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May 11, 2024

Ariya jhānās differ greatly from anāriya versions in two aspects: cultivation technique and the end result. In addition to jhāna, cultivation of the four “Brahma Vihāra,” i.e., mettā, karuṇā, muditā, and upekkhā, is another “samatha pubbaṅgama vipassanā” meditation technique. Both techniques “prepare a mind” for vipassanā (insight) meditation.

Overview

1. Jhānās provide access to the “mental states of the rūpa loka Brahmās.” As we know, the “rūpa loka” lies above (in spiritual terms) the “kāma loka.” One way to see that is those Brahmās do not have “solid bodies” like us and thus are incapable of doing the “worst akusala kamma, like killing and stealing. The “arūpa loka” lies above the “rūpa loka” in the same sense; the “arūpa loka Brahmās” only have the mind and thus their ability to engage in verbal deeds like lying is avoided.

▪The human realm is unique. A human can cultivate jhāna and, while in a jhāna, live with a “relatively unburdened mindset of a rūpa loka Brahma.” They can go up the ladder of the four jhānās and then access the mindset of arūpa loka Brahmās by cultivating “arūpa samāpatti.” That mindset is even better. But we will focus on the jhānās in this post; the subject of “arūpa samāpatti” is an extension of that.

▪There are two major differences between jhānās cultivated by Buddhists and non-Buddhists.

▪Note: Even for those not interested in cultivating jhāna, this series of posts is highly informative. One can learn a lot about the foundation of the Buddha Dhamma.

2. The first difference is the method of cultivation of a jhāna.

▪Even before the Buddha, yogis cultivated jhānās. They did that by shifting the mind away from the sensory temptations in kāma loka using “neutral meditation objects” like a kasiṇa object or breath. If one can maintain that focus for a long enough time, the mind “temporarily detaches” from the kāma loka and latches onto the mindset in the rūpa loka. Cultivation of jhāna takes time because of that.

▪The Buddha taught how to get into jhānās using a very different technique. A human mind can transcend the kāma loka by contemplating the drawbacks/dangers of indulging in “kāma” or “sensory pleasures.” Thus, one must be at least a Sotāpanna Anugāmi to attain an Ariya jhāna.

3. The second difference is the long-term effect/result of cultivating a jhāna.

▪As a result of cultivating a mundane or anāriya or “non-Buddhist” jhāna, a yogi will be reborn in a rūpa loka Brahma realm; the realm corresponds to the particular jhāna and also the “level of jhāna.” Those who can quickly get into a jhāna and spend a long time in it have the highest (paṇīta) level. Those who can barely get into a jhāna have the lowest (hīna) level, and there is an intermediate (majjhima) level in between.

▪However, at the end of the lifetime in that Brahma realm, they will “come back” to the human realm and subsequently could be reborn in an apāya; i.e., they are “not freed from the rebirths in the apāyās.”

▪Those who cultivate Ariya jhāna will also be born in a Brahma realm in the same way as described above. However, since they cultivate jhāna based on wisdom (paññā), such a Brahma will never “return to kāma loka.” They will attain Nibbāna from that Brahma realm.

Proceeding Up the Ladder

4. The 31 realms can be arranged according to the “level of suffering experienced.” Of course, the four apāyās are at the bottom, where suffering dominates. Then, suffering and sensory pleasures are both present in the human realm. Next, in the six Deva realms, sensory pleasures dominate. Those 11 realms comprise “kāma loka” with all five physical senses.

▪Three types of “close sensory contacts” (taste, smell, and touch, including sex) are absent in the 16 rūpa loka Brahma realms. Because of the absence of close contact, Brahmās do not have “dense bodies” and thus have invisible “energy bodies.” They can see and hear without physical eyes or ears. See “Body Types in 31 Realms – Importance of Manomaya Kāya.”

▪Finally, by systematically climbing the “jhāna ladder,” a human can access the mindset of the “arūpa loka Brahmās” by cultivating “arūpa samāpatti.” The four types of “arūpa samāpatti” correspond to the four arūpa loka Brahma realms. The list of 31 realms within the kāma, rūpa, and arūpa lokās is below.

 

▪The  above table is explained in the post “31 Realms of Existence.”

▪While the anāriya yogis can access all 31 realms (except the five realms of #23 through #27 reserved for the Anāgāmis), they always come back to the human realm and can subsequently be reborn in the apāyās. On the other hand, those who cultivate Ariya jhāna never return to the human realm or anywhere in the kāma loka. That was the second difference mentioned in #3 above. Let us discuss a few suttās pointing that out.

