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Revised February 12, 2018; December 3, 2019; April 19, 2024; May 8, 2024

One attains anāriya jhāna by merely suppressing kāma rāga. An anāriya jhāna can be converted into an Ariya jhāna by contemplating the “anicca nature” of that jhāna, i.e., by engaging in Vipassanā.

Anāriya Jhāna Belong to This World – Āsava and Anusaya Remain

1. We saw in the previous post that jhānā are the mental states of rūpāvacara Brahmās, i.e., they belong to this world and have nothing to do with Nibbāna; see “Power of the Human Mind – Anāriya or Mundane Jhānās.”

▪Anāriya jhānās can be attained by focusing the mind (savitakka/savicāra) on ANY neutral thought object (ārammaṇa) devoid of defiled (akusala) or sensual (kāma) thoughts.

▪That ārammaṇa could be breath, a kasiṇa object, or any other religious symbol. Then, keeping the mind there (vicāra or sustained application) helps one to get to an anāriya jhāna.

▪Therefore, anāriya or mundane jhānā are attained by suppressing the five hindrances by concentrating on mundane objects (breath, a kasiṇa object, etc.)

▪Those with anāriya jhāna have not removed anusaya (hidden defilements) or saṁyojana (saṁsāric bonds) from their minds.

2.  On the other hand, Ariya jhānā are attained via reciting a kammaṭṭhāna (to keep the mind from jumping off to other ārammaṇa) and keeping in mind that the eventual goal is to attain Nibbāna.

▪A suitable recital verse is used since Nibbāna is not “an object” in this world. For example, a verse that summarizes the anicca nature of rūpa, vedanā, etc., can be used. I will discuss this in the upcoming posts in the “Buddha Dhamma – Advanced” section.

▪Of course, one must be an Ariya (at or above the Sotāpanna Anugāmi stage) to cultivate an Ariya jhāna.

3. Thus the key is first to become an Ariya and experience some “cooling down” by comprehending the Three Characteristics of “this world” of 31 realms. One examines real-life situations and understands that no lasting happiness is possible, either in this life or anywhere in these 31 realms; see. “Anicca, Dukkha, Anatta,” and “Why is Correct Interpretation of Anicca, Dukkha, Anatta so Important?.”

▪This gives rise to nirāmisa sukha (see, “Three Kinds of Happiness – What is Nirāmisa Sukha?”) of Nibbāna, i.e., some “cooling down”, over time. How long it takes to experience some “cooling down” will depend on the person.

4. When one has experienced some “cooling down” that one can recall, then one can use it in a kammaṭṭhāna to cultivate jhāna. This procedure is more effective for those who have attained the Sotāpanna stage. One can sit in a quiet place and recite a kammaṭṭhāna, as mentioned in #2 above.

▪That kammaṭṭhāna must be recited with Nibbāna in mind as expressed by “etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti,” which means, “It is the only peace, the only happiness: prevent saṅkhāra from arising (via) eliminating taṇhā and excess greed, and thus stopping the arising of defilements, which is Nibbāna.”

▪The above verse, by itself, is not enough to attain an Ariya jhāna. However, it can be used to quickly enter a jhāna that one has already cultivated.

5. Thus, the difference between the mundane and Ariya versions of Samatha meditation is the meditation object. In the former, one can focus on ANY neutral object like breath or a ball of clay. In the latter, one focuses on a specific recital associated with Nibbāna.

▪One could also start with an anāriya jhāna and switch to the Ariya version by contemplating anicca, dukkha, and anatta nature of that jhāna.

6. When one gets into jhānās, jhānic pleasure can be felt in the body. The Buddha described the experiences of all jhānās. See “Jhanic Experience in Detail – Samaññaphala Sutta (DN 2).”

▪Jhānic states are mental states of the Brahma realms lying above the realms in the kāma loka. In any realm in kāma loka, including the human and deva realms, kāma rāga and paṭigha are present. Both kāma rāga and paṭigha are absent in Brahma realms, as in jhānic states. Thus, the jhānic experience will likely be the same in both versions.

▪One gets to anāriya jhāna by SUPPRESSING the hindrances.

7. One can engage in insight (Vipassanā) meditation and convert that “mundane jhāna” into an “Ariya jhāna.” Of course, one must first comprehend the Four Noble Truths/Tilakkhaṇa/Paṭicca Samuppāda; see, “Buddha Dhamma – Noble Truths, Paṭicca Samuppāda, Tilakkhaṇa.”

▪Thus as one contemplates anicca, dukkha, and anatta nature, one automatically starts reducing, not just suppressing the hindrances.

▪In the post, “Akusala Citta – How a Sotāpanna Avoids Apāyagāmi Citta,” I have explained how a Sotāpanna automatically removes the five types of citta that are responsible for rebirth in the apāyā (the lowest four realms). In that discussion, it was also shown how vicikicchā is responsible for such bad kamma and how contemplation on Tilakkhaṇa (anicca, dukkha, anatta) can remove vicikicchā, and also four other greed-rooted cittā that arise because of the wrong views.

8. In summary, Ariya jhānā are permanent in nature compared to Anāriya jhānā. By that, I do not mean one will be permanently in a jhānic state. It means one will be able to get into jhāna at will.

▪On the other hand, anāriya jhāna can be “lost.” By that I mean one who has cultivated anāriya jhāna may lose the ability to get to that jhāna. The best example is Devadatta who attained the highest anāriya jhānās and also cultivated supernormal (iddhi) powers. He lost all that and ended up in an apāya.

▪One can contemplate Dhamma concepts (savitakka, savicāra) while in a jhāna. Vitakka and vicāra are reduced in the first jhāna and completely eliminated at higher jhānās. Insight meditation (contemplating anicca, dukkha, anatta or any Dhamma concept) can be done with a clear, bright mind.

▪All jhānā are mundane in the sense that they provide the jhānic experience in the rūpaloka and arūpaloka, which still belong to the 31 realms of existence. The Nibbānic bliss is the ultimate bliss.

▪The nirodha samāpatti that a Ubhatovimutta Arahant can attain is incomparably better than any jhāna. Such an Arahant can continually enjoy Nibbānic bliss for up to seven days in nirodha samāpatti.