Difference between revisions of "Jhāna and the Supramundane"
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<poem> | <poem> | ||
The Way of [[Wisdom]] | The Way of [[Wisdom]] | ||
− | The goal of the [[Buddhist path]], complete and [[permanent]] [[liberation]] from [[suffering]], is to be achieved by practising the full threefold [[discipline]] of [[morality]] ([[sīla]]) [[concentration]] ([[samādhi]]) and [[wisdom]] ([[paññā]]). The [[mundane]] [[jhānas]], comprising the four fine-material [[jhānas]] and the four {{Wiki|immaterial}} [[jhānas]], pertain to the stage of [[concentration]], which they fulfil to an {{Wiki|eminent}} [[degree]]. However, taken by themselves, these states do not ensure complete [[deliverance]], for they are incapable of cutting off the [[roots]] of [[suffering]]. The [[Buddha]] teaches that the [[cause of suffering]], the driving [[power]] behind the cycle of [[rebirths]], is the [[defilements]] with their [[three unwholesome roots]] - [[greed]], [[hatred]] and [[delusion]]. [[Concentration]] of the [[absorption]] level, no {{Wiki|matter}} to what heights it is pursued, only suppresses the [[defilements]], but cannot destroy their latent [[seeds]]. Thence bare [[mundane]] [[jhāna]], even when sustained, cannot by itself terminate the cycle of [[rebirths]]. To the contrary, it may even perpetuate the round. For if any fine-material or {{Wiki|immaterial}} [[jhāna]] is held to with [[clinging]], it will bring about a [[rebirth]] in that particular [[plane of existence]] corresponding to its own [[kammic]] [[potency]], which can then be followed by a [[rebirth]] in some lower [[realm]]. | + | The goal of the [[Buddhist path]], complete and [[permanent]] [[liberation]] from [[suffering]], is to be achieved by practising the full threefold [[discipline]] of [[morality]] ([[sīla]]) [[concentration]] ([[samādhi]]) and [[wisdom]] ([[paññā]]). |
+ | |||
+ | The [[mundane]] [[jhānas]], comprising the four fine-material [[jhānas]] and the four {{Wiki|immaterial}} [[jhānas]], pertain to the stage of [[concentration]], which they fulfil to an {{Wiki|eminent}} [[degree]]. | ||
+ | |||
+ | However, taken by themselves, these states do not ensure complete [[deliverance]], for they are incapable of cutting off the [[roots]] of [[suffering]]. | ||
+ | |||
+ | The [[Buddha]] teaches that the [[cause of suffering]], the driving [[power]] behind the cycle of [[rebirths]], is the [[defilements]] with their [[three unwholesome roots]] - [[greed]], [[hatred]] and [[delusion]]. | ||
+ | |||
+ | [[Concentration]] of the [[absorption]] level, no {{Wiki|matter}} to what heights it is pursued, only suppresses the [[defilements]], but cannot destroy their latent [[seeds]]. | ||
+ | |||
+ | Thence bare [[mundane]] [[jhāna]], even when sustained, cannot by itself terminate the cycle of [[rebirths]]. | ||
+ | |||
+ | To the contrary, it may even perpetuate the round. For if any fine-material or {{Wiki|immaterial}} [[jhāna]] is held to with [[clinging]], it will bring about a [[rebirth]] in that particular [[plane of existence]] [[corresponding]] to its [[own]] [[kammic]] [[potency]], which can then be followed by a [[rebirth]] in some lower [[realm]]. | ||
[[File:Bud.m.ma-01.JPG|thumb|250px|]] | [[File:Bud.m.ma-01.JPG|thumb|250px|]] | ||
− | What is required to achieve complete [[deliverance]] from the cycle of [[rebirths]] is the eradication of the [[defilements]]. Since the most basic [[defilement]] is [[ignorance]] ([[avijjā]]), the key to [[liberation]] lies in developing its direct opposite, namely [[wisdom]] ([[paññā]]). Since [[wisdom]] presupposes a certain proficiency in [[concentration]] it is inevitable that [[jhāna]] comes to claim a place in its [[development]]. This place, however, is not fixed and invariable, but as we will see allows for differences depending on the {{Wiki|individual}} meditator’s disposition. | + | What is required to achieve complete [[deliverance]] from the cycle of [[rebirths]] is the eradication of the [[defilements]]. |
+ | |||
+ | Since the most basic [[defilement]] is [[ignorance]] ([[avijjā]]), the key to [[liberation]] lies in developing its direct opposite, namely [[wisdom]] ([[paññā]]). | ||
+ | |||
+ | Since [[wisdom]] presupposes a certain proficiency in [[concentration]] it is inevitable that [[jhāna]] comes to claim a place in its [[development]]. | ||
+ | |||
+ | This place, however, is not fixed and invariable, but as we will see allows for differences depending on the {{Wiki|individual}} meditator’s disposition. | ||
+ | |||
+ | Fundamental to the [[discussion]] in this [[chapter]] is a {{Wiki|distinction}} between two terms crucial to [[Theravada]] [[philosophical]] [[exposition]], „[[mundane]]“ ([[lokiya]]) and „[[supramundane]]“ ([[lokuttara]]). | ||
+ | |||
+ | The term „[[mundane]]“ applies to all [[phenomena]] comprised in the [[world]] ([[loka]]) - to {{Wiki|subtle}} states of [[consciousness]] as well as {{Wiki|matter}}, to [[virtue]] as well as [[evil]], to [[meditative]] [[attainments]] as well as {{Wiki|sensual}} engrossments. | ||
+ | |||
+ | The term „[[supramundane]],“ in contrast, applies exclusively to that which {{Wiki|transcends}} the [[world]], that is, the [[nine supramundane states]]: | ||
+ | |||
+ | [[Nibbāna]], the [[four noble paths]] ([[magga]]) leading to [[Nibbāna]], and their [[corresponding]] {{Wiki|fruits}} ([[phala]]) which [[experience]] the [[bliss]] of [[Nibbāna]]. | ||
+ | |||
+ | [[Wisdom]] has the specific [[characteristic]] of penetrating the [[true nature]] of [[phenomena]]. | ||
+ | |||
+ | It penetrates the particular and general features of things through direct {{Wiki|cognition}} rather than discursive [[thought]]. | ||
− | + | Its [[function]] is „to abolish the {{Wiki|darkness}} of [[delusion]] which conceals the {{Wiki|individual}} [[essences]] of states“ and its [[manifestation]] is „non-[[delusion]].“ | |
− | + | Since the [[Buddha]] says that one whose [[mind]] is [[concentrated]] [[knows]] and sees things as they are, the proximate [[cause]] of [[wisdom]] is [[concentration]] (Vism.438; pp.481). | |
[[File:28825-1.jpg|thumb|250px|]] | [[File:28825-1.jpg|thumb|250px|]] | ||
− | The [[wisdom]] instrumental in [[attaining]] [[liberation]] is divided into two [[principal]] types: [[insight]] [[knowledge]] ([[vipassanāñāna]]) and the [[knowledge]] pertaining to the [[supramundane]] [[paths]] ([[maggañāna]]). The first is the direct [[penetration]] of the [[three characteristics]] of [[conditioned]] [[phenomena]] - [[impermanence]], [[suffering]] and [[non-self]].[1] | + | The [[wisdom]] instrumental in [[attaining]] [[liberation]] is divided into two [[principal]] types: [[insight]] [[knowledge]] ([[vipassanāñāna]]) and the [[knowledge]] pertaining to the [[supramundane]] [[paths]] ([[maggañāna]]). |
+ | |||
+ | The first is the direct [[penetration]] of the [[three characteristics]] of [[conditioned]] [[phenomena]] - [[impermanence]], [[suffering]] and [[non-self]].[1] I | ||
