Recently, I have encountered people—including some monks—who claim that attaining Jhāna is not important, and that what truly matters is developing insight (Vipassanā). Such declarations are not new; they have appeared repeatedly throughout Buddhist history. Some meditators might dismiss them as the complaints of those who “call the grapes sour” when they cannot taste them. Yet I believe such statements are deeply misguided.

The Noble Eightfold Path clearly lists Right Samādhi—which refers to Right Jhāna—as an essential factor on the path to enlightenment. To dismiss Jhāna as unimportant is, therefore, to overlook one of the Buddha’s fundamental teachings.

The main argument often raised is that Right Samādhi merely serves as a prerequisite for the arising of wisdom. According to this view, once a meditator attains the fourth Jhāna, they should immediately turn to Vipassanā, since wisdom alone leads to enlightenment. From this perspective, Jhāna is seen merely as a stepping stone—a rung on the ladder to be discarded once climbed.

This reasoning leads to further questions: What if one could practice Vipassanā directly? What if wisdom could arise without Jhāna? Such doubts gave rise to numerous new methods in later Buddhist traditions. Some claimed that rituals could bring wisdom; others believed that studying suttas, receiving a sudden blow from a master, or chanting mantras could lead to enlightenment.

These innovations created contradictions among Buddhist schools. To justify such new approaches, some began to label the Noble Eightfold Path as a “lesser” teaching meant for beginners, while proposing that the Buddha taught “advanced” methods for exceptional disciples—methods that supposedly bypass Jhāna altogether. After all, the Buddhist scriptures contain many accounts of individuals attaining the first stage of enlightenment (Sotāpanna) merely by listening to the Buddha.

At first glance, it might seem that Jhāna and meditation could indeed be skipped. However, this interpretation misunderstands what actually occurs in those moments of realization. The listeners did not simply “switch into” enlightenment as if by magic. To attain Sotāpanna, one must let go of the view of self (sakkāya-diṭṭhi). And to relinquish self-view, one must let go of the factors that give rise to it—namely, attachment to sensory experience: sight, sound, smell, taste, touch, and thought. The process of releasing attachment to the senses is precisely what leads to Jhāna.

Thus, the path still includes Jhāna—even if it arises swiftly in the presence of the Buddha’s direct teaching. Everything aligns consistently: Jhāna remains integral to the process of enlightenment. The Buddha never contradicted himself. Those listeners attained the Noble Eightfold Path in that brief span during the discourse itself.

Therefore, claims that Jhāna is optional are simply misrepresentations and misunderstandings of the Dhamma.

Understanding How Jhāna Is Attained

Before going further, it is important to understand how Jhāna arises. It is achieved through letting go—and Nibbāna itself is the ultimate letting go of Saṃsāra.

“Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters and remains in the first Jhāna.”
— Kevatta Sutta

When one attains Jhāna, it means the mind has learned to release kāma—attachment to the senses—at least during meditation. (Note: this does not mean the complete cessation of desire for existence, nor the total eradication of craving. Jhāna is not Nibbāna.) Still, the ability to enter Jhāna shows that the practitioner can genuinely let go, even temporarily. Does this not reflect a wholesome and well-developed mind?

Moreover, the dedication and discipline required to sustain meditation practice for developing Jhana demonstrate not only strong effort (vīriya) but also moral integrity. Anyone who has engaged seriously in meditation knows how demanding it can be to cultivate such unwavering focus and perseverance as a daily activity.

Reaffirming the Value of Jhāna

It is therefore misguided to claim that meditation and Jhāna are unimportant. The great masters of the past have consistently summarized the path to enlightenment as resting on three pillars: morality (sīla), concentration (samādhi or Jhāna), and wisdom (paññā).

These three cannot be separated; each supports and perfects the others. Jhāna is not a distraction from wisdom—it is the fertile ground from which genuine insight naturally arises.

Lay followers today may also reflect on this when considering whom to venerate and support among the monastics. Do they truly embody morality, Jhāna, and wisdom? Do they make an effort to practice them? Or are they merely wearing robes as a means of livelihood?

May all be well and happy.