Difference between revisions of "Jhānacittas"
(Created page with " <poem> As regards jhānacitta, jhanacittas do not have as their object, visible object, sound, or any other sense-impression. Jhānacittas arise in a...") |
|||
| Line 1: | Line 1: | ||
| − | + | {{DisplayImages|2824|3183}} | |
<poem> | <poem> | ||
| − | As regards jhānacitta, [[jhanacittas]] do not have as their [[object]], [[visible object]], [[sound]], or any other [[sense-impression]]. [[Jhānacittas]] arise in a process of [[cittas]] experiencing a [[meditation]] [[subject]] through the [[mind-door]]. In this process there are first [[kāmāvacara cittas]] which [[experience]] the [[meditation]] [[subject]] and then, in that same process, the jhānacitta arises. The process is as follows: | + | As regards [[jhānacitta]], [[jhanacittas]] do not have as their [[object]], [[visible object]], [[sound]], or any other [[sense-impression]]. [[Jhānacittas]] arise in a process of [[cittas]] experiencing a [[meditation]] [[subject]] through the [[mind-door]]. In this process there are first [[kāmāvacara cittas]] which [[experience]] the [[meditation]] [[subject]] and then, in that same process, the [[jhānacitta arises]]. The process is as follows: |
| − | } mano-dvārāvajjana-citta or mind-door-adverting- | + | } [[mano-dvārāvajjana-citta]] or [[mind-door-adverting-consciousness]] |
| − | + | } [[parikamma]] or [[preparatory consciousness]] | |
| − | |||
| − | } [[parikamma]] or | ||
[[kāmāvacara cittas]] } [[upacāra]], which means: proximatory or access | [[kāmāvacara cittas]] } [[upacāra]], which means: proximatory or access | ||
| Line 21: | Line 19: | ||
| − | jhānacitta } [[appanā]] or [[absorption]] (the moment of [[citta]] | + | [[jhānacitta]] } [[appanā]] or [[absorption]] (the moment of [[citta]] |
which attains [[jhāna]]) | which attains [[jhāna]]) | ||
| Line 27: | Line 25: | ||
| − | For some, '[[parikamma]]' ( | + | For some, '[[parikamma]]' ([[preparatory consciousness]]) is not necessary, and in this case there are, after the [[mind-door-adverting-consciousness]], only three [[kāmāvacara cittas]] [[arising]], instead of four, before the [[jhānacitta]] arises. [[Gotrabhu]] (which 'overcomes' the [[sense-sphere]]) is the last [[citta]] in that process which is [[kāmāvacara]] [[citta]]. |
| − | |||
| − | In the '[[Visuddhimagga]]' (IV, 74) we can read about the process of [[cittas]] in which [[jhāna]] occurs for the first [[time]]. The '[[Visuddhimagga]]' (IV, 78) states that only one [[single moment]] of jhānacitta arises, which is then succeeded by the [[bhavanga-citta]] (life-continuum). After that there is a process of [[kāmāvacara cittas]], reviewing, through the [[mind-door]], the [[jhāna]] which has just occurred. Further on (IV, 123 ff. ) we read that [[absorption]] can 'last' only when it is absolutely [[purified]] of states which obstruct [[concentration]]. One must first completely suppress [[lust]] by reviewing the dangers of [[sense desires]] and also suppress the other '[[hindrances]]'. | + | In the '[[Visuddhimagga]]' (IV, 74) we can read about the process of [[cittas]] in which [[jhāna]] occurs for the first [[time]]. The '[[Visuddhimagga]]' (IV, 78) states that only one [[single moment]] of [[jhānacitta]] arises, which is then succeeded by the [[bhavanga-citta]] ([[life-continuum]]). After that there is a process of [[kāmāvacara cittas]], reviewing, through the [[mind-door]], the [[jhāna]] which has just occurred. Further on (IV, 123 ff. ) we read that [[absorption]] can 'last' only when it is absolutely [[purified]] of states which obstruct [[concentration]]. One must first completely suppress [[lust]] by reviewing the dangers of [[sense desires]] and also suppress the other '[[hindrances]]'. |
[[Jhānacittas]] are [[kusala kamma]] of a high [[degree]]. When [[jhāna]] has been [[attained]] the [[hindrances]] of [[sensuous desire]], [[ill-will]], [[sloth and torpor]], [[restlessness]] and {{Wiki|worry}}, and [[doubt]] are temporarily eliminated. Thus one is truly [[calm]], at least at that moment. | [[Jhānacittas]] are [[kusala kamma]] of a high [[degree]]. When [[jhāna]] has been [[attained]] the [[hindrances]] of [[sensuous desire]], [[ill-will]], [[sloth and torpor]], [[restlessness]] and {{Wiki|worry}}, and [[doubt]] are temporarily eliminated. Thus one is truly [[calm]], at least at that moment. | ||
| Line 37: | Line 34: | ||
{{R}} | {{R}} | ||
[http://www.dhammahome.com/article_en/topic/195/2 www.dhammahome.com] | [http://www.dhammahome.com/article_en/topic/195/2 www.dhammahome.com] | ||
| − | [[Category:]] | + | [[Category:Meditation]] |
Revision as of 00:04, 12 January 2015
As regards jhānacitta, jhanacittas do not have as their object, visible object, sound, or any other sense-impression. Jhānacittas arise in a process of cittas experiencing a meditation subject through the mind-door. In this process there are first kāmāvacara cittas which experience the meditation subject and then, in that same process, the jhānacitta arises. The process is as follows:
} mano-dvārāvajjana-citta or mind-door-adverting-consciousness
} parikamma or preparatory consciousness
kāmāvacara cittas } upacāra, which means: proximatory or access
} anuloma or adaptation
} gotrabhū, which means: that which overcomes the
sense-sphere, or 'change of lineage'
jhānacitta } appanā or absorption (the moment of citta
which attains jhāna)
For some, 'parikamma' (preparatory consciousness) is not necessary, and in this case there are, after the mind-door-adverting-consciousness, only three kāmāvacara cittas arising, instead of four, before the jhānacitta arises. Gotrabhu (which 'overcomes' the sense-sphere) is the last citta in that process which is kāmāvacara citta.
In the 'Visuddhimagga' (IV, 74) we can read about the process of cittas in which jhāna occurs for the first time. The 'Visuddhimagga' (IV, 78) states that only one single moment of jhānacitta arises, which is then succeeded by the bhavanga-citta (life-continuum). After that there is a process of kāmāvacara cittas, reviewing, through the mind-door, the jhāna which has just occurred. Further on (IV, 123 ff. ) we read that absorption can 'last' only when it is absolutely purified of states which obstruct concentration. One must first completely suppress lust by reviewing the dangers of sense desires and also suppress the other 'hindrances'.
Jhānacittas are kusala kamma of a high degree. When jhāna has been attained the hindrances of sensuous desire, ill-will, sloth and torpor, restlessness and worry, and doubt are temporarily eliminated. Thus one is truly calm, at least at that moment.
