High Equanimity and Access Concentration are at the same level of Concentration! Access Concentration needs to be defined from the more commonly accepted definition used by the Concentration Tradition (i.e. Samatha Yanikas). This is because Access Concentration be it Fixed or Momentary, is the comparative springboard for the attainment of Insight in the Sutta's and in both Buddhist Traditions (i.e. Samatha & Vipassana Yanika). It is the Dry-Insights definition of Access Concentration that is wrong and sourced in associated terms like Vipassana Jhana which are either out of context with the terminologies of the Sutta's and misleading or even wrong in their context of use.
By correctly defining the achievement of the later stages of High Equanimity Regarding Formation i.e. High Equanimity and its associated level Access Concentration. It becomes clear what the achievement and difficulty level of the two states are. Therefore confusion is eradicated when diagnosing the last two sub-nanas and also the achievement of Access Concentration is put in perspective with its associated difficulty.
In the Suttas, it is often in post Jhanic states of high concentration that one attains Path, as is pointed out by Bikkhu Bodhi in
The Jhanas & the Lay Disciple: According to the Pali Suttas.
"When the bhikkhu has fulfilled the preliminary moral discipline, we read, he goes off into solitude and cleanses his mind of the "five hindrances." When his mind has been so cleansed, he enters and dwells in the four jhānas, described by a stock formula repeated countless times in the Nikāyas:"(The Jhānas and the Lay Disciple According to the Pāli Suttas, 1)
Though this may be the common case, it is not alway the case. Many of the Samatha Yanika schools have used the larger majority of cases of individuals attaining Jhana prior to Path, as evidence or proof that Jhana is required prior to attainment. But though, as Bikkhu Bodhi states, it is repeated countless times in the Suttas, it is not the exclusive perspective of the Suttas.
Bikkhu Bodhi goes on to explain that 'Significant Suttas' which are actually descriptions of gradual training, are also often used to to say that Jhana must be attained before Stream-entry. When in fact these Suttas are actually dealing with gradual training and are therefore generalised teachings for the attainment of Path. Bikkhu Bodhi clarifies this point by saying, all the stages of awakening are telescoped into one series in these gradual Sutta's, but these suttas are not specific cases, and there are other sutta's that deal with specific case of varied individuals attaining differently to an un-gradual processes.
"In the suttas dealing with the gradual training, all the stages of awakening are telescoped into one series, and thus no differentiation is made between the preparatory attainments required for stream-entry, once-returning, non-returning, and arahantship. We simply see the monk go off into solitude, attain the four jhānas, and then proceed directly to arahantship, called "the knowledge of the destruction of the taints.""(The Jhānas and the Lay Disciple According to the Pāli Suttas, 1&2)
Bikkhu Bodhi, finds support for the attainment of Dry-Insight Practioners, but interestingly enough isn't convinced that one can attain Arahantship with out Jhana.
"bare insight (suddha-vipassanā)... Apparently,...finds support from the Visuddhimagga and the Pāli Commentaries, though it is not given a very prominent place in the commentarial treatment of the path, which usually follows the canonical model in placing the jhānas before the development of insight.[2]...It is possible that the Jhānas come to assume an essential role at a later stage in the path. I believe there is strong evidence in the Nikāyas that the jhānas become an essential factor for those intent on advancing from the stage of once-returning to that of non-returner.
Several teachers of meditation are insisting that Jhānas are needed to attain even stream-entry. The Nikāyas themselves do not address this problem in clear and unambiguous terms, and it is difficult to derive from them any direct pronouncement on its resolution." (The Jhānas and the Lay Disciple According to the Pāli Suttas, 1&2)
So we see here, that Bikkhu Bodhi, a modern and contemporary scholar with a large body of translation, who exists in a time with all the associated benefits of a broader body of knowledge, presenting a very clear argument, that not only reflects the Visuddhimagga but also the Nikaya's views.
With Vipassana Jhana, there is sometimes an assumption that a meditator is attaining full Jhana at the comparative Vipassana Jhana or Insight Stage. This is wrong, I believe they are merely accessing an earlier state of concentration with associated effects & factors that precedes, but imitates a real Jhana. I would promote the idea of a Micro & Macro Jhana, which is parallel to Daniel Ingram's idea of the Micro & Macro Stages of Insight. This Spiral-fractal starting with the first four stages of insight (Mind & Body, Cause & Effect, The 3 Characteristics & Arising & Passing Away) loops around and mirrors the more advanced Stages of Insight i.e. Dark-Night through to Equanimity. This is why there is often such confusion determining the stage of development of practitioners. As with the early and later 'Stages of Insight' mirroring each other, this is also the case with the states with Jhana. It is Micro & Macro Jhana or Spiral-Fractal Jhanic notion that I am presenting here. I state that, as with the confusion, of whether or not a practitioner is in the earlier or later stages of insight, a similar problem occurs with the diagnosis of Jhana.