+ | |||
+ | t takes as its [[objective]] [[sphere]] the [[five aggregates]] ([[pancakkhandhā]]) - material [[form]], [[feeling]], [[perception]], [[mental formations]] and [[consciousness]]. | ||
+ | |||
+ | Because [[insight]] [[knowledge]] takes the [[world]] of [[conditioned]] [[formations]] as its [[object]], it is regarded as a [[mundane]] [[form]] of [[wisdom]]. | ||
+ | |||
+ | [[Insight]] [[knowledge]] does not itself directly eradicate the [[defilements]], but serves to prepare the way for the second type of [[wisdom]], the [[wisdom]] of the [[supramundane paths]], which emerges when [[insight]] has been brought to its climax. | ||
+ | |||
+ | The [[wisdom]] of the [[path]], occurring in four {{Wiki|distinct}} stages (to be discussed below), simultaneously realises [[Nibbāna]], fathoms the [[Four Noble Truths]], and cuts off the [[defilements]]. | ||
+ | |||
+ | This [[wisdom]] is called „[[supramundane]]“ because it rises up from the [[world]] of the [[five aggregates]] to realise the [[state]] [[transcendent]] to the [[world]], [[Nibbāna]]. | ||
+ | |||
+ | The [[Buddhist]] [[disciple]], striving for [[deliverance]], begins the [[development]] of [[wisdom]] by first securely establishing its [[roots]] - [[purified]] [[moral]] [[discipline]] and [[concentration]]. | ||
+ | |||
+ | He then learns and [[masters]] the basic material upon which [[wisdom]] is to work - the [[aggregates]], [[elements]], [[sense]] bases, [[dependent arising]], the [[Four Noble Truths]], etc. | ||
+ | |||
+ | He commences the actual practice of [[wisdom]] by [[cultivating]] [[insight]] into the [[impermanence]], [[suffering]] and [[non-self]] aspect of the [[five aggregates]]. | ||
− | + | When this [[insight]] reaches its apex it issues in [[supramundane]] [[wisdom]], the [[right view]] factor of the [[Noble Eightfold Path]], which turns from [[conditioned]] [[formations]] to the [[unconditioned]] [[Nibbāna]] and thereby eradicates the [[defilements]]. | |
The [[Two Vehicles]] | The [[Two Vehicles]] | ||
[[File:Bud24inting.jpg|thumb|250px|]] | [[File:Bud24inting.jpg|thumb|250px|]] | ||
− | The [[Theravada]] [[tradition]] recognises two alternative approaches to the [[development]] of [[wisdom]], between which practitioners are free to choose according to their aptitude and propensity. These two approaches are the [[vehicle]] of [[serenity]] ([[samathayāna]]) and the [[vehicle]] of [[insight]] ([[vipassanāyāna]]). The [[meditators]] who follow them are called, respectively, the [[samathayānika]], „one who makes [[serenity]] his [[vehicle]],“ and the [[vipassanāyānika]], „one who makes [[insight]] his [[vehicle]].“ Since both vehicles, despite their names, are approaches to developing [[insight]], to prevent misunderstanding the latter type of [[meditator]] is sometimes called a [[suddhavipassanāyānika]], „one who makes bare [[insight]] his [[vehicle]],“ or a [[sukkhavipassaka]], „a dry-[[insight]] worker.“ Though all three terms appear initially in the commentaries rather than in the [[suttas]], the [[recognition]] of the [[two vehicles]] seems implicit in a number of {{Wiki|canonical}} passages. | + | The [[Theravada]] [[tradition]] recognises two alternative approaches to the [[development]] of [[wisdom]], between which practitioners are free to choose according to their aptitude and {{Wiki|propensity}}. |
+ | |||
+ | These two approaches are the [[vehicle]] of [[serenity]] ([[samathayāna]]) and the [[vehicle]] of [[insight]] ([[vipassanāyāna]]). | ||
+ | |||
+ | The [[meditators]] who follow them are called, respectively, the [[samathayānika]], „one who makes [[serenity]] his [[vehicle]],“ and the [[vipassanāyānika]], „one who makes [[insight]] his [[vehicle]].“ | ||
+ | |||
+ | Since both vehicles, despite their names, are approaches to developing [[insight]], to prevent {{Wiki|misunderstanding}} the [[latter]] type of [[meditator]] is sometimes called a [[suddhavipassanāyānika]], „one who makes bare [[insight]] his [[vehicle]],“ or a [[sukkhavipassaka]], „a dry-[[insight]] worker.“ | ||
+ | |||
+ | Though all three terms appear initially in the commentaries rather than in the [[suttas]], the [[recognition]] of the [[two vehicles]] seems implicit in a number of {{Wiki|canonical}} passages. | ||
+ | |||
+ | The [[samathayānika]] is a [[meditator]] who first attains [[access concentration]] or one of the eight [[mundane]] [[jhānas]], then emerges and uses his [[attainment]] as a basis for [[cultivating]] [[insight]] until he arrives at the [[supramundane]] [[path]]. | ||
+ | |||
+ | In contrast, the [[vipassanāyānika]] does not attain [[mundane]] [[jhāna]] prior to practising [[insight]] {{Wiki|contemplation}}, or if he does, does not use it as an instrument for [[cultivating]] [[insight]]. | ||
− | + | Instead, without entering and [[emerging]] from [[jhāna]], he proceeds directly to [[insight]] {{Wiki|contemplation}} on [[mental]] and material [[phenomena]] and by means of this bare [[insight]] he reaches the [[noble path]]. | |
+ | |||
+ | For both kinds of [[meditator]] the [[experience]] of the [[path]] in any of its four stages always occurs at a level of [[jhānic]] intensity and thus necessarily includes [[supramundane]] [[jhāna]] under the heading of [[right concentration]] ([[sammā samādhi]]), the eighth factor of the [[Noble Eightfold Path]]. | ||
[[File:2dkzICE.jpg|thumb|250px|]] | [[File:2dkzICE.jpg|thumb|250px|]] | ||
− | The classical source for the {{Wiki|distinction}} between the [[two vehicles]] of [[serenity]] and [[insight]] is the [[Visuddhi-Magga]] where it is explained that when a [[meditator]] begins the [[development]] of [[wisdom]] „if, firstly, his [[vehicle]] is [[serenity]], [he] should emerge from any fine-material or {{Wiki|immaterial}} [[jhāna]] except the base consisting of [[neither-perception-nor-non-perception]], and he should discern, according to [[characteristic]], [[function]], etc. the [[jhāna]] factors consisting of applied [[thought]], etc. and the states associated with them“ (Vism.557; PP.679-80). Other {{Wiki|commentarial}} passages allow [[access concentration]] to suffice for the [[vehicle]] of [[serenity]], but the last {{Wiki|immaterial}} [[jhāna]] is excluded because its factors are too {{Wiki|subtle}} to be discerned. The [[meditator]] whose [[vehicle]] is [[pure]] [[insight]], on the other hand, is advised to start directly by discerning material and [[mental phenomena]], beginning with the four [[elements]], without utilising a [[jhāna]] for this purpose (Vism.558; PP.680).Thus the [[samathayānika]] first attains [[access concentration]] or [[mundane]] [[jhāna]] and then develops [[insight]] [[knowledge]], by means of which he reaches the [[supramundane]] [[path]] containing [[wisdom]] under the heading of [[right view]] and [[supramundane]] [[jhāna]] under the heading of [[right concentration]]. The [[vipassanāyānika]] in contrast, skips over [[mundane]] [[jhāna]] and goes directly into [[insight]] {{Wiki|contemplation}}. When he reaches the end of the progression of [[insight]] [[knowledge]] he arrives at the [[supramundane]] [[path]] which, as in the previous case, brings together [[wisdom]] with [[supramundane]] [[jhāna]]. This [[jhāna]] counts as his [[accomplishment]] of [[serenity]]. | + | The classical source for the {{Wiki|distinction}} between the [[two vehicles]] of [[serenity]] and [[insight]] is the [[Visuddhi-Magga]] where it is explained that when a [[meditator]] begins the [[development]] of [[wisdom]] „if, firstly, |
