Samādhi, Jhāna, Magga Phala – Introduction

October 12, 2017

1. Apparently, there are a considerable number of people who have attained magga phala (with or without jhāna) recently all over the world. We are indebted to the late Waharaka Thēro for this great awakening by clarifying the correct interpretations of Buddha’s teachings; now many are working tirelessly to make those interpretations available to others; see, “Parinibbāna of Waharaka Thēro“.

  • Over the years, I have seen some key issues related to jhāna and magga phala discussed at many online forums, without reaching a definitive conclusion. I hope this series of posts will be of use to settle this matter.
  • I will try to put together a consistent picture solely based on material from the Tipitaka. One common problem that I see in online forums is that many people put Tipitaka on the same footing as commentaries (such as Visuddhimagga) written much later by people (non-Ariyas) like Buddhaghosa or Nagarjuna. That leads to confusion because those accounts have many contradictions with the Tipitaka.
  • Please let me know ([email protected]) if I have made any mistakes (or have any suggestions), because this is of great importance to everyone.
  • These posts are supposed to be read in the given sequence. Please read carefully at a quiet time.

3. Samādhi is essential to attain Magga phala. jhāna are a special category samādhi, and are not essential to attain magga phala.

  • samādhi (“sama”+”adhi” where “sama” means “same” and “adhi” means “dominance”) means turning the mind towards a certain goal or a state; see, “What is samādhi? – Three Kinds of Mindfulness“.
  • There can be thousands of different types of samādhi. There can be micca samādhi (turning the mind towards immoral or unfruitful goals), as well as Sammā samādhi. For example, a master thief concentrating on making a detailed plan of a robbery will get into a state of samādhi when he is focusing on it intently.

4. What is essential to attain magga phala is Sammā Samādhi. As we have discussed before, there is mundane sammā samādhi that is reached by getting rid of the 10 types of miccā ditthi. Then there is lokōttara Sammā Samādhi that is reached by comprehending Tilakkhana to some extent; see, “Buddha Dhamma – In a Chart“.

  • As discussed in the previous post, “Sīla, Samādhi, Pannā to Pannā, sīla, Samādhi“, one gets to mundane Sammā Samādhi via “Sīla, Samādhi, Pannā“. Then one can comprehend the Tilakkhana and follow the Noble Path via ” Pannā, sīla, Samādhi“, with Sammā Ditthi taking the lead.
  • There is nowhere in the Tipitaka that says one needs jhāna to attain attain magga phala or Nibbāna.
  • Magga phala means one is starting break the bonds (dasa samyōjana) to this world; see, “Dasa Samyōjana – Bonds in Rebirth Process“. One attains magga phala by getting into lokōttara Sammā Samādhi (samādhi to remove “san“: “san” + ““; see, “What is “San”? Meaning of Sansāra (or Samsāra)“.

5. In simple terms, jhāna are mental states existing in the 16 rūpa realms and the 4 arūpa realms. Thus by definition, attaining jhāna has nothing to do with Nibbāna. Jhāna fall into two categories (Ariya and anariya) and — depending on the category — could be an asset or hindrance, as we will discuss in this section.

  • As discussed in “31 Realms Associated with the Earth” those 20 realms lie above the realms of kāma lōka. Those pi and arūpi brahmas enjoy only jhānic pleasures, which are better than sensual pleasures.
  • As we know, sensual pleasures are present only in kāma lōka (4 apayas including the animal realm, human realm, and the six dēva realms).
  • Humans can cultivate jhāna by suppressing (anariya) or removing (Ariya) the craving for sensual pleasures (kāma rāga). 
  • One could approach Nibbāna via Ariya or anariya jhāna; see, “Ascendance to Nibbāna via Jhāna (dhyāna)“.

6. If those brahmas are born there by cultivating mundane jhāna, then kāma rāga remain with them as anusaya (which means deeply hidden). So, when they die and are reborn in the lower realms, those kāma rāga re-surface. The suppression is only during the time they live as brahmas in those higher realms.

  • In the same way, those humans who get into jhānas SUPPRESSING kāma rāga can lose the ability to get into jhānas even in this life.  The best example from the Tipitaka is Devadatta, who developed not only anāriya (mundane) jhānas but also abhinnā  powers, and then lost all that and ended up in an apāya. Even though Devadatta was obviously exposed to correct Tilakkhana (he was ordained by the Buddha himself), he had apparently not grasped them.
  • The ability to get into jhāna is also related to our gati (pronounced “gathi”; our habits from past lives). Those who have cultivated mundane jhānas in relatively recent past lives can easily get into mundane jhāna.
  • However, if one gets into supramundane jhāna, one has essentially attained the Anāgami stage by removing kāma rāga; see, “Mundane versus Supramundane Jhāna“.

7. We will discuss these feature in detail (with Tipitaka references) in several posts in this section.

  • There are a series of posts on jhāna (in simpler terms, without too many Pali words) in an older section: “Power of the Human Mind“.
  • This page could be used as the “landing page” for this section. I will keep updating it as I incorporate more issues relevant to this topic.

 

 

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