Is there a reason not to practice jhana?
Upvote:1
It is unlikely the mind experienced jhana because, if it did, there would be no doubts in the mind. 'Doubt' is one of the five hindrances that exist when jhana has not been reached.
This said, the Pali suttas say jhana is a pleasure not to be feared. This is because real jhana arises from letting go. Therefore, there is no reason to not abide in jhana. Since jhana is the 8th factor of the noble eightfold path, why would there be a reason to not abide in it?
I thought: 'So why am I afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities?' I thought: 'I am no longer afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities.
MN 36
There is the case where a monk, a disciple of the noble ones, making it his object to let go, attains concentration, attains singleness of mind. Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters & remains in the first jhana...
SN 48.10
The Pali suttas (SN 36.11) also say speech ends with the 1st jhana. Therefore, there is not a reason to not practice jhana however there is a reason to not talk about jhana. It seems the questioner is confused here about the difference between practising jhana and talking about jhana. Jhana is something to be practised but is not something to be talked about.
When one has attained the first jhāna, speech has ceased.
SN 36.11
Upvote:5
Absolutely not! Go for it! (Assuming when you say first Jhana, you actually mean first Jhana and not something else).
"There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful qualities — enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.
"Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip; just so, the monk permeates, suffuses and fills this very body with the rapture and pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal...
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