Daniel Ingram also talks about Soft and Hard Jhana and I question the notion that a Soft jhana is the same as a Hard jhana and would prefer if it was seen as a micro of its macro, full attainment.
I would like to state, that in the process of acquiring Fixed Concentration, the meditator is not actually fixed until the final attainment of Jhana and therefore is dependent upon aspects of investigation or insight, to balance the laxity & excitation. I first heard this idea in Allan Wallace book, 'The Attention Revolution'. So the difference between fixed practice and momentary concentration is not so clearly delineated in practice, especially in the earlier stages of practice.
"Buddhaghosa drew this distinction between mindfulness and introspection: "Mindfulness has the characteristic of remembering. Its function is not to forget. It is manifested as guarding. Introspection has the characteristic of non-confusion. Its function is to investigate. It is manifest as scrutiny."45 "(The Attention Revolution, 79) (Get quote on the development of Shamatha and how introspection is a component of that!)
In this passage, B Allan Wallace defines introspection and its investigative functions, this is mentioned because it is required to be mindful of laxity and excitation to develop Shamatha and it is the investigative function of introspection which is one of the similes of Wisdom. (need a better quote here)
A Soft & Hard Jhana Map or a Samatha Yanika Map of what Access Concentration is, determines the relatively ease of attainment. Within a Traditional Jhana Map that describes Access Concentration, such as from B. Alan Wallace's book 'The Attention Revolution' which is in the Tibetan Shamata Tradition, Access concentration is described in terms of being able to sit for at least 4hrs.
"You are now able to maintain flawless samadhi, effortlessly and continuously for at least four hours."(The Attention Revolution,143)
Wallace, describes later in his book that though 4hrs is the minimum for Access Concentration it can extend up to 7hrs.
"At the end of a one-year shamatha retreat lead by Gen Lamrimpa in 1988, one meditator sat four sessions each day, each one lasting three hours. Another sat for just two sessions, each more than seven hours long. Neither one, according to Gen Lamrimpa, had achieved shamatha at that point, but both had made very good progress. When they arose from their meditations after so many hours, it felt to them as if no time had passed at all, and their bodies and minds were filled with blissful and relaxed sensations"(The Attention Revolution, 163)
In this Tibetan Map (refer to the map below), the practitioner sitting 7 hrs is at the 9th stage and is still in Access Concentration and the other is likely at the 7th or 8th stage. So we see here that Traditional Samantha Models of Access Concentration describe it as a high level attainment around 4hrs.
Some people in discussion have tried to define Access Concentration as a very low level state comparative to a General Mindfulness as described by the Concentration Traditions, i.e. being able to maintain attention without forgetfulness of the object. When using the 10 stage model of Tibetan Shamata described by B. Alan Wallace, this General Mindfulness is the 4th stage in the Jhana Map, and it is the 9th stage that is considered to be Access Concentration. When using Ajahn Brahm's Thai Theravada Map for Jhana, the 4th stage is General Mindfulness and the 6th Access Concentration.
I have chosen to prioritise the Tibetan Jhana Map as it breaks up the later stages of the development of Samatha with more clearly defined stages and I have therefore found it more relevant to my practice. The two Maps are totally parallel, and Wallace compares the Tibetan Map with references to Pali Texts, showing that it conforms to Theravada and Mahayana Buddhist understandings of the development of Jhana. Also I don't have my copy of Mindfulness Bliss & Beyond, but, though it doesn't specify the time for Access Concentration it does talk about early and later stage of the development which also places Access Concentration in a similar ball park, will try to add that in later. And will be looking for something from the Visuddhimagga, which, by the way, places full accomplishment of fixation at 24hrs.
There are arguments around the Suttas and the Commentaries, for the paths being attained without Jhana. This essay by Bikkhu Bodhi is my main base for such opinions,
The Jhānas and the Lay Disciple: According to the Pāli Suttas (alternate link), Bikkhu Bodhi states,
"bare insight (suddha-vipassanā)... Apparently,...finds support from the Visuddhimagga and the Pāli Commentaries, though it is not given a very prominent place in the commentarial treatment of the path, which usually follows the canonical model in placing the jhānas before the development of insight.[2]...It is possible that the Jhānas come to assume an essential role at a later stage in the path. I believe there is strong evidence in the Nikāyas that the jhānas become an essential factor for those intent on advancing from the stage of once-returning to that of non-returner.
