An investigation into whether the Buddha’s descriptions of jhāna support complete sensory withdrawal or mindful flow states
Introduction
One of the most significant debates in contemporary Buddhist meditation practice concerns the nature of awareness during jhānic absorption. The traditional interpretation, heavily influenced by Abhidhamma commentaries, maintains that genuine jhāna involves complete withdrawal from sensory experience. The Visuddhimagga states: “samāpanno nāma antosamāpattiyaṃ kaṇṇamūle dhamathantassāpi saṅkhayugaḷassāpi asanisannipātassāpi saddaṃ na suṇāti” – one who is truly absorbed doesn’t hear sound even of conch shells blowing at their ear, or thunder, or lightning while in the absorption.[1] According to this view, any awareness of external stimuli indicates that one remains in access concentration rather than true jhānic absorption.
However, a systematic examination of canonical sources reveals a more nuanced picture. The Dīgha Nikāya explicitly describes the third jhāna practitioner as “sato ca sampajāno” – mindful and clearly comprehending,[2] while the Majjhima Nikāya’s Ānāpānasati Sutta details continuous breath awareness throughout jhānic development: “dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti” – breathing in long, he knows ‘I am breathing in long’.[3] These canonical descriptions challenge interpretations requiring complete unconsciousness and suggest that the Buddha may have described states more akin to what modern psychology terms “flow states.”
The Traditional Interpretation: Complete Sensory Withdrawal
The conventional understanding of jhānic absorption rests primarily on the Buddha’s teaching in the Aṅguttara Nikāya that “saddakaṇṭakā kho pana jhānā” – sounds are thorns to the jhānas.[4] The text specifically states “pathamassa jhānassa saddo kaṇṭako” – sound is a thorn to the first jhāna, part of a systematic presentation of obstacles to various spiritual attainments. The Dhammasaṅgaṇī-aṭṭhakathā interprets this teaching definitively: “pathamajjhānaṃ pana appakaṃpi saddaṃ na sahatī” – the first jhāna cannot tolerate even a small sound.[5]
The Majjhima-aṭṭhakathā extends this interpretation, explaining that in villages “itthipurisahatthiassādisaddasamākulaṃ gāmantaṃ apariccajitvā na sukaran sampādetuṃ, saddakaṇṭakattā jhānassa” – it’s not easy to achieve [jhāna] without abandoning a village full of the sounds of women, men, elephants, horses, etc., because sound is a thorn to jhāna.[6] This commentary establishes the principle that environmental sounds necessarily obstruct jhānic development.
The most compelling traditional evidence comes from the account of Āḷāra Kālāma in the Dīgha Nikāya: “āḷāro ca kālāmo arūpasamāpanno pañcamattāni sakatasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṃ assosī” – Āḷāra Kālāma, absorbed in a formless attainment, neither saw about 500 carts passing by closely, nor heard their sound.[7] When questioned afterward, he confirmed complete unawareness of the disturbance while maintaining consciousness – providing a paradigmatic example of absorption without sensory processing.
Ledi Sayadaw’s Paramatthadīpanī provides the technical mechanism: “pādakajjhānaṃ samāpannassa hi saddo sotamhi ghattetvā jhānacittasaṅkhāte manodvāre āpātamāgacchati. Tadā jhānacitta santati calitvā vocchijjati” – for one absorbed in basic jhāna, when sound strikes the ear and reaches the mind-door called jhāna-consciousness, then the jhāna mind-stream wavers and is cut off.[8] This analysis suggests that any sensory input necessarily disrupts the absorption state by competing for attention at the mind-door.
