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The Story of Kalayakkhini
While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (5) of this book, concerning a certain woman who was barren, and her rival.
Once there lived a householder, whose wife was barren; later he took another wife. The feud started when the elder wife caused the abortion of the other one, who eventually died in childbirth. In later existences the two were reborn as a hen and a cat; a doe and a leopardess; and finally as the daughter of a nobleman in Savatthi and an ogress named Kali. The ogress (Kalayakkhini) was in hot pursuit of the lady with the baby when the latter learned that the Buddha was nearby, giving a religious discourse at the Jetavana monastery. She fled to him and placed her son at his feet for protection. The ogress was stopped at the door by the guardian spirit of the monastery and was refused admission. She was later called in and both the lady and the ogress were reprimanded by the Buddha. The Buddha told them about their past feuds as rival wives of a common husband, as a cat and a hen, and as a doe and a leopardess. They were made to see that hatred could only cause more hatred, and that it could only cease through friendship, understanding and goodwill.
Then the Buddha spoke in verse as follows:
Na hi verena Verani
sammantidha kudacanam
averena ca the same anti
esa dhammo sanantano.
Verse 5: Hatred is, indeed, never appeased by hatred in this world. It is appeased only by loving-kindness. This is an ancient law.
At the end of the discourse, the ogress(Yakkini) was established in Sotapatti Fruition and the long-standing feud came to an end.
- For those who don’t know the Yakkhas are demons. Yakkhas usually have a violent and bloodthirsty temperament towards humans. If a person has a violent and vengeful temperament despite performing good deeds or Kusulas, they may be reborn as a Yakkha or Yakkhini (in the case of a female). These beings possess Iddhis, and they are an integral part of the first paradise of Kāma loka (Catumaharajika). There are also Yakkhas who live in the Apayas and they can’t understand Tilakkhana.
- However, some Yakkhas have been known to become kind to others after exposure to the Dhamma, and they can even become Sotāpanna, as with Kalayakkhini and Alavaka. Despite their past unwholesome acts, they have accumulated enough Kusulas to become sotāpanna, and they will never engage in such behaviour again. A sotāpanna refrains from vengeful acts, recognizing their futility.
- This story highlights that sometimes we can develop attachments or strong feelings towards others due to the influence of Dosa (aversion). This is evident when we find ourselves disliking someone for no apparent reason, even if we have just met them. The root of this negativity towards others lies in a past kammic connection.
- For more information see the Āṭānāṭiyasutta Sutta. In this sutta, the 4 kings of the first heaven come with Yakkhas and other beings to pay homage to Lord Buddha and recite protection against the malicious influence of evil Yakkhas, for the benefit of lay people and bhikkhus.
So I have heard.
Evaṁ me sutaṁ
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.
Then, late at night, the Four Great Kings—with large armies of spirits, centaurs, goblins(Yakkha), and dragons—set guards, troops, and wards at the four quarters and then, lighting up the entire Vulture’s Peak with their beauty, went up to the Buddha, bowed, and sat down to one side.
Atha kho cattāro mahārājā mahatiyā ca yakkhasenāya mahatiyā ca gandhabbasenāya mahatiyā ca kumbhaṇḍasenāya mahatiyā ca nāgasenāya catuddisaṁ rakkhaṁ ṭhapetvā catuddisaṁ gumbaṁ ṭhapetvā catuddisaṁ ovaraṇaṁ ṭhapetvā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ pabbataṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
“Mendicants, learn the Āṭānāṭiya protection!
Uggaṇhātha, bhikkhave, āṭānāṭiyaṁ rakkhaṁ.
Memorize the Āṭānāṭiya protection!
Pariyāpuṇātha, bhikkhave, āṭānāṭiyaṁ rakkhaṁ.
Remember the Āṭānāṭiya protection!
Dhāretha, bhikkhave, āṭānāṭiyaṁ rakkhaṁ.
The Āṭānāṭiya protection is beneficial, and is for the guarding, protection, safety, and comfort of the monks, nuns, laymen, and laywomen.”
Atthasaṁhitā, bhikkhave, āṭānāṭiyā rakkhā bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ guttiyā rakkhāya avihiṁsāya phāsuvihārāyā”ti.
THE BODY WITH NO CONSCIOUSNESS IS LIKE A USELESS LOG
The background story of the 41st verse, which is the 9th verse of the Citta Vagga is about a monk whose body was stinking due to multiple sores and became an Arahant after listening to a sermon by the Buddha.
The background story of verse 41
At one time the Buddha was staying at the Jetavana monastery in Sāvatti which was donated to the Buddha by the chief benefactor Anāthapindika.
