The Effects of Jhānas and Spheres

The best way to know if whoever is in front of you knows the Dhamma, is an expert in Dhamma, practices the Dhamma is to hear him speak about the effects he experiences when practicing the jhānas, his path marked with steps, his passage to the spheres and what what is done in them. Actually the working tool is the jhānas.Without jhānas one can not take the first step, because the first step is precisely to eliminate the chatter of the mind, a necessary condition to be able to work with it.That is what is achieved in the first jhāna itself. And everything starts from there.The second jhāna appears without any exercise, in the third the pleasure vanishes, in the fourth, the breath stops. And more things, the happiness necessary condition is extinguished to not find pleasant emotional reactions that call to the attachment, reason why the noble eightfold path can be crossed without obstacles, thus eliminating the suffering definitively. And not only that, the fourth jhāna is the watchtower from which one can see the field of effort to achieve the psychic powers, necessary for the adventure of escaping from everything there is.

Beyond all jhāna, we will have the spheres and with them, and the psychic powers the ability to interact with devas, to live with them, to study their world looking for the unsatisfactoriness to tear out any kind of attachment that appears to wish to be reborn there.

And beyond any sphere, the cessation of perception and emotional reactions, where impurities have already disappeared.

This is the path that leads to the definitive end of suffering, to extinction, to Nibbāna.

Anything else, remember, it’s shit.

 

Collection of Discourses Grouped Numerically
SN 36.11. Rahogata Sutta

Then, a certain bhikkhu went to the Blessed One and after greeting him he sat down to the side and said:

“Here, venerable sir, while I was alone in isolation a thought arose in my mind:” Three emotional reactions were taught by the Blessed One: pleasurable emotional reactions, painful emotional reactions and emotional reactions neither painful nor pleasurable. But the Blessed One also said: “Suffering includes everything that is felt.” What did the Blessed One mean when he said this?

“Very good, bhikkhu! These three emotional reactions were taught by me, the pleasurable emotional reactions, the painful emotional reactions and the emotional reactions neither painful nor pleasurable. And I also said: “Suffering includes what it feels like.” When I said this, I was referring to the impermanence of the affectations, to the fact that the affectations can end, disappear, disappear, cease and perish. But I have also explained the progressive cessation of affectations.

For someone who has attained the first jhāna, the chatter has ceased.

For one who has attained the second jhāna, the direction of the mind [towards the object] and the retention of the mind [on the object] has ceased.

For someone who has reached the third absorption, pleasure has ceased.

For someone who has reached the fourth absorption, breathing stops.

For someone who has reached the dimension of infinite space, the perception of form has ceased.

For someone who has reached the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.

For someone who has reached the dimension of nothing, the perception of the dimension of the infinite consciousness has ceased.

For someone who has reached the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.

For someone who has reached the cessation of perception and emotional reaction, perception and emotional reaction have ceased.

For a mendicant who has finished with the impurities, attachment, aversion and ignorance have ceased.

And I have also explained the progressive silence of the conditions.

For someone who has reached the first absorption, the chatter has stopped. For someone who has reached the second absorption, the placement of the mind and keeping it connected have stopped. … For someone who has achieved a cessation of perception and emotional reaction, perception and emotional reaction have calmed down. For a mendicant who has done away with impurities, attachment, aversion and ignorance have calmed down.

There are these six levels of tranquility.

For someone who has achieved the first absorption, the chatter has calmed down. For someone who has reached the second absorption, the placement of the mind and its maintenance have been reassured. For someone who has reached the third absorption, the pleasure has been reassured. For someone who has reached the fourth absorption, the breath has calmed down.For someone who has achieved a cessation of perception and emotional reaction, perception and emotional reaction have been reassured. For a mendicant who has done away with impurities, attachment, aversion and ignorance have been reassured. “

 

Collection of speeches grouped numerically
AN 9.45 Released in both ways

“‘Liberated in both ways’, ‘liberated in both ways’, it has been said, friend. And in what way did the Blessed One speak of someone liberated in both ways? “

“Behold, friend, the monk who, apart from sensual pleasures, departs from the prejudicial mental states, enters and remains in the first jhana … Thus he remains, having experimented with his body that base he reached in any way possible and understands that wisely. This is the scope, friend, of what the Blessed One said of someone released in both forms in the provisional sense.

“Besides, friend, with the disappearance of the applied and sustained thought, it enters and remains in the second jhana … the third jhana … fourth jhana … Thus it remains, having experimented with its body that base it reached in any possible way and understands that with wisdom . This is the scope, friend, of what the Blessed One said of someone released in both forms in the provisional sense.

“Besides, friend, totally transcending the perception of forms, with the disappearance of the perception of resistance, not attending to diversity and thinking ‘space is infinite’, it enters and remains at the base of the infinity of space … in the base of the infinity of consciousness … at the base of nothingness … at the base of the nor-perception-nor-no perception; and understand that with wisdom. This is the reach, friend, of what someone’s Blessed One said.So he remains, having experimented with his body that base he reached in any way possible and understands that with wisdom. This is the scope, friend, of what the Blessed One said of someone released in both forms in the provisional sense.

“In addition, friend, totally transcending the base of the no-perception-no-no perception, enters and remains in the cessation of perception and sensation. Then he sees, with discernment, that the mental corruptions came to total destruction. So he remains, having experimented with his body that base he reached in any way possible and understands that with wisdom. This is the scope, friend, of what the Blessed One said of someone released in both ways, but in the non-provisional sense. “

 

Collection of Long Speeches
DN 15. Great Speech of Origin

“There are, Ānanda, beings that have a diverse body and a diverse perception, like human beings, some gods and some beings in the lower realms. This is the first station for consciousness.

“There are beings that have a different body but an identical perception, like the gods of the Brahma order that are generated through the first (jhāna). This is the second station for consciousness.

“There are beings that are identical in body, but diverse in perception, like the gods of the radiance of transmission. This is the third station for consciousness.

“There are beings that are identical in body and identical in perception, like the gods of a radiant beauty. This is the fourth station for consciousness.

“There are beings that, through the complete overcoming of the perceptions of the material form, the demise of the perceptions of the impact and the non-attention to the perceptions of diversity (contemplating) ‘Space is infinite’, they arrive at the base of the infinity of space. This is the fifth station for consciousness.

“There are beings who, having completely overcome the base of the infinity of space, (contemplating) ‘Consciousness is infinite,’ arrive at the base of the infinity of consciousness.This is the sixth station for consciousness.

“There are beings who, having completely overcome the base of the infinity of consciousness, (contemplating) ‘There is nothing’, arrive at the base of nothingness. This is the seventh station for consciousness.

“The base of non-perceptive beings and, secondly, the basis of perception or non-perception (these are the two bases).

“In that, Ānanda, if one understands the first station for consciousness, that of beings that have a diverse body and a different perception, and if one understands their origin, their disappearance, their satisfaction, their dissatisfaction and their escape, ¿ Is it appropriate for one to seek to enjoy it?

“Certainly not, venerable sir.”

“If one understands the remaining stations for consciousness … the basis of non-perceptive beings … the basis of perception or non-perception, and if it understands its origin, its disappearance, its satisfaction, its dissatisfaction and its escape, is it appropriate that one seeks to enjoy in it?

“Certainly not, venerable sir.”

“Ananda, when a bhikkhu, having understood how they really are the origin, death, satisfaction, dissatisfaction and escape in relation to these seven stations for consciousness and the two bases, is liberated through non-adherence, then he is called bhikkhu Liberated by wisdom.

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