It has become a trend now to doubt about or reject jhānās. This may have an historic background proposed by dejected some who did not attain any jhānās due to wrong practice.
Sammā Sammbudda Himself declared, explained, and revealed what is Sammāsati and what is Sammāsamādhi in Sacca Niddeso of Mahā Satipaṭṭhāna Sutta. (DN,Mahāvagga)
Ven Sāriputta, the Chief Disciple, explained these in Saccavibhanga Sutta (MN, UP)
To enjoy results, one has to follow the set path correctly.
It is well explained in Vijjā Sutta (AN, 10s, 3rd 50)
May all beings be happy and work according to the Teaching.
From MN, Maha Malunkya Sutta:
And what, Ānanda, is the path and the practice for giving up the five lower fetters? Katamo cānanda, maggo, katamā paṭipadā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya? It’s when a mendicant—due to the seclusion from attachments, the giving up of unskillful qualities, and the complete settling of physical discomfort—quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
I go by the teaching of The Sammasambuddha himself. No true disciple would Question such a immaculate a Teaching.
There’s a phrase in a few suttas where the Buddha equates not practicing jhana with later falling into regret.
e.g.
Whatever a teacher should do — seeking the welfare of his disciples, out of sympathy for them — that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhana, monk. Don’t be heedless. Don’t later fall into regret. This is our message to you."
This implies that having the 5 hindrances present and acting on them can result in regrettable outcomes.
Not having regrets seems to be an important factor in development.
The sutta below shows having no regret results in pamojja (joy), which other suttas show that pamojja is required for attaining jhanas. Other suttas also show that not having the 5 hindrances also leads to pamojja. Thus, overcoming the 5 hindrances and attaining pamojja and jhana results in not having later regret. Therefore I doubt one can overcome the 5 hindrances and not attain jhana, as later texts teach.
“Mendicants, an ethical person, who has fulfilled ethical conduct, need not make a wish: ‘May I have no regrets!’ It’s only natural that an ethical person has no regrets. When you have no regrets you need not make a wish: ‘May I feel joy!’ It’s only natural that joy springs up when you have no regrets. When you feel joy you need not make a wish: ‘May I experience rapture!’ It’s only natural that rapture arises when you’re joyful. When your mind is full of rapture you need not make a wish: ‘May my body become tranquil!’ It’s only natural that your body becomes tranquil when your mind is full of rapture. When your body is tranquil you need not make a wish: ‘May I feel bliss!’ It’s only natural to feel bliss when your body is tranquil. When you feel bliss you need not make a wish: ‘May my mind be immersed in samādhi!’ It’s only natural for the mind to be immersed in samādhi when you feel bliss. When your mind is immersed in samādhi you need not make a wish: ‘May I truly know and see!’ It’s only natural to truly know and see when your mind is immersed in samādhi. When you truly know and see you need not make a wish: ‘May I become disillusioned and dispassionate!’ It’s only natural to become disillusioned and dispassionate when you truly know and see. When you’re disillusioned and dispassionate you need not make a wish: ‘May I realize the knowledge and vision of freedom!’ It’s only natural to realize the knowledge and vision of freedom when you’re disillusioned and dispassionate.
Numbered Discourses 7.69 Aṅguttara Nikāya 7.69, 7. The Great Chapter 7. Mahāvagga, Paricattaka Sutta
“The Shady Orchid Tree Pāricchattakasutta When a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected,”
“Yasmiṁ, bhikkhave, samaye ariyasāvako vivicceva kāmehi …pe… paṭhamaṁ”
Tranquillity has two functions, 1) it slows the mind to a suitable state to be investigated, and 2) it provides an alternative pleasure apart from sensuality:
“Even though a disciple of the noble ones has clearly seen as it actually is with right discernment that sensuality is of much stress, much despair, & greater drawbacks, still — if he has not attained a rapture & pleasure apart from sensuality, apart from unskillful mental qualities, or something more peaceful than that[4] — he can be tempted by sensuality. But when he has clearly seen as it actually is with right discernment that sensuality is of much stress, much despair, & greater drawbacks*, and he has attained a rapture & pleasure apart from sensuality, apart from unskillful mental qualities, or something more peaceful than that*, he cannot be tempted by sensuality.”—Majhima Nikaya 14
