ADB---Four arupa jhanas

Analytical dhamma for beginners

Four arupa jhanas

There are four types of meditative states in the formless world, ie; the sphere of boundless space (ākāsānañcāyatana),the sphere of boundless consciousness (viññānañcāyatana), the sphere of nothingness (ākiñcaññāyatana), and the sphere of neither perception nor non perception (nevasaññā n'asaññāyatana).

1. Sphere of boundless space
In the Visuddhi Magga , it was mentioned : “Through the total overcoming of the perceptions of matter, however, and through the vanishing of sense reactions and the non attention to the perceptions of variety, with the idea, 'Boundless is space', he reaches the sphere of boundless space (ākāsānañcāyatana) and abides therein.”

“By 'perceptions of matter' (rūpa-saññā) are meant the absorptions of the fine material sphere, as well as those objects themselves . . . ” (Visuddhi Magga X, 1).

“By 'perceptions of sense reactions' (patigha saññā) are meant those perceptions that have arisen due to the impact of sense organs (eye, etc.) and the sense objects (visible objects, etc.). They are a name for the perception of visible objects, as it is said (Jhāna Vibhanga): 'What are here the perceptions of sense reactions? They are the perceptions of visible objects, sounds, etc.' - Surely, they do no longer exist even for one who has entered the 1st absorption, etc., for at such a time the five sense consciousness is no longer functioning. Nevertheless, this is to be understood as having been said in praise of this immaterial absorption, in order to incite the striving for it" (Visuddhi Magga X, 16).”

“Perceptions of variety (ñānatta-saññā) are the perceptions that arise in various fields, or the various perceptions" (ib.). Hereby, according to Visuddhi Magga X, 20, are meant the multiform perceptions outside the absorptions.”

2. Sphere of boundless consciousness
“Through the total overcoming of the sphere of boundless space, and with the idea 'Boundless is consciousness', he reaches the sphere of boundless consciousness (viññānañcāyatana) and abides therein.”

3. Sphere of nothingness
“Through the total overcoming of the sphere of boundless consciousness, and with the idea 'Nothing is there', he reaches the sphere of nothingness (ākiñcaññāyatana) and abides therein.”

4. Sphere of neither perception nor non perception
“Through the total overcoming of the sphere of nothingness he reaches the sphere of neither-perception nor non perception (nevasaññā n'asaññāyatana) and abides therein.”

“Thus the 1st absorption is free from five things (i.e. the hindrances, nívarana, q.v.), and five things are present (i.e. the factors of absorption; jhānanga). Whenever the monk enters the 1st absorption, there have vanished sensuous desire, ill will, sloth and torpor, restlessness and scruples, doubts; and there are present: thought conception (vitakka), discursive thinking (vicāra) rapture (pīti), joy (sukha), and concentration (samādhi).

In the 2nd absorption there are present: rapture, joy and concentration; in the 3rd: joy and concentration; in the 4th: equanimity (upekkhā) and concentration” (Visuddhi Magga IV).

The four absorptions of the immaterial sphere (s. above 5-8) still belong, properly speaking, to the 4th absorption as they possess the same two constituents. The 4th fine-material absorption is also the base or starting point (pādaka-jhāna, q.v.) for the attaining of the higher spiritual powers (abhiññā, q.v.).

In the Abhidhamma, generally there are five jhana states instead of a four states in the fine material absorptions(rupa jhana): the 2nd absorption has still the constituent 'discursive thinking' (but without thought conception), while the 3rd, 4th and 5th correspond to the 2nd, 3rd and 4th, respectively, of the four jhana division (s. Tab. I, 9- 13) . These five divisions is based on texts in Anguttara Nikaya VIII, 63.

For the eight absorptions as objects for the development of insight (vipassanā), see samatha-vipassanā. Full details in Visuddhi Magga IV-X.

Jhāna in its widest sense (e.g. as one of the 24 conditions; s. paccaya 17), denotes any, even momentary or weak absorption of mind, when directed on a single object.