+ | |||
+ | his [[vehicle]] is [[serenity]], [he] should emerge from any fine-material or {{Wiki|immaterial}} [[jhāna]] except the base consisting of [[neither-perception-nor-non-perception]], | ||
+ | |||
+ | and he should discern, according to [[characteristic]], [[function]], etc. the [[jhāna]] factors consisting of applied [[thought]], etc. and the states associated with them“ (Vism.557; PP.679-80). | ||
+ | |||
+ | Other {{Wiki|commentarial}} passages allow [[access concentration]] to suffice for the [[vehicle]] of [[serenity]], but the last {{Wiki|immaterial}} [[jhāna]] is excluded because its factors are too {{Wiki|subtle}} to be discerned. | ||
+ | |||
+ | The [[meditator]] whose [[vehicle]] is [[pure]] [[insight]], on the other hand, is advised to start directly by discerning material and [[mental phenomena]], beginning with the four [[elements]], without utilising a [[jhāna]] for this {{Wiki|purpose}} (Vism.558; PP.680). | ||
+ | |||
+ | Thus the [[samathayānika]] first attains [[access concentration]] or [[mundane]] [[jhāna]] and then develops [[insight]] [[knowledge]], | ||
+ | |||
+ | by means of which he reaches the [[supramundane]] [[path]] containing [[wisdom]] under the heading of [[right view]] and [[supramundane]] [[jhāna]] under the heading of [[right concentration]]. | ||
+ | |||
+ | The [[vipassanāyānika]] in contrast, skips over [[mundane]] [[jhāna]] and goes directly into [[insight]] {{Wiki|contemplation}}. | ||
+ | |||
+ | When he reaches the end of the progression of [[insight]] [[knowledge]] he arrives at the [[supramundane]] [[path]] which, as in the previous case, brings together [[wisdom]] with [[supramundane]] [[jhāna]]. | ||
+ | |||
+ | This [[jhāna]] counts as his [[accomplishment]] of [[serenity]]. | ||
[[File:Budd4274ha-pc.jpg|thumb|250px|]] | [[File:Budd4274ha-pc.jpg|thumb|250px|]] | ||
− | For a [[meditator]] following the [[vehicle]] of [[serenity]] the [[attainment]] of [[jhāna]] fulfils two functions: first, it produces a basis of [[mental]] [[purity]] and inner collectedness needed for {{Wiki|undertaking}} the work of [[insight]] {{Wiki|contemplation}}; and second, it serves as an [[object]] to be examined with [[insight]] in order to discern the [[three characteristics]] of [[impermanence]], [[suffering]] and [[non-self]]. [[Jhāna]] accomplishes the first [[function]] by providing a powerful instrument for [[overcoming]] the [[five hindrances]]. As we have seen, for [[wisdom]] to arise the [[mind]] must first be [[concentrated]] well, and to be [[concentrated]] well it must be freed from the [[hindrances]], a task accomplished pre-eminently by the [[attainment]] of [[jhāna]]. Though [[access concentration]] will keep the [[hindrances]] at bay, [[jhāna]] will ensure that they are removed to a much safer distance. | + | For a [[meditator]] following the [[vehicle]] of [[serenity]] the [[attainment]] of [[jhāna]] fulfils two functions: |
+ | |||
+ | first, it produces a basis of [[mental]] [[purity]] and inner collectedness needed for {{Wiki|undertaking}} the work of [[insight]] {{Wiki|contemplation}}; and second, | ||
+ | |||
+ | it serves as an [[object]] to be examined with [[insight]] in order to discern the [[three characteristics]] of [[impermanence]], [[suffering]] and [[non-self]]. | ||
+ | |||
+ | [[Jhāna]] accomplishes the first [[function]] by providing a powerful instrument for [[overcoming]] the [[five hindrances]]. | ||
+ | |||
+ | As we have seen, for [[wisdom]] to arise the [[mind]] must first be [[concentrated]] well, and to be [[concentrated]] well it must be freed from the [[hindrances]], a task accomplished pre-eminently by the [[attainment]] of [[jhāna]]. | ||
+ | |||
+ | Though [[access concentration]] will keep the [[hindrances]] at bay, [[jhāna]] will ensure that they are removed to a much safer distance. | ||
+ | |||
+ | In their capacity for producing [[concentration]] the [[jhānas]] are called the basis ([[pāda]]) for [[insight]], and that particular [[jhāna]] a [[meditator]] enters and emerges from before commencing his [[practice]] of [[insight]] is designated his [[pādakajjhāna]], the basic or foundational [[jhāna]]. | ||
+ | |||
+ | [[Insight]] cannot be practised while absorbed in [[jhāna]], since [[insight]] [[meditation]] requires [[investigation]] and observation, which are impossible when the [[mind]] is immersed in [[one-pointed]] [[absorption]]. | ||
+ | |||
+ | But after [[emerging]] from the [[jhāna]] the [[mind]] is cleared of the [[hindrances]], and the stillness and clarity that then result conduce to precise, penetrating [[insight]]. | ||
+ | |||
+ | The [[jhānas]] also enter into the [[samathayānika]]’s [[practice]] in second capacity, that is, as [[objects]] for scrutinization by [[insight]]. | ||
+ | |||
+ | The [[practice]] of [[insight]] consists [[essentially]] in the {{Wiki|examination}} of [[mental]] and [[physical phenomena]] to discover their marks of [[impermanence]], [[suffering]] and [[non-self]]. | ||
− | + | The [[jhānas]] a [[meditator]] attains provide him with a readily available and strikingly clear [[object]] in which to seek out the [[three characteristics]]. | |
− | + | After [[emerging]] from a [[jhāna]] the [[meditator]] will proceed to examine the [[jhānic]] [[consciousness]] and to discern the way it exemplifies the three [[universal]] marks. | |
+ | |||
+ | This process is called [[sammasanañāna]]. „[[comprehension]] [[knowledge]],“ and the [[jhāna]] subjected to such a treatment is termed the [[sammasitajjhāna]], „the comprehended [[jhāna]]“ (Vism. 607-11; PP.706-10). Though the basic [[jhāna]] and the comprehended [[jhāna]] will often be the same, the two do not necessarily coincide. | ||
+ | |||
+ | A [[meditator]] cannot practise [[comprehension]] on a [[jhāna]] higher than he is capable of [[attaining]], but one who uses a higher [[jhāna]] as his [[pādakajjhāna]] can still practise [[insight]] [[comprehension]] on a lower [[jhāna]] which he has previously [[attained]] and mastered. | ||
+ | |||
+ | This admitted [[difference]] between the pādakaj[[jhāna]] and the [[sammasitajjhāna]] leads to discrepant theories about the [[supramundane]] [[concentration]] of the [[noble path]], as we will see. | ||
[[File:Buddh on Flicrk.jpg|thumb|250px|]] | [[File:Buddh on Flicrk.jpg|thumb|250px|]] | ||
