discursive
thinking, he gains the inner tranquillity and harmony of the second
absorption...  in the Noble One's discipline they are called 'abidings
in ease here and now.'</p>
<p>...Happily lives he who dwells in equanimity and is mindful!' — that
third absorption he wins... in the Noble One's discipline they are
called 'abidings in ease here and now.'</p>
<p>...he enters upon and abides in the fourth absorption...</p>
<p>...enters upon and abides in the sphere of infinite space...</p>
<p>...enters and abides in the sphere of infinite consciousness...</p>
<p>... enters and abides in the sphere of nothingness...</p>
<p>... enters and abides in the sphere of
neither-perception-nor-non-perception; and he then might think: 'I am
abiding in effacement.' But in the Noble One's discipline it is not
these [attainments] that are called 'effacement'; in the Noble one's
discipline they are called 'peaceful abidings'.</p>
<p><a href="https://www.accesstoinsight.org/tipitaka/mn/mn.008.nypo.html" rel="nofollow noreferrer">MN 8</a></p>
</blockquote>

CC BY-SA 4.0
2023-07-02T23:40:42.340Z
this seems closer...thx
blue_ego
CC BY-SA 4.0
2023-07-02T20:13:54.417Z
2023-07-02T23:01:15.710Z
2023-07-02T23:01:15.710Z
Dhamma Dhatu
<p>Which sutra does it say that someone like Buddha would &quot;rest in jhana&quot; or &quot;go often resting&quot; - some combination of jhana (not sure which stage) and rest. i saw it recently but I can't find it.  I don't recall if the translation was from suttacentral.net or dhammatalk.org...</p>

<jhana>
Jhana for rest and relaxation
# Jhana for rest and relaxation

(Asked by: username_0 on 2023-07-02)

Which sutra does it say that someone like Buddha would "rest in jhana" or "go often resting" - some combination of jhana (not sure which stage) and rest. i saw it recently but I can't find it. I don't recall if the translation was from suttacentral.net or dhammatalk.org...

**Tags:** jhana


---

## 3 answers

### Answer by username_2 on 2023-07-02. Score: 1 | Accepted answer

> And what is the development of concentration that, when developed &
> pursued, leads to a pleasant abiding in the here & now? There is the
> case where a monk—quite withdrawn from sensuality, withdrawn from
> unskillful qualities—enters & remains in the first jhana: rapture &
> pleasure born from withdrawal, accompanied by directed thought &
> evaluation. With the stilling of directed thoughts & evaluations, he
> enters & remains in the second jhana: rapture & pleasure born of
> composure, unification of awareness free from directed thought &
> evaluation—internal assurance. With the fading of rapture, he remains
> equanimous, mindful, & alert, and senses pleasure with the body. He
> enters & remains in the third jhana, of which the Noble Ones declare,
> ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning
> of pleasure & pain—as with the earlier disappearance of elation &
> distress—he enters & remains in the fourth jhana: purity of equanimity
> & mindfulness, neither pleasure nor pain. This is the development of
> concentration that, when developed & pursued, leads to a pleasant
> abiding in the here & now.
>
> [AN 4.41](https://suttacentral.net/an4.41/en/thanissaro?reference=none&highlight=false)

> It may be, Cunda, that some monk, detached from sense-objects,
> detached from unsalutary ideas, enters into the first absorption that
> is born of detachment, accompanied by thought-conception and
> discursive thinking, and filled with rapture and joy, and he then
> might think: 'I am abiding in effacement.' But in the Noble One's
> discipline it is not these [attainments] that are called 'effacement';
> in the Noble One's discipline they are called 'abidings in ease here
> and now.'
>
> ...It may be that after the stilling of thought conception and discursive
> thinking, he gains the inner tranquillity and harmony of the second
> absorption... in the Noble One's discipline they are called 'abidings
> in ease here and now.'
>
> ...Happily lives he who dwells in equanimity and is mindful!' — that
> third absorption he wins... in the Noble One's discipline they are
> called 'abidings in ease here and now.'
>
> ...he enters upon and abides in the fourth absorption...
>
> ...enters upon and abides in the sphere of infinite space...
>
> ...enters and abides in the sphere of infinite consciousness...
>
> ... enters and abides in the sphere of nothingness...
>
> ... enters and abides in the sphere of
> neither-perception-nor-non-perception; and he then might think: 'I am
> abiding in effacement.' But in the Noble One's discipline it is not
> these [attainments] that are called 'effacement'; in the Noble one's
> discipline they are called 'peaceful abidings'.
>
> [MN 8](https://www.accesstoinsight.org/tipitaka/mn/mn.008.nypo.html)

> **Comments:**
> **username_0**: this seems closer...thx  

---

### Answer by username_1 on 2023-07-02. Score: 2

[DN 16](https://suttacentral.net/dn16/en/sujato) (Ven. Sujato's translation):

> I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life. I’m currently eighty years old. Just as a decrepit old cart keeps going by relying on straps,in the same way, the Realized One’s body keeps going as if it were relying on straps. Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.

Author's note:

> The suttas say little about this meditation state. Its defining characteristic is that consciousness does not “follow after signs” (nimittānusāri viññāṇaṁ, eg. AN 6.13:5.3). This is explained in MN 138:10.2 as not being distracted or affected by the features of sense impressions. The mental unification (ekattaṁ) based on this practice is listed after the form (and formless) jhānas, so it is very advanced. It is nonetheless a conditioned state (MN 121:11.4), so it is possible that a mendicant might fall from it and disrobe (AN 6.60:8.10). However it may also be used to describe the meditation of an arahant (SN 41.7:6.12). It seems that the Buddha relied on his mastery of this practice to focus attention away from the pain in his body.

> **Comments:**
> **username_0**: thanks but this is not the one.   the word 'rest' is surely appearing...  
> **username_1**: I don't know what you read, was it a sutra not a sutta? e.g. the book _Vivid Awareness_ uses the word "rest" frequently in the context of meditation -- chapter 11 begins with the question, "What is the main point of the resting meditation of the kusulu?" -- I presume that's a translation of a Tibetan word. Its Chapter 10, talking about meditation, started with the body and then "methods for resting the mind".  
> **username_0**: sure i really don't care anymore...  
> **username_2**: this quote from DN 16 is not about jhana  

---

### Answer by username_3 on 2023-07-02. Score: 0

If one needs the word "rest" in the answer, note that there are many references to "restless" throughout the suttas, in the absence of which one would presumably be well rested. Restlessness and Jhana are incompatible.

> [MN43:20.3](https://suttacentral.net/mn43/en/sujato#mn43:20.3): When a mendicant has entered the first absorption, sensual desire, ill will, dullness and drowsiness, **restlessness** and remorse, and doubt are given up.


---

