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| − | [[File:145x.jpg|thumb|250px|]] | + | #REDIRECT [[The Jhanas in Theravada Buddhist Meditation by Bhikkhu Henepola Gunaratana]] |
| − | <poem>
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| − | The [[Jhanas]] in [[Theravada]] [[Buddhist Meditation]]
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| − | by [[Bhikkhu]] [[Henepola Gunaratana]] | |
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| − | Chapter 6
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| − | [[Jhana]] and The [[Noble]] [[Disciples]]
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| − | All [[noble]] persons, as we saw, acquire [[supramundane]] [[jhana]] along with their [[attainment]] of the [[noble]] [[paths]] and {{Wiki|fruits}}. The [[noble]] ones at each of the four stages of [[liberation]], moreover, have access to the [[supramundane]] [[jhana]] of their respective [[fruition]] [[attainments]], from the [[fruition]] [[attainment]] of [[stream-entry]] up to the [[fruition]] [[attainments]] of [[arahatship]]. It remains problematic, however to what extent they also enjoy the possession of [[mundane]] [[jhana]]. To determine an answer to this question we will consult an early typology of seven types of [[noble]] [[disciples]], which provides a more {{Wiki|psychologically]] oriented way of classifying the eight [[noble]] {{Wiki|individuals}}. A look at the explanation of these seven types will enable us to see the range of [[jhanic]] [[attainment]] reached by the [[noble]] [[disciples]]. On this basis we will proceed to assess the place of [[mundane]] [[jhana]] in the early [[Buddhist]] picture of the [[arahat]], the perfected {{Wiki|individual}}.
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| − | Seven Types of [[Disciples]]
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| − | The sevenfold typology is originally found in the Kitagiri [[Sutta]] of the [[Majjhima Nikaya]] (M.i,477-79) and is reformulated in the [[Puggalapannatti]] of the [[Abhidhamma Pitaka]]. This typology classifies the [[noble]] persons on the [[paths]] and {{Wiki|fruits}} into seven types:
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| − | 1. the [[faith]]-{{Wiki|devotee}} (saddhanusari),
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| − | 2. the one {{Wiki|liberated}} by [[faith]] ([[saddhavimutta]]),
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| − | 3. the [[body]]-{{Wiki|witness}} ([[kayasakkhi]]),
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| − | 4. the [[one liberated in both ways]] (ubhatobhagavimutta),
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| − | 5. the [[truth]]-{{Wiki|devotee}} ( [[dhammanusari]]),
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| − | 6. the one [[attained]] to [[understanding]] ([[ditthipatta]]), and
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| − | 7. the one {{Wiki|liberated}} by [[wisdom]] ([[pannavimutta]]).
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| − | The seven types may be divided into three general groups, each defined by the predominance of a particular [[spiritual]] {{Wiki|faculty}}, The first two types are governed by a predominance of [[faith]], the middle two by a predominance of [[concentration]], and the last three by a predominance of [[wisdom]]. To this division, however, certain qualifications will have to made as we go along.
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| − | 1. The [[faith]]-{{Wiki|devotee}} is explained the [[sutta]] thus:
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| − | Herein, [[monks]], some [[person]] has not reached with his own ([[mental]]) [[body]] those [[peaceful]] {{Wiki|immaterial}} deliverances transcending material [[form]]: nor after [[seeing]] with [[wisdom]], have his [[cankers]] been destroyed. [1] But he has a certain [[degree]] of [[faith]] in the [[Tathagata]], a certain [[degree]] of [[devotion]] to him, and he has these qualities -- the [[faculties]] of [[faith]], [[energy]], [[mindfulness]], [[concentration]] and [[wisdom]]. This [[person]], [[monks]], is called a [[faith]]-{{Wiki|devotee}}. (M.i,479)
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| − | The [[Puggalapannatti]] (p 182) defines the [[faith]]-{{Wiki|devotee}} from a different angle as a [[disciple]] practicing for the fruit of [[stream-entry]] in whom the {{Wiki|faculty}} of [[faith]] is predominant and who develops the [[noble path]] led by [[faith]]. It adds that when he is established in the fruit he becomes one {{Wiki|liberated}} by [[faith]]. Although the [[sutta]] excluded the "[[peaceful]] {{Wiki|immaterial}} [[attainments]]," i.e. the four {{Wiki|immaterial}} [[jhana]], from the [[faith]]-devotee's equipment, this implies [[nothing]] with regard to his [[achievement]] of the four lower [[mundane]] [[jhanas]]. It would seem that the [[faith]]-{{Wiki|devotee}} can have previously [[attained]] any of the four fine-material [[jhanas]] before reaching the [[path]], and can also be a dry-[[insight]] worker bereft of [[mundane]] [[jhana]].
