Anonymous X wrote: ↑Thu Nov 30, 2017 3:56 am
In general, jhanas do not result in vijja. At some point, wisdom is established through insight, and the realm of samsara is penetrated. Suffering, the cause of suffering, the ending of suffering, and the means to end the suffering is established, known. Ignorance is ended. Jhanas are merely the temporary withdrawal of experience of the emotional reactions/activity of the body/senses. They can help prepare for wisdom through mindfulness and calming the emotional/mental activities that we usually associate with.
Balance is very important in these matters.
Sounds persuasive but I'm not sold.
This part:
Anonymous X wrote: ↑Thu Nov 30, 2017 3:56 am
jhanas do not result in vijja.
From this sutta:
https://www.accesstoinsight.org/tipitak ... .than.html
Alara and Ramaputta taught the formless which the buddha said:
This Dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to Awakening, nor to Unbinding, but only to reappearance in the dimension of nothingness
and
'This Dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to Awakening, nor to Unbinding, but only to reappearance in the dimension of neither perception nor non-perception.
But under the bodhi tree
right before enlightenment, he entered jhana.
"So when I had taken solid food and regained strength, then — quite secluded from sensuality, secluded from unskillful mental qualities, I entered & remained in the first jhana: rapture & pleasure born from seclusion, accompanied by directed thought & evaluation. But the pleasant feeling that arose in this way did not invade my mind or remain. With the stilling of directed thoughts & evaluations, I entered & remained in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance. But the pleasant feeling that arose in this way did not invade my mind or remain. With the fading of rapture I remained equanimous, mindful, & alert, and sensed pleasure with the body. I entered & remained in the third jhana, of which the noble ones declare, 'Equanimous & mindful, he has a pleasant abiding.' But the pleasant feeling that arose in this way did not invade my mind or remain. With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — I entered & remained in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. But the pleasant feeling that arose in this way did not invade my mind or remain.
"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of recollecting my past lives. I recollected my manifold past lives, i.e., one birth, two...five, ten...fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.' Thus I remembered my manifold past lives in their modes & details.
Right?
after he finally ate some food, he didn't start practicing vipassana! he remembered the jhana of his youth and then achieved awakening.