<< Click to Display Table of Contents >> Navigation:  Living Dhamma > Samādhi, Jhāna (Dhyāna), Magga Phala > Ascendance to Nibbāna via Jhāna (Dhyāna)

October 4, 2017; #14 revised on October 5, 2017; November 15, 2017; November 30, 2018 (including #8); October 9, 2022; November 11, 2022; October 31, 2023

Jhāna and magga phala are two separate entities, but they can be related.

1. There are four categories: One can attain magga phala without jhāna; one can attain (anāriya) jhāna and not have magga phala; one can attain magga phala from any anāriya jhāna; one can attain magga phala and then cultivate Ariya jhāna. To sort these out, one needs to understand the difference between Ariya (supramundane) and anāriya (mundane) jhāna and whether (and how) they are related to magga phala.

▪In a series of posts based on material from the Tipiṭaka, I will try to put together a consistent picture.

▪Even before the Buddha, ancient yogis cultivated jhāna and attained what they believed to be cetovimutti (liberation via calming the mind). But the Buddha showed that such cetovimutti is temporary; one would not attain akuppā cetovimutti (true and unshakable liberation) until Nibbāna is realized; see, “Tapussa Sutta (AN 9.41)– Akuppā Cetovimutti.”

2. Nibbāna can be approached two ways via jhāna: (i) through any of the rūpavacara anāriya (mundane) jhāna, (ii) first attaining the Sotāpanna stage and then through Ariya (supramundane) jhāna.

▪Of course, there is another way to attain Nibbāna, without any jhāna, in paññāvimutti (liberation with wisdom); see below.

▪If one takes the path via Ariya jhāna, one would attain unshakable/unbreakable cetovimutti (akuppā cetovimutti.) That is what the Buddha attained on the night of the Enlightenment. [ubhato : [ind.] in both ways or sides; twofold.][It is also called ‘unshakable deliverance of mind’ （akuppa-cetovimutti）][akuppa : [adj.] steadfast； unshakable.]

▪Those yogis who attain cetovimutti via anāriya jhāna have not removed avijjā anusaya; that is why they are not liberated. Then they can be reborn in the kāma loka; see #4 below.

3. As the table below shows, the level of suffering decreases as one moves successively to higher realms.

▪ In the post “The Grand Unified Theory of Dhamma – Introduction,” we described a model that consisted of 31 concentric “shells.” The actuality is close to that analogy, with some additional features. I have compiled a summary of the 31 realms in the “31 Realms of Existence” table.

▪From those posts, it is clear that as one goes from the apāyā through higher kāma loka to rūpa loka and finally to arūpa loka, attachments to “this world” get weaker AND actual suffering decreases too.

▪It seems that the highest arūpa realm is quite close to Nibbāna. In a way, it is — but technically, it is far away too.

4. Today, many English texts incorrectly label the “higher rūpāvacara samāpatti” as the fifth through the eighth jhāna. In the Tipiṭaka, they are labeled as ākāsānañcāyatana, viññāṇañcāyatana,  ākiñcaññāyatana, and nevasaññānāsaññāyatana samāpatti.

▪Yogis like Āḷāra Kālāma and Uddakarāmaputta, who had attained the highest jhāna and arūpa samāpatti at the time of the Buddha, believed that the highest arūpāvacara state was Nibbāna (or final release, vimutti). Indeed, at that highest realm of Ne’va saññā nā saññā, connection to “this world” is ALMOST cutoff, and one can experience the “highest bliss” that can be attained without realizing Nibbāna.

▪The Buddha (or rather the Bodhisattva), who learned to attain those highest jhānā and arūpa samāpatti from those yogis, realized that all living beings had attained those states many times in the rebirth process, and that is not the end of suffering.

▪He realized that until one completely removes all ten saṁsāric bonds (see, “Dasa Saṁyojana – Bonds in Rebirth Process”), one will never be free of ANY of the 31 realms. As discussed in that post, one SUCCESSIVELY and PERMANENTLY leaves the lowest realms (apāyā), higher kāma loka realms, and then rūpa and arūpa realms by breaking those bonds (saṁyojana) few at a time (by following the Noble Path).

5. However, one can TEMPORARILY enjoy the highest arūpa realms existence by cultivating even the corresponding MUNDANE jhāna, i.e., those attained without removing ANY saṁyojana.

▪For example, while we live in this human realm we are not subjected to the harsh sufferings in the apāyā, and we can enjoy the sensory pleasures, mixed in with some suffering.

▪In the same way, when one is born in the rūpa realms, one will not be subjected to the sufferings in the human realm, and the suffering is even less going from rūpa to arūpa realms.

▪However, since no saṁyojana are broken, one can be reborn in any of the realms in the future (just like an average human can be born in the apāyā in the future).

6. The easiest way to understand jhānic and arūpa samāpatti states is to examine the properties of the rūpa and arūpa realms  compared to those of the lower realms. The following table can be useful here.

 

7. If you look at any sutta describing Ariya jhāna, it always starts with verse, “..bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati..”