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| − | 2. The one {{Wiki|liberated}} by [[faith]] is strictly and literally defined as a [[noble]] [[disciple]] at the six [[intermediate]] levels, from the fruit of [[stream-entry]] through to the [[path]] of [[arahatship]], who lacks the {{Wiki|immaterial}} [[jhanas]] and has a predominance of the [[faith]] {{Wiki|faculty}}.
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| − | The [[Buddha]] explains the one {{Wiki|liberated}} by [[faith]] as follows:
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| − | Herein, [[monks]], some [[person]] has not reached with his own ([[mental]]) [[body]] those [[peaceful]] {{Wiki|immaterial}} deliverances transcending material [[form]]; but having seen with [[wisdom]], some of his [[cankers]] have been destroyed, and his [[faith]] in the [[Tathagata]] is settled, deeply [[rooted]], well established. This [[person]], [[monks]], is called one {{Wiki|liberated}} by [[faith]]. (M.i,478)
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| − | As in the case of the [[faith]]-{{Wiki|devotee}}, the one {{Wiki|liberated}} by [[faith]], while lacking the {{Wiki|immaterial}} [[jhanas]], may still be an obtainer of the four [[mundane]] [[jhanas]] as well as a dry [[insight]] worker.
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| − | The Puggalapnnatti states (pp.184-85) that the [[person]] {{Wiki|liberated}} by [[faith]] is one who [[understands]] the [[Four Noble Truths]], has seen and verified by means of [[wisdom]] the teachings proclaimed by the [[Tathagata]], and having seen with [[wisdom]] has eliminated some of his [[cankers]]. However, he has not done so as easily as the [[ditthipatta]], the [[person]] [[attained]] to [[understanding]], whose progress is easier due to his {{Wiki|superior}} [[wisdom]]. The fact that the one {{Wiki|liberated}} by [[faith]] has destroyed only some of this [[cankers]] implies that he has advanced beyond the first [[path]] but not yet reached the final fruit, the fruit of [[arahatship]]. [2]
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| − | 3. The [[body]]-{{Wiki|witness}} is a [[noble]] [[disciple]] at the six [[intermediate]] levels, from the fruit of [[stream-entry]] to the [[path]] of [[arahatship]], who has a predominance of the {{Wiki|faculty}} of [[concentration]] and can obtain the {{Wiki|immaterial}} [[jhanas]]. The [[sutta]] explanation reads:
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| − | [[File:Phra Ajan Jerapunyo-Abbot of Watkungtaphao..jpg|thumb|250px|]]
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| − | And what [[person]], [[monks]] is a [[body]]-{{Wiki|witness}}? Herein, [[monks]], some [[person]] has reached with his own ([[mental]]) [[body]] those [[peaceful]] {{Wiki|immaterial}} deliverances transcending material [[form]], and having seen with [[wisdom]], some of his [[cankers]] having been destroyed. This [[person]], [[monks]], is called a [[body]]-{{Wiki|witness}}. (M.i,478)
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| − | The [[Puggalapannatti]] (p. 184) offers a slight variation in this phrasing, substituting "[[the eight deliverances]]" ([[atthavimokkha]]) for the [[sutta]]'s "[[peaceful]] {{Wiki|immaterial}} deliverances" ([[santa]] [[vimokkha]] [[aruppa]]). These eight deliverances consist of three [[meditative]] [[attainments]] pertaining to the fine-material [[sphere]] (inclusive of all four lower [[jhanas]]), the four {{Wiki|immaterial}} [[jhanas]], and the [[cessation]] of [[perception]] and [[feeling]] ([[sannavedayitanirodha]]) -- the last a special [[attainment]] accessible only to those [[non-returners]] and [[arahats]] who have also mastered the eight [[jhanas]]. [3] The statement of the [[Puggalapannatti]] does not mean either that the [[achievement]] of all eight deliverances is necessary to become a [[body]]-{{Wiki|witness}} or that the [[achievement]] of the three lower deliverances is sufficient. What is both requisite and sufficient to qualify as a [[body]]-{{Wiki|witness}} is the partial destruction of [[defilements]] coupled with the [[attainment]] of at least the lowest {{Wiki|immaterial}} [[jhana]]. Thus the [[body]] {{Wiki|witness}} becomes fivefold by way of those who obtain any of the four {{Wiki|immaterial}} [[jhanas]] and the one who also obtains the [[cessation]] of [[perception]] and [[feeling]].