− | Whereas the sequence of training undertaken by the [[samathayānika]] [[meditator]] is unproblematic, the [[vipassanāyānika]]’s [[approach]] presents the difficulty of accounting for the [[concentration]] he uses to provide a basis for [[insight]]. [[Concentration]] is needed in order to see and know things as they are, but without [[access concentration]] or [[jhāna]], what [[concentration]] can he use? The solution to this problem is found in a type of [[concentration]] {{Wiki|distinct}} from the access and [[absorption]] concentrations pertaining to the [[vehicle]] of [[serenity]], called „[[momentary concentration]]“ ( | + | Whereas the sequence of {{Wiki|training}} undertaken by the [[samathayānika]] [[meditator]] is unproblematic, the [[vipassanāyānika]]’s [[approach]] presents the difficulty of accounting for the [[concentration]] he uses to provide a basis for [[insight]]. |
+ | |||
+ | [[Concentration]] is needed in order to see and know things as they are, but without [[access concentration]] or [[jhāna]], what [[concentration]] can he use? | ||
+ | |||
+ | The {{Wiki|solution}} to this problem is found in a type of [[concentration]] {{Wiki|distinct}} from the access and [[absorption]] concentrations pertaining to the [[vehicle]] of [[serenity]], called „[[momentary concentration]]“ ([[khanika samādhi]]). | ||
+ | |||
+ | Despite its [[name]], momentary [[concentration]] does not signify a [[single moment]] of [[concentration]] amidst a current of distracted [[thoughts]], | ||
+ | |||
+ | but a dynamic [[concentration]] which flows from [[object]] to [[object]] in the ever-changing flux of [[phenomena]], | ||
+ | |||
+ | retaining a [[constant]] [[degree]] of intensity and collectedness sufficient to {{Wiki|purify}} the [[mind]] of the [[hindrances]]. | ||
+ | |||
+ | Momentary [[concentration]] arises in the [[samathayānika]] simultaneously with his post-[[jhānic]] [[attainment]] of [[insight]], | ||
+ | |||
+ | but for the [[vipassanāyānika]] it develops naturally and spontaneously in the course of his [[insight]] [[practice]] without his having to fix the [[mind]] upon a single exclusive [[object]]. | ||
+ | |||
+ | Thus the follower of the [[vehicle]] of [[insight]] does not omit [[concentration]] altogether from his {{Wiki|training}}, but develops it in a different [[manner]] from the [[practitioner]] of [[serenity]]. | ||
+ | |||
+ | Without gaining [[jhāna]] he goes directly into {{Wiki|contemplation}} on the [[five aggregates]] and by observing them constantly from [[moment]] to [[moment]] acquires momentary [[concentration]] as an accompaniment of his investigations. | ||
+ | |||
+ | This momentary [[concentration]] fulfils the same [[function]] as the basic [[jhāna]] of the [[serenity]] [[vehicle]], providing the foundation of [[mental]] clarity needed for [[insight]] to emerge. | ||
[[Supramundane]] [[Jhāna]] | [[Supramundane]] [[Jhāna]] | ||
+ | |||
[[File:Boo30tbb.jpg|thumb|250px|]] | [[File:Boo30tbb.jpg|thumb|250px|]] | ||
− | The climax in the [[development]] of [[insight]] is the [[attainment]] of the four [[supramundane]] [[paths]] and {{Wiki|fruits}} | + | The climax in the [[development]] of [[insight]] is the [[attainment]] of the four [[supramundane]] [[paths]] and {{Wiki|fruits}}. |
− | The next [[supramundane]] [[path]] is that of the [[once-returner]] ([[sakadāgāmi]]). This [[path]] does not eradicate any [[fetters]] completely, but it greatly attenuates {{Wiki|sensual}} [[desire]] and [[ill will]]. The [[once-returner]] is so called because he is bound to make an end of [[suffering]] after returning to this [[world]] only one more [[time]]. The third [[path]], that of the [[non-returner]] ([[anāgāmi]]) utterly destroys the {{Wiki|sensual}} [[desire]] and [[ill will]] weakened by the preceding [[path]]. The [[non-returner]] is assured that he will never again take [[rebirth]] in the [[sense]] [[sphere]]; if he does not penetrate higher he will be [[reborn]] spontaneously in the [[Pure Abodes]] and there reach final [[Nibbāna]]. The [[highest | + | Each [[path]] is a momentary peak [[experience]] directly apprehending [[Nibbāna]] and permanently cutting off certain [[defilements]]. |
+ | |||
+ | These [[defilements]] are generally grouped into a set of ten „[[fetters]]“ ([[samyojana]]) which keep [[beings]] chained to the round of [[rebirths]]. | ||
+ | |||
+ | The first [[path]], called the [[path of stream-entry]] ([[sotāpatti]]) because it marks the entry into the {{Wiki|stream}} of the [[Dhamma]], eradicates the first three [[fetters]] - the false [[view]] of [[self]], [[doubt]], | ||
+ | |||
+ | and [[clinging]] to [[rites]] and [[rituals]]. | ||
+ | |||
+ | The [[disciple]] who has reached {{Wiki|stream}} - entry has limited his {{Wiki|future}} [[births]] to a maximum of seven in the [[happy]] [[realms]] of the [[human]] and [[heavenly]] [[worlds]], | ||
+ | |||
+ | after which he will attain final [[deliverance]]. | ||
+ | |||
+ | But an ardent [[disciple]] may progress to still higher stages in the same [[life]] in which he reaches [[stream-entry]], | ||
+ | |||
+ | by making an [[aspiration]] for the next higher [[path]] and again {{Wiki|undertaking}} the [[development]] of [[insight]] with the aim of reaching that [[path]]. | ||
+ | |||
+ | The next [[supramundane]] [[path]] is that of the [[once-returner]] ([[sakadāgāmi]]). | ||
+ | |||
+ | This [[path]] does not eradicate any [[fetters]] completely, but it greatly attenuates {{Wiki|sensual}} [[desire]] and [[ill will]]. | ||
+ | |||
+ | The [[once-returner]] is so called because he is [[bound]] to make an end of [[suffering]] after returning to this [[world]] only one more [[time]]. | ||
+ | |||
+ | The third [[path]], that of the [[non-returner]] ([[anāgāmi]]) utterly destroys the {{Wiki|sensual}} [[desire]] and [[ill will]] weakened by the preceding [[path]]. | ||
+ | |||
+ | The [[non-returner]] is assured that he will never again take [[rebirth]] in the [[sense]] [[sphere]]; if he does not penetrate higher he will be [[reborn]] spontaneously in the [[Pure Abodes]] and there reach final [[Nibbāna]]. | ||
+ | |||
+ | |||
+ | The [[highest path]], the [[path of Arahatship]], eradicates the remaining [[five fetters]] - | ||
+ | |||
+ | |||
+ | [[desire]] for [[existence]] in the fine-material and | ||
+ | [[immaterial spheres]], | ||
+ | [[conceit]], | ||
+ | [[restlessness]] and | ||
+ | [[ignorance]]. | ||
+ | |||
+ | |||
+ | The [[Arahat]] has completed the [[development]] of the entire [[path]] [[taught]] by the [[Buddha]]; he has reached the end of [[rebirths]] and can [[sound]] his „[[lion’s roar]]“: | ||
+ | |||
+ | „Destroyed is [[birth]], the {{Wiki|holy}} [[life]] has been lived, what was to be done has been done, there is [[nothing]] further beyond this.“ | ||
[[File:BeforeLeaving.JPG|thumb|250px|]] | [[File:BeforeLeaving.JPG|thumb|250px|]] | ||