Rebirths in Rūpa Loka, According to Jhānās

5. The “WebLink: suttacentral: Paṭhamanānākaraṇa Sutta (AN 4.123)” summarizes how a yogi cultivating Ariya or anāriya is reborn in a rūpa loka Brahma realm.

▪@ markers 1.3 through 1.7: An anāriya yogi who cultivates the first jhāna (to the highest or paṇīta level) will be reborn in the Brahmakāyika realm (realm #14). Those at the lower two levels will be reborn in the Brahma Parisajja (#12) and Brahma Purohita (#13) realms. However, after their lifespan there, they can be reborn in the apāyās.

▪@ markers 1.8: A Noble disciple of the Buddha who cultivates the first jhāna (at those levels) will be reborn in the same Brahma realms. However, they will attain Nibbāna from there.

▪@ markers 2.1 through 2.5: An anāriya yogi can cultivate the second jhāna (to the highest or paṇīta level) and will be reborn in the Ābhassara realm (realm #17). Those at the lower two levels will be reborn in the Parittabha (#15) and Appamānabha (#16) realms. However, after their lifespan there, they can be reborn in the apāyās.

▪@ markers 2.6: A Noble disciple of the Buddha who cultivates the second jhāna (at those levels) will be reborn in the same Brahma realms. However, they will attain Nibbāna from there.

▪@ markers 3.1 through 3.5: An anāriya yogi can cultivate the third jhāna (to the highest or paṇīta level) and will be reborn in the Subhakiṇhāna realm (realm #20). Those at the lower two levels will be reborn in the Paritta Subha (#18) and Appamana Subha (#19) realms. However, after their lifespan there, they can be reborn in the apāyās.

▪@ markers 3.6: A Noble disciple of the Buddha who cultivates the third jhāna (at those levels) will be reborn in the same Brahma realms. However, they will attain Nibbāna from there.

▪@ markers 4.1 through 4.5: An anāriya yogi can cultivate the fourth jhāna and will be reborn in the Vehappala realm (realm #21). There is no distinction among the jhāna levels here. However, after their lifespan there, they can be reborn in the apāyās.

▪@ markers 4.6: A Noble disciple of the Buddha who cultivates the fourth jhāna will be reborn in the same Vehappala Brahma realm. However, they will attain Nibbāna from there.

Anāgāmis (With or Without Jhāna) Will be Reborn in Suddhāvāsa Realms

6. The realms #23 through #27 in the above table are the five realms reserved for the Anāgāmis, regardless of whether they had cultivated jhāna. Then the question arises: “What is the difference between an Anāgāmi and an Ariya who has cultivated a jhāna?” They are all reborn in rūpa loka Brahma realms and will attain Nibbāna from there.

▪The difference is that an Anāgāmi has broken the kāma rāga (and paṭigha) saṁyojana; equivalently, an Anāgāmi has removed kāma rāga and paṭigha anusaya.  

▪Thus, those with the Anāgāmi stage of Nibbāna (with or without jhāna) are reborn in the highest rūpa loka realms. Those are called “suddhāvāsa” (“pure abodes”) because they are “more pure” and have “better status” than lower-lying Brahma realms where those with jhāna are reborn.

▪Others with an Ariya jhāna (without the Anāgāmi phala) have not removed those two saṁyojana/anusaya. Thus, those are Sotāpannās and Sakadāgāmis, who cultivated Ariya jhāna. Sotāpannās without a jhāna can be reborn in human and Deva realms in kāma loka; Sakadāgāmis without a jhāna can be reborn only in the Deva realms. But Sotāpannās and Sakadāgāmis with jhāna will never be reborn in the kāma loka.

Difference Between Ariya and Anāriya Jhāna

7. The difference is the following. Those with Ariya jhāna have comprehended that no realm among the 31 realms in this world can provide existence without even a trace of suffering. They understand that Brahma realms do not provide a refuge from saṁsāric suffering.

▪In contrast, those with anāriya jhāna value the “jhānic experience.” Still, they are better off than puthujjana in kāma loka, who value sensual pleasures (with close contact, i.e., taste, smell, and touch.)

▪It appears that the jhānic experience is the same regardless of whether it is an Ariya or anāriya jhāna. That experience is described in detail in “Jhānic Experience in Detail – Samaññaphala Sutta (DN 2).”

