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.


[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


2 Answers 2


The answer to this question is found in AN 9.36, 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.

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.


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.

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