<p>The answer to this question is found in <a href="https://suttacentral.net/an9.36/en/sujato" rel="nofollow noreferrer">AN 9.36</a>, as follows: </p>

<blockquote>
  <p>Iti kho, bhikkhave, yāvatā saññāsamāpatti tāvatā aññāpaṭivedho.</p>
  
  <p>And so, mendicants, penetration to enlightenment extends as far as
  attainments with perception.</p>
  
  <p>But the two dimensions that depend on these — the dimension of neither
  perception nor non-perception, and the cessation of perception and
  feeling (saññāvedayitanirodho) —are properly explained by mendicants
  who are skilled in these attainments and skilled in emerging from
  them, after they’ve entered them and emerged from them.</p>
</blockquote>

<p>Saññāsamāpatti is attainement with perception and nirodhosamāpatti is attainment without perception. </p>

<p>Therefore, the 1st, 2nd, 3rd, 4h, 5th, 6th &amp; 7th jhana and vipassana resulting in the destruction of the fermentations/taints (<em>asava</em>) &amp; the experience of Nibbana are examples of saññāsamāpatti, as described in <a href="https://www.accesstoinsight.org/tipitaka/mn/mn.111.than.html" rel="nofollow noreferrer">MN 111</a>. </p>

<blockquote>
  <p>There was the case where Sariputta — quite secluded from sensuality,
  secluded from unskillful qualities — entered &amp; remained in the first
  jhana: rapture &amp; pleasure born of seclusion, accompanied by directed
  thought &amp; evaluation. Whatever qualities there are in the first jhana
  — directed thought, evaluation, rapture, pleasure, singleness of mind,
  contact, feeling, <strong>perception</strong>, intention, consciousness, desire,
  decision, persistence, mindfulness, equanimity, &amp; attention — he
  ferreted them out one after another.</p>
  
  <p><strong>Seeing</strong> with <strong>discernment</strong>, his fermentations were totally ended.</p>
</blockquote>

CC BY-SA 3.0
2018-04-06T05:01:48.107Z
2018-04-06T05:08:08.360Z
2018-04-06T05:08:08.360Z
Dhamma Dhatu
<p>saññāsamāpatti is  full saññā-in-jhāna, with full citta and full cetasika, because he never try to stop sankhāra-nāma.</p>

<p>saṅkhārāvasesasamāpatti  is less saññā-in-jhāna, with less citta and less cetasika, because he try to stop sankhāra-nāma, but he can't because he still  have "me atta"-tanha in saññā, so he cannot stop, nirodha, that saññā. He can just make sankhāra-nāma lesser than the other arupa-jhana.</p>

<p>saññāvedayitanirodhadhātu is  no sankhāra-nāma after jhana, no citta and no cetasika. He can do, because his lokiya-jhana, which trying to pause rupa&amp;nama, already successful by anagami-magga, and he already enlightened nibbana, which stoped "me atta"-tanha, also.</p>

CC BY-SA 3.0
2018-04-05T23:52:18.603Z
2018-04-06T10:37:41.777Z
2018-04-06T10:37:41.777Z
Bonn
<p>What is Sanna Samapatti and Nirodha Samapatti?
How this differs from Sanna Vedaniya Nirodha?
What is the sutta reference?
This question based on the following Dhamma talk in the Sinhalese language.</p>

<p><a href="https://www.youtube.com/watch?time_continue=1422&amp;v=IdvO1AvwOrQ" rel="nofollow noreferrer">https://www.youtube.com/watch?time_continue=1422&amp;v=IdvO1AvwOrQ</a></p>

<blockquote>
  <p>[354]  Yā  cāyaṃ  bhikkhu  ābhādhātu  yā  ca  subhādhātu  yā  ca
  ākāsānañcāyatanadhātu    yā    ca    viññāṇañcāyatanadhātu    yā   ca
  ākiñcaññāyatanadhātu        imā        dhātuyo       <strong>saññāsamāpatti</strong>
  pattabbā     .    yāyaṃ    bhikkhu    nevasaññānāsaññāyatanadhātu    ayaṃ
  dhātu     <strong>saṅkhārāvasesasamāpatti</strong>     pattabbā     .    yāyaṃ    bhikkhu
  <strong>saññāvedayitanirodhadhātu</strong>    ayaṃ   dhātu   nirodhasamāpatti   pattabbāti  .
  Paṭhamaṃ.</p>
</blockquote>