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| − | 4. One who is {{Wiki|liberated}} in both ways is an [[arahat]] who has completely destroyed the [[defilements]] and possesses the {{Wiki|immaterial}} [[attainments]]. The commentaries explain the [[name]] "{{Wiki|liberated}} in both ways" as meaning "through the {{Wiki|immaterial}} [[attainment]] he is {{Wiki|liberated}} from the material [[body]] and through the [[path]] (of [[arahatship]]) he is {{Wiki|liberated}} from the {{Wiki|mental body}}" (MA.ii,131). The [[sutta]] defines this type of [[disciple]] thus:
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| − | And what [[person]], [[monks]], is {{Wiki|liberated}} in both ways? Herein, [[monks]], someone has reached with his own ([[mental]]) [[body]] those [[peaceful]] {{Wiki|immaterial}} deliverances transcending material [[form]], and having seen with [[wisdom]], his [[cankers]] are destroyed. This [[person]], [[monks]], is called {{Wiki|liberated}} in both ways. (M.i,477)
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| − | The [[Puggalapannatti]] (p.184) gives basically the same [[formula]] but replaces "{{Wiki|immaterial}} deliverances" with "the eight deliverances." The same [[principle]] of interpretation that applied to the [[body]]-{{Wiki|witness}} applies here: the [[attainment]] of any {{Wiki|immaterial}} [[jhana]], even the lowest, is sufficient to qualify a [[person]] as both-ways {{Wiki|liberated}}. As the commentary to the [[Visuddhimagga]] says: "One who has [[attained]] [[arahatship]] after gaining even one [{{Wiki|immaterial}} [[jhana]]] is {{Wiki|liberated}} both ways" (Vism.T.ii,466). This type becomes fivefold by way of those who attain [[arahatship]] after [[emerging]] from one or another of the four {{Wiki|immaterial}} [[jhanas]] and the one who attains [[arahatship]] after [[emerging]] from the [[attainment]] of [[cessation]] (MA:iii,131).
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| − | 5. The [[truth]]-{{Wiki|devotee}} is a [[disciple]] on the first [[path]] in whom the {{Wiki|faculty}} of [[wisdom]] is predominant. The [[Buddha]] explains the [[truth]]-{{Wiki|devotee}} as follows:
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| − | Herein, [[monks]], some [[person]] has not reached with his own ([[mental]]) [[body]] those [[peaceful]] {{Wiki|immaterial}} deliverances transcending material [[form]]; nor, after [[seeing]] with [[wisdom]], have his [[cankers]] been destroyed. But the teachings proclaimed by the [[Tathagata]] are accepted by him through mere {{Wiki|reflection}}, and he has these qualities -- the [[faculties]] of [[faith]], [[energy]], [[mindfulness]], [[concentration]] and [[wisdom]]. This [[person]], [[monks]], is called a [[truth]]-{{Wiki|devotee}}. (M.i,479)
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| − | The [[Puggalapannatti]] (p.185) defines the [[truth]]-{{Wiki|devotee}} as one practicing for [[realization]] of the fruit of [[stream-entry]] in whom the {{Wiki|faculty}} of [[wisdom]] is predominant, and who develops the [[path]] led by [[wisdom]]. It adds that when a [[truth]]-{{Wiki|devotee}} is established in the fruit of [[stream-entry]] he becomes one [[attained]] to [[understanding]], the sixth type. The [[sutta]] and [[Abhidhamma]] again differ as to emphasis, the one stressing lack of the {{Wiki|immaterial}} [[jhanas]], the other the [[ariyan]] stature. Presumably, he may have any of the four fine-material [[jhanas]] or be a bare-[[insight]] [[practitioner]] without any [[mundane]] [[jhana]].
