The Buddha described a set of meditative states that he experienced called jhanas (pali: jhānas). These are states that are attained when the meditator has established mindfulness and gone beyond normal, non-meditative awareness. In this article we will look at each of the jhānas in turn.
I will also discuss my own experiences of the jhānas as they (or something similar) have arisen for me during my practice of the Triratna mindfulness of breathing meditation. It is worth mentioning that the aim of meditation isn’t necessarily to achieve any of the jhānas. Some people report difficulty in achieving the jhānas, but still find great benefit from meditation nonetheless. Meditation is a very personal experience, so this isn’t a mandatory set of expectations – it is how the Buddha described his own experiences.
There are four jhānas (more literally rūpa jhānas) that pertain to the “form” sense sphere. This article discusses these four jhānas. A future article will go into the even higher realms of the “formless” sense sphere meditative states.
A very clear description of the jhānas is to be found in MN 30: The Cūḷasāropama Sutta – The Shorter Discourse on the Simile of the Heartwood. It is this description that we will use as the basis for this article, though it should be remembered that there are other slightly different definitions elsewhere in the Pāli canon and in the wider Buddhist tradition.
First Jhana
Having already achieved “knowledge and vision”, and having roused a desire to realise higher states:
Quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.
The Buddha, MN 30.13
The first jhāna can be broken down into the following components:
- A sense of seclusion
- Applied and sustained thought
- Rapture
- Pleasure born of seclusion
I usually enter the first jhāna either towards the end of the first stage or in the second stage of mindfulness of breathing. In these stages, my mind is engaged in applying itself to the sustained thought of counting, with an underlying focus on wellbeing and Buddha nature. It might be described as a very pleasant sense of wellbeing and positivity. I often explore it mindfully and comparatively with the lower state I may have been in prior to its arising.
Second Jhana
With the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration.
The Buddha, MN 30.14
The second jhāna breaks down as follows:
- Self-confidence
- Singleness of mind without applied and sustained thought
- Rapture
- Pleasure born of concentration
I tend to encounter the second jhāna around the third or fourth stage of mindfulness of breathing, when the counting has come to an end and my mind is stilled. Sometimes it can arise earlier, and sometimes not at all. It all depends on my state of mind-body, and surrounding conditions. The second jhāna can be very powerful, particularly if you have never experienced it before.
The first time I encountered it the sensation was highly intoxicating and it lasted a couple of hours even after having ended the meditation session. I would describe it as a sense of total wellbeing and inner warmth, rising from the core of the body and moving up into the mind. The strongest sensations of rapture I have experienced from the second jhāna have been accompanied by a blissful “tickle” in the region of the heart chakra that feels utterly magical.
Third Jhana
With the fading away as well of rapture, a bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce ‘He has a pleasant abiding who has equanimity and is mindful.’
The Buddha, MN 30.15
Breaking down the third jhāna we get:
- Equanimity
- Mindfulness
- Full awareness
- Feeling bodily pleasure
If I reach the third jhāna it is again usually in the third or fourth stages of the mindfulness of breathing. Sometimes I have passed quickly through the first and second jhānas to arrive in the third jhāna quite suddenly. I am not sure why this could be, perhaps the rapture component depends on certain conditions such as energy levels, tiredness, etc? I have yet to understand but look forward to learning more about this.
Fourth Jhana
With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
The Buddha, MN 30.16
The fourth jhāna consists of the following features:
- No pleasurable feelings
- No painful feelings
- Purity of mindfulness due to equanimity
For me, if this jhāna arises then it is usually in the fourth stage of mindfulness of breathing, with the fading away of bodily awareness and a purity of focus on the point at which the breath contacts the body. I would describe it as highly peaceful and calm, entering into a realm bordering on the formless.
Conclusion
In this article we have covered in brief each of the four rūpa jhānas as taught by the Buddha, and as I have experienced them in my practice of the mindfulness of breathing meditation. The jhānas move from rapture and concentration into equanimity, finally bringing us to the edge of the formless sphere in preparation for even higher meditative states.
If you aren’t achieving anything like what I have described, please don’t lose heart. Not everyone experiences the jhānas. Regardless of how it “feels” for the individual, simply by meditating and learning to still the mind nearly everyone eventually becomes capable of cultivating a higher state of mindfulness that will be of great benefit.
However, by understanding each of the jhānas in the way the Buddha describes them, if we detect anything like what he describes then we can bring structure and feedback to our practice which can help direct the mind towards even higher states.