We can see why the above table helps understand how one gets to jhānā by first abstaining from akusala kamma (vivicca akusalehi dhammehi) and then kāma rāga (vivicceva kāmehi).

▪Until one overcomes kāma rāga, one has no hope of escaping the kāma loka and ascending to the rūpāvacara realms.

▪However, one does not need to REMOVE kāma rāga anusaya to attain mundane (anāriya) jhāna, even up to the highest in the arūpa loka; suppression of kāma rāga is enough. This is why Āḷāra Kālāma and Uddaka Rama Putta, who are in the arūpa realms right now, could even be reborn in the apāyā in future lives.

▪All one needs to do is to have the mind focused on a neutral object to make the mind free of akusala thoughts and kāma rāga while in the jhāna.

8. We can summarize the above conclusions in the following way:

▪One frequently engaged in akusala kamma is LIKELY to be born in the four lowest realms (apāyā).

▪One who abstains from akusala kamma and abstains from sensual pleasures (Āḷāra Kālāma and Uddaka Rama Putta) can cultivate rūpāvacara jhāna or arūpāvacara samāpatti. Since they are mahāggata kusala kamma (mahāggata means higher), one WILL be reborn in rūpa or arūpa loka at the death of this physical body BEFORE the next cuti-paṭisandhi transition. Getting to even an anāriya jhāna is ānantarika kamma.

▪However, if it is an anāriya jhāna or arūpāvacara samāpatti, one has not been released from the apāyā since one has not removed avijjā by comprehending Tilakkhaṇa.

9. One can get to the first anāriya jhāna by focusing on a fixed mundane object (breath or a kasiṇa object).

▪When one does this for long periods and also abstains from sensual pleasures (like ancient yogis did), one can get into the first jhāna, followed by successively higher jhāna, when one practice for longer times.

▪Conventional breath meditation is a kasiṇa meditation, since it focuses on the breath.

10. This is how all living beings in the lower realms get into the Abhassara Brahma realm when our world system (Cakkavata) is destroyed in a “loka vināsaya.” When the Sun starts heating up, fine sense objects start being destroyed, and less sensual objects will be there to trigger kāma rāga. All humans and animals will move to higher realms (over an antakkappa which lasts billions of years).

▪When the human and animal realms are destroyed, all those beings would be reborn in the first rūpa realms. When that is gradually destroyed, they will be reborn in the next higher realm, and so on, until they are all in the Abhassara realm.

▪Even though all dense material realms are destroyed at the destruction of the Sun and the Earth [loka vinasaya], all rūpa and arūpa realms at or above the Abhassara realm remain intact. When the Solar system is “re-formed” after billions of years, they all gradually come down to lower realms. See “Buddhism and Evolution – Aggañña Sutta (DN 27).”

▪Just like none of those living beings had removed their anusaya (or broken the saṁyojana), one engaged in mundane jhānā has not removed them either.

11. On the other hand, one gets to the first Ariya jhāna by focusing on the “cooling down” (Nibbāna) one has seen. This is usually done by reciting/contemplating the verse “etaṁ santaṁ etaṁ paṇītaṁ…”, and also recalling one’s own experience of Nibbāna (cooling down).

The best example from the Tipiṭaka is Ven. Moggallāna. We all know that Ven. Moggallāna (Kolita before becoming a bhikkhu), attained the Sotāpanna stage upon hearing a single verse by Ven. Assaji and then conveyed to him by Upatissa.

▪Then Kolita (and Upatissa) went to see the Buddha and were ordained. It took them a week to two weeks to attain Arahanthood. The WebLink: suttacentral: Moggallāna Saṁyutta in the Saṁyutta Nikāya has nine suttā that describe step-by-step how Ven. Moggallāna attained Ariya jhānā one by one starting with the first Ariya jhāna. Thus it is pretty clear that the Sotāpanna stage comes before any Ariya (supramundane) jhāna.

▪In particular, the very first sutta there describes how the Buddha came to him by iddhi bala and encouraged him to cultivate the first Ariya jhāna (WebLink: suttacentral: Paṭhamajhāna Pañhā Sutta; SN 40.1): “..Atha kho maṁ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca: ‘moggallāna, moggallāna. Mā, brāhmaṇa, paṭhamaṁ jhānaṁ pamādo, paṭhame jhāne cittaṁ saṇṭhapehi, paṭhame jhāne cittaṁ ekodiṁ karohi, paṭhame jhāne cittaṁ samādahā’ti..” OR “..the Buddha came to me by iddhi bala and told me: Moggallāna, Moggallāna, Brahmana, do not become delayed, cultivate the first jhāna...”

▪The subsequent suttā in the Moggallāna Saṁyutta describe how the Buddha instructed him through each successive rūpāvacara jhāna and arūpāvacara samāpatti up to nirodha samāpatti, where Ven. Moggallāna developed all iddhi bala and became second only to the Buddha in supernormal powers.

12. Thus, one needs to be an Anāgāmi to attain the first Ariya jhāna because one needs to remove kāma rāga anusaya to get to even the first Ariya jhāna; see, for example, “WebLink: suttacentral: Jhāna Sutta (Aṅguttara Nikāya 9.36).”  See “Pannāvimutti – Arahanthood without Jhāna.”

▪This means one is essentially an Anāgāmī by the time one is fully absorbed in the first Ariya jhāna. But a Sotāpanna could be in the vicinity of the first Ariya jhāna. There are three levels for a given jhāna: hīna (weak), majjhima (middle), and panīta (strong).

▪After that one gets to higher Ariya jhānā by doing vipassanā (insight meditation) on the anicca nature of that jhāna that one is already in, i.e., by eliminating successive jhāna factors OR one may be able to attain Nibbāna directly form there; see, “WebLink: suttacentral: Sallekha Sutta (MN 8).”

▪Since any jhāna is associated with either a rūpa realm or an arūpa realm, those states are subject to the anicca nature, just like everything else that belongs to this world of 31 realms.

13. Those who have higher wisdom can attain even the Arahant stage before getting to any jhāna or from lower Ariya or anāriya jhāna; they are called paññāvimutti Arahants. They may cultivate (Ariya) jhāna after the Arahanthood to seek relief until the end of their current life. Jhānic pleasures are the only “pleasures” recommended by the Buddha; of course, they are not sensory pleasures belonging to kāma loka.

▪For example, minister Santati attained Arahanthood without any jhāna; he had just returned from fighting a war! See #4 of “Pannāvimutti – Arahanthood without Jhāna” for more examples. They are paññāvimutti Arahants.

▪On the other hand, some go through the Ariya jhānās to attain Arahanthood, as Ven Moggallāna did; see #11 above.) Such Arahants are called “liberated both ways” or ubhatovimutti Arahants.

14. A question arises as to whether one can get into anāriya jhāna while cultivating Ariya jhāna, i.e. while following kammaṭṭhāna that are based on contemplating the Tilakkhaṇa and taking Nibbāna as the ārammaṇa. The unknown factor here is whether the meditator is really focused on those things.

▪Therefore, that is a question that can be answered only by the person in question. Just because one is reciting Ariya kammaṭṭhāna does not necessarily mean one will get to Ariya jhāna. What matters is whether one has attained the Sotāpanna stage first, because one needs to keep Nibbāna as the ārammaṇa, not a worldly object (even light).

▪We know that Devadatta, who had cultivated anāriya jhāna AND attained iddhi powers, finally ended up in an apāya. Even though he had been exposed to the correct interpretation of Tilakkhaṇa, he had not grasped them.

▪The best way to confirm is the following: If one has attained the first Ariya jhāna, one would have removed kāma rāga anusaya. Watch an adult movie and see whether sensual (sexual) thoughts arise!

15. However, anāriya jhāna cannot be labeled as “bad.” They belong to higher (rūpāvacara) mental states, and those who have cultivated anāriya jhāna will have an easier time attaining magga phala. One needs to contemplate the anicca nature of jhānic states.

▪One can attain any magga phala up to full Nibbāna (Arahanthood) from ANY of the anāriya jhāna. This is how the 89 cittā become 121 cittā; see “The 89 (121) Types of Citta.”

16. The critical question is “If mundane and supramundane jhāna seem to have similar characteristics that one feels, then how does one determine whether one has attained mundane or supramundane jhāna?

▪As we saw above, one gets to the first Ariya jhāna by REMOVING kāma rāga, not just by suppressing as in anāriya jhāna, i.e., one is essentially an Anāgāmī if one can be fully absorbed in the first Ariya jhāna.

▪While it may not be straightforward to determine whether one is a Sotāpanna or not, it is relatively easy to determine whether one is an Anāgāmī, who has removed all kāma rāga: one’s CRAVING for ALL sensory pleasures (food, music, sex, etc) should not be there anymore. This DOES NOT mean, for example, that one should not eat tasty foods, or that one will not taste the sweetness of sugar. But one will not have the urge to drink or to engage in sex, for example.

17. Finally, a common problem is that some people get attached to mundane jhānic pleasures and get trapped there (for some, even a state of calmness is enough!). They must realize that anāriya (mundane) jhānic states belong to this world. Until those bonds to a given realm in this world are removed, one would remain in the rebirth process (and thus, future suffering in the apāyā is not eliminated). We have attained the highest anāriya jhānā numerous times in our deep past.

▪Those who can quickly get into anāriya (mundane) jhāna, can do so most likely because they had cultivated jhāna in recent lives, possibly in the current human bhava.

▪Furthermore, those who cannot get into even anāriya (mundane) jhāna, should not be concerned. It could just be that they had not cultivated jhāna in recent births. As discussed above, jhānā are not necessary to attain magga phala. Thus, some people may have even attained the Sotāpanna stage but may be stressed unnecessarily because of their inability to get into jhāna.

The basic layout was presented in this post. Further details at “Samādhi, Jhāna (Dhyāna), Magga Phala.”