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| − | 6. The one [[attained]] to [[understanding]] is a [[noble]] [[disciple]] at the six [[intermediate]] levels who lacks the {{Wiki|immaterial}} [[jhanas]] and has a predominance of the [[wisdom]] {{Wiki|faculty}}. The [[Buddha]] explains:
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| − | And what [[person]], [[monks]], is the one [[attained]] to [[understanding]]? Herein, [[monks]] someone has not reached with his own {{Wiki|mental body}} those [[peaceful]] {{Wiki|immaterial}} deliverances transcending material [[form]], but having seen with [[wisdom]] some of his [[cankers]] are destroyed, and the teachings proclaimed by the [[Tathagata]] have been seen and verified by him with [[wisdom]]. This [[person]], [[monks]], is called the one [[attained]] to [[understanding]]. (M.i,478)
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| − | The [[Puggalapannatti]] (p.185) defines the one [[attained]] to [[understanding]] as a [[person]] who [[understands]] the [[Four Noble Truths]], has seen and verified by means of [[wisdom]] the teachings proclaimed by the [[Tathagata]], and having seen with [[wisdom]] has eliminated some of his [[cankers]]. He is thus the "[[wisdom]] counterpart" of the one {{Wiki|liberated}} by [[faith]], but progresses more easily than the latter by [[virtue]] of his sharper [[wisdom]]. Like his counterpart, he may possess any of the four [[mundane]] [[jhanas]] or may be a dry-[[insight]] worker.
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| − | 7. The one {{Wiki|liberated}} by [[wisdom]] is an [[arahat]] who does not obtain the {{Wiki|immaterial}} [[attainments]]. In the words of the [[sutta]]:
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| − | And what [[person]], [[monks]], is the one {{Wiki|liberated}} by [[wisdom]]? Herein, [[monks]], someone has not reached with his own ([[mental]]) [[body]] those [[peaceful]] material deliverances transcending material [[form]], but having seen with [[wisdom]] his [[cankers]] are destroyed. This [[person]], [[monks]], is called one {{Wiki|liberated}} by [[wisdom]]. (M.i,477-78)
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| − | The [[Puggalapannatti]]'s [[definition]] (p.185) merely replaces "{{Wiki|immaterial}} [[deliverance]]" with "the eight deliverances." Though such [[arahats]] do not reach the {{Wiki|immaterial}} [[jhanas]] it is quite possible for them to attain the lower [[jhanas]]. The [[sutta]] commentary in fact states that the one {{Wiki|liberated}} by [[wisdom]] is fivefold by way of the dry-[[insight]] worker and the four who attain [[arahatship]] after [[emerging]] from the four [[jhanas]].
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| − | It should be noted that the one {{Wiki|liberated}} by [[wisdom]] is contrasted not with the one {{Wiki|liberated}} by [[faith]], but with the [[one liberated in both ways]]. The issue that divides the two types of [[arahat]] is the lack or possession of the four {{Wiki|immaterial}} [[jhanas]] and the [[attainment]] of [[cessation]]. The [[person]] {{Wiki|liberated}} by [[faith]] is found at the six [[intermediate]] levels of sanctity, not at the level of [[arahatship]]. When he obtains [[arahatship]], lacking the {{Wiki|immaterial}} [[jhanas]], he becomes one {{Wiki|liberated}} by [[wisdom]] even though [[faith]] rather that [[wisdom]] is his predominant {{Wiki|faculty}}. Similarly, a [[meditator]] with predominance of [[concentration]] who possesses the {{Wiki|immaterial}} [[attainments]] will still be {{Wiki|liberated}} in both ways even if [[wisdom]] rather than [[concentration]] claims first place among his [[spiritual]] endowments, as was the case with the [[venerable]] [[Sariputta]].
