As one develops a practice in 4 jhanas even to rudimentary levels, the rewards express themselves here and now. For instance Pulsar read MN 7 a while ago, it was just ordinary, the understanding minimal, did not leave a huge impression on Pulsar, say like MN 122 or MN 119
Here is MN 7
https://www.accesstoinsight.org/tipitak ... .nypo.html
reading it recently Pulsar sees it altogether in a different light, extraordinary.
It does not refer to 4 jhanas as such, but the implication is not absent in the
collect the forces of the mind and bring it to
when taints are suppressed from that samadhi,
by moment activation of wisdom
The practice can take many forms, or a combination of practices, it all leads to the same goal. It is as if Buddha taught with all of us in mind, 4bv are easy for some, others access 4 establishments of mindfulness more easily, the requirements for first jhana is very similar to those of kayanupasana,
the guarding of the sense doors, and distancing oneself from the sense world, alleviation of
somanassa and domanassa.
It moves us towards fine material sphere. Something one must always recall, Jhana is not a stand alone thing, it is found threading through all the other essential practices, i.e. awakening factors.
The meditator in 4th jhana is also radiating with the 4bv, immeasurably.
End of MN 6 is striking.
It refers to cessation as is found in jhana suttas quite commonly.
For instance there is a passage in the sutta.
He understands thus:
There is this, there is the inferior (the origin of suffering)
there is the superior (the path leading out of suffering)
and beyond there is the escape for this whole field of perception.
(that is nibbana)
and cessation is described as in DN 2 Samannaphala, but Vatthupama sutta, does not refer to 4 jhanas.The beauty of Dhamma exposition in this sutta is fascinating.
When he knows and sees thus, his mind is liberated from the taint of sensual desire,
from the taint of being, and from the taint of ignorance.
When it is liberated there comes the knowledge: "it is liberated": He understands
"Birth is destroyed,
the holy life has been lived,
what had to be done has been done.
There is no more coming to any state of being;
This bhikkhu is called the one bathed
with the inner bathing
Reason why Buddha spoke of bathing, Sundarika Bharadvaja was in the audience, he thought bathing in holy rivers cleansed defilements.
The poem of the sutta ends in
what need for you to go to Gaya (holy spring)
for any well will be your holy spring
The experts used are from the Ven. BB version.
PS My gratitude to Ven. Dhammanando, a comment he made transformed my understanding
of the suttas.