The jhānas (8 states) and the five jhana factors of concentration

The jhānas

The Pāḷi canon describes four progressive states of jhāna called rūpa jhāna ("form jhāna"), and four additional meditative states called arūpa ("without form").

Preceding practices

Meditation and contemplation are preceded by several practices, which are fully realized with the practice of dhyāna.

As described in the Noble Eightfold Path, right view leads to leaving the household life and becoming a wandering monk. 

Sīla (morality) comprises the rules for right conduct. 

Right effort, or the four right efforts, aim to prevent the arising of unwholesome states, and to generate wholesome states. 

This includes indriya samvara (sense restraint), controlling the response to sensual perceptions, not giving in to lust and aversion but simply noticing the objects of perception as they appear.

Right effort and mindfulness calm the mind-body complex, releasing unwholesome states and habitual patterns, and encouraging the development of wholesome states and non-automatic responses.

By following these cumulative steps and practices, the mind becomes set, almost naturally, for the practice of dhyāna.

The practice of dhyāna reinforces the development of wholesome states, leading to upekkhā (equanimity) and mindfulness.

The rūpa jhānas - Qualities of the rūpa jhānas (Rupajhāna)

The practice of dhyāna is aided by ānāpānasati, mindfulness of breathing. The Suttapiṭaka and the Agamas describe four stages of rūpa jhāna. Rūpa refers to the material realm, in a neutral stance, as different from the kāma realm (lust, desire) and the arūpa-realm (non-material realm). Each jhāna is characterised by a set of qualities which are present in that jhāna.

First dhyāna: the first dhyāna can be entered when one is secluded from sensuality and unskillful qualities, due to withdrawal and right effort. There is pīti ("rapture") and non-sensual sukha ("pleasure") as the result of seclusion, while vitarka-vicara ("discursive thought") continues;

Second dhyāna: "rapture" (pīti) and non-sensual sukha ("pleasure") as the result of concentration (samadhi-ji, "born of samadhi"); ekaggata (unification of awareness) free from vitarka-vicara ("discursive thought"); sampasadana ("inner tranquility")

Third dhyāna: equanimous (upekkhā); "affective detachment", mindful, and alert, and senses pleasure with the body;

Fourth dhyāna: purity of equanimity and mindfulness (upekkhāsatipārisuddhi); neither-pleasure-nor-pain. Traditionally, the fourth jhāna is seen as the beginning of attaining psychic powers 

The four arūpas are:

fifth jhāna: infinite space 

sixth jhāna: infinite consciousness 

seventh jhāna: infinite nothingness 

eighth jhāna: neither perception nor non-perception 

Interpretation of the four dhyānas

While the jhānas are often understood as deepening states of concentration, due to its description as such in the Abhidhamma, and the Visuddhimagga,since the 1980s scholars and modern Theravādins have started to question this understanding

5 jhanic factors (from Gil)

Five Jhana Factors of Concentration/Absorption (buddhanet.net)

In the initial stage, the main part is played by the 1st jhanic factor – initial application of mind (vitakka), the mental factor that lifts the mind and mental states to its object. In metta bhavana, it is the continuous bringing up of Metta consciousness to its object – the person selected.

So when metta keeps flowing up we always make sure that we have the same person in mind. This part is concentration.  (Metta & Concentration)

As the arousing by initial application predominates the first part of the concentration exercises, the next step is the sustained application (vicara) which is sustaining the metta consciousness continuously onto its object.  This can be seen as dragging or lengthening the flow of Metta which would otherwise stop. In fact it is a product of continuous arousing. As a result, the momentum of the flow is built up. It continues even after one does not intend to radiate Metta, and if one does, a minimal effort is needed. Therefore one has to try to drag on each aspiration as long as possible so that the metta is continuously flowing onto the person for a long time.

When this can be done, usually joy (píti) follows. The progress thus acquired removes sceptical doubts and brings calmness. Joy is a thrilled, joyful state of mind that comes with increasing concentration. 

It is certainly very pleasant and attractive when one first comes across these. In metta bhavana they can be abundant. The usual tendency is to become attached to them. As a result mindfulness is lost. Then complications arise. So when they become very strong one would have to keep them under control. One will have to keep up the mindfulness and note.

The final stage will be the sinking in, absorption or unification with the object. This is one-pointedness. Again there must be some mindfulness at the very quiet and still stage before absorption. Otherwise one may lapse into deep sleep or is pulled away by subtle thoughts. At this last phase, the Visuddimagga quotes joy as overcoming restlessness, bliss as overcoming ill-will, and one-pointedness as overcoming sensual desires because it stops the mind from flitting to sense objects and fixes onto the meditation object.

1. Initial application (vitakka)
2. Sustained application (vicara)
3. Joy (píti)
4. Happiness (sukha), sublime settle/ satisfaction
5. One-pointedness (ekaggata)

In practice, these factors can be defined as follows:

1. Bringing the mind to the object (arousing, applying)

2. Keeping the mind with the object (sustaining, stretching)

3. Finding, having interest in the object (joy)

4. Being happy and content with the object (happiness)

5. Unifying the mind with the object (fixing).