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| − | [[Jhana]] and the [[Arahat]]
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| − | From the standpoint of their [[spiritual]] stature the seven types of [[noble]] persons can be divided into [[three categories]]. The first, which includes the [[faith]]-{{Wiki|devotee}} and the [[truth]]-{{Wiki|devotee}}, consists of those on the [[path]] of [[stream-entry]], the first of the eight [[noble]] {{Wiki|individuals}}. The second category, comprising the one {{Wiki|liberated}} by [[faith]], the [[body]]-{{Wiki|witness}} and the one [[attained]] to [[understanding]], consists of those on the six [[intermediate]] levels, from the [[stream-enterer]] to one on the [[path]] of [[arahatship]]. The third category, comprising the [[one liberated in both ways]] and the one {{Wiki|liberated}} by [[wisdom]], consists only of [[arahats]]. [4]
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| − | The [[ubhatobhagavimutta]], "[[one liberated in both ways]]," and the [[pannavimutta]] "one {{Wiki|liberated}} by [[wisdom]]," thus [[form]] the terms of a twofold typology of [[arahats]] distinguished on the basis of their [[accomplishment]] in [[jhana]]. The [[ubhatobhagavimutta]] [[arahat]] [[experiences]] in his own [[person]] the "[[peaceful]] deliverances" of the {{Wiki|immaterial}} [[sphere]], the [[pannavimutta]] [[arahat]] lacks this full [[experience]] of the {{Wiki|immaterial}} [[jhanas]]. Each of these two types, according to the commentaries, again becomes fivefold -- the [[ubhatobhagavimutta]] by way of those who possess the ascending four {{Wiki|immaterial}} [[jhanas]] and the [[attainment]] of [[cessation]], the [[pannavimutta]] by way of those who reach [[arahatship]] after [[emerging]] from on of the four fine-material [[jhanas]] and the dry-[[insight]] mediator whose [[insight]] lacks the support of [[mundane]] [[jhana]].
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| − | The possibility of [[attaining]] the [[supramundane]] [[path]] without possession of a [[mundane]] [[jhana]] has been questioned by some [[Theravada]] [[scholars]], but the [[Visuddhimagga]] clearly admits this possibility when it distinguishes between the [[path]] arisen in a dry-[[insight]] mediator and the [[path]] arisen in one who possesses a [[jhana]] but does not use it as a basis for [[insight]] (Vism.666-67; PP.779). Textual {{Wiki|evidence}} that there can be [[arahats]] lacking [[mundane]] [[jhana]] is provided by the Susima [[Sutta]] (S.ii, 199-23) together with is commentaries. When the [[monks]] in the [[sutta]] are asked how they can be [[arahats]] without possessing [[supernormal powers]] of the {{Wiki|immaterial}} [[attainments]], they reply: "We are {{Wiki|liberated}} by [[wisdom]]" ([[pannavimutta kho mayam]]). The commentary glosses this reply thus: "We are contemplatives, dry-[[insight]] [[meditators]], {{Wiki|liberated}} by [[wisdom]] alone" (Mayam nijjhanaka [[sukkhavipassaka]] pannamatten'eva [[vimutta]] ti, SA.ii,117). The commentary also states that the [[Buddha]] gave his long disquisition on [[insight]] in the [[sutta]] "to show the [[arising]] of [[knowledge]] even without [[concentration]]" ([[vina pi samadhimevam nanuppattidassanattham]], SA.ii,117). The subcommentary establishes the point by explaining "even without [[concentration]]" to mean "even without [[concentration]] previously accomplished reaching the mark of [[serenity]]" (samathalakkhanappattam purimasiddhamvina pi samadhin ti), adding that this is said in reference to one who makes [[insight]] his [[vehicle]] (ST.ii,125).
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| − | In contrast to the [[pannavimutta]] [[arahats]], those [[arahats]] who are ubhatobhagavimutta enjoy a twofold [[liberation]]. Through their [[mastery]] over the [[formless]] [[attainments]] they are {{Wiki|liberated}} from the material [[body]] ([[rupakaya]]), capable of dwelling in the very [[life]] in the [[meditations]] corresponding to the {{Wiki|immaterial}} planes of [[existence]]; through their [[attainment]] of [[arahatship]] they are {{Wiki|liberated}} from the {{Wiki|mental body}} (namakaya), presently free from all [[defilements]] and sure of final {{Wiki|emancipation}} from {{Wiki|future}} becoming. [[Pannavimutta]] [[arahats]] only possess the second of these two [[liberations]].
