user13694: Is the experience of jhana considered dukkha because of its impermanence? If yes, is it still considered dukkha after attaining Nibbana?
Is the experience of jhana conditioned? Is it still considered conditioned after attaining Nibbana?
Thanks in advance for your time and patience.
Kind regards!

user-1: Householder Brian Díaz Flores, interested,
- Namo tassa bhagavato arahato sammā-sambuddhassa -
Yes, Jhana is something fabricated. Jhana, for itself can even lead to long time suffering, long time being cut off from attaining patgs and fruits, liberation, especially Jhana based on householder-equanimity, headed toward asanna-existance. Therefore Jhana practiced for liberation has to be practiced with yoniso manasikara, attention of what gives birth, reflecting/observing the four Noble truth, and this makes the Noble practice of Jhana different to the wrong concentration, wrong use of Jhana, of other sects. What ever in the sphere of the world is suffering, direct or indirect (as for Jhana).
As for the question whether Jhana is considered as dukkha before or after awakening. Before and after dwelling in Jhana is lifelihood, good lifelihood, for the mind, since it would not harm others, is no fault, not related direct to sense pleasure. 
Before awakening, is used for the right purpose, to maintain an existance simply to cross the world, it can not be considered as headed toward suffering, yet letting go to archive it may cause suffering for lesser.
After awakening Jhana, heedful practiced, meaning with reflection, if as well promoted as "the right, pleasant dwelling", also for Arahats. This pleasure, subtile, no more related to world attained, nourished by what is given exclusively, does no more cause any dukkha for others, and since an Arahat does no more take on it as his, no more take pleasure for real and a refuge, it also causes no more suffering for him, neither present nor later.
Worthy to note is that the end oft the world can not be reached without traveling in this sphere, without having reached Jhana, right concentration, once.
*A possible extended and revised answer as well as given space for giving deeper into it and discussion can be found here: [Q&A] Is Jhana considered dukkha and/or conditioned?
(Note that this gift of Dhamma is not dedicated for trade, exchange, stacks or entertainment but as a means to make merits toward release from this wheel)

user43: Because the mind is an informational (~representational) phenomenon, subjective experience arises as a with-feedback-process of converting signs into their interpretations. Dukkha is an experience of unresolvable contradiction somewhere in the stream of interpretation. This condition requires a basis (some sort of internalized framework, model, a set of conceptual boundaries etc) and an input - usually a factual observation about the current state of affairs (which, again, is an interpretation). The perfect Nirvana by definition entails no Dukkha, therefore must involve no conflict of information. Therefore, Nirvana cannot occur in the presence of ANY subconsciously internalized dualistic conceptual boundaries taken as absolute reference points. In simple words, Nirvana requires perfectly "objective" (=detached) mind that does not take sides.
Jhana is practice of incrementally approaching Nirvana by removing mental conflict and the causes of conflict, starting from the coarser and gradually onto the subtler instances of Dukkha. Since the practice itself is framed as a conceptual model, with target state by definition being "better" (more desirable) than the initial state, the practice itself creates a form of conflict (between the current state and the state being sought) that is experienced as Dukkha. This is why the practice of Jhana itself necessarily needs be recursive or self-reflecting in order to be truly effective. In other words, on its moderately-advanced stages the practice of Jhana becomes an exercise of identifying and removing Dukkha inherent to the practice of Jhana itself, or to be more precise, inherent to our current frame of reference: our assumptions about and our attitudes to Jhana, to Noble Path, to Buddhism, and to life in general.
In light of the above, it should be easy to understand that, since Jhana involves setting the goal and working towards the goal (a state of perfect suchness that comes from the absence of all conflict), it necessarily involves implicit conflict which by its very nature is Dukkha. However, this Dukkha should not be abandoned altogether by abandoning the entire practice and indeed the entire Path. The Buddha warned against this very clearly, and insisted on gradual/incremental approximation. So a practitioner cultivating correct incremental Jhana will not switch from Dukkha to no-Dukkha in one step, but rather will experience a step by step reduction and removal of coarse Dukkha, with more and more subtle Dukkha becoming noticeable as the practice develops.
The final result (Unbinding) by definition involves no Dukkha. As said above, having no Dukkha requires having no basis for Dukkha. The basis for Dukkha is internalized, self-identified, stubborn, attached, tainted comparison. The basis for such comparison is conceptual directionality of the kind: "the current state is not good enough, there is a better state". The basis for conceptual directionality is attachment, and, ultimately, the limited mind of duality.
From this it should be clear that Jhana as practice based on duality of "current state vs. better state" cannot possibly be conflictless. Only the culmination of Jhana, which is attainment of the non-dual mind, is free of conflict and suffering.
There is no reason why post-attainment, arahant cannot engage in the practice of meditation, both to groom the local mind, as well as to set an example for others. To an extent that this post-attainment Jhana is defined dualistically (that is, in terms of "seeking/maintaining a better state"), it may still be a source of Dukkha. In an ideal case when the post-attainment Jhana is not defined dualistically -- meaning, the goal of Jhana is not defined as anything other than this -- it will be pure tathata with no Dukkha whatsoever.