Several teachers of meditation are insisting that Jhānas are needed to attain even stream-entry. The Nikāyas themselves do not address this problem in clear and unambiguous terms, and it is difficult to derive from them any direct pronouncement on its resolution. In the suttas dealing with the gradual training, all the stages of awakening are telescoped into one series, and thus no differentiation is made between the preparatory attainments required for stream-entry, once-returning, non-returning, and arahantship. We simply see the monk go off into solitude, attain the four jhānas, and then proceed directly to arahantship, called "the knowledge of the destruction of the taints." From such texts, there can be no denying the role of the jhānas in bringing the path to fulfilment, but here I shall be concerned principally with the question whether or not they are categorically necessary to win the first fruit of the path." (The Jhānas and the Lay Disciple According to the Pāli Suttas, 1&2)
Also indubitably of significance, are the living cultural traditions supporting attainment through Dry-Insight, i.e. the Mahasi Tradition. In the Mahasi Tradition, In the later stage of Equanimity Regarding Formations i.e. High Equanimity is seen as a 4 to 5 hr achievement, after the intensity of the fast flowing vibrations associated with the descriptions of Late Mastery i.e. at the ¾ development stage of Equanimity Regarding Formations has pasted. If one is experiencing enough of the qualities or factors associated with H. Eq. but is still only sitting for 2 and a half hours, you're not there yet. This is what teachers Sayadaw Dr. Sununda and Sayadaw U Pandita Jr. have both directly told me. Sayadaw U Pandita Jr. is the fellow that helped Daniel Ingram attain Arhatship, he stated in his book, and Dr. Sununda was recommended to my by U Pandita Jr. and he learned directly in the presence of Mahasi himself. I have done a 1 month retreat with Sayadaw U Pandita Jr. and 5 weeks along with 6 weeks and 5 wks back to back, they informed me of this point to help realise that I had not yet attained High Equanimity during different stages of hubris in my practice. So this is a very significant point.
Please keep in mind, when I am saying High Equanimity I am using Daniel Ingram's description of Mahasi's Model that elucidates the sub-nanas which are very briefly described in, 'Practical Insight Meditation' or 'Progress of Insight', or both. In
Daniel Ingram's Sub-ñana Table, the Nana stage of Equanimity Regarding Formations is divided into 4 categories or Sub-Nanas. And it is in the 4th Sub-Nana of High Equanimity, that concentration is high enough to achieve a pliancy of body, to a level of being able to sit for at least 4 hrs.
I have recently finally found a reference in a Mahasi book where Vipassana Jhana is mentioned, something I've previously failed to notice in his books. As the definitions of Vipassana Jhana bear relevance to definitions of Access Concentration, I am interested in Mahasi's source for the term. Generally Mahasi, provides references to Sutta's for relevant terms in which he gives detailed definition of the Pali. In 'Progress of Insight', Access Concentration and Vipassana Jhana are not even mentioned!
In my readings of Mahasi and Sayadaw U Pandita, the definition of Access Concentration isn't so definitive. The possible problem for them may be, that the Visuddhimagga defines Access Concentration as that used by the Samatha Yanika path (I will be adding quotes after I have read it, but I've definitely read about this).
This maybe the reason that Sayadaw U Pandita in his book, 'In This Very Life', avoids the topic of Access Concentration and avoids quotes and references on anything about Vipassana Jhana, even though he writes a whole chapter on it.
This is link to a Face Book site, were someone describes Access Concentration, debating the correct definition of Access Concentration with me. This description of Access Concentration is indicative of what some people use to describe Access Concentration within the Dry-Insight or Mahasi Tradition.
General Mindfulness is the term, I would use for this definition of Access Concentration.
"What U Pandita and Ingram mean by Access Concentration is completely different from what Brahm and Wallace do. In the dry-insight tradition, access concentration means only being able to consistently pay attention to an object. This means, the minimum mental stability required to observe the three characteristics.
As you rise through the insight stages, reaching equanimity concerning formations, you may (if on intense retreat) be able to sit for such a long time. Wallace and Brahm, on the other hand, want you to work on really deep levels of concentration and stability before paying attention to the three characteristics and attaining the insight stages. And that means being able to sit for such a long time regardless of the insight stage you're at."