− | Each [[path]] is followed immediately by the [[supramundane]] [[experience]] of [[fruition]], which results from the [[path]], comes in the same four graded stages, and shares the path’s [[world]]-transcending [[character]]. But whereas the [[path]] performs the active [[function]] of cutting off [[defilements]], [[fruition]] simply enjoys the [[bliss]] and [[peace]] that result when the [[path]] has completed its task. Also, where the [[path]] is limited to a [[single moment]] of [[consciousness]], the [[fruition]] that follows immediately on the [[path]] endures for two or three moments. And while each of the four [[paths]] occurs only once and can never be repeated, [[fruition]] remains accessible to the [[noble]] [[disciple]] at the appropriate level. He can resort to it as a special [[meditative]] state called [[fruition]] [[attainment]] (phalasamā[[patti]]) for the purpose of experiencing [[nibbānic]] [[bliss]] here and now (Vism.699-702; PP.819-24). | + | Each [[path]] is followed immediately by the [[supramundane]] [[experience]] of [[fruition]], which results from the [[path]], comes in the same four graded stages, and shares the path’s [[world]]-transcending [[character]]. |
+ | |||
+ | But whereas the [[path]] performs the active [[function]] of cutting off [[defilements]], [[fruition]] simply enjoys the [[bliss]] and [[peace]] that result when the [[path]] has completed its task. | ||
+ | |||
+ | Also, where the [[path]] is limited to a [[single moment]] of [[consciousness]], the [[fruition]] that follows immediately on the [[path]] endures for two or three moments. | ||
+ | |||
+ | And while each of the four [[paths]] occurs only once and can never be repeated, [[fruition]] remains accessible to the [[noble]] [[disciple]] at the appropriate level. | ||
+ | |||
+ | He can resort to it as a special [[meditative]] [[state]] called [[fruition]] [[attainment]] (phalasamā[[patti]]) for the {{Wiki|purpose}} of experiencing [[nibbānic]] [[bliss]] here and now (Vism.699-702; PP.819-24). | ||
+ | |||
+ | The [[supramundane]] [[paths]] and {{Wiki|fruits}} always arise as states of [[jhānic]] [[consciousness]] They occur as states of [[jhāna]] because they contain within themselves the [[jhāna]] factors elevated to an intensity [[corresponding]] to that of the [[jhāna]] factors in the [[mundane]] [[jhānas]]. | ||
+ | |||
+ | Since they possess the [[jhāna]] factors these states are able to fix upon their [[object]] with the force of full [[absorption]]. | ||
− | + | Thence, taking the absorptive force of the [[jhāna]] factors as the criterion, the [[paths]] and {{Wiki|fruits}} may be reckoned as belonging to either the first, second, third or fourth [[jhāna]] of the fourfold scheme, or to the first, second, third, fourth or fifth [[jhāna]] of the fivefold scheme. | |
[[File:Be1de911.jpg|thumb|250px|]] | [[File:Be1de911.jpg|thumb|250px|]] | ||
− | The basis for the [[recognition]] of a [[supramundane]] type of [[jhāna]] goes back to the [[suttas]], especially to the section of „The Great {{Wiki|Discourse}} on the Foundations of [[Mindfulness]]“ where the [[Buddha]] defines [[right concentration]] of the [[Noble Eightfold Path]] by the standard [[formula]] for the four [[jhānas]] (D.ii,313) | + | The basis for the [[recognition]] of a [[supramundane]] type of [[jhāna]] goes back to the [[suttas]], especially to the section of „The Great {{Wiki|Discourse}} on the Foundations of [[Mindfulness]]“ where the [[Buddha]] defines [[right concentration]] of the [[Noble Eightfold Path]] by the standard [[formula]] for the four [[jhānas]] (D.ii,313). |
− | The | + | However, it is in the [[Abhidhamma]] that the connection between the [[jhānas]], [[paths]] and {{Wiki|fruits}} comes to be worked out with great intricacy of detail. The [[Dhammasanganī]], in its section on states of [[consciousness]], expounds each of the [[path]] and [[fruition]] states of [[consciousness]] as occasions, first, of one or another of the [[four jhānas]] in the fourfold scheme, and then again as occasions of one or another of the five [[jhānas]] in the fivefold scheme (Dhs.74-86). |
+ | |||
+ | Standard [[Abhidhammic]] [[exposition]], as formalised in the synoptical manuals of [[Abhidhamma]], employs the fivefold scheme and brings each of the [[paths]] and {{Wiki|fruits}} into connection with each of the five [[jhānas]]. | ||
+ | |||
+ | In this way the eight types of [[supramundane]] [[consciousness]] - the [[path]] and [[fruition]] [[consciousness]] of [[stream-entry]], | ||
+ | |||
+ | the [[once-returner]], the [[non-returner]] and [[arahatship]]-{{Wiki|proliferate}} to forty types of [[supramundane]] [[consciousness]], since any [[path]] or fruit can occur at the level of any of the five [[jhānas]]. | ||
+ | |||
+ | It should be noted, however, that there are no [[paths]] and {{Wiki|fruits}} conjoined with the {{Wiki|immaterial}} [[attainments]], | ||
+ | |||
+ | the [[reason]] being that [[supramundane jhāna]] is presented solely from the standpoint of its factorial constitution, | ||
+ | |||
+ | which for the {{Wiki|immaterial}} [[attainments]] and the fifth [[jhāna]] is [[identical]] - [[equanimity]] and [[one-pointedness]]. | ||
+ | |||
+ | The fullest treatment of the [[supramundane jhānas]] in the authoritative [[Pali literature]] can be found in the [[Dhammasanganī]] read in {{Wiki|conjunction}} with its commentary, the [[Atthasālini]]. | ||
+ | |||
+ | The [[Dhammasanganī]] opens its analysis of the first [[wholesome]] [[supramundane consciousness]] with the words. | ||
[[File:Bjtk090a.jpg|thumb|250px|]] | [[File:Bjtk090a.jpg|thumb|250px|]] | ||
− | On the occasion when one develops [[supramundane | + | On the [[occasion]] when one develops [[supramundane jhāna]] which is emancipating, leading to the demolition (of [[existence]]), |
+ | |||
+ | for the [[abandonment]] of [[views]], for reaching the first plane, secluded from [[sense]] [[pleasures]] … one enters and dwells in the first [[jhāna]]. [Dhs.72] | ||
+ | |||
+ | The [[Atthasālini]] explains the [[word]] [[lokuttara]], which we have, been translating „[[supramundane]],“ as meaning „it crosses over the [[world]], it {{Wiki|transcends}} the [[world]], it stands having surmounted and overcome the [[world]].“ | ||
+ | |||
+ | It glosses the [[phrase]] „one develops [[jhāna]]“ thus: „One develops, produces, cultivates [[absorption]] [[jhāna]] lasting for a single [[thought]]-[[moment]].“ | ||
+ | |||
+ | This gloss shows us two things about the [[consciousness]] of the [[path]]: that it occurs as a [[jhāna]] at the level of full [[absorption]] and that this [[absorption]] of the [[path]] lasts for only a single [[thought]]-[[moment]]. | ||
+ | |||
+ | The [[word]] „emancipating“ ([[niyyānika]]) is explained to mean that this [[jhāna]] „goes out“ from the [[world]], from the round of [[existence]], | ||
+ | |||
+ | the [[phrase]] „leading to demolition“ ([[apacayagāmi]]) that it demolishes and dismantles the process of [[rebirth]] (Dhs.A.259). | ||
+ | |||