user8157: The word "dukkha" has three meanings in context:

Unpleasant/painful feelings (dukkha vedana), which Arahants have.
Unsatisfactoriness of impermanent conditioned things, which Arahants must experience for dispassionate enlightenment. 
Suffering of attachment (1st noble truth), which Arahants do not have or experience. 

Jhana is certainly something "conditioned" & something "unsatisfactory" but jhana is only "suffering" if attached to. 
Note: The Western translators (Bodhi, Thanissaro, Sujato, Anandajoti, etc) all translate "dukkha" incorrectly in relation to impermanence. Refer to the Mendis translation of SN 22.59, the Buddharakkhita translation of the Maggavagga or Buddhadasa's Anapanasati for the proper translation in this 2nd context. 

13694: <p>Is the experience of jhana considered dukkha because of its impermanence? If yes, is it still considered dukkha after attaining Nibbana?</p>

<p>Is the experience of jhana conditioned? Is it still considered conditioned after attaining Nibbana?</p>

<p>Thanks in advance for your time and patience.</p>

<p>Kind regards!</p>
 -1: <p>Householder Brian Díaz Flores, interested,</p>

<p><a href="http://zugangzureinsicht.org/html/homage_en.html" rel="nofollow noreferrer">- Namo tassa bhagavato arahato sammā-sambuddhassa -</a></p>

<p>Yes, Jhana is something fabricated. Jhana, for itself can even lead to long time suffering, long time being cut off from attaining patgs and fruits, liberation, especially Jhana based on householder-equanimity, headed toward asanna-existance. Therefore Jhana practiced for liberation has to be practiced with yoniso manasikara, attention of what gives birth, reflecting/observing the four Noble truth, and this makes the Noble practice of Jhana different to the wrong concentration, wrong use of Jhana, of other sects. What ever in the sphere of the world is suffering, direct or indirect (as for Jhana).</p>

<p>As for the question whether Jhana is considered as dukkha before or after awakening. Before and after dwelling in Jhana is lifelihood, good lifelihood, for the mind, since it would not harm others, is no fault, not related direct to sense pleasure. </p>

<p>Before awakening, is used for the right purpose, to maintain an existance simply to cross the world, it can not be considered as headed toward suffering, yet letting go to archive it may cause suffering for lesser.</p>

<p>After awakening Jhana, heedful practiced, meaning with reflection, if as well promoted as "the right, pleasant dwelling", also for Arahats. This pleasure, subtile, no more related to world attained, nourished by what is given exclusively, does no more cause any dukkha for others, and since an Arahat does no more take on it as his, no more take pleasure for real and a refuge, it also causes no more suffering for him, neither present nor later.</p>

<p>Worthy to note is that the end oft the world can not be reached without traveling in this sphere, without having reached Jhana, right concentration, once.</p>

<p>*A possible extended and revised answer as well as given space for giving deeper into it and discussion can be found here: <a href="http://sangham.net/index.php/topic,9351.msg19189.html#msg19189" rel="nofollow noreferrer">[Q&amp;A] Is Jhana considered dukkha and/or conditioned?</a></p>