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| − | The double [[liberation]] of the [[ubhatobhagavimutta]] [[arahat]] should not be confused with another double [[liberation]] frequently mentioned in the [[suttas]] in connection with [[arahatship]]. This second pair of [[liberations]], called [[cetovimutti]] [[pannavimutti]], "[[liberation]] of [[mind]], [[liberation]] by [[wisdom]]," is shared by all [[arahats]]. It appears in the stock passage descriptive of [[arahatship]]: "With the [[destruction of the cankers]] he here and now enters and dwells in the [[cankerless]] [[liberation]] of [[mind]], [[liberation]] by [[wisdom]], having [[realized]] it for himself with direct [[knowledge]]." That this twofold [[liberation]] belongs to [[pannavimutta]] [[arahats]] as well as those who are ubhatobhagavimutta is made clear by the [[Putta]] [[Sutta]], where the stock passage is used for two types of [[arahats]] called the "white [[lotus]] [[recluse]]" and the "red [[lotus]] [[recluse]]":
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| − | How, [[monks]], is a [[person]] a white [[lotus]] [[recluse]] ([[samanapundarika]])? Here, [[monks]], with the [[destruction of the cankers]] a [[monk]] here and now enters and dwells in the [[cankerless]] [[liberation]] of [[mind]], [[liberation]] by [[wisdom]], having [[realized]] it for himself with direct [[knowledge]]. Yet he does not dwell experiencing the eight deliverances with his [[body]]. Thus, [[monks]], a [[person]] is a white [[lotus]] [[recluse]].
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| − | And how, [[monks]], is a [[person]] a red [[lotus]] [[recluse]] ([[samanapaduma]])? Here, [[monks]], with the [[destruction of the cankers]] a [[monk]] here and now enters and dwells in the [[cankerless]] [[liberation]] of [[mind]], [[liberation]] by [[wisdom]], having [[realized]] it for himself with direct [[knowledge]]. And he dwells experiencing the eight deliverances with his [[body]]. Thus, [[monks]], a [[person]] is a red [[lotus]] [[recluse]]. (A.ii,87)
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| − | Since the description of these two types coincides with that of [[pannavimutta]] and [[ubhatobhagavimutta]] the two pairs may be identified, the white [[lotus]] [[recluse]] with the [[pannavimutta]], the red [[lotus]] [[recluse]] with the [[ubhatobhagavimutta]]. Yet the [[pannavimutta]] [[arahat]], while lacking the [[experience]] of the eight deliverances, still has both [[liberation]] of [[mind]] and [[liberation]] by [[wisdom]].
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| − | When [[liberation]] of [[mind]] and [[liberation]] by [[wisdom]] are joined together and described as "[[cankerless]]" ([[anasava]]), they can be taken to indicate two aspects of the [[arahat]]'s [[deliverance]]. [[Liberation]] of [[mind]] {{Wiki|signifies}} the release of his [[mind]] from [[craving]] and its associated [[defilements]], [[liberation]] by [[wisdom]] the release from [[ignorance]]: "With the fading away of [[lust]] there is [[liberation]] of [[mind]], with the fading away of [[ignorance]] there is [[liberation]] by [[wisdom]]" (A.i,61). "As he sees and [[understands]] thus his [[mind]] is {{Wiki|liberated}} from the [[canker]] of {{Wiki|sensual}} [[desire]], from the [[canker]] of [[existence]] from the [[canker]] of [[ignorance]]" (M.i,183-84) -- here release from the first two [[cankers]] can be understood as [[liberation]] of [[mind]], release from the [[canker]] of [[ignorance]] as [[liberation]] by [[wisdom]]. In the commentaries "[[liberation]] of [[mind]]" is identified with the [[concentration]] factor in the [[fruition]] [[attainment]] of [[arahatship]], "[[liberation]] by [[wisdom]]" with the [[wisdom]] factor.