"it is one thing saying that really high on the insight path you'll be able to sit for a long time, with many jhanic qualities; it is another saying that you have to sit for a really long time for attaining access concentration. They are not the same: 1) in the dry-insight tradition, access concentration is kept to a bare minimum and is used straight away to lead you through the insight stages. (Once you get to high equanimity you will have many jhanic qualities to your experience and teachers tend to push students for a really high level of effort at this stage (as a lot of people get stuck here)). 2) That is compleatly different from what Wallace is saying. He wants you to work on really hard jhanic states, which he names access concentrarion, even before any insight stage. That means sitting for four hours before mind and body, cause and effect, and so on.
Your identification of their individual and separate claims is not accurate, as they are not referring to the same thing."
So, it may be acceptable to conceive of High Equanimity as a four hours sit as I have described my teachers have told me. But Access Concentration is just general mindfulness. The relationship between fixed and momentary concentration are clearly delineated as delineated. And the notion that Fixed Access Concentration could change to Momentary Concentration and on into High Equanimity might be to hard grasp for someone with the above ideas. Even though loving kindness is often used as a Sweetener in the practice, in the early stages it is rarely developed to a useful level of concentration nor is pure concentration seen as a viable and complementary and inter-changable route. Or if it is, its without comprehension of what concentration is and how it runs parallel and in tandem with insight inter-changably.
Lastly, Mahasi says outright, that access concentration is a developed stages that has suppressed the hinderances. This quote is elucidated below.
"purification of mind... momentary duration,..corresponds to... access concentration… means… is not overwhelmed by the mental hindrances."
Here is the passage on concentration, from Mahasi Sayadaw's book 'Progress of Insight,' which covers the development of the practice in terms of concentration, from start to fruition. Mahasi uses very dense language and in his writing can pass from one sub-nana to another sometimes with a short sentence or a few, or even do the same with full nanas on occasions.
In these passages he moves quickly, from the development of general mindfulness described here,
"During the early part of the methodical practice, as long as the meditator's mind is not yet fully purified, wandering thoughts arisen by his thinking of objects of sense desire, etc., will also appear intermittently between thoughts of noticing (the objects of meditation). Sometimes the beginning meditator will perceive occurrence (of these interruptions) and sometimes he will not. But even if he perceives them, it will be only after a short time has elapsed after their appearance. For then the momentary concentration of his mind is still very tender and weak. So these wandering thoughts continue to hinder his mind while it is occupied in developing the practice of noticing. Hence, these wandering thoughts are called "hindering thoughts.""
as learning to keep the thoughts in check and with the object.
He continues on, to describe the attainment of General Mindfuless, i.e. not forgetting the object by my definition.
"When, however, the momentary concentration of his mind has become strong, the thought process of noticing becomes well concentrated. Hence, when attending to the objects to be noticed -- the abdominal movement, sitting, touching, bending, stretching, seeing, hearing, etc. -- his noticing thoughts now appear as if falling upon these objects, as if striking at them, as if confronting them again and again. Then, as a rule, his mind will no longer go elsewhere. Only occasionally, and in a slight degree, will this happen, and even in those cases he will be able to notice any such stray thought at its very arising, as expressed in common speech; or, to be exact, he will notice the stray thought immediately after its actual arising. Then that stray thought will subside as soon as it is noticed and will not arise again. Immediately afterwards he will also be able to resume continuous noticing of any object as it becomes evident to him. That is why his mind at that time is called "unhindered.""
This wondering of the mind or straying of thought is not at the level where one totally forgets the object. One will remember to note the rising and the falling of the breath, as thoughts below the attention move to predominance and as thoughts sink beneath the attention of the primary object.
For those that may be thinking, Buddhist dogma states that only one object can be perceived at a time. I say to take this to literally in the context of experience, doesn't reflect how we actually perceive the flow of phenomena. There are 600,000 or 6,000,000 thought moments in a second, Buddhist dogma also states. Science sees visual perception in terms of frames, humans can render changes
in visual reality, at roughly 13-15 frames per second (fps, or Hz), which means that our perception of reality fully refreshes itself roughly once every 77 milliseconds (ms). Additionally there's the question of what is one object. Which mind, you no traditional teacher I have asked, has ever really had the courage to approach answering, it seems to fall into the unanswerables the questions that Buddha didn't respond to, that is my attempt at explaining how teachers avoid this question. A finger is one object, a hand is one object, a body is one object, a mountain is one object if one has enough perspective, even the world. This answers clarifies how a musician hears all the layers of rhythm and melody in a band or even and orchestra. Composites of things can be perceived as one object and remembered that way, like a friends face. Also everything can be divided almost endlessly, if not endlessly, to some extent this is what devices like electron microscopes have proven. Sorry to diverge so much. My main point is, we do perceive thoughts as quieter or louder, while we maintain our attention on the rising and falling. Maybe our attention is blinking between things, but its so fast that it can easily appear as simultaneous and one of those things may be a tree or a large ache through the leg or a sharp tingle or a fruitfly.