Canonical Evidence for Retained Awareness
The Explicit Inclusion of Mindfulness in Jhānic States
The canonical jhāna formulas present significant challenges to the complete withdrawal interpretation. The Dīgha Nikāya’s description of the third jhāna explicitly states: “Pītiyā ca virāgā upekkhako ca vihāsi, sato ca sampajāno sukhaṃ ca kāyena patisamvedesi, yaṃ taṃ ariyā ācikkhanti — ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsi” – with the fading of rapture, he dwelt equanimous, mindful and clearly comprehending, and felt pleasure with the body, which the Noble Ones describe as ‘equanimous, mindful, dwelling in pleasure’ – thus he entered and dwelt in the third jhāna.[9]
This passage presents multiple challenges to unconsciousness interpretations. The practitioner is described as “sato ca sampajāno” – mindful and clearly comprehending – while actively dwelling in jhānic absorption. The Noble Ones’ (ariyā) technical characterization emphasizes “satimā” – mindful – as a defining quality. The Saṃyutta Nikāya confirms this pattern: “pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno” – with the fading of rapture, he dwells equanimous, mindful and clearly comprehending.[10]
The fourth jhāna description compounds this evidence: “upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ” – the fourth jhāna purified by equanimity and mindfulness.[11] Here mindfulness (sati) appears not as an incidental factor but as a purifying element essential to the state’s definition. The Vinaya-aṭṭhakathā explains: “upekkhāsatipārisuddhinti upekkhāya ca satiyā ca pārisuddhiṃ” – purified by both equanimity and mindfulness.[12]
Continuous Breath Awareness Throughout Jhānic Development
The Majjhima Nikāya’s Ānāpānasati Sutta provides perhaps the most compelling evidence for retained sensory awareness. The text describes detailed breath observation continuing through all stages of development: “Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti. Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti” – breathing in long, he knows ‘I am breathing in long’; breathing out long, he knows ‘I am breathing out long’. Breathing in short, he knows ‘I am breathing in short’; breathing out short, he knows ‘I am breathing out short’.[13]
The sutta continues with increasingly subtle breath awareness: “Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati. Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati” – he trains: ‘experiencing the whole body, I will breathe in’; he trains: ‘experiencing the whole body, I will breathe out’. He trains: ‘calming bodily fabrication, I will breathe in’; he trains: ‘calming bodily fabrication, I will breathe out’.[14]
The Paṭisambhidāmagga-aṭṭhakathā confirms this interpretation, stating: “ānāpānacatutthajjhānaṃ nibbattetvā” – having produced the fourth jhāna of breath awareness.[15] This commentary explicitly acknowledges continued breath awareness through all four jhānic levels, creating a fundamental contradiction with theories requiring complete sensory shutdown.
The Satipaṭṭhāna Framework and Continuous Awareness
The Majjhima Nikāya’s Satipaṭṭhāna Sutta describes continuous mindful observation that encompasses jhānic development: “Evaṃ kho, bhikkhave, bhikkhu kāye kāyānupassī viharati… vedanāsu vedanānupassī viharati… citte cittānupassī viharati… dhammesu dhammānupassī viharati” – thus, monks, a monk dwells observing body in body… feelings in feelings… mind in mind… mental objects in mental objects.[16]
The Dīgha Nikāya connects this continuous observation directly to jhānic practice: “So vivicceva kāmehi vivicca akusalehi dhammehi… paṭhamaṃ jhānaṃ upasampajja viharati… Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati” – having withdrawn from sensual pleasures, withdrawn from unwholesome states… he enters and dwells in the first jhāna… Thus indeed, monks, a monk dwells observing body in body.[17] This passage directly integrates jhānic attainment with continuous satipaṭṭhāna practice rather than suggesting that absorption suspends mindful observation.
Contradictory Evidence from Abhidhamma Sources
The tension between canonical descriptions and later systematization becomes apparent when examining Abhidhamma interpretations. The Abhidhamma-aṭṭhakathā states: “Pathamajjhānokāsā assāsapassāsavirahavisitthā” – those in the first jhāna are characterized by the absence of in-breath and out-breath.[18] This directly contradicts the canonical descriptions of continuous breath awareness throughout jhānic development.
The Vibhaṅga-aṭṭhakathā explains: “samāpannassāti samāpattisamaṅgissa; antosamāpattiyaṃ pavattā paññā bhāvanāmayā nāmā” – for one who has attained: possessed of attainment; wisdom that occurs within absorption is development-based consciousness.[19] While acknowledging that consciousness (paññā) continues within absorption, this interpretation attempts to distinguish between different types of awareness rather than acknowledging the contradiction with complete unconsciousness theories.
Case Studies: Imperfect Absorption and Retained Awareness
The Vinaya-aṭṭhakathā provides a crucial case study of imperfect absorption. A newly enlightened monk (arahant) who had not yet mastered the five aspects of absorption (pañca vasibhāva) experienced the following: “jhānangehi vutthāya nāgānaṃ saddaṃ sutvā ‘antosamāpattiyaṃ assosī’ti evaṃsaññī ahosi” – having emerged from the jhānic factors, upon hearing the sound of elephants, he had the perception ‘I heard this while inside the absorption’.[20]
The Buddha’s response is significant: “Attheso, bhikkhave, samādhi; so ca kho aparisuddho” – this concentration exists, but it is impure.[21] Crucially, the Buddha does not deny that some awareness occurred during absorption but characterizes it as representing impure rather than impossible concentration. This suggests that partial sensory processing can occur during absorptive states, particularly when mastery is incomplete.