<p>Source: <a href="http://84000.org/tipitaka/pitaka_item/pali_read.php?B=16&amp;A=3621&amp;w=%CA%AD%DA%AD%D2%CA%C1%D2%BB%B5%DA" rel="nofollow noreferrer">http://84000.org/tipitaka/pitaka_item/pali_read.php?B=16&amp;A=3621&amp;w=%CA%AD%DA%AD%D2%CA%C1%D2%BB%B5%DA</a></p>

<theravada>
What is Sanna Samapatti and Nirodha Samapatti?
# What is Sanna Samapatti and Nirodha Samapatti?

(Asked by: username_0 on 2018-04-05)

What is Sanna Samapatti and Nirodha Samapatti?
How this differs from Sanna Vedaniya Nirodha?
What is the sutta reference?
This question based on the following Dhamma talk in the Sinhalese language.

<https://www.youtube.com/watch?time_continue=1422&v=IdvO1AvwOrQ>

> [354] Yā cāyaṃ bhikkhu ābhādhātu yā ca subhādhātu yā ca
> ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca
> ākiñcaññāyatanadhātu imā dhātuyo **saññāsamāpatti**
> pattabbā . yāyaṃ bhikkhu nevasaññānāsaññāyatanadhātu ayaṃ
> dhātu **saṅkhārāvasesasamāpatti** pattabbā . yāyaṃ bhikkhu
> **saññāvedayitanirodhadhātu** ayaṃ dhātu nirodhasamāpatti pattabbāti .
> Paṭhamaṃ.

Source: <http://84000.org/tipitaka/pitaka_item/pali_read.php?B=16&A=3621&w=%CA%AD%DA%AD%D2%CA%C1%D2%BB%B5%DA>

**Tags:** theravada


---

## 2 answers

### Answer by username_1 on 2018-04-06. Score: 2

The answer to this question is found in [AN 9.36](https://suttacentral.net/an9.36/en/sujato), as follows:

> Iti kho, bhikkhave, yāvatā saññāsamāpatti tāvatā aññāpaṭivedho.
>
> And so, mendicants, penetration to enlightenment extends as far as
> attainments with perception.
>
> But the two dimensions that depend on these — the dimension of neither
> perception nor non-perception, and the cessation of perception and
> feeling (saññāvedayitanirodho) —are properly explained by mendicants
> who are skilled in these attainments and skilled in emerging from
> them, after they’ve entered them and emerged from them.

Saññāsamāpatti is attainement with perception and nirodhosamāpatti is attainment without perception.

Therefore, the 1st, 2nd, 3rd, 4h, 5th, 6th & 7th jhana and vipassana resulting in the destruction of the fermentations/taints (*asava*) & the experience of Nibbana are examples of saññāsamāpatti, as described in [MN 111](https://www.accesstoinsight.org/tipitaka/mn/mn.111.than.html).

> There was the case where Sariputta — quite secluded from sensuality,
> secluded from unskillful qualities — entered & remained in the first
> jhana: rapture & pleasure born of seclusion, accompanied by directed
> thought & evaluation. Whatever qualities there are in the first jhana
> — directed thought, evaluation, rapture, pleasure, singleness of mind,
> contact, feeling, **perception**, intention, consciousness, desire,
> decision, persistence, mindfulness, equanimity, & attention — he
> ferreted them out one after another.
>
> **Seeing** with **discernment**, his fermentations were totally ended.


---

### Answer by username_2 on 2018-04-05. Score: 0

saññāsamāpatti is full saññā-in-jhāna, with full citta and full cetasika, because he never try to stop sankhāra-nāma.

saṅkhārāvasesasamāpatti is less saññā-in-jhāna, with less citta and less cetasika, because he try to stop sankhāra-nāma, but he can't because he still have "me atta"-tanha in saññā, so he cannot stop, nirodha, that saññā. He can just make sankhāra-nāma lesser than the other arupa-jhana.

saññāvedayitanirodhadhātu is no sankhāra-nāma after jhana, no citta and no cetasika. He can do, because his lokiya-jhana, which trying to pause rupa&nama, already successful by anagami-magga, and he already enlightened nibbana, which stoped "me atta"-tanha, also.


---