This section of the passage, Purification of the Mind from 'Progress of Insight', Talks about the Attainment of Access Concentration, using the method of Momentary Concentration.
"While the meditator is thus practising the exercise of noticing with unhindered mind, the noticing mind will close in upon and fix on whatever object is being noticed, and the act of noticing will proceed without break. At that time there arises in him in uninterrupted succession "the concentration of mind lasting for a moment," directed to each object noticed. This is called "purification of mind".[18]
Though that concentration has only momentary duration, its power of resistance to being overwhelmed by opposition corresponds to that of access concentration.
In the Commentary to the 'Visuddhimagga', in the explanation of the chapter relating to mindfulness of breathing, it is said thus: "'Momentary unification of mind' means the concentration of mind lasting only for a moment. For that (type of concentration), too, when it occurs uninterruptedly with its respective object in a single mode and is not overcome by opposition, fixes the mind immovably, as if in absorption." ...
"Is not overcome by opposition": this means that the momentary concentration in its uninterrupted flow is not overwhelmed by the mental hindrances."[20]"
Of relevance in this passage, is that the hinderances are removed. As a practitioner matures in their practice they become more acute at noticing, absence of attention and the very subtle qualities of aversion and clinging that are still present, despite the refinement of their state. To attain real Access Concentration the hinderances must be completely suppressed, in the above passage Mahasi states, "momentary concentration in its uninterrupted flow is not overwhelmed by the mental hindrances" and that this corresponds to Access Concentration. Of relevance also is that this is in the final stages of the development of Momentary Concentration. So near the end of the development of Momentary Concentration you attain to a level of concentration that corresponds to access concentration and access concentration has always been defined as suppression of the hinderances.
If your blissing out in a Jhanic factor of space and you body has ceased to be present and there are no problems what soever, the likelihood that all hinderance are removed is in direct relationship to your attachment to that state,
"For ... absorption, ... it does not mean that when you have these five factors you have the first jhana. Even if you don't have any concentration these five mental factors are already there. When you think of food, when you miss very much your food, or your 'Penang Laksa' there are also these five factors present , because the mind keeps running to the Laksa, it stays on it thinking 'how nice if I have Laksa', and then after that when you think of the Laksa you have joy 'when I had Laksa it was so nice, I was enjoying myself' and you feel very happy also and the mind is actually as if you could taste the Laksa, then these five factors are there but it is more like wrong concentration, greed."(Access and Fixed Concentration, Venerable Sujivo, Transcribed by Bhikkhu Bodhisara)
Funny. Many people in these so called soft Jhanas if they developed some insight, even from a fixed position, might begin to notice that their attachment to the state was interfering with the development of concentration, this is basic wisdom in Ajahn Brahms book on Jhana.
Lastly this passages of quotes from Mahasi jumps from General Mindfulness in the earlier quotes to Access Concentration in the above Mahasi quote. The distance that traverses in terms of real practice for Pure Concentration Practitioner i.e. Samatha-Yanika Practitioner, could be measured in terms of a year retreat or even two years! The Tibetan Map breaks down the development of concentration in more detail that the Thai map. So in relationship to that my centre of gravity for concentration is around stages 5 & 6, I peak at 7 and may have, with my few best experiences achieved stage 8 on a few occasions. This bears direct relationship to being stuck at Late Mastery, because I lack the required level of concentration be it fixed or momentary!
Finally in this paragraph Mahasi, talks about the competition of the practice of momentary concentration to the achievement Jhana & Stream-Entry. Which if you didn't know, are actually at the same level, Stream-Entry is always accessed via a Jhana.
"As if in absorption": this means that the strength of the momentary concentration is similar to that of concentration which has reached full mental absorption. However, such similarity of momentary concentration with fully absorbed concentration will become evident (only) when the methodical practice of insight reaches its culmination.[21]" (Mahasi Progress of Insight 6-7)
So Momentary Concentration has become Full Absorption and the practice of Insight reaches its culmination! Yay.