The Dīgha-aṭṭhakathā describes the Buddha’s own experience with environmental sounds: “Bhagavā pana jhānaṃ samāpajjitvā jhānā vutthāya jhānangāni paccavekkhitvā” – the Buddha, having entered jhāna and emerged from jhāna, reviewed the jhānic factors.[22] The context suggests that the Buddha could intentionally engage with external stimuli (Sakka’s chariot wheels) while maintaining jhānic absorption, indicating perfect mastery rather than unconscious absorption.
The Flow State Connection and Modern Psychological Research
The remarkable correspondence between canonical jhāna descriptions and contemporary flow state research provides additional perspective on this debate. Mihály Csíkszentmihályi’s research identifies flow states as characterized by intense focus, loss of self-consciousness, time distortion, intrinsic motivation, and – crucially – maintained awareness that doesn’t distract from primary focus.[23] These characteristics align precisely with canonical descriptions emphasizing viveka (withdrawal), ekaggatā (one-pointedness), pīti and sukha (rapture and pleasure), combined with sati and sampajañña (mindfulness and clear comprehension).
Contemporary neuroscience research on flow states reveals that external awareness continues during optimal experience but becomes selectively filtered.[24] Background auditory processing continues, but attention remains focused on the primary activity unless stimuli are sufficiently novel or intense to capture attention. This matches reports from experienced meditators who describe environmental awareness during deep concentration without distraction from the meditation object.
The canonical emphasis on satipaṭṭhāna as continuous practice supports this interpretation. The Majjhima Nikāya states: “Sato va assasati, sato passasati” – mindfully he breathes in, mindfully he breathes out.[25] This mindful breathing continues throughout jhānic development rather than being suspended by absorption.
Resolving the Textual Contradictions
Distinguishing Sutta and Abhidhamma Perspectives
The fundamental tension between canonical descriptions emphasizing mindfulness and Abhidhamma requirements for complete unconsciousness may reflect different emphases rather than contradictory experiences. The suttas appear to describe sustained periods of mindful attention – what the Dīgha Nikāya calls “satimā sukhavihārī” – mindful, dwelling in pleasure.[26] The Abhidhamma commentaries may emphasize peak moments of very deep absorption that can occur within these sustained periods.
The Paṭisambhidāmagga supports this interpretation: “samādhisampayuttā paññā samādhipaññā… antosamāpattiyaṃ kiccato pajānāti” – wisdom associated with concentration… knows functionally while within the absorption.[27] This passage acknowledges that knowing (pajānāti) continues within absorption while distinguishing its functional character from ordinary cognition.
Reinterpreting “Sound as Thorn”
The famous teaching “saddakaṇṭakā kho pana jhānā” requires reinterpretation in light of canonical evidence for retained awareness. Rather than indicating that sounds necessarily destroy jhānic absorption, this teaching may describe how sounds become problematic when they successfully capture attention and compete with the meditation object. The Aṅguttara Nikāya context supports this interpretation by listing various “thorns” to different practices rather than absolute incompatibilities.[28]
Flow state research confirms that background stimuli become disruptive only when they win the competition for attention.[29] Skilled practitioners can maintain focused attention despite environmental sounds, just as skilled athletes perform optimally despite crowd noise. The “thorn” teaching may describe the vulnerability of developing concentration rather than the impossibility of environmental awareness during established jhānic states.
The Question of Mastery Levels
The Visuddhimagga describes five types of mastery (pañca vasibhāva): entering (samāpajjana), remaining (ṭhiti), emerging (vuṭṭhāna), duration (kāla), and reviewing (paccavekkhaṇa).[30] These different aspects suggest varying levels of skill and stability within jhānic experience. Complete sensory withdrawal may characterize peak moments for highly accomplished practitioners while not defining the entire range of genuine jhānic experience.
The canonical evidence suggests that mindful awareness (sato ca sampajāno) represents the normal characteristic of jhānic dwelling, while complete unconsciousness may represent either peak absorption moments or specialized attainments like nirodhasamāpatti (cessation attainment). The Majjhima Nikāya clearly distinguishes between jhānic states and cessation: “Saññāvedayitanirodhaṃ samāpannassa sabbaṃ vedayitaṃ uppajjitvā nirujjhatī” – for one who has entered cessation of perception and feeling, all that is felt, having arisen, ceases.[31]
Contemporary Implications for Practice and Understanding
Accessible Jhānic Development
Understanding jhānic states as characterized by mindful awareness rather than unconscious absorption has profound implications for meditation instruction. The canonical descriptions suggest that practitioners can recognize genuine jhānic factors – sustained focus, rapture, pleasure, one-pointedness, and clear comprehension – even when environmental awareness continues. This interpretation makes jhānic development more accessible while maintaining the rigor of traditional practice.
The Majjhima Nikāya’s progressive instructions support this accessibility: “Yato ca bhikkhave bhikkhu… paṭhamaṃ jhānaṃ upasampajja viharati, ayaṃ vuccati bhikkhave bhikkhu arittajjhāno” – when, monks, a monk… enters and dwells in the first jhāna, this is called a monk who is not devoid of jhāna.[32] The emphasis falls on entering and dwelling (upasampajja viharati) rather than achieving unconscious absorption.
Implications for Meditation Teachers
Contemporary teachers can emphasize the quality and sustainability of attention, the presence of jhānic factors (jhānaṅga), and the development of mindfulness (sati) rather than evaluating attainments solely based on sensory withdrawal. The canonical descriptions provide reliable indicators: sustained focus on the meditation object, the arising of rapture (pīti) and pleasure (sukha), mental unification (cittass’ekaggatā), and clear comprehension (sampajañña).
The Dīgha Nikāya describes the ideal practitioner: “So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā” – after his meal, returning from his alms round, he sits down, crosses his legs, sets his body erect, and establishes mindfulness in front of him.[33] This foundational posture emphasizes established mindfulness (parimukhaṃ satiṃ upaṭṭhapetvā) as the basis for all subsequent development.
Validation of Contemporary Experience
Many contemporary practitioners report jhānic experiences involving environmental awareness without distraction – states characterized by sustained focus, pleasure, and clear comprehension while maintaining some background awareness of sounds or bodily sensations. These reports align more closely with canonical descriptions than with commentarial requirements for complete unconsciousness.
The Aṅguttara Nikāya describes various practitioners’ experiences: “Idha bhikkhave ekacco bhikkhu… paṭhamaṃ jhānaṃ upasampajja viharati” – here, monks, a certain monk… enters and dwells in the first jhāna.[34] The diversity of individual experience (ekacco bhikkhu – a certain monk) suggests that jhānic attainment may manifest differently for different practitioners while maintaining essential characteristics.
Conclusion
The systematic examination of canonical sources reveals that the Buddha’s descriptions of jhānic states emphasize mindful awareness and clear comprehension rather than complete sensory withdrawal. The explicit inclusion of “sato ca sampajāno” (mindful and clearly comprehending) in jhāna formulas, combined with detailed descriptions of continued breath awareness throughout jhānic development in the Ānāpānasati Sutta, provides compelling evidence against interpretations requiring unconsciousness of environmental conditions.
The remarkable correspondence between canonical jhāna descriptions and contemporary flow state research suggests that the Buddha described sophisticated states of optimal attention and awareness that modern psychology has independently validated. The Dīgha Nikāya’s characterization of the accomplished practitioner as “upekkhako satimā sukhavihārī” – equanimous, mindful, dwelling in pleasure – aligns perfectly with flow state characteristics while emphasizing maintained awareness rather than unconscious absorption.[35]
The traditional interpretation emphasizing complete sensory withdrawal appears to reflect later Abhidhamma systematization rather than the Buddha’s original practical teachings. While peak moments of very deep absorption may occur within sustained jhānic dwelling, the canonical emphasis on continuous mindfulness (sati) and clear comprehension (sampajañña) suggests that aware presence rather than unconscious absorption characterizes these transformative states of consciousness.
This understanding validates the experiences of contemporary practitioners while maintaining the rigor and profundity of authentic jhānic development. Rather than striving for impossible unconsciousness, practitioners can develop the sustained, mindful attention that canonical sources actually describe – states that remain as accessible and transformative today as they were in the Buddha’s time.
Bibliography
Primary Sources (Pali Canon)
Sutta Piṭaka:
- Dīghanikāyo Mahāvaggapāḷi. Buddha Jayanti Tripitaka Series. Colombo: Government Press, 1957-1993.
- Majjhimanikāyo Mūlapaṇṇāsapāḷi. Buddha Jayanti Tripitaka Series. Colombo: Government Press, 1957-1993.
- Saṃyuttanikāyo Mahāvaggapāḷi. Buddha Jayanti Tripitaka Series. Colombo: Government Press, 1957-1993.
- Aṅguttaranikāyo Dasakanipātapāḷi. Buddha Jayanti Tripitaka Series. Colombo: Government Press, 1957-1993.
Vinaya Piṭaka:
- Vinaya Piṭaka Pārājikakaṇḍa. Buddha Jayanti Tripitaka Series. Colombo: Government Press, 1957-1993.
Abhidhamma Piṭaka:
- Vibhaṅgapāḷi. Buddha Jayanti Tripitaka Series. Colombo: Government Press, 1957-1993.
- Dhammasaṅgaṇīpāḷi. Buddha Jayanti Tripitaka Series. Colombo: Government Press, 1957-1993.
Commentaries (Aṭṭhakathā)
- Atthasālinī: Dhammasaṅgaṇī-aṭṭhakathā. Edited by E. Müller. London: Pali Text Society, 1897.
- Papañcasūdanī: Majjhimanikāya-aṭṭhakathā. 3 volumes. Edited by J.H. Woods and D. Kosambi. London: Pali Text Society, 1922-1938.
- Sāratthadīpanī: Saṃyuttanikāya-aṭṭhakathā. 3 volumes. Edited by F.L. Woodward. London: Pali Text Society, 1929-1937.
- Sumaṅgalavilāsinī: Dīghanikāya-aṭṭhakathā. 3 volumes. Edited by T.W. Rhys Davids and J.E. Carpenter. London: Pali Text Society, 1886-1932.
- Samantapāsādikā: Vinaya-aṭṭhakathā. Edited by J. Takakusu and M. Nagai. 6 volumes. London: Pali Text Society, 1924-1947.
Sub-commentaries (Ṭīkā)
- Mūlaṭīkā: Dhammasaṅgaṇī-mūlaṭīkā. Edited by Helmer Smith. 2 volumes. London: Pali Text Society, 1951-1957.
- Līnatthapakāsinī: Abhidhammāvatāra-ṭīkā. 3 volumes. Yangon: Department of Religious Affairs, 1960-1973.
Post-canonical Works
- Buddhaghosa, Bhadantācariya. Visuddhimaggo. Edited by C.A.F. Rhys Davids. 2 volumes. London: Pali Text Society, 1920-1921.
- Paṭisambhidāmagga. Edited by Arnold C. Taylor. 2 volumes. London: Pali Text Society, 1905-1907.
- Ledi Sayadaw. Paramatthadīpanī. Yangon: Department of Religious Affairs, 1963.
Contemporary Sources
- Bodhi, Bhikkhu, trans. The Connected Discourses of the Buddha: A Translation of the Saṃyutta Nikāya. Boston: Wisdom Publications, 2000.
- Bodhi, Bhikkhu, trans. The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikāya. Boston: Wisdom Publications, 1995.
- Csíkszentmihályi, Mihály. Flow: The Psychology of Optimal Experience. New York: Harper & Row, 1990.
- Ñāṇamoli, Bhikkhu and Bodhi, Bhikkhu, trans. The Path of Purification: Visuddhimagga. Kandy: Buddhist Publication Society, 1991.
- Walshe, Maurice, trans. The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya. Boston: Wisdom Publications, 1995.
Notes
[1] Visuddhimaggo, IV.85
[2] Dīghanikāyo, DN 2.192
[3] Majjhimanikāyo, MN 118.15
[4] Aṅguttaranikāyo, AN 10.72
[5] Atthasālinī, 158
[6] Papañcasūdanī, I.242
[7] Dīghanikāyo, DN 2.130
[8] Paramatthadīpanī, 45
[9] Dīghanikāyo, DN 2.192
[10] Saṃyuttanikāyo, SN 45.8
[11] Dīghanikāyo, DN 2.192
[12] Samantapāsādikā, I.183
[13] Majjhimanikāyo, MN 118.15
[14] Majjhimanikāyo, MN 118.16
[15] Paṭisambhidāmagga-aṭṭhakathā, 285
[16] Majjhimanikāyo, MN 10.5
[17] Dīghanikāyo, DN 22.2
[18] Atthasālinī, 298
[19] Vibhaṅga-aṭṭhakathā, 342
[20] Samantapāsādikā, III.721
[21] Samantapāsādikā, III.721
[22] Sumaṅgalavilāsinī, I.245
[23] Csíkszentmihályi, Flow, 49-67
[24] Dietrich, A. “Neurocognitive mechanisms,” Frontiers in Human Neuroscience, 2004
[25] Majjhimanikāyo, MN 118.7
[26] Dīghanikāyo, DN 2.192
[27] Paṭisambhidāmagga, II.85
[28] Aṅguttaranikāyo, AN 10.72
[29] Csíkszentmihályi, Flow, 58-60
[30] Visuddhimaggo, IV.131-134
[31] Majjhimanikāyo, MN 44.25
[32] Majjhimanikāyo, MN 108.15
[33] Dīghanikāyo, DN 2.64
[34] Aṅguttaranikāyo, AN 9.36
[35] Dīghanikāyo, DN 2.192
