I think an important thing is to establish that there are various types
of concentration that are samma –right, and if we can agree on this
then to establish which are part of the noble eight-fold path
leading out samsara.
There are several suttas that give the 4 rupa jhanas as right
concentration, and these are very common in the suttas.. There are
also suttas where the eight mudane jhanas are given
Then there are many suttas like the following, which do not get cited
so often on internet forums:
I quoted in an earlier post the Anguttara Nikaya IV.41
There is also the Digha Nikaya, sangiti sutta (sutta 33) page 488 of
WalsheFour concentrative meditations (samadhi bhavana):
a. Leads to happiness here and now (dithadhamma-suka)
b. Gaining knowledge and vision (nana-dassana-patilabha)
c. Mindfulness and clear awareness (sati-sampajana)
d. The destruction of the corruptions. (asavanama khaya)
i. How does this practice*a*lead to happiness here and now? Here, a
monk practices the four Jhanas
ii. How does it*b*lead to the gaining of knowledge and vision?
Here, a monk attends to the perception of light, he fixes his mind
to the perception of day, by night as by day, by day as by night. In
this way, with a mind clear and unclouded, he develops a state of
mind that is full of brightness.
iii. How does it*c*lead to mindfulness and clear awareness? Here, a
monk knows feelings as they arise remain and vanish.
iv. How does this*d*practice to the destruction of corruptions?
Here, a monk abides in the contemplation of the rise and fall of the
five aggregates of grasping: "This is material form, this is its
arising, this is its ceasing; these are feelings, this is its
arising, this is its ceasing; this perception, this is its arising,
this is its ceasing; these are mental formations, this is its
arising, this is its ceasing; this is consciousness, this is its
arising, this is its ceasing."
Note that*b*is a special type of samatha meditation giving powers
of mundane vision.
Thus in these two suttas the four mundane jhanas are given a
specific category different from the types of samadhi which result
in sati-sampajana or the destrution of the defilements.
here is another suttahttp://www.vipassana...ttarisaka-e.htm
III. 2. 7.Mahaacattaariisakasutta.m-
(117) The Longer discourse on the forty
I heard thus.
Bhikkhus, what is noble right concentration together with the means
and accessories? It is right view, right thoughts, right speech,
right actions, right livelihood, right endeavour and right
mindfulness. Bhikkhus, the mind's one pointedness, endowed with
these seven factors is called noble right concentration together
with the means and the accessories.
No mention of the 4 jhanas here….
MAJJHIMA NIKAAYA III
149. The Longer Discourse on the six sphereshttp://www.vipassana...ayatanika-e.htm
To someone who learns and realizes, eye, forms, eye-consciousness,
eye contact and whatever feelings pleasant or unpleasant or neither
unpleasant nor pleasant born of eye contact, as they really are.
Attachment does not arise for eye, forms, eye-consciousness, eye
contact and whatever feelings pleasant or unpleasant or neither
unpleasant nor pleasant born of that eye contact. This one not
attached, unyoked and not deluded, abiding seeing the danger does
not accumulate in the five holding masses for the future. His
craving, interest and greed, to be here and there in the future,
cease. His bodily and mental troubles, anxiety and laments cease.
Further he experiences bodily and mental pleasantness. Whatever his
view, it becomes right view. Whatever his thoughts, they become
right thoughts. Whatever his speech it becomes right speech.
Whatever his actions, they become right actions. Whatever his
effort, it becomes right effort. Whatever his mindfulness, it
becomes right mindfulness. Whatever his concentration, it becomes
Again right concentration, but no jhanas mentioned..
How is insight developed and nibbana attained:
From the digha nikaya
"The vimuttayatanam The 5 bases of deliverance:
XXV. "Five bases of deliverance; here
a. the teacher or a respected fellow disciple teaches a monk Dhamma.
And as he receives the teaching, he gains a grasp of both the spirit
and the letter of the teaching. At this, joy arises in him, and from
this joy, delight; and by this delight his senses are calmed, he
feels happiness as a result, and with this happiness his mind is
established [he attains nibban];
b. he has not heard it thus, but in the course of the teaching
Dhamma to others he has learnt it by heart as he has heard it, or
c. as he is chanting the Dhamma... or
d. ...when he applies his mind to the Dhamma, thinks and ponders
over it and concentrates his attention on it; or
e. When he has properly grasped some concentration sign, has well
considered it, applied his mind to it, and has well penetrated it
with wisdom. At this, joy arises in him; and from this joy, delight,
and by this delight his senses are calmed, he feels happiness as a
result, and with this happiness his mind is established.
Notice the first 4 ways of liberation do not mention gaining mundane