Following up here is a quote from 'Access to Insight'
"...in a dry-insight meditator who lacks jhana, and the path arisen in one who possesses a jhana attainment but does not use it as a basis for insight, and the path arisen by comprehending formations after emerging from the first jhana, are all paths of the first jhana only... Buddhaghosa,.. there is the recognition that the insight immediately preceding the supramundane path determines the jhanic character of the path. For this insight is the proximate and the principal cause for the arising of the path, so whether it be the insight leading to emergence near the basic jhana or that occurring through the contemplated jhana or that fixed by the meditator's wish, it is in all cases this final phase of insight that gives definition to the supramundane path. Since the fruition that occurs immediately after the path has an identical constitution to the path, its own supramundane jhana is determined by the path. Thus a first jhana path produces a first jhana fruit, and so forth for the remaining jhanas." (The Jhanas in Theravada Buddhist Meditation, Henepola Gunaratana)
The Jhanic levels of a Fruition are introduced in this quote. So I state, that from Access Concentration in High Equanimity Regarding Formations one makes the leap to the insight stage of Jhana & Fruition simultaneously, the only debatable point here is the bit about Access Concentration and its definitions.
Those above quotes, from 'Progress of Insight', conform to the definitions of Access Concentration, that I am advocating within this essay. I would argue that they even support it.
Lastly if any one has any quotes from books by Mahasi Sayadaw or Sayadaw U Pandita at clearly and directly define Access Concentration in contrast to what I am arguing for here please, contribute to the thread!
Anyway just adding these passage in, and I will develop upon them later, hopefully one day?
Also of relevance, I read through the relevant chapters in Sayadaw U Pandita's, In This Very Life and found no clear mention.
of the definitions of Access & Fixed Concentration
Dhamma talk by Venerable Sujivo, Transcribed by Bhikkhu BodhisaraI have to read The Wheel of Dhamma, as it maybe one of the primary sources for definitions of Vipassana Jhana and therefore by implication Jhana & Access Concentration within the Mahasi Tradition.
Here we quote an excerpt from a book written by Mahasi Sayadaw, The Wheel of Dhamma:"Jhana means closely observing an object with fixed attention. Concentrated attention given to a selected object of meditation, such as breathing for tranquillity concentration, gives rise to samatha jhana, whereas noting the characteristic nature of mind and body and contemplating on their impermanence, unsatisfactoriness and insubstantiality brings about vipassana jhana. There are two types of jhanas : samatha jhana and vipassana jhana. Fixed attention that develops into tranquillity is called samatha jhana. Contemplating on the three characteristics constitutes vipassana jhana. There are also three kinds of samadhi (concentration): momentary, access and absorption concentration."" (Access and Fixed Concentration, Venerable Sujivo, Transcribed by Bhikkhu Bodhisara) Before I found this quote i suspected that U Pandita had made up the notion of Vipassana Jhana, i still think he has greatly stretched its definition in 'In This Very Life' because Mahasi seems to be only seeing the attainment of real access concentration as a later stage of development, where as he is even trying to imply it is present in the dukha nana's, what a load of nonsense! it may be present at the A&P but does it have to be!
“There is only one instance in the Visuddhimagga” (Bhadantácariya Buddhaghosa), “where he openly advances an opinion of his own, with the words “our preference here is this” (XIII.123). He does so once in the Majjhima Nikáya Commentary, too, saying “the point is not dealt with by the Ancients, but this is my opinion” (M-a I 28). The rarity of such instances and the caution expressed in them imply that he himself was disinclined to speculate and felt the need to point the fact out when he did. He actually says “one’s own opinion is the weakest authority of all and should only be accepted if it accords with the Suttas” (D-a 567–68). So it is likely that he regarded what we should call original thinking as the province of the Buddha,” (Vissuddhimagga, translated by Nanamoli, 38-39)
I have added in this quote because it, bares relevance to Mahasi notion of Vipassana Jhana and were information is sourced from. I would ask the reader to consider this point when they used the contemporary insights definition of Jhana, something it seem Mahasi may have himself never used, because in my reading of him he shared a simiplar oppinion to that of Buddhagosha, as that is the primary source for the notion of Vipassana (still reading the Visuddhimagga & The Wheel of Time).
Continuing on with the main body of my argument, I offer my notes from the two best books on Concentration I have found so far. I will endeavour to quote directly from B Alan Wallaces book as I have a copy with me. That is the next bit of work I will do on this essay.

Ajahn Brahm has quite a few things on Jhana on the net, I will do my best to revise those notes with quote to, but nearly all of those notes are paraphrased anyway.
Below, I have summarised the Thai Map, which is a 'Traditional Samatha Yanika Theravada Map' from Ajahn Brahm's book, 'Mindfulness Bliss and Beyond'. This Map has also been validated to me personally by the only Monk able to ordain in the Thai Forest Tradition in Australia (since Ajahn Bram was disqualified from the Thai Tradition for breaking with it after disregarding the period of novice-ship for nuns when fully ordaining the) Ajahn Kalyano who concurs with the map in Ajahn Brahm's book.