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| − | Since every [[arahat]] reaches [[arahatship]] through the [[Noble Eightfold Path]], he must have [[attained]] [[supramundane]] [[jhana]] in the [[form]] of [[right concentration]], the eighth factor of the [[path]], defined as the four [[jhanas]]. This [[jhana]] remains with him as the [[concentration]] of the [[fruition]] [[attainment]] of [[arahatship]], which occurs at the level of [[supramundane]] [[jhana]] corresponding to that of his [[path]]. Thus he always stands in possession of at least the [[supramundane]] [[jhana]] of [[fruition]], called the "[[cankerless]] [[liberation]] of [[mind]]." However, this [[consideration]] does not reflect back on his [[mundane]] [[attainments]], requiring that every [[arahat]] possess [[mundane]] [[jhana]].
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| − | Although [[early Buddhism]] acknowledges the possibility of a dry-visioned [[arahatship]], the [[attitude]] prevails that [[jhanas]] are still desirable [[attributes]] in an [[arahat]]. They are of value not only prior to final [[attainment]], as a foundation for [[insight]], but retain their value even afterwards. The value of [[jhana]] in the stage of [[arahatship]], when all [[spiritual]] training has been completed, is twofold. One [[concern]] the [[arahat]]'s inner [[experience]], the other his outer significance as a representative of the [[Buddha]]'s dispensation.
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| − | On the side of inner [[experience]] the [[jhanas]] are valued as providing the [[arahat]] with a "blissful dwelling here and now" (ditthadhammasukhavihara). The [[suttas]] often show [[arahats]] [[attaining]] to [[jhana]] and the [[Buddha]] himself declares the four [[jhanas]] to be figuratively a kind of [[Nibbana]] in this {{Wiki|present}} [[life]] (A.iv.453-54). With [[respect]] to levels and factors there is no [[difference]] between the [[mundane]] [[jhanas]] of an [[arahat]] and those of a non-[[arahat]]. The [[difference]] concerns their [[function]]. For non-[[arahats]] the [[mundane]] [[jhanas]] constitute [[wholesome]] [[kamma]]; they are [[deeds]] with a potential to produce results, to precipitate [[rebirth]] in a corresponding [[realm]] of [[existence]]. But in the case of an [[arahat]] [[mundane]] [[jhana]] no longer generates [[kamma]]. Since he has eradicated [[ignorance]] and [[craving]], the [[roots]] of [[kamma]], his [[actions]] leave no residue; they have no capacity to generate results. For him the [[jhanic]] [[consciousness]] is a mere functional [[consciousness]] which comes and goes and once gone disappears without a trace.
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| − | The value of the [[jhanas]], however, extends beyond the confines of the [[arahat]]'s personal [[experience]] to testify to the [[spiritual]] efficacy of the [[Buddha]]'s dispensation. The [[jhanas]] are regarded as ornamentations of the [[arahat]], testimonies to the [[accomplishment]] of the [[spiritually]] perfect [[person]] and the effectiveness of the [[teaching]] he follows. A [[worthy]] [[monk]] is able to "gain at will without trouble or difficulty, the four [[jhanas]] pertaining to the higher [[consciousness]], blissful {{Wiki|dwellings}} here and now." This ability to gain the [[jhanas]] at will is a " quality that makes a [[monk]] an elder." When accompanied by several other [[spiritual]] accomplishments it is an [[essential]] quality of "a [[recluse]] who graces recluses" and of a [[monk]] who can move unobstructed in the four [[directions]]. Having ready access to the four [[jhanas]] makes an elder dear and agreeable, respected and esteemed by his fellow [[monks]]. Facility in gaining the [[jhanas]] is one of the eight qualities of a completely inspiring [[monk]] ([[samantapasadika]] [[bhikkhu]]) perfect in all respects; it is also one of the eleven foundations of [[faith]] ([[saddha]] pada). It is significant that in all these lists of qualities the last item is always the [[attainment]] of [[arahatship]], "the [[cankerless]] [[liberation]] of [[mind]], [[liberation]] by [[wisdom]]," showing that all desirable qualities in a [[bhikkhu]] culminate in [[arahatship]].[5]
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| − | The higher the [[degree]] of his [[mastery]] over the [[meditative]] [[attainments]], the higher the esteem in which an [[arahat]] [[monk]] is held and the more praiseworthy his [[achievement]] is considered. Thus the [[Buddha]] says of the [[ubhatobhagavimutta]] [[arahat]]: "There is no [[liberation]] in both ways higher and more {{Wiki|excellent}} than this [[liberation]] in both ways"(D.ii,71).
