Passaddhi

Calming (passambhayaṃ) bodily and mental formations is the culmination of each of the first two tetrads of meditation instructions in the Pali Canon's famed Anapanasati Sutta:

A number of discourses identify the concurrent arising of the following wholesome mental states with the development of mindfulness (sati) and the onset of the first jhana:

• pāmojja or pāmujja ("gladness" or "joy")
• pīti ("rapture" or "joy")
• passaddhi ("tranquility" or "serenity" or "calm")
• sukho ("happiness" or "pleasure").

By establishing mindfulness, one overcomes the Five Hindrances (pañca nīvaraṇi), gives rise to gladness, rapture, pleasure and tranquillizes the body (kāyo passambhati); such bodily tranquillity (passaddhakāyo) leads to higher states of concentration (samādhi) as indicated in this Pali-recorded discourse ascribed to the Buddha:

Alternately, with right effort and sense-restraint, paññā ("wisdom," "discernment") is fully realized, and the jhana-factors arise:

Passaddhi is the fifth of seven factors of enlightenment (sambojjhanga) that lead to deliverance from suffering. Among the factors of enlightenment, serenity (passadhi) is preceded by rapture (pīti) and leads to concentration (samādhi) as further described by the Buddha in the Anapanasati Sutta:

"For one enraptured at heart, the body grows calm and the mind grows calm. When the body & mind of a monk enraptured at heart grow calm, then serenity as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.

"For one who is at ease — his body calmed — the mind becomes concentrated. When the mind of one who is at ease — his body calmed — becomes concentrated, then concentration as a factor for awakening becomes aroused. He develops it, and for him it goes to the culmination of its development."[9]

In describing one's progressive steps through the absorptions (jhanani), the Buddha identifies six sequential "calmings" (passaddhis):

1. With the first jhana, speech (vācā) is calmed.
2. With the second jhana, applied and sustained thought (vitakka-vicārā) is calmed.
3. With the third jhana, rapture (pīti) is calmed.
4. With the fourth jhana, in-and-out breathing (assāsa-passāsā) is calmed.
5. With the cessation of perception and feeling, perception and feeling (saññā-vedanā) are calmed.
6. With the ending of mental fermentations (āsava), lust, hatred and delusion (rāga-dosa-moha) are calmed.[13]

Passaddhi is a "supporting condition" for the "destruction of the cankers" (āsava-khaye), that is, the achievement of Arahantship. More specifically, in describing a set of supporting conditions that move one from samsaric suffering (see Dependent Origination) to destruction of the cankers, the Buddha describes the following progression of conditions:

1. suffering (dukkha)
2. faith (saddhā)
3. joy (pāmojja, pāmujja)
4. rapture (pīti)
5. tranquillity (passaddhi)
6. happiness (sukha)
7. concentration (samādhi)
8. knowledge and vision of things as they are (yathābhūta-ñāna-dassana)
9. disenchantment with worldly life (nibbidā)
10. dispassion (virāga)
11. freedom, release, emancipation, deliverance (vimutti)
12. knowledge of destruction of the cankers (āsava-khaye-ñāna)[14]

In the Pali literature, this sequence that enables one to transcend worldly suffering is referred to as the "transcendental dependent arising" (lokuttara-paticcasamuppada).[15]

In the Abhidhamma Pitaka's Dhammasangani, the first chapter identifies 56 states of material-world consciousness that are wholesome, including "lightness of sense and thought," upon which the text elaborates:

What on that occasion is repose of sense (kayāpassaddhi)?

The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandhas of feeling, perception and syntheses — this is the serenity of sense that there then is.

What on that occasion is serenity of thought (cittapassaddhi)?

The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandha of intellect — this is the serenity of thought that there then is.[16]

In the Visuddhimagga, the enlightenment factors (bojjhangas) are discussed in the context of skills for developing absorption (jhāna).[17] In particular, the Visuddhimagga recommends that in order to develop the skill of "restrain[ing] the mind on an occasion when it should be restrained" (such as when it is "agitated through over-energeticness, etc."), one should develop tranquillity (passaddhi), concentration (samādhi) and equanimity (upekkhā).[18] Towards this end, the Visuddhimagga identifies seven things from which bodily and mental tranquillity arise:

1. "using superior food"
2. "living in a good climate"
3. "maintaining a pleasant posture"
4. "keeping to the middle"
5. "avoidance of violent persons"
6. "cultivation of persons tranquil in body"
7. "resoluteness upon that [tranquillity]."[19]