<p>Jhanas are required to realize Non-Return &amp; Arahant (<a href="https://suttacentral.net/an3.86/en/sujato?lang=en&amp;layout=plain&amp;reference=none&amp;notes=asterisk&amp;highlight=false&amp;script=latin" rel="nofollow noreferrer">AN 3.86</a>); although lower jhanas are probably required for 'Once-Return' because <a href="https://suttacentral.net/an7.15/en/sujato?lang=en&amp;layout=plain&amp;reference=none&amp;notes=asterisk&amp;highlight=false&amp;script=latin" rel="nofollow noreferrer">AN 7.15</a> says the 'Once-Returner' has &quot;crossed over&quot; to/towards the further shore; but returns back (to sensuality; <a href="https://suttacentral.net/iti96/en/ireland?lang=en&amp;reference=none&amp;highlight=false" rel="nofollow noreferrer">Iti 96</a>).</p>
<blockquote>
<p>Take the case of a mendicant who has fulfilled their ethics, but has
<strong>limited immersion</strong> and wisdom... With the ending of three fetters
they’re <strong>a stream-enterer</strong>...</p>
<p>Take another case of a mendicant who has fulfilled their ethics, but
has <strong>limited immersion</strong> and wisdom... With the ending of three fetters,
and the weakening of greed, hate and delusion, they’re <strong>a
once-returner</strong>...</p>
<p>Take another case of a mendicant who has <strong>fulfilled</strong> their ethics and
<strong>immersion</strong>, but has limited wisdom... With the ending of the five lower fetters they’re... spontaneously [arisen]... <strong>not liable to return</strong> from that world.</p>
<p>Take another case of a mendicant who has <strong>fulfilled</strong> their ethics,
<strong>immersion</strong> and wisdom....  They realize the <strong>undefiled</strong> [<strong>anāsava; asava-free</strong>] freedom of heart
and freedom by wisdom in this very life. And they live having realized
it with their own insight due to the <strong>ending of defilements [asava]</strong>.</p>
<p><a href="https://suttacentral.net/an3.86/en/sujato?lang=en&amp;layout=plain&amp;reference=none&amp;notes=asterisk&amp;highlight=false&amp;script=latin" rel="nofollow noreferrer">AN 3.86</a></p>
</blockquote>
<blockquote>
<p>And what kind of person rises up then crosses over? It’s the kind of
person who, rising up, thinks: ‘It’s good to have faith, conscience,
prudence, energy, and wisdom regarding skillful qualities.’ With the
ending of three fetters, and the weakening of greed, hate, and
delusion, they’re a once-returner. They come back to this [sensual] world once only [once-again; occasionally], then make an end of suffering. This kind of person rises up then crosses over.</p>
<p><a href="https://suttacentral.net/an7.15/en/sujato?lang=en&amp;layout=plain&amp;reference=none&amp;notes=asterisk&amp;highlight=false&amp;script=latin" rel="nofollow noreferrer">AN 7.15</a></p>
</blockquote>
<blockquote>
<p>Bhikkhus, one bound by the bond of sensual desire (kāma) and by the bond of
being (bhava) is a returner, one who comes back to this state. One freed from the bond of sensual desire but still bound by the bond of being is a
non-returner, one who does not come back to this state. One freed from
the bond of sensual desire and freed from the bond of being is an
arahant, one in whom the taints are destroyed.</p>
<p><a href="https://suttacentral.net/iti96/en/ireland?lang=en&amp;reference=none&amp;highlight=false" rel="nofollow noreferrer">Iti 96</a></p>
</blockquote>

