1) Is Jhana of value in the Noble Eight Fold Path?
2) How important is Jhana in the Noble Eight Fold Path?
3) Is Jhana a practice?
4) Should Jhana be avoided?
5) Is there a path that is superior (supramundane) to jhana?
6) Are the experiences of jhana mundane within normal human experience, or
are they supramundane (lokuttara)?
7) Is jhana a manifestation of an addictive behavior disorder?
Right absorption (sama-samadhi) is characterized by the four absorptions
(jhanas) (DN 22.21). Aside from the obvious and frequent exhortations from the
Buddha that right absorption (sama-samadhi) (DN 22.21) is characterized by
jhana, and that one who has skillfulness in absorption (jhana) was seen by him as
"the chief, the best the foremost, the highest, the most excellent of ...
meditators" (SN 34); and that the suttas are saturated and suffused with
exhortations from the historic Buddha that his students give rise to absorption (jhana);
then we can only conclude that at the very least jhana is not only a worthy
attainment, but it is a central constituent in following the Noble Eight Fold
Path.
But, let me say, absorption (jhana) is not a practice, it is an attainment.
Absorption (jhana) is the attainment for one who practices mindfulness (sati)
correctly. We know this because absorption (jhana) is a fruit of the Noble
Eight Fold Path, and Right Mindfulness (sama-sati), the 7th step leads to Right
Absorption (sama-samadhi) (DN 22.21) the 8th step. We can therefore conclude
if one has not given rise to absorption (jhana) one has not been practicing
mindfulness (sati) correctly, and therefore they are not following the Noble
Eight Fold Path.
Maha-satipatthana Sutta, DN 22
"And what is right {absorption (sama-samadhi)}? There is the case where an
aspirant -- quite withdrawn from sensuality, withdrawn from unskillful (mental)
qualities -- enters & remains in the first jhana... (through fourth jhana).
I would however argue that bliss (piiti), joy (sukha), tranquility (passa
ddhi) and equanimity (upekkha), which are manifestations of absorption (jhana) are
indeed "outside of ordinary human experience," and thus supramundane
(lokuttara), because since there is so much unhappiness (dukkha) in this world I do
not believe bliss, joy, tranquility and equanimity are common daily experiences.
Also the historic Buddha called absorption (jhana) supramundane (lokuttara).
If you read the Samadhanga Sutta, AN 28, you will find that the correct
practice of sati leads to absorption (jhana), and the yogi must seek to become
saturated and suffused with the various aspects (bliss, joy, tranquility and
equanimity) of absorption (jhana).
Samadhanga Sutta AN V. 28
"He permeates and pervades, suffuses and fills this very body with the
ecstasy (piiti) and joy (sukha) born from withdrawal. There is nothing of his entire
body unpervaded by ecstasy (piiti) and joy (sukha) born from withdrawal."
Finally, if you are intent upon enlightenment (nibbana) in this very
lifetime, then you will need absorption (jhana), because absorption provides 4 of the
7 factors of enlightenment.
One who believes that one who has given rise to absorption (jhana) is
attached to anything does not know the suttas, nor the attainments of the Noble Eight
Fold Path. Because, one who has given rise to right absorption
(sama-samadhi) has given rise to absorption (jhana) by observing right mindfulness
(sama-sati), and is thus "secluded from sensual pleasures, secluded from sensual
unwholesome states" and has found a "bliss (piiti), joy (sukha), tranquility
(passaddhi) and equanimity (upekkha) that is born of seclusion" and the "abandoning
of pleasure and pain" that "includes the purification of mindfulness (sati) by
equanimity." (SN 9.53)
Jhanasamyutta SN 9.53
"Bhikkhus, just as the River Ganges slants, slopes and inclines toward the
East, so too a bhikkhu who develops and cultivates the four jhanas slants,
slopes, and inclines toward nibbana."
Some say absorption (jhana) is a temporary state that suppresses the
hindrance, but does not eradicate them. Anyone who believes thus does not know the
suttas, and has not grasped the teachings of the Buddha.
Jhanasamyutta SN 9.53
"Bhikkhus, there are these five higher fetters. What five? Lust for form,
lust for the formless, conceit, restlessness, ignorance. These are the five
higher fetters. The four absorptions (jhanas) are to be developed for direct
knowledge of these five higher fetters, for the full understanding of them, for
their utter destruction, for their abandoning."
In conclusion, one who does not accept absorption (jhana) as a necessary
fruit of the Noble Eight Fold Path does not know the path of the Buddha. One who
has not given rise to absorption (jhana) has not given rise to right
absorption (sama-samadhi), therefore has not practiced right mindfulness (sama-sati),
and thus has not followed the Noble Eight Fold Path.