At that time there was a monk named Tissa who obtained instructions from the Buddha on an object of meditation and started practising meditation quite diligently. However, he developed an illness due to which boils appeared all over the body. These boils which appeared as small boils at first, became bigger until they developed into big sores which burst resulting in his upper and lower robes becoming sticky and stained with blood and pus. Eventually, all of his body was stinking and hence he came to be known as “Putigattatissa”, Tissa the thera with a stinking body. Because of his stinking body, his pupil monks who were residing with him abandoned him and did not care to look after him.
One morning, as the Buddha was surveying the world through the Buddha’s supernormal mental power to see who could be spiritually helped on that day, Putigattatissa Thera appeared in the Buddha’s vision. The Buddha noticed the sad state of the body of Putigattatissa Thera and the fact that he had been abandoned by his pupil monks. The Buddha also saw that Putigattatissa Thera had the potential to become an Arahant on that day. There was a fireshed close to where the Thera was staying and the Buddha went there and boiled some water. Then the Buddha went into where the Thera was lying and got hold of the edge of his couch. As soon as the pupil monks knew of the Buddha’s presence, they also came there and as instructed by the Buddha, they carried the Thera into the fire shed. The Thera was washed and bathed in the fire shed and his robes were also washed and dried.
After his body was washed and bathed, Putigattatissa Thera felt a freshness in his body and the mind, which helped him to develop one-pointedness of the mind. The Buddha who was standing at the head of his bed, instructed him to reflect on the fact that when this body is devoid of life, it would be as useless as a log of wood and would be laid on the earth. Then the Buddha recited the following verse which is recorded as the 41st verse of the Dhammapada.
“Aciraṁ vatayaṁ kayo,
pathaviṁ adhisessati,
chuddho apetaviññāno,
niratthaṁ va kalingaraṁ.”
“Before long, alas, this body,
will lie on the ground,
discarded, without consciousness,
like a useless piece of wood.”
It is said that soon after listening to the Buddha’s discourse, Putigattatissa Thera gained enlightenment as an Arahant and passed away.
- It is a very good sutta that shows the fruitless nature of the body. The body not only can become disgusting and dirty but is responsible for our suffering in this Sansara. The vast majority of akusalas are produced with this dense body. Sooner or later, he will end up being a useless log of wood, and this lifestream will be reborn according to his actions. What is the point of doing unhealthy actions to satisfy this disgusting body and end up in the Apayas? Having a dense body like ours brings illness and excruciating pain. We desire to possess a dense body to be able to enjoy the Kāma loka that traps us in this world. Venerable Tissa reflected on Asubha, and soon after, he became an arahant and attained Parinibbānna.
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- To add another detail, an anagami can also attain these. The story of the secular anagami Matikamata is an example. She developed patisambhidā!A tamed mind brings happiness
Mātikamātā also developed an interest in meditation and requested the monks to teach her how to meditate. The monks taught her to meditate on the thirty-two loathsome parts of the body, which can help one gain insight into the fruitless nature of the body. Mātikamātā began meditating diligently and was able to attain the first three paths and fruitions of the Buddhist spiritual path of liberation. She also developed Analytical Insight (patisambhidā) along with mundane supernormal powers even before the sixty monks did.
Jhāna – There Is No Separate Category of “Ariya Jhāna”
“8. Anāgāmis who have “burned” kāma rāga saṁyojana and thus permanently severed their connection to kāma loka will be reborn in five realms RESERVED for them: Aviha, Atappa, Sudassa, Sudassi, and Akanittakha. These realms are called “Suddhāvāsa” or “pure abodes.” See a description in the “Saṅgīti Sutta (DN 33)” starting with “Pañca suddhāvāsā—avihā, atappā, sudassā, sudassī, akaniṭṭhā.”
- So is it correct to say that an Anagami cannot be reborn in the arupa loka? I mean even if he has Arupa Ragā left.
- There is also another sutta that describes a situation where Venerable Sariputta helps a Brahmin to be reborn in a Brahma world on his deathbed. Lord Buddha told him that he should not have since this person could attain magga phala.
- If it had been a person like Venerable Maha Mogallana he would have known through his Iddhis that the person had the potential to attain magga phala. However, Venerable Sariputta gave the best possibility apart from magga phala. The only downside is that it stretches the samsaric journey. Likely, this Brahma will eventually attain Nibbāna at some point.
Then Sāriputta went to the Buddha, bowed, sat down to one side, and said,
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:
“Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill.
“dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno,
He bows with his head to your feet.”
so bhagavato pāde sirasā vandatī”ti.
“But Sāriputta, after establishing Dhanañjāni in the inferior Brahmā realm, why did you get up from your seat and leave while there was still more left to do?”