CC BY-SA 4.0
2023-08-07T20:01:43.193Z
2023-08-07T20:20:15.453Z
2023-08-07T20:20:15.453Z
Dhamma Dhatu
<p><a href="https://www.themindingcentre.org/dharmafarer/piyatan" rel="nofollow noreferrer">Piya Tan</a> wrote in his <a href="https://www.themindingcentre.org/dharmafarer/wp-content/uploads/2021/09/41.5-Yuganaddha-Patipada-S-a4.170-piya.pdf" rel="nofollow noreferrer">commentary to AN 4.170</a> (quoted below), that samatha (serenity, implying attainment of jhana) and vipassana (insight) are both needed, but for the case of stream-winning, there are situations where neither is required.</p>
<p>(Jhana in Pali is dhyana in Sanskrit.)</p>
<blockquote>
<p>6.1 From the teachings of the (Yuganaddha) Paṭipadā Sutta and related suttas, <strong>it is clear that both samatha and vipassana (or calm and
insight) are necessary as a complete practice fruiting in due course
in awakening to some level. It is also clear that there are situations
when streamwinning can be attained without either samatha or
vipassana, that is, by listening to the Dharma as taught by the Buddha
himself or by an experienced saintly practitioner</strong> [5.1.2]. However,
once we have become streamwinners (that is, we have attained the
path), we still need to keep a proper balance of samatha and vipassana
in our meditation, especially if we are to attain non-return or
arhathood. The reason for this is clear enough: to attain either
non-return or arhathood, dhyana is necessary. If the meditator who has
attained dhyana and found his balance between samatha and vipassana,
but he still has some mental restlessness on account of some dharma
(mental state or teaching), he would become a non-returner, but if he
is able to keep his mind calm and clear through-out, he would become
an arhat.</p>
<p>6.2 Nowhere in the suttas or the Commentaries is it ever stated that only samatha or only vipassana could or should be practised on its
own. On the contrary, as we have seen, we have numerous sutta teaching
and commentarial support to show that both samatha and vipassana must
be practised either one before the other, or together as a combined
practice. In this way, we are assured of awakening in this life
itself. Analayo ends his entry on “Yuga,naddha Sutta” in the
Encyclopaedia of Buddhism with  these cautionary words:</p>
<blockquote>
<p>The Yuga,naddha [Paṭipadā] Sutta indicates that samatha neither leads
on its own to awakening, nor is it an absolute requisite that needs to
be developed up to a certain degree before undertaking the development
of insight...,  nor can its development be completely neglected for
the sake of insight. That is, the development of samatha is a
necessary companion to the development of vipassanā, but the way in
which this companion is related to the practice of insight is up to
the individual choice. Monoculture, however, should definitely be
avoided, in order to ensure that tranquillity and insight perform
their purpose of leading to final liberation. (2009z:817)</p>
</blockquote>
<p>Hence, the distinction between the practice of calm (samatha) and of
insight (vipassana) is based on that between concentration (samādhi)
and wisdom (paññā), two very fundamental concepts of early Buddhism.
Naturally both are necessary for spiritual progress, their differences
being only partly a matter of degree and partly the order of
development. They are like the two wings of a flying bird (Dh 275).</p>
</blockquote>

CC BY-SA 4.0
2023-08-10T05:29:48.530Z
2023-08-10T05:35:27.943Z
2023-08-10T05:35:27.943Z
ruben2020
<p>He who has realized one or other of the Four Supermundane Paths without ever having attained the Absorptions, is called Sukkha-vipassaka, or Suddhavipassana-yanika, i.e. ‘one who has taken merely Insight (vipassana) as his vehicle’. He, however, who, after cultivating the Absorptions, has reached one of the Supermundane Paths is called Saniathayanika, or ‘one who has taken Tranquillity (samatha) as his vehicle (yana)’. (Majjhima-Nikaya, 44)</p>

CC BY-SA 4.0
2023-08-08T19:50:15.483Z
MN 44 appears to not mentioned the word 'samatha'. Sukkha-vipassaka & Suddhavipassana-yanika are terms found in the Commentary for the Visuddhimagga.
Dhamma Dhatu
CC BY-SA 4.0
2023-08-08T17:00:08.887Z
2023-08-09T00:14:53.250Z
2023-08-09T00:14:53.250Z
blue_ego
<p>Where does it say jhanas are necessary (or not) to realize the four supramundane paths (stream-entry, etc)?</p>

<reference-request><jhana><stages-of-the-path><liberation>
is jhana required to realize the four supramundane paths?
# is jhana required to realize the four supramundane paths?

(Asked by: username_0 on 2023-08-07)

Where does it say jhanas are necessary (or not) to realize the four supramundane paths (stream-entry, etc)?

**Tags:** reference-request, jhana, stages-of-the-path, liberation


---

## 3 answers

### Answer by username_1 on 2023-08-07. Score: 3

Jhanas are required to realize Non-Return & Arahant ([AN 3.86](https://suttacentral.net/an3.86/en/sujato?lang=en&layout=plain&reference=none¬es=asterisk&highlight=false&script=latin)); although lower jhanas are probably required for 'Once-Return' because [AN 7.15](https://suttacentral.net/an7.15/en/sujato?lang=en&layout=plain&reference=none¬es=asterisk&highlight=false&script=latin) says the 'Once-Returner' has "crossed over" to/towards the further shore; but returns back (to sensuality; [Iti 96](https://suttacentral.net/iti96/en/ireland?lang=en&reference=none&highlight=false)).

> Take the case of a mendicant who has fulfilled their ethics, but has
> **limited immersion** and wisdom... With the ending of three fetters
> they’re **a stream-enterer**...
>
> Take another case of a mendicant who has fulfilled their ethics, but
> has **limited immersion** and wisdom... With the ending of three fetters,
> and the weakening of greed, hate and delusion, they’re **a
> once-returner**...
>
> Take another case of a mendicant who has **fulfilled** their ethics and
> **immersion**, but has limited wisdom... With the ending of the five lower fetters they’re... spontaneously [arisen]... **not liable to return** from that world.
>
> Take another case of a mendicant who has **fulfilled** their ethics,
> **immersion** and wisdom.... They realize the **undefiled** [**anāsava; asava-free**] freedom of heart
> and freedom by wisdom in this very life. And they live having realized
> it with their own insight due to the **ending of defilements [asava]**.
>
> [AN 3.86](https://suttacentral.net/an3.86/en/sujato?lang=en&layout=plain&reference=none¬es=asterisk&highlight=false&script=latin)