+ | This last [[phrase]] points to a striking [[difference]] between [[mundane]] and [[supramundane]] [[jhāna]]. The [[Dhammasanganī]]’s [[exposition]] of the former begins: „On the [[occasion]] when one develops the [[path]] for [[rebirth]] in the fine-material [[sphere]] … one enters and dwells in the [[first jhāna]]“ [my italics]. | ||
+ | |||
+ | Thus, with this statement, [[mundane jhāna]] is shown to sustain the round of [[rebirths]]; it is a [[wholesome]] [[kamma]] leading ta renewed [[existence]]. | ||
+ | |||
+ | But the [[supramundane jhāna]] of the [[path]] does not promote the continuation of the round. | ||
+ | |||
+ | To the contrary, it brings about the round’s dismantling and demolition, as the [[Atthasālini]] shows with an illustrative simile: | ||
+ | |||
+ | The [[wholesome]] states of the three planes are said to lead to [[accumulation]] because they build up and increase [[death]] and [[rebirth]] in the round. But not this. | ||
+ | |||
+ | Just as when one man has built up a wall eighteen feet high another might take a club and go along demolishing it, | ||
+ | |||
+ | so this goes along demolishing and dismantling the [[deaths]] and [[rebirths]] built up by the [[wholesome]] [[kammas]] of the three planes by bringing about a deficiency in their [[conditions]]. | ||
+ | |||
+ | Thus it leads to demolition.[2] | ||
+ | |||
+ | [[Supramundane jhāna]] is said to be cultivated „for the [[abandoning]] of [[views]].“ | ||
+ | |||
+ | This [[phrase]] points to the [[function]] of the first [[path]], which is to eradicate the [[fetters]]. | ||
+ | |||
+ | The [[supramundane jhāna]] of the first [[path]] cuts off the [[fetter]] of [[personality view]] and all [[speculative views]] derived from it. | ||
+ | |||
+ | The [[Atthasālini]] points out that here we should understand that it abandons not only [[wrong views]] but other [[unwholesome]] states as well, namely, [[doubt]], | ||
+ | |||
+ | [[clinging]] to [[rites]] and [[rituals]], and [[greed]], [[hatred]] and [[delusion]] strong enough to lead to the plane of [[misery]]. | ||
+ | |||
+ | The commentary explicates „for reaching the first plane“ as meaning for [[attaining]] the fruit of [[stream-entry]]. | ||
+ | |||
+ | Besides these, several other differences between [[mundane]] and [[supramundane jhāna]] may be briefly noted. | ||
+ | |||
+ | First, with regard to their [[object]], the [[mundane jhānas]] have as [[object]] a {{Wiki|conceptual}} [[entity]] such as the [[counterpart sign]] of the [[kasinas]] or, in the case of the [[divine abodes]], [[sentient beings]]. | ||
+ | |||
+ | In contrast, for the [[supramundane jhāna]] of the [[paths]] and {{Wiki|fruits}} the [[object]] is exclusively [[Nibbāna]]. | ||
+ | |||
+ | With regard to their predominant tone, in [[mundane jhāna]] the [[element]] of [[serenity]] prevails, while the [[supramundane jhāna]] of the [[paths]] and {{Wiki|fruits}} brings [[serenity]] and [[insight]] into [[balance]]. | ||
+ | |||
+ | [[Wisdom]] is {{Wiki|present}} as [[right view]] and [[serenity]] as [[right concentration]], both functioning together in {{Wiki|perfect}} [[harmony]], neither one exceeding the other. | ||
+ | |||
+ | This [[difference]] in prevailing tone leads into a [[difference]] in [[function]] or [[activity]] between the two kinds of [[jhāna]]. | ||
− | + | Both the [[mundane]] and [[supramundane]] are [[jhānas]] in the [[sense]] of closely attending ([[upanijjhāna]]), | |
− | + | but in the case of [[mundane jhāna]] this close [[attention]] issues merely in [[absorption]] into the [[object]], an [[absorption]] that can only suppress the [[defilements]] temporarily. | |
− | + | In the [[supramundane]] [[jhāna]], particularly of the four [[paths]], the coupling of close [[attention]] with [[wisdom]] brings the exercise of four functions at a [[single moment]]. | |
− | + | These four functions each apply to one of the [[Four Noble Truths]]. | |
− | + | The [[path]] penetrates the [[first noble truth]] by fully [[understanding]] [[suffering]]; it penetrates the [[second noble truth]] by [[abandoning]] [[craving]], | |
− | + | the origin of [[suffering]]; it penetrates the [[third noble truth]] by realising [[Nibbāna]], the [[cessation of suffering]]; | |
+ | |||
+ | and it penetrates the [[fourth noble truth]] be developing the [[Noble Eightfold Path]] that leads to the end of [[suffering]]. | ||
+ | |||
+ | [[Buddhaghosa]] illustrates this with the simile of a [[lamp]], which also performs four tasks simultaneously: | ||
+ | |||
+ | it burns the wick, dispels {{Wiki|darkness}}, makes [[light]] appear, and consumes oil (Vism.690; PP.808). | ||
The [[Jhānic]] Level of the [[Path]] and Fruit | The [[Jhānic]] Level of the [[Path]] and Fruit | ||
− | When the [[paths]] and {{Wiki|fruits}} are assigned to the level of the four or five [[jhānas]], the question arises as to what factor determines their particular level of [[jhānic]] intensity. In other words, why do the [[path]] and fruit arise for one [[meditator]] at the level of the [[first jhāna]], for another at the level of the second [[jhāna]], and so forth? The commentaries {{Wiki|present}} three theories concerning the [[determination]] of the [[jhānic]] level of the [[path]], apparently deriving from the [[lineages]] of {{Wiki|ancient}} [[teachers]] (Vism.666-67; PP.778-80. Dhs.A.271-74). The first holds that it is the basic [[jhāna]], i.e. the [[jhāna]] used as a basis for the [[insight]] leading to [[emergence]] in immediate proximity to the [[path]], that governs the [[difference]] in the [[jhānic]] level of the [[path]]. A second {{Wiki|theory}} says that the [[difference]] is governed by the [[aggregates]] made the [[objects]] of [[insight]] on the occasion of [[insight]] leading to [[emergence]]. A third {{Wiki|theory}} holds that it is the personal inclination of the [[meditator]] that governs the [[difference]]. | + | When the [[paths]] and {{Wiki|fruits}} are assigned to the level of the four or five [[jhānas]], |
+ | |||
+ | the question arises as to what factor determines their particular level of [[jhānic]] intensity. | ||
+ | |||
+ | In other words, why do the [[path]] and fruit arise for one [[meditator]] at the level of the [[first jhāna]], for another at the level of the second [[jhāna]], and so forth? | ||
+ | |||
+ | The commentaries {{Wiki|present}} three theories concerning the [[determination]] of the [[jhānic]] level of the [[path]], apparently deriving from the [[lineages]] of {{Wiki|ancient}} [[teachers]] (Vism.666-67; PP.778-80. Dhs.A.271-74). | ||
+ | |||
+ | The first holds that it is the basic [[jhāna]], i.e. the [[jhāna]] used as a basis for the [[insight]] leading to [[emergence]] in immediate proximity to the [[path]], that governs the [[difference]] in the [[jhānic]] level of the [[path]]. | ||
+ | |||
+ | A second {{Wiki|theory}} says that the [[difference]] is governed by the [[aggregates]] made the [[objects]] of [[insight]] on the [[occasion]] of [[insight]] leading to [[emergence]]. | ||
+ | |||
+ | A third {{Wiki|theory}} holds that it is the personal inclination of the [[meditator]] that governs the [[difference]]. | ||