“Kiṁ pana tvaṁ, sāriputta, dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti?
- In this context, when Lord Buddha says, “There was still more left to do,” he refers to magga phala.
“Another sutta (I forget the name) describes how Ven. Sariputta was giving instructions to a bhikkhu, and the Buddha told Ven. Sarputta that the bhikkhu had attained Arahanthood.”
- It’s in this sutta, sir:Dutiyalakuṇḍakabhaddiyasutta
So I have heard.
Evaṁ me sutaṁ—
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Now at that time, Venerable Sāriputta was educating, encouraging, firing up, and inspiring Venerable Bhaddiya the Dwarf in even more ways with a Dhamma talk, thinking that he was still a trainee.
Tena kho pana samayena āyasmā sāriputto āyasmantaṁ lakuṇḍakabhaddiyaṁ sekhaṁ maññamāno bhiyyoso mattāya anekapariyāyena dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.
The Buddha saw what was happening.
Addasā kho bhagavā āyasmantaṁ sāriputtaṁ āyasmantaṁ lakuṇḍakabhaddiyaṁ sekhaṁ maññamānaṁ bhiyyoso mattāya anekapariyāyena dhammiyā kathāya sandassentaṁ samādapentaṁ samuttejentaṁ sampahaṁsentaṁ.
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
“They’ve cut the cycle, gone to the wishless;
“Acchecchi vaṭṭaṁ byagā nirāsaṁ,
the streams are dried, they flow no more.
Visukkhā saritā na sandati;
Cut, the cycle no longer turns.
Chinnaṁ vaṭṭaṁ na vattati,
Just this is the end of suffering.”
Esevanto dukkhassā”ti.
- This is the Venerable Arahant Lakuntaka Bhaddiya. Lord Buddha praised his qualities. People made fun of his short stature (he was a dwarf) yet he was an arahant with analytical knowledge and Iddhis. They did not know that he had become an arahant. Here is his story ARAHANT LAKUNTAKA BHADDIYA: FOREMOST MONK IN SWEET VOICE
- This is the sutta which describes the event where Venerable Maha Mogallana used Iddhi to see if the monks around had reached the arahant stage.
- Sir Lal has repeated this many times. Jhānas and Iddhis are worthless in themselves because they only stretch the samsaric journey. However, if we use this for the Dhamma they take on a value. They can become Iddhis ariyas like seeing the level of defilement in someone else. I say ariya because an Anariya yogi cannot know whether a person is free from the 10 samyojanas or not.
At one time the Buddha was staying on the slopes of Isigili at the Black Rock, together with a large Saṅgha of five hundred mendicants, all of whom were perfected ones.
Ekaṁ samayaṁ bhagavā rājagahe viharati isigilipasse kāḷasilāyaṁ mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi.
Thereupon, with his mind, Venerable Mahāmoggallāna checked to see whose mind was liberated and free of attachments.
Tesaṁ sudaṁ āyasmā mahāmoggallāno cetasā cittaṁ samannesati vippamuttaṁ nirupadhiṁ.
Then Venerable Vaṅgīsa thought,
Atha kho āyasmato vaṅgīsassa etadahosi:
“The Buddha is staying on the slopes of Isigili … with five hundred perfected ones.
“ayaṁ kho bhagavā rājagahe viharati isigilipasse kāḷasilāyaṁ mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi.
Mahāmoggallāna is checking to see whose mind is liberated and free of attachments.
Tesaṁ sudaṁ āyasmā mahāmoggallāno cetasā cittaṁ samannesati vippamuttaṁ nirupadhiṁ.
There is a particularly interesting story. Many people argue that only a Lord Buddha can see someone’s spiritual progress. This statement is not entirely true. Yes, there are spiritual blockages that only a Lord Buddha could discover.
- However, sometimes ariyas who have developed Iddhis can see someone else’s progress. Venerable Maha Mogallana was an expert in this field. In the story below, there is an anagami woman who can see who is an ariya or not. The most surprising thing in all this was that she was a laywoman! She could also see the potential for achieving magga phala in others. All thanks to Iddhis and analytical knowledge. I think we can say that these are Ariya Iddhis. An anariya yogi cannot know whether a person is free from the 10 samyojanas or in the process of being free or not, since he is under their influence. This could be a good reason to develop Iddhis and Jhanas because they help others to liberate themselves. Thanks to this knowledge she made it possible in one way or another to encourage the bhikkhus to be arahants.
- This story illustrates that sometimes laypeople can attain greater purity than Bhikkhus, and they should not hesitate to cultivate realizations such as Iddhis and Jhanas, as long as it helps them attain magga phala. While it may be easier for Bhikkhus to achieve higher magga phalas (Anagami, Arahant), it is not impossible for a lay person.
