The Fruits (Phala) of the Contemplative Life

September 13, 2004

By the contemplative recluse monk Sotapanna Jhanananda (Jeffrey S, Brooks)

(copyright 2004 all rights reserved)

I have found no evidence in the discourses of the Buddha (sutta pitaka) to support a belief that the Buddha taught two "paths" or "techniques" which are commonly understood as the 'moist' absorption (jhana) path and the 'dry' insight (vipassana) path. It is clear to me that the Buddha taught neither absorption nor insight as distinct practice paths. They are simply the attainments that one arrives at through the single practice regimen of right mindfulness (sama-sati), which leads to right meditation (sama-samadhi), which are the 7th and 8th folds of the Noble Eight Fold Path.

Through experience it has become clear that insight and absorption are simply two sides of the same coin. One who has absorption has insight, one who has insight has absorption. I have found there is no insight without absorption, and there is no absorption without insight. Insight (vipassana) is simply the other side of the coin from absorption (jhana). These are simply different aspects of the same thing.

There is a common Hindu metaphor for these two aspects of absorption, it is the fire metaphor. Fire has two properties, one is to produce heat, and the other is to produce light. The same is true of absorption (samadhi), It produces both ecstasy (jhana), and insight (vipassana). One does not come without the other.

This confusion in a belief in different "paths" I believe lies in an assumption that the Buddha was teaching 2 or four distinct practice regimen, however there is no clear evidence to support this belief in the discourses of the Buddha (Sutta Pitaka).

The Samadhi Sutta, AN IV.41, is often sited as evidence in support of four distinct practice paths, because it speaks of the four products or fruits of the path. However this sutta certainly does not clearly state that there are four "paths" nor is there any other place in the discourses of the Buddha that clearly state there are two or four practice paths. The name of the Sutta is the Samadhi Sutta, not the "Four Paths Sutta." Therefore I believe it is reasonable to say this sutta is simply speaking of the four fruits that are a product of the single practice of mindfulness (sati).

I believe this sutta is simply trying to express the four results, or fruits, or products of the attainment of right absorption (sama-samadhi). And, I believe the confusion lies in a belief that the Buddha was speaking of different practice paths, however it is clear to me that he was not. These 4 descriptions must be the four results of the single attainment of right absorption (sama-samadhi).

How can we know that he was speaking of four results of the same practice path? Because first of all the Sati suttas only speak of a single practice path, which is based upon the Four Corner Stones of mindfulness. That is mindfulness of the Breath, Body, Senses and Mind. The result of right mindfulness (sama-sati) is absorption (sama-samadhi). Absorption simply has four characteristics: mindfulness (sati); ecstasy (piiti) and joy (sukha), or what the Buddha called "a pleasant abiding in the here and now (jhana);" insight into seeing things as they are (vipassana); and knowledge & vision, which are the supramundane, or psychic abilities (lokuttara balani).

How one can know there are four fruits from the single practice regimen of Satipatthana is through the attainment of right absorption (sama-samadhi). It is through attainment that we can find out for certain if there are four fruits or four paths. All one need do is practice Satipatthana to its fruition in right absorption (sama-samadhi), and one will find out whether there are four fruits to the practice or not. I practiced Satipatthana to its fruition in right absorption (sama-samadhi), and I found that without seeking these separate fruits or attainments they have come to me purely as a consequence of the dedicated practice of mindfulness (sati).

In conclusion I believe it is reasonable to say the practice of concentration (Satipatthana) leads to mindfulness (Sati), which leads to absorption (samadhi) which leads to four fruits of the practice of Satipatthana, mindfulness (sati), ecstasy (jhana), insight (vipassana), and knowledge & vision, which are the supramundane abilities (lokuttara balani).

If one has given rise to absorption, then one has given rise to insight.  And, if one has given rise to insight, then one has given rise to absorption.  I guess I should also have said, regardless of ones cultural context.

Dhammapada Verse 372

Natthi jhaanam apan~n~assa, pan~n~aa natthi ajhaayato,

Yamhi jhaanan~ ca pan~n~an~ ca sa ve nibbaanasantike.

There is no absorption (jhana) without wisdom (panna),

No wisdom without absorption.

One who has both wisdom and absorption

Is close to emancipation (nibbana/nirvana).

The Discourse on Absorption

Samadhi Sutta, AN IV.41

This is an edited version of Thanissaro Bhikkhu's translation, which is available at this URL:

"Monks, these are the four developments of absorption (samadhi). Which four? There is the development of absorption (samadhi) that, when developed & pursued, leads to a pleasant abiding in the here & now (jhana). There is the development of absorption (samadhi) that, when developed & pursued, leads to the attainment of knowledge & vision (lokuttara balani). There is the development of absorption (samadhi) that, when developed & pursued, leads to mindfulness & alertness (sati). There is the development of absorption (samadhi) that, when developed & pursued, leads to the ending of the effluents.

"And what is the development of absorption (samadhi) that, when developed & pursued, leads to a pleasant abiding in the here & now (jhana)? There is the case where a monk -- quite withdrawn from sensuality, withdrawn from unskillful qualities -- enters & remains in the first absorption (jhana): bliss (piiti) and joy (sukha) born from withdrawal, accompanied by applied and sustained concentration (vitakka and vicára)}. With the cessation of an applied and sustained concentration technique (vitakka and vicára), one enters & remains in the second absorption (jhana): bliss (piiti) and joy (sukha) born of composure, unification of awareness free from applied and sustained concentration (vitakka and vicára)}-- internal assurance. With the fading of bliss (piiti) one remains in equanimity, mindful & alert, and physically sensitive to bliss (piiti). He enters & remains in the third absorption (jhana), of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' With the abandoning of pleasure & pain -- as with the earlier disappearance of elation & anxiety -- he enters & remains in the fourth absorption (jhana): purity of equanimity & mindfulness, neither pleasure nor pain. This is the development of absorption (samadhi) that, when developed & pursued, leads to a pleasant abiding in the here & now.

"And what is the development of absorption (samadhi) that, when developed & pursued, leads to the attainment of knowledge & vision (lokuttara balani)? There is the case where a monk attends to the perception of light and is resolved on the perception of daytime [at any hour of the day]. Day [for him] is the same as night, night is the same as day. By means of an awareness open & unhampered, he develops a brightened mind. This is the development of absorption (samadhi) that, when developed & pursued, leads to the attainment of knowledge & vision (lokuttara balani).

"And what is the development of absorption (samadhi) that, when developed & pursued, leads to mindfulness & alertness (sati)? There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Perceptions are known to him as they arise, known as they persist, known as they subside. Thoughts are known to him as they arise, known as they persist, known as they subside. This is the development of absorption (samadhi) that, when developed & pursued, leads to mindfulness & alertness (sati).

"And what is the development of absorption (samadhi) that, when developed & pursued, leads to the ending of the effluents? There is the case where a monk remains focused on arising & falling away with reference to the five clinging-aggregates (cognition): 'Such is form, such its origination, such its passing away. Such is feeling, such its origination, such its passing away. Such is perception, such its origination, such its passing away. Such are fabrications, such their origination, such their passing away. Such is cognition, such its origination, such its disappearance.' This is the development of absorption (samadhi) that, when developed & pursued, leads to the ending of the effluents.

"These are the four developments of absorption.”