+ | |||
+ | According to the first {{Wiki|theory}} the [[path]] arisen in a dry-[[insight]] [[meditator]] who lacks [[jhāna]], and the [[path]] arisen in one who possesses a [[jhāna]] [[attainment]] but does not use it as a basis for [[insight]], | ||
+ | |||
+ | and the [[path]] arisen by comprehending [[formations]] after [[emerging]] from the first [[jhāna]], are all [[paths]] of the first [[jhāna]] only. | ||
+ | |||
+ | When the [[path]] is produced after [[emerging]] from the second, third, fourth and [[fifth jhānas]] (of the fivefold system) and using these as the basis for [[insight]], | ||
+ | |||
+ | then the [[path]] pertains to the level of the [[jhāna]] used as a basis - the second, third, fourth or fifth. | ||
+ | |||
+ | For a [[meditator]] using an {{Wiki|immaterial}} [[jhāna]] as basis the [[path]] will be a fifth [[jhāna]] [[path]]. | ||
+ | |||
+ | Thus in this first {{Wiki|theory}}, when [[formations]] are comprehended by [[insight]] after [[emerging]] from a basic [[jhāna]], then it is the [[jhāna]] [[attainment]] emerged from at the point nearest to the [[path]], i. e. | ||
+ | |||
+ | just before [[insight]] leading to [[emergence]] is reached, that makes the [[path]] similar in [[nature]] to itself. | ||
+ | |||
+ | According to the second {{Wiki|theory}} the [[path]] that arises is similar in [[nature]] to the states which are being comprehended with [[insight]] at the [[time]] [[insight]] leading to [[emergence]] occurs. | ||
+ | |||
+ | Thus if the [[meditator]], after [[emerging]] from a [[meditative]] [[attainment]], is comprehending with [[insight]] [[sense]]-[[sphere]] [[phenomena]] or the constituents of the [[first jhāna]], then the [[path]] produced will occur at the level of the [[first jhāna]]. | ||
+ | |||
+ | On this {{Wiki|theory}}, then, it is the comprehended [[jhāna]] ([[sammasitajjhāna]]) that determines the [[jhānic]] [[quality]] of the [[path]]. | ||
+ | |||
+ | The one qualification that must be added is that a [[meditator]] cannot [[contemplate]] with [[insight]] a [[jhāna]] higher than he is capable of [[attaining]]. | ||
+ | |||
+ | According to the third {{Wiki|theory}}, the [[path]] occurs at the level of whichever [[jhāna]] the [[meditator]] wishes - either at the level of the [[jhāna]] he has used as the basis for [[insight]] or at the level of the [[jhāna]] he has made the [[object]] of [[insight]] [[comprehension]]. | ||
+ | |||
+ | In other words, the [[jhānic]] [[quality]] of the [[path]] accords with his personal inclination. | ||
+ | |||
+ | However, mere wish alone is not sufficient. For the [[path]] to occur at the [[jhānic]] level wished for, the [[mundane]] [[jhāna]] must have been either made the basis for [[insight]] or used as the [[object]] of [[insight]] [[comprehension]]. | ||
+ | |||
+ | The [[difference]] between the three theories can be understood through a simple example.[3] | ||
+ | |||
+ | If a [[meditator]] reaches the [[supramundane]] [[path]] by contemplating with [[insight]] the first [[jhāna]] after [[emerging]] from the fifth [[jhāna]], | ||
+ | |||
+ | then according to the first {{Wiki|theory}} his [[path]] will belong to the [[fifth jhāna]], while according to the second {{Wiki|theory}} it will belong to the [[first jhāna]]. | ||
+ | |||
+ | Thus these two theories are incompatible when a [[difference]] obtains between basic [[jhāna]] and comprehended [[jhāna]]. | ||
+ | |||
+ | But according to the third {{Wiki|theory}}, the [[path]] becomes of whichever [[jhāna]] the [[meditator]] wishes, either the first or the fifth. Thus this [[doctrine]] does not necessarily clash with the other two. | ||
− | + | [[Buddhaghosa]] himself does not make a [[decision]] among these three theories. He only points out that in all three [[doctrines]], beneath their disagreements, there is the [[recognition]] that the [[insight]] immediately preceding the [[supramundane]] [[path]] determines the [[jhānic]] [[character]] of the [[path]]. | |
− | + | For this [[insight]] is the proximate and [[principal]] [[cause]] for the [[arising]] of the [[path]], so whether it be the [[insight]] leading to [[emergence]] near the basic [[jhāna]] or | |
− | + | that occurring through the contemplated [[jhāna]] or that fixed by the meditator’s wish, it is in all cases this final phase of [[insight]] that gives [[definition]] to the [[supramundane]] [[path]]. | |
− | + | Since the [[fruition]] that occurs immediately after the [[path]] has an [[identical]] constitution to the [[path]], its [[own]] [[supramundane]] [[jhāna]] is determined by the [[path]]. | |
− | + | Thus a first [[jhāna]] [[path]] produces a first [[jhāna]] fruit, and so forth for the remaining [[jhānas]]. | |
</poem> | </poem> | ||
{{W}} | {{W}} | ||
[http://www.palikanon.com/english/the_jhanas/jhanas05.htm www.palikanon.com] | [http://www.palikanon.com/english/the_jhanas/jhanas05.htm www.palikanon.com] | ||
[[Category:Jhana's]] | [[Category:Jhana's]] |
Latest revision as of 10:08, 6 March 2016
The Way of Wisdom
The goal of the Buddhist path, complete and permanent liberation from suffering, is to be achieved by practising the full threefold discipline of morality (sīla) concentration (samādhi) and wisdom (paññā).
The mundane jhānas, comprising the four fine-material jhānas and the four immaterial jhānas, pertain to the stage of concentration, which they fulfil to an eminent degree.
However, taken by themselves, these states do not ensure complete deliverance, for they are incapable of cutting off the roots of suffering.
The Buddha teaches that the cause of suffering, the driving power behind the cycle of rebirths, is the defilements with their three unwholesome roots - greed, hatred and delusion.
Concentration of the absorption level, no matter to what heights it is pursued, only suppresses the defilements, but cannot destroy their latent seeds.
Thence bare mundane jhāna, even when sustained, cannot by itself terminate the cycle of rebirths.
To the contrary, it may even perpetuate the round. For if any fine-material or immaterial jhāna is held to with clinging, it will bring about a rebirth in that particular plane of existence corresponding to its own kammic potency, which can then be followed by a rebirth in some lower realm.
What is required to achieve complete deliverance from the cycle of rebirths is the eradication of the defilements.
Since the most basic defilement is ignorance (avijjā), the key to liberation lies in developing its direct opposite, namely wisdom (paññā).
Since wisdom presupposes a certain proficiency in concentration it is inevitable that jhāna comes to claim a place in its development.
This place, however, is not fixed and invariable, but as we will see allows for differences depending on the individual meditator’s disposition.
Fundamental to the discussion in this chapter is a distinction between two terms crucial to Theravada philosophical exposition, „mundane“ (lokiya) and „supramundane“ (lokuttara).