I have spent the last 2 ten week retreats exploring Jana along with Insight. I believe you can't attain stream-entry without access concentration. After all this time studying and practicing, I've only just put it into perspective in the last 6 months, that is, what the achievement of Access Concentration really is.
Mahasi teachers Sayadaw Dr. Sununda and Sayadaw U Pandita Jr. have both directly told me while on retreat with them, that when one is at the peak of Equanimity Regarding Formations one achieves a pliancy of body that allows one to sit for at least 4 hrs i.e. with great ease of body; they were specifically talking about the final stages or the sub-nana High Equanimity. This physical pliancy of being able to sit for 4hrs is the same equivalent standard of pliancy for Access Concentration within the Samatha Tradition.
Practitioners believing they are opening out into High Equanimity or the final stages of Equanimity Regarding Formations may having referenced Daniel Ingram's Nana Map and believe they have attained High Equanimity (Here are his descriptions of H.Eq.: panoramic, near perfect, airable, peaceful, ordinary, boredom, forgetfulness, balance, deep wisdom seems very natural and ordinary attachment to mastery vanishes, effort to attain or do vanishes, it all happens by itself.).
After the intensity of the fast flowing vibrations associated with the description of Late Mastery have pasted, and if one is experiencing enough of the qualities associated with H. Eq. as stated in the description above, but is still only sitting for two and a half hours, your not there yet.
This is what teachers Sayadaw Dr. Sununda and Sayadaw U Pandita Jr. have both directly told me. Sayadaw U Pandita Jr. is the fellow that helped Daniel Ingram attain Arhatship, he has stated in his book.
Even though the experiences stated above, may fit those descriptions of High Equanimity, I sate that what is occurring is the rising and falling or the micro-cycling of the nana stage of Late Mastery, as it refines within its self toward H. Eq.. At this point one is at the doorway or precipice like state, that sits between Late Mastery & High Equanimity or alternately, sits at Late Mastery's peak after the fast flowing vibration stage is finished.
It's here you experience an openness that mimics the factors of High Equanimity, but it's not there yet. It's this state that you cycle up and down from and refine before you attain the real High Equanimity, which requires more concentration! Or more Mindfulness and more Khanika Samadhi i.e. concentration.
You can't attain Stream-Entry without Access Concentration, a book by Bikku Bodhi that referenced the Sutta's as well the Visuddhimagga stated. Though Bikkhu Bodhi came from a Samatha Tradition he found references in the Sutta's and the Commentaries that support the notion of attaining Stream-Entry from Access Concentration and therefore from Dry-Insight.
The Visuddhimagga i.e. The Path of Purification, which retains the original description of The 16 Stages of the Path, describes Access Concentration in a Shamata Yanika way!
The Visuddhimagga references Jhana as being a 24 hr attainment when fully mastered.
"Once you have achieved the actual state of the first stabilisation, samadhi an be sustained, according to Buddhaghosa,"for a whole night and a whole day, just as a healthy man, after rising from his seat, could stand for a whole day" (The Path of Purification, 120)". (The Attention Revolution, 159).
Jhana may be accessed in a shorter period of 8 to 12 hrs and one can chose to shorten Jhana to the time one desires as one gains control of it, also there is the possibility one may attain full Jhana for a shorter period. But it you've attained to Jhana you should be able to do at least an 8 hr sit on another or many occasion, to confirm your attainment of jhana and then begin to move up to 12 hr minimum sits or even 24 hr sits to confirm and fully consolidate the attainment.
Dry-Insight is an ambiguous thing in the Sutta's and Bikkhu Bodhi thinks there are only clear precedents for the the attainment of of the lower 3 Paths in the Sutta's and quotes different Sutta's to show that. I'm not putting all my eggs in the Sutta Basket either. But often after attainment it is easier to attain high levels of concentration Daniel Ingram, states, and else where he also made reference for the need for strong levels of concentration to attain stream-entry.
So in respect to those themes how many Arhats attained without any Jhana, Bikkhu Bodhi state that there are only a few ambiguous references in the Sutta's of anyone attaining full Arhatship as a Dry-Insighter, compared to thousands of references to Jhana based attainments? At minimum Dry-Insight requires Access Concentration as described by Bikkhu Bodhi in his Sutta References.
The Sutta's when referencing Attainment, often refer to period of concentrated where insight is present, sometime this concentration is clearly post Jhanic states of concentration, other times concentration is just stated as being present. So these people are in high states of concentration, very close to Jhana or in post Jhana states i.e. A.C. where they are able to contemplate clearly. Coming from the Suttric position of someone like Bikkhu Bodhi he talks about people attaining Path from Access Concentration, before and after jhana.