Both Ariya and Anāriya Yogis With Jhāna Can Become Anāgāmis

8. An Ariya or anāriya yogi in any of the four jhānās can attain the Anāgāmi stage by contemplating the anicca, dukkha, and anatta nature of that jhāna. That is explained in the “WebLink: suttacentral: Dutiyanānākaraṇa Sutta (AN 4.124).”

▪@ marker 1.3: A person attains the first jhāna. Note that it does not say it is an Ariya or anāriya jhāna.

▪@ markers 1.4: They contemplate the nature of the rūpa, vedanā, saññā, saṅkhāra, and viññāṇa being experienced there as aniccato (unsatisfatory) dukkhato (not disengaged from suffering), rogato (as a disease), gaṇḍato (as a boil filled with pus) sallato (as being pierced by a dart), aghato (misery), ābādhato (affliction), parato (not suitable to be owned), palokato (have defects), suññato (devoid of anything useful), and anattato (not a place of refuge).” When they comprehend the true nature of that jhāna, they can attain the Anāgāmi stage, as stated in the next verse. Of course, that requires an anāriya yogi to learn Buddha Dhamma from an Ariya and comprehend it (janato passato).

▪@ markers 1.5: Upon their death, they will be reborn in one of the five suddhāvāsa reserved for the Anāgāmis.

▪Then, that is repeated for each of the higher jhānās, i.e., one can become an Anāgāmi from any of the four jhānās.

Rebirths in Rūpa Loka Without Jhāna

9. In the above, we discussed two suttās in a series of four consecutive suttās. The third sutta, “WebLink: suttacentral: Paṭhamametta Sutta (AN 4.125)” describes how an Ariya or anariya yogi can cultivate one of the four “Brahma Vihāra,” i.e., mettā, karuṇā, muditā, upekkhā.

▪Cultivating those four types of meditations also falls under the category of ānantarika kamma, i.e., upon death, the yogi will be reborn in a corresponding rūpa loka Brahma realm. Note that this method does not involve jhāna. [ānantarika ：[adj.] immediately following.]

▪@ marker 1.3 through 1.7: An anāriya yogi cultivates the mettā bhāvanā in all directions. Those who cultivate to the highest or paṇīta level will be reborn in the Brahmakāyika realm (realm #14). Those at the lower two levels will be reborn in the Brahma Parisajja (#12) and Brahma Purohita (#13) realms. However, after their lifespan there, they can be reborn in the apāyās.

▪@ marker 1.8: A Noble disciple of the Buddha who cultivates the Ariya mettā bhāvanā will be reborn in the same Brahma realms. However, they will attain Nibbāna from there.

▪@ marker 2.1 through 2.9: An anāriya yogi cultivates the karuṇā,  muditā, and upekkhā bhāvanā in all directions. Similar outcomes materialize for them, leading to rebirths in the higher Brahma realms. However, after their lifespan there, they can be reborn in the apāyās.

▪@ markers 2.10: A Noble disciple of the Buddha who cultivates the same bhāvanā (in their Ariya versions, with the comprehension of the Noble Truths) will be reborn in the same Brahma realms. However, they will attain Nibbāna from there.

All Above Yogis Can Become Anāgāmis

10. The fourth sutta in the series, “WebLink: suttacentral: Dutiyametta Sutta (AN 4.126),” describes how both types of yogis who cultivate the mettā, karuṇā, muditā, and upekkhā bhāvanā can attain the Anāgāmi stage and be reborn in a suddhāvāsa.

▪The method is similar to that described in #8 above.

▪“They contemplate the nature of the rūpa, vedanā, saññā, saṅkhāra, and viññāṇa being experienced there as aniccato (unsatisfatory) dukkhato (not disengaged from suffering), rogato (as a disease), gaṇḍato (as a boil filled with pus) sallato (as being pierced by a dart), aghato (misery), ābādhato (affliction), parato (not suitable to be owned), palokato (have defects), suññato (devoid of anything useful), and anattato (not a place of refuge).” When they comprehend the true nature of the experience of the mental state arising from that bhāvanā (even though it is a higher mental state), they can attain the Anāgāmi stage, as stated in the next verse. Of course, that requires an anāriya yogi to learn Buddha Dhamma from an Ariya and comprehend it (janato passato).

Above Discussed Four Suttas Describe “Samatha Pubbaṅgama Vipassanā”

11. The Buddha mainly recommended two approaches for attaining magga phala.

1.One approach is “samatha pubbaṅgama vipassanā” (“pubbaṅgama” means “before”), where one can cultivate one or more of the four jhānās (#5 above)  or cultivate one of the four “Brahma Vihāra” (#9 above) and get into an “agitation-free” mindset of a rūpāvacara Brahma. Once getting to the mindset of a rūpa loka Brahma, it is easier to cultivate Vipassanā (insight meditation) and break free of various saṁyojana/anusaya that bind one to the rebirth process. That was discussed in #8 and #10 above.