<p><em>(Note that this gift of Dhamma is not dedicated for trade, exchange, stacks or entertainment but as a means to make merits toward release from this wheel)</em></p>
 43: <p>Because the mind is an informational (~representational) phenomenon, subjective experience arises as a with-feedback-process of converting signs into their interpretations. Dukkha is an experience of <em>unresolvable contradiction</em> somewhere in the stream of interpretation. This condition requires a basis (some sort of internalized framework, model, a set of conceptual boundaries etc) and an input - usually a factual observation about the current state of affairs (which, again, is an interpretation). The perfect Nirvana by definition entails no Dukkha, therefore must involve no conflict of information. Therefore, Nirvana cannot occur in the presence of ANY subconsciously internalized dualistic conceptual boundaries taken as absolute reference points. In simple words, Nirvana requires perfectly "objective" (=detached) mind that does not take sides.</p>

<p>Jhana is practice of incrementally approaching Nirvana by removing mental conflict and the causes of conflict, starting from the coarser and gradually onto the subtler instances of Dukkha. Since the practice itself is framed as a conceptual model, with target state by definition being "better" (more desirable) than the initial state, the practice itself creates a form of conflict (between the current state and the state being sought) that is experienced as Dukkha. This is why the practice of Jhana itself necessarily needs be recursive or self-reflecting in order to be truly effective. In other words, on its moderately-advanced stages the practice of Jhana becomes an exercise of identifying and removing Dukkha inherent to the practice of Jhana itself, or to be more precise, inherent to our current frame of reference: our assumptions about and our attitudes to Jhana, to Noble Path, to Buddhism, and to life in general.</p>

<p>In light of the above, it should be easy to understand that, since Jhana involves setting the goal and working towards the goal (a state of perfect suchness that comes from the absence of all conflict), it necessarily involves implicit conflict which by its very nature is Dukkha. However, this Dukkha should not be abandoned altogether by abandoning the entire practice and indeed the entire Path. The Buddha warned against this very clearly, and insisted on gradual/incremental approximation. So a practitioner cultivating correct incremental Jhana will not switch from Dukkha to no-Dukkha in one step, but rather will experience a step by step reduction and removal of coarse Dukkha, with more and more subtle Dukkha becoming noticeable as the practice develops.</p>

<p>The final result (Unbinding) by definition involves no Dukkha. As said above, having no Dukkha requires having no <em>basis</em> for Dukkha. The basis for Dukkha is internalized, self-identified, stubborn, attached, tainted comparison. The basis for such comparison is conceptual directionality of the kind: "the current state is not good enough, there is a better state". The basis for conceptual directionality is attachment, and, ultimately, the limited mind of duality.</p>

<p>From this it should be clear that Jhana as practice based on duality of "current state vs. better state" cannot possibly be conflictless. Only the culmination of Jhana, which is attainment of the non-dual mind, is free of conflict and suffering.</p>

<p>There is no reason why post-attainment, arahant cannot engage in the practice of meditation, both to groom the local mind, as well as to set an example for others. To an extent that this post-attainment Jhana is defined dualistically (that is, in terms of "seeking/maintaining a better state"), it may still be a source of Dukkha. In an ideal case when the post-attainment Jhana is <em>not</em> defined dualistically -- meaning, the goal of Jhana is not defined as anything other than <em>this</em> -- it will be pure <em>tathata</em> with no Dukkha whatsoever.</p>
 8157: <p>The word "dukkha" has three meanings in context:</p>

<ol>
<li><p>Unpleasant/painful feelings (<em>dukkha vedana</em>), which Arahants have.</p></li>
<li><p>Unsatisfactoriness of impermanent conditioned things, which Arahants must experience for dispassionate enlightenment. </p></li>
<li><p>Suffering of attachment (1st noble truth), which Arahants do not have or experience. </p></li>
</ol>

<p>Jhana is certainly something "conditioned" &amp; something "unsatisfactory" but jhana is only "suffering" if attached to. </p>

<p>Note: The Western translators (Bodhi, Thanissaro, Sujato, Anandajoti, etc) all translate "dukkha" incorrectly in relation to impermanence. Refer to the Mendis translation of <a href="https://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.059.mend.html" rel="nofollow noreferrer">SN 22.59</a>, the Buddharakkhita translation of the <a href="https://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.20.budd.html" rel="nofollow noreferrer">Maggavagga</a> or Buddhadasa's <a href="https://www.dhammatalks.net/Books3/Bhikkhu_Buddhadasa_Anapanasati_Mindfulness_with_Breathing.htm" rel="nofollow noreferrer">Anapanasati</a> for the proper translation in this 2nd context. </p>