The term „mundane“ applies to all phenomena comprised in the world (loka) - to subtle states of consciousness as well as matter, to virtue as well as evil, to meditative attainments as well as sensual engrossments.
The term „supramundane,“ in contrast, applies exclusively to that which transcends the world, that is, the nine supramundane states:
Nibbāna, the four noble paths (magga) leading to Nibbāna, and their corresponding fruits (phala) which experience the bliss of Nibbāna.
Wisdom has the specific characteristic of penetrating the true nature of phenomena.
It penetrates the particular and general features of things through direct cognition rather than discursive thought.
Its function is „to abolish the darkness of delusion which conceals the individual essences of states“ and its manifestation is „non-delusion.“
Since the Buddha says that one whose mind is concentrated knows and sees things as they are, the proximate cause of wisdom is concentration (Vism.438; pp.481).
The wisdom instrumental in attaining liberation is divided into two principal types: insight knowledge (vipassanāñāna) and the knowledge pertaining to the supramundane paths (maggañāna).
The first is the direct penetration of the three characteristics of conditioned phenomena - impermanence, suffering and non-self.[1] I
t takes as its objective sphere the five aggregates (pancakkhandhā) - material form, feeling, perception, mental formations and consciousness.
Because insight knowledge takes the world of conditioned formations as its object, it is regarded as a mundane form of wisdom.
Insight knowledge does not itself directly eradicate the defilements, but serves to prepare the way for the second type of wisdom, the wisdom of the supramundane paths, which emerges when insight has been brought to its climax.
The wisdom of the path, occurring in four distinct stages (to be discussed below), simultaneously realises Nibbāna, fathoms the Four Noble Truths, and cuts off the defilements.
This wisdom is called „supramundane“ because it rises up from the world of the five aggregates to realise the state transcendent to the world, Nibbāna.
The Buddhist disciple, striving for deliverance, begins the development of wisdom by first securely establishing its roots - purified moral discipline and concentration.
He then learns and masters the basic material upon which wisdom is to work - the aggregates, elements, sense bases, dependent arising, the Four Noble Truths, etc.
He commences the actual practice of wisdom by cultivating insight into the impermanence, suffering and non-self aspect of the five aggregates.
When this insight reaches its apex it issues in supramundane wisdom, the right view factor of the Noble Eightfold Path, which turns from conditioned formations to the unconditioned Nibbāna and thereby eradicates the defilements.
The Two Vehicles
The Theravada tradition recognises two alternative approaches to the development of wisdom, between which practitioners are free to choose according to their aptitude and propensity.
These two approaches are the vehicle of serenity (samathayāna) and the vehicle of insight (vipassanāyāna).
The meditators who follow them are called, respectively, the samathayānika, „one who makes serenity his vehicle,“ and the vipassanāyānika, „one who makes insight his vehicle.“
Since both vehicles, despite their names, are approaches to developing insight, to prevent misunderstanding the latter type of meditator is sometimes called a suddhavipassanāyānika, „one who makes bare insight his vehicle,“ or a sukkhavipassaka, „a dry-insight worker.“
Though all three terms appear initially in the commentaries rather than in the suttas, the recognition of the two vehicles seems implicit in a number of canonical passages.
The samathayānika is a meditator who first attains access concentration or one of the eight mundane jhānas, then emerges and uses his attainment as a basis for cultivating insight until he arrives at the supramundane path.
In contrast, the vipassanāyānika does not attain mundane jhāna prior to practising insight contemplation, or if he does, does not use it as an instrument for cultivating insight.
Instead, without entering and emerging from jhāna, he proceeds directly to insight contemplation on mental and material phenomena and by means of this bare insight he reaches the noble path.
For both kinds of meditator the experience of the path in any of its four stages always occurs at a level of jhānic intensity and thus necessarily includes supramundane jhāna under the heading of right concentration (sammā samādhi), the eighth factor of the Noble Eightfold Path.
The classical source for the distinction between the two vehicles of serenity and insight is the Visuddhi-Magga where it is explained that when a meditator begins the development of wisdom „if, firstly,
his vehicle is serenity, [he] should emerge from any fine-material or immaterial jhāna except the base consisting of neither-perception-nor-non-perception,
and he should discern, according to characteristic, function, etc. the jhāna factors consisting of applied thought, etc. and the states associated with them“ (Vism.557; PP.679-80).
Other commentarial passages allow access concentration to suffice for the vehicle of serenity, but the last immaterial jhāna is excluded because its factors are too subtle to be discerned.
The meditator whose vehicle is pure insight, on the other hand, is advised to start directly by discerning material and mental phenomena, beginning with the four elements, without utilising a jhāna for this purpose (Vism.558; PP.680).
Thus the samathayānika first attains access concentration or mundane jhāna and then develops insight knowledge,
by means of which he reaches the supramundane path containing wisdom under the heading of right view and supramundane jhāna under the heading of right concentration.
The vipassanāyānika in contrast, skips over mundane jhāna and goes directly into insight contemplation.
When he reaches the end of the progression of insight knowledge he arrives at the supramundane path which, as in the previous case, brings together wisdom with supramundane jhāna.
This jhāna counts as his accomplishment of serenity.
For a meditator following the vehicle of serenity the attainment of jhāna fulfils two functions:
first, it produces a basis of mental purity and inner collectedness needed for undertaking the work of insight contemplation; and second,
it serves as an object to be examined with insight in order to discern the three characteristics of impermanence, suffering and non-self.
Jhāna accomplishes the first function by providing a powerful instrument for overcoming the five hindrances.
As we have seen, for wisdom to arise the mind must first be concentrated well, and to be concentrated well it must be freed from the hindrances, a task accomplished pre-eminently by the attainment of jhāna.
Though access concentration will keep the hindrances at bay, jhāna will ensure that they are removed to a much safer distance.
In their capacity for producing concentration the jhānas are called the basis (pāda) for insight, and that particular jhāna a meditator enters and emerges from before commencing his practice of insight is designated his pādakajjhāna, the basic or foundational jhāna.
Insight cannot be practised while absorbed in jhāna, since insight meditation requires investigation and observation, which are impossible when the mind is immersed in one-pointed absorption.
But after emerging from the jhāna the mind is cleared of the hindrances, and the stillness and clarity that then result conduce to precise, penetrating insight.
The jhānas also enter into the samathayānika’s practice in second capacity, that is, as objects for scrutinization by insight.
The practice of insight consists essentially in the examination of mental and physical phenomena to discover their marks of impermanence, suffering and non-self.
The jhānas a meditator attains provide him with a readily available and strikingly clear object in which to seek out the three characteristics.
After emerging from a jhāna the meditator will proceed to examine the jhānic consciousness and to discern the way it exemplifies the three universal marks.
This process is called sammasanañāna. „comprehension knowledge,“ and the jhāna subjected to such a treatment is termed the sammasitajjhāna, „the comprehended jhāna“ (Vism. 607-11; PP.706-10). Though the basic jhāna and the comprehended jhāna will often be the same, the two do not necessarily coincide.
A meditator cannot practise comprehension on a jhāna higher than he is capable of attaining, but one who uses a higher jhāna as his pādakajjhāna can still practise insight comprehension on a lower jhāna which he has previously attained and mastered.
This admitted difference between the pādakajjhāna and the sammasitajjhāna leads to discrepant theories about the supramundane concentration of the noble path, as we will see.
Whereas the sequence of training undertaken by the samathayānika meditator is unproblematic, the vipassanāyānika’s approach presents the difficulty of accounting for the concentration he uses to provