In contemporary Dhamma discourse, there is often a bifurcation established between "samatha-jhanas" and "vipassana-jhanas".
The purpose of this topic is to explore, with exclusive recourse
to the Sutta Pitaka, whether this bifurcation has any establishment or grounding in the Buddha's own teaching.
Not being an exponent of the bifurcated jhana model, I open up the floor and invite those who may find benefit in this bifurcation to explain, with exclusive recourse
to the Sutta Pitaka, the underlying basis for the delineation and the clarity or benefit that may be derivable from it in practical terms. (Please note: This topic has been tightly framed to facilitate exploration with respect to the Sutta Pitaka. Any posts which do not relate to the tight framing of this topic may be removed without notice as being off-topic, and because they increase the risk of off-topic conflict between exponents/practitioners of one or other of the aforemention bifurcated jhanas. Thank you in advance for your co-operation.)
"Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education." - Ven. Thich Nhat Hanh
"The uprooting of identity is seen by the noble ones as pleasurable; but this contradicts what the whole world sees." (Snp 3.12)
"To argue with a person who has renounced the use of reason is like administering medicine to the dead" - Thomas Paine