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| − | The [[highest]] [[respect]] goes to those [[monks]] who possess not only [[liberation]] in both ways but the six [[abhinnas]] or "[[super-knowledges]]": the exercise of [[psychic]] [[powers]], the [[divine ear]], the ability to read the [[minds]] of others, the [[recollection]] of {{Wiki|past}} [[lives]], [[knowledge]] of the [[death]] and [[rebirth]] of [[beings]], and [[knowledge]] of final [[liberation]]. The [[Buddha]] declares that a [[monk]] endowed with the six [[abhinnas]], is [[worthy]] of gifts and [[hospitality]], [[worthy]] of [[offerings]] and reverential salutations, a supreme field of [[merit]] for the [[world]] (A.iii,280-81). In the period after the [[Buddha]]'s demise, what qualified a [[monk]] to give guidance to others was endowment with ten qualities: [[moral]] [[virtue]], {{Wiki|learning}}, [[contentment]], [[mastery]] over the four [[jhanas]], the five [[mundane]] [[abhinnas]] and [[attainment]] of the [[cankerless]] [[liberation]] of [[mind]], [[liberation]] by [[wisdom]] (M.iii,11-12). Perhaps it was because he was extolled by the [[Buddha]] for his facility in the [[meditative]] [[attainments]] and the [[abhinnas]] that the [[venerable]] [[Mahakassapa]] assumed the presidency of the first great [[Buddhist]] [[council]] held in [[Rajagaha]] after the [[Buddha]]'s passing away.
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| − | The graduation in the veneration given to [[arahats]] on the basis of their [[mundane]] [[spiritual]] achievements implies something about the value system of [[early Buddhism]] that is not often [[recognized]]. It suggests that while final [[liberation]] may be the [[ultimate]] and most important value, it is not the sole value even in the [[spiritual]] domain. Alongside it, as embellishments rather than alternatives, stand [[mastery]] over the range of the [[mind]] and [[mastery]] over the [[sphere]] of the knowable. The first is accomplished by the [[attainment]] of the eight [[mundane]] [[jhanas]], the second by the [[attainment]] of the [[abhinnas]]. Together, final [[liberation]] adorned with this twofold [[mastery]] is esteemed as the [[highest]] and most desirable way of actualizing the [[ultimate]] goal.
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| − | Notes:
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| − | [1] The [[cankers]] ([[asava]]) are four powerful [[defilements]] that sustain [[samsara]]; {{Wiki|sensual}} [[desire]], [[desire]] for [[existence]], [[wrong views]] and [[ignorance]].
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| − | [2] The [[Visuddhimagga]], however says that [[arahats]] in whom [[faith]] is predominant can also be called "{{Wiki|liberated}} by [[faith]]" (Vism.659; PP.770). Its commentary points out that this statement is intended only figuratively, in the [[sense]] that those [[arahats]] reach their goal after having been {{Wiki|liberated}} by [[faith]] in the [[intermediate]] stages. Literally, they would be "{{Wiki|liberated}} by [[wisdom]]". (Vism.T.ii,468)
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| − | [3] The first three emancipations are: one possessing material [[form]] sees material [[forms]]; one not perceiving material [[forms]] internally sees material [[forms]] externally; and one is released upon the [[idea]] of the beautiful. They are understood to be variations on the [[jhanas]] [[attained]] with {{Wiki|color}} [[kasinas]]. For the [[attainment]] of [[cessation]], see PP.824-833.
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| − | [4] It should be noted that the [[Kitagiri Sutta]] makes not provision in its typology for a [[disciple]] on the first [[path]] who gains the {{Wiki|immaterial}} [[jhanas]]. Vism.T.(ii,466) holds that he would have to be considered either a [[faith]]-{{Wiki|devotee}} or a [[truth]]-{{Wiki|devotee}}, and at the final [[fruition]] would be [[one liberated in both ways]].
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| − | [5] The references are to: A,ii,23;iii,131,135,114;iv,314-15; v,337.
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| − | </poem>
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| − | {{R}}
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| − | [http://www.budsas.org/ebud/jhanas/jhanas06.htm www.budsas.org]
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| − | [[Category:The Jhanas in Theravada Buddhist Meditation]]
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