2.The other approach is “vipassanā pubbaṅgama samatha,” where a Sotāpanna can engage in insight mediation directly. That also leads to “calming the mind” but may or may not lead to a jhānic experience. This is essentially the cultivation of Satipaṭṭhāna. There is no specific reference to jhānās in the “WebLink: suttacentral: Mahāsatipaṭṭhāna Sutta (DN 22)” or the “WebLink: suttacentral: Ānāpānassati Sutta (MN 118).” Thus, the cultivation of Satipaṭṭhāna/Ānāpānasati uses the “vipassanā pubbaṅgama samatha” approach.

▪The bottom line is that Vipassanā (insight meditation) is necessary to remove the kāma rāga saṁyojana or anusaya to become an Anāgāmi.

▪Regardless of whether in an Ariya or anāriya jhāna, one must see the anicca nature of the jhāna to attain higher magga phala, as explained above.  

Avijjā Anusaya Is Still There in the Fourth Ariya Jhāna

12. Finally, the above discussion on jhānās helps clarify a persistent misconception. Several well-respected teachers (whom I also respect) say that avijjā anusaya is absent in the fourth Ariya jhāna and kāma rāga anusaya is absent in the first Ariya jhāna.

▪If kāma rāga anusaya is absent in the first Ariya jhāna, then, by definition, they must be Anāgāmis; see “Conditions for the Four Stages of Nibbāna.” Furthermore, only Anāgāmis are born in the “suddhāvāsa” (“pure abodes”) and not those with Ariya jhāna; see #6 above.

▪In the same way, if avijjā anusaya is absent in the fourth Ariya jhāna, those who have attained that jhāna must be Arahants; see “Conditions for the Four Stages of Nibbāna.”

▪They have come to that conclusion because of the wrong interpretation of two verses in the Cūḷavedalla Sutta.

13. One verse is “Idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Rāgaṁ tena pajahati, na tattha rāgānusayo anuseti”; see “WebLink: suttacentral: Cūḷavedalla Sutta (MN 44).”

▪The English translation at Sutta Central in the above link also incorrectly translates the second part of the above verse as “With this (i.e., while in the first jhāna) they give up greed, and the underlying tendency to greed does not lie within that.” The correct translation should be “While in the first jhāna, they give up kāma rāga and do not feed the kāma rāga anusaya.”

▪In fact, that is exactly what #8 above explains. Whether it is an Ariya or anāriya jhāna, the yogi must contemplate the anicca nature of that jhāna to remove the kāma rāga anusaya/saṁyojana and to become an Anāgāmi for a rebirth in a suddhāvāsa reserved for the Anāgāmis.

14. The verse regarding the fourth jhāna is also in the “WebLink: suttacentral: Cūḷavedalla Sutta (MN 44)”: “Idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Avijjāṁ tena pajahati, na tattha avijjānusayo anusetī”ti.”

▪Again, the correct translation of the second part of the verse in bold should be “While in the fourth jhāna, they dispel avijjā and do not feed the avijjā anusaya.”

▪I have written a separate post to explain the correct meaning of the word “anuseti.”

Anuseti Means to “Feed Existing Anusaya”

15. The confusion regarding the removal of anusaya in “Ariya jhāna” mentioned above arises from the incorrect idea that “na anuseti” (“nānuseti”) means “anusaya is not present.” However, it means “one would not feed existing anusaya by engaging in abhisaṅkhāra” in that situation. While a puthujjana yogi would enjoy the “jhānic pleasures,” an Ariya would strive to overcome the attachment to that “jhānic pleasure.”

▪“Anuseti” and “na anuseti” are explained in the post “Anuseti – How Anusaya Grows with Saṅkhāra.”

▪Thus, one in the first jhāna can remove the “kāma rāga anusaya” by contemplating the anicca nature of the first jhāna (Vipassanā.) In the same way, one in the fourth jhāna can remove the “avijjā anusaya” by contemplating the anicca nature of the fourth jhāna.

▪Please ask questions and point out any contradictions at the forum (“WebLink: Pure Dhamma Forums: Discussion on ‘Cultivating Jhāna and Magga Phala – What Is the Difference?’”) or email me at lal@puredhamma.net.

All posts on this subject in “Buddha Dhamma – Advanced.”