All the Sutta's make reference and prioritise the need for concentration to attain but an interesting point is that they don't actually distinguish between Jhana and Access Concentration, Wallace stated.
"The distinction between access and the actual states of meditative stabilization is not made in the discourses of the Buddha as recorded in the Pali language, but first appears in the commentaries." (The Attention Revolution, 165)
So therefore it is from A.C. that we are attaining, as described by the Samatha Yanika Tradition. As this is comparative to H. Eq. because good concentration is required for the pliancy of body associated with a 4 hr sit and for attainment within Equanimity Regarding Formations. Also because Jhana is traditionally describe as being devoid of thought and therefore investigation, as total fixation is in place, the ability to investigating changing phenomena must be post Jhana, i.e. A.C. is seen as the platform for investigation in the Samatha Yanika Tradition. Basically I am going back and forward in cross referencing argument.
For Access Concentration to be the bases of the attainment of path it needs to be investigative, it has to change from a fixed object when in jhana to a changing object or one cannot realize anything. This is the state of Samadhi that is described as the basis of attainment in the Sutta's. Access Concentration is not that different from Kanika Samadhi, and investigating in Access Concentration is likely at the same level as High Equanimity, if the investigation is good, actually I believe they are the same. During the development of Shamata over the Ten Tibetan Stages, it is really only in the last 3 stages that one really starts to develop some fixation on an object. And it would be more correct to say that its only in the last stage i.e. Jhana that full fixation is actually achieved. Before then there is a reliance on qualities of investigation to develop the practice. So Shamata cannot be developed without functions of wisdom being developed, this is another reason they are the same.
The level of concentration at High Equanimity using Kanika Samadhi to the level of Access Concentration is 4 or 5 hrs. But one can easily slip into spacious states of Samadhi that I have experienced that are like 5th Jhana: (some would call that a soft 5th Jhana) no body awareness, next to no thought, high lvls of peace, bliss and ease of body sitting for 1 & a half to 2 & a half hrs. This is still not enough concentration, and not at the lvl of concentration described as Access Concentration in the Vissudhimagga and by the Shamata Yanika Traditions. Which brings us again full circle back to me reminding you of the students of Mahasi Sayadaw telling me, of sitting 4 to 5 hrs for High Equanimity and Ajahn Brahm and the Tibetan tradition saying the same time period is required for Access Concentration. What a coincidence, I think not!
By the way, the later two teachers would be saying you need full Jhana with the ability to sit around 8 to 12 or even to 24 hours to attain. But not only are there Suttric references that state otherwise, but there are living traditions that give evidence to the minority of reports in the Sutta's, of people attaining with Dry-Insight. I believe attainment is definitely available to the Dry-Insight practitioner, but only to those who have attained Khanika Samadhi to the level of Access Concentration. This can be either with Khanika Samadhi / Momentary Concentration or Access Concentration Upacāra-Samādhi (which working towards Appaṇā-Samādhi) or both! Because the difference between Kanika Samadhi and Fixed Attention is not that distinct.
There is a larger predominance in Buddhism of viewing Buddhist Practice throughout the world in the context of the Samatha Tradition, basically the Burmese are the only Dry-Insighter's. It would seem to be broadly ignorant to disregard all other Buddhism's definitions of Access Concentration and Jhana, and the Visuddhimagga that describes Jhana as a very high lvl of attainment. So if you give some relevance to what Shamata Yanika describes as Access Concentration what we get is a clearer definition of H. Eq. that is supported by the scripture more clearly and is built from a base of A.C. or its equivalent level in Khanika Samadhi! What is occurring is a cross reference, where each supports by the other. Because H. Eq. need 4 hrs and the description of Shamata Yanika AC also need 4 hrs, this actually validates both Yanika Traditions.
Now to clarify an additional point or two, I'm not saying that Ingram's definitions of soft & hard Jhana that can include thoughts are without validity, I don't know, but I definitely wouldn't water down Jhana or Access Concentration to the random experience of Jhanic factors that can arise in the earlier stages of Samadhi. The Jhana/Samata Yanika Traditions are defining Access Concentration in the ball park of 4 or 5 hours, so whatever your so called experiences of Jhana are, they're not really at the required level of the attainment of stream entry if you can't attain access concentration or equanimity to the level of around 4 to 5 hours as I have defined it earlier.
Yeah sure some dude may have attained in 1 hour, that doesn't mean they didn't have access concentration to the level I stated before though. Though for most us, we may have to do the hard work, and if we haven't done a 4hr sit, we probably wont get Stream Entry.