Here is the story A TAMED MIND BRINGS HAPPINESS
Dhammapada Verse 35
Annatarabhikkhu Vatthu
“Dunniggahassa lahuno
yatthakamanipatino1
cittassa damatho sadhu
cittam dantam sukhavaham”
The mind is difficult to control; swiftly and lightly, it moves and lands wherever it pleases. It is good to tame the mind, for a well-tamed mind brings happiness.
Mātikamātā also developed an interest in meditation and requested the monks to teach her how to meditate. The monks taught her to meditate on the thirty-two loathsome parts of the body, which can help one gain insight into the nature of decay and dissolution of the body. Mātikamātā began meditating diligently and was able to attain the first three paths and fruitions of the Buddhist spiritual path of liberation. The first three paths and fruitions are Stream Enterer (Sotāpañña), Once returner (Sakadāgāmi), and Non-Returner (Anāgāmi). She also developed Analytical Insight (patisambhidā) along with mundane supernormal powers even before the sixty monks did.
With her supernormal powers, Mātikamātā came to know that none of the sixty monks had attained any paths and fruitions of the spiritual path as yet. She also saw that all of the sixty monks had the potential to gain enlightenment as Arahants but that they needed proper food to be able to meditate properly. So she arranged to prepare good and choice food and offered it to the monks regularly. Having received proper and choice food and applying the right effort and diligence, the sixty monks were able to develop the right concentration of the mind, and eventually, all of them realized the Truth and gained enlightenment as Arahants.
Mendicants, there are these eight rebirths by giving.
“Aṭṭhimā, bhikkhave, dānūpapattiyo.
What eight?
Katamā aṭṭha?
First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
Idha, bhikkhave, ekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.
Whatever they give they expect back.
So yaṁ deti taṁ paccāsīsati.
They see a well-to-do aristocrat or Brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation.
So passati khattiyamahāsāle vā brāhmaṇamahāsāle vā gahapatimahāsāle vā pañcahi kāmaguṇehi samappite samaṅgībhūte paricārayamāne.
It occurs to them:
Tassa evaṁ hoti:
‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!’
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjeyyan’ti.
They settle on that idea, concentrate on it, and develop it.
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
As they’ve settled for less and not developed further, their idea leads to rebirth there.
Tassa taṁ cittaṁ hīne vimuttaṁ, uttari abhāvitaṁ, tatrūpapattiyā saṁvattati.
When their body breaks up, after death, they’re reborn in the company of well-to-do aristocrats brahmins, or householders.
Kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjati.
But I say that this is only for those of ethical conduct, not for the unethical.
Tañca kho sīlavato vadāmi, no dussīlassa.
The heart’s wish of an ethical person succeeds because of their purity.
Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā.
- Lord Buddha explains that with very good moral conduct and a generous mind, one can see his wish fulfilled. This is the case for layman Dhammika.
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I will post another Sutta where the Lord Buddha explains this.
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MERITORIOUS DEEDS BRING JOY IN THIS LIFE AND FUTURE LIVES
The background story of verse 16
At one time the Buddha was staying at the Jetavana monastery in Sāvatti which was donated to the Buddha by the chief benefactor Anāthapindika.
At that time a lay disciple named Dhammika was living in Sāvatti. He was a lay disciple of the Buddha who was a virtuous person by observing the precepts of morality. He was also a very charitable person and engaged in the meritorious activity of generously offering food and other requisites to the order of monks. He made these offerings regularly as well as on special occasions. He was the leader of five hundred virtuous lay disciples of the Buddha who were living in Sāvatti at that time. The lay disciple Dhammika had seven sons and seven daughters and like him, all his children were also virtuous and charitable.
Dhammika felt seriously ill and was on his deathbed when he requested to invite the monks to come to his house and recite the sacred scripts so that he could listen to them from his deathbed. The Monks duly arrived at the house and began chanting the Mahā Satipatthāna sutta by Dhammika’s bedside. It is said that while the monks were reciting, six decorated chariots from the six sensual heavens arrived to invite Dhammika to their respective sensual heavens.
[According to Buddhist cosmology, there are six planes of heavenly beings (deva loka), in which rebirth takes place due to highly meritorious, skillful, and wholesome volitional actions performed during one’s previous existence. They are:
1.Cātummahārājika heaven
2. Tāvatimsa heaven
3. Yāma heaven
4. Tusita heaven
5. Nimmānarati heaven
6. Paranimmita Vasavatti heaven]
Dhammika asked them to wait until the reciting was over as he did not want the reciting by the monk disrupted. However, the monks who were reciting mistook his signal to stop as a signal to them to stop reciting the scriptures. They stopped reciting and left Dhammika’s house.