> And what kind of person rises up then crosses over? It’s the kind of
> person who, rising up, thinks: ‘It’s good to have faith, conscience,
> prudence, energy, and wisdom regarding skillful qualities.’ With the
> ending of three fetters, and the weakening of greed, hate, and
> delusion, they’re a once-returner. They come back to this [sensual] world once only [once-again; occasionally], then make an end of suffering. This kind of person rises up then crosses over.
>
> [AN 7.15](https://suttacentral.net/an7.15/en/sujato?lang=en&layout=plain&reference=none¬es=asterisk&highlight=false&script=latin)

> Bhikkhus, one bound by the bond of sensual desire (kāma) and by the bond of
> being (bhava) is a returner, one who comes back to this state. One freed from the bond of sensual desire but still bound by the bond of being is a
> non-returner, one who does not come back to this state. One freed from
> the bond of sensual desire and freed from the bond of being is an
> arahant, one in whom the taints are destroyed.
>
> [Iti 96](https://suttacentral.net/iti96/en/ireland?lang=en&reference=none&highlight=false)


---

### Answer by username_2 on 2023-08-10. Score: 1

[Piya Tan](https://www.themindingcentre.org/dharmafarer/piyatan) wrote in his [commentary to AN 4.170](https://www.themindingcentre.org/dharmafarer/wp-content/uploads/2021/09/41.5-Yuganaddha-Patipada-S-a4.170-piya.pdf) (quoted below), that samatha (serenity, implying attainment of jhana) and vipassana (insight) are both needed, but for the case of stream-winning, there are situations where neither is required.

(Jhana in Pali is dhyana in Sanskrit.)

> 6.1 From the teachings of the (Yuganaddha) Paṭipadā Sutta and related suttas, **it is clear that both samatha and vipassana (or calm and
> insight) are necessary as a complete practice fruiting in due course
> in awakening to some level. It is also clear that there are situations
> when streamwinning can be attained without either samatha or
> vipassana, that is, by listening to the Dharma as taught by the Buddha
> himself or by an experienced saintly practitioner** [5.1.2]. However,
> once we have become streamwinners (that is, we have attained the
> path), we still need to keep a proper balance of samatha and vipassana
> in our meditation, especially if we are to attain non-return or
> arhathood. The reason for this is clear enough: to attain either
> non-return or arhathood, dhyana is necessary. If the meditator who has
> attained dhyana and found his balance between samatha and vipassana,
> but he still has some mental restlessness on account of some dharma
> (mental state or teaching), he would become a non-returner, but if he
> is able to keep his mind calm and clear through-out, he would become
> an arhat.
>
> 6.2 Nowhere in the suttas or the Commentaries is it ever stated that only samatha or only vipassana could or should be practised on its
> own. On the contrary, as we have seen, we have numerous sutta teaching
> and commentarial support to show that both samatha and vipassana must
> be practised either one before the other, or together as a combined
> practice. In this way, we are assured of awakening in this life
> itself. Analayo ends his entry on “Yuga,naddha Sutta” in the
> Encyclopaedia of Buddhism with these cautionary words:
>
> > The Yuga,naddha [Paṭipadā] Sutta indicates that samatha neither leads
> > on its own to awakening, nor is it an absolute requisite that needs to
> > be developed up to a certain degree before undertaking the development
> > of insight..., nor can its development be completely neglected for
> > the sake of insight. That is, the development of samatha is a
> > necessary companion to the development of vipassanā, but the way in
> > which this companion is related to the practice of insight is up to
> > the individual choice. Monoculture, however, should definitely be
> > avoided, in order to ensure that tranquillity and insight perform
> > their purpose of leading to final liberation. (2009z:817)
>
> Hence, the distinction between the practice of calm (samatha) and of
> insight (vipassana) is based on that between concentration (samādhi)
> and wisdom (paññā), two very fundamental concepts of early Buddhism.
> Naturally both are necessary for spiritual progress, their differences
> being only partly a matter of degree and partly the order of
> development. They are like the two wings of a flying bird (Dh 275).


---

### Answer by username_0 on 2023-08-08. Score: 0

He who has realized one or other of the Four Supermundane Paths without ever having attained the Absorptions, is called Sukkha-vipassaka, or Suddhavipassana-yanika, i.e. ‘one who has taken merely Insight (vipassana) as his vehicle’. He, however, who, after cultivating the Absorptions, has reached one of the Supermundane Paths is called Saniathayanika, or ‘one who has taken Tranquillity (samatha) as his vehicle (yana)’. (Majjhima-Nikaya, 44)

> **Comments:**
> **username_1**: MN 44 appears to not mentioned the word 'samatha'. Sukkha-vipassaka & Suddhavipassana-yanika are terms found in the Commentary for the Visuddhimagga.  

---