After the monks had left, Dhammika told his children about the six decorated chariots from the six sensual heavens who were waiting for him. He decided to choose the chariot from the Tusita heaven and asked one of his children to throw a garland to that particular chariot. Having chosen the Tusita heaven, he passed away and was reborn as a deity in the Tusita heaven. Thus, the person who engages in meritorious deeds experiences joy both in this world and future worlds.
Concerning the lay disciple Dhammika, the Buddha recited the following verse, which is recorded as the 16th verse of the Dhammapada.
“Idha modati pecca modati,
katapuñño ubhayattha modati,
so modati so pamodati,
disvā kamma visuddhimattano.”
“Here he rejoices, hereafter he rejoices,
the meritorious one rejoices in both places,
he rejoices, and he greatly rejoices,
seeing the purity of his deeds.”
- A pannavimutti arahant can cultivate all Jhanās and arupavacara samapatti if they choose to, and then attain Nirodha Samapatti. Venerable Sariputta is a great example of this. He became an arahant after listening to a single discourse of Lord Buddha. At one point, he wanted to cultivate Jhanas and Iddhis. He developed them rapidly and analyzed each one as he progressed. Eventually, he reached Nirodha Samapatti. It is in the Anupada Sutta.
And he emerged from that attainment with mindfulness.
So tāya samāpattiyā sato vuṭṭhahati.
Then he contemplated the phenomena in that attainment that had passed, ceased, and perished:
So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati:
‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’
‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits.
So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.
He understood: ‘There is an escape beyond.’
So ‘atthi uttari nissaraṇan’ti pajānāti.
And by repeated practice, he knew for sure that there was.
Tabbahulīkārā atthitvevassa hoti.
Furthermore, going totally beyond the dimension of neither perception nor non-perception, he entered and remained in the cessation of perception and feeling. And, having seen with wisdom, his defilements came to an end.
Puna caparaṁ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.
- The English translation is incorrect. It says, “his defilements have ended.” Venerable Sariputta became an arahant long before he developed Nirodha Samapatti. He attained arahantship by listening to a discourse of Lord Buddha. He is a pannavimutti arahant. Dīghanakhasutta
Now, at that time, Venerable Sāriputta was standing behind the Buddha, fanning him.
Tena kho pana samayena āyasmā sāriputto bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno.
Then he thought,
Atha kho āyasmato sāriputtassa etadahosi:
“It seems the Buddha speaks of giving up and letting go of all these things through direct knowledge.”
“tesaṁ tesaṁ kira no bhagavā dhammānaṁ abhiññā pahānamāha, tesaṁ tesaṁ kira no sugato dhammānaṁ abhiññā paṭinissaggamāhā”ti.
Reflecting on this, Venerable Sāriputta’s mind was freed from the defilements by not grasping.
Iti hidaṁ āyasmato sāriputtassa paṭisañcikkhato anupādāya āsavehi cittaṁ vimucci.
I have been thinking about Jhānas.
- The motivation that drives many Buddhists to practice the 4 Jhānas and the 4 arupavacara samapatti is the attainment of Nirodha Samapatti.
- Jhānas are not ends in themselves. They are essential tools to attain Nirodha Samapatti, which is the Supreme Samapatti.
- Achieving Nirodha is impossible without developing the highest arupavacara Samapatti. To attain these arupavacara samapatti, one must have perfected the 4 or 5 Jhānas. However, it is necessary to be an arahant to achieve this. It seems that people aim to develop Jhānas first and then become arahant. Technically, an arahant no longer has much reason to stay in this world. If they choose to stay, it is for the benefit of an immeasurable number of sentient beings. Arahants, Paccekabuddhas, and Lord Buddhas can enter Nirodha Samapatti to provide opportunities for others to develop Kusalas. By protecting them a person accumulates an immeasurable amount of merits. Remember the serpent king (Naga) who protected Lord Gautama during his awakening. Lord Buddha was in Nirodha Samapatti and the snake king gained a lot of Kusulas. However, the Ariyas in Nirodha Samapatti are naturally protected from any danger during their absorption. Nothing can harm them during these times. Nirodha Samapatti is the ornament of holy life. Sometimes, when they are mentally tired of consciousness, they enter into Nirodha Samapatti. In Nirodha Samapatti, the 5 aggregates cease completely. This state lasts a maximum of 7 days, and it can be likened to a temporary experience of parinibbãna. Parinibbãna is the eternal version of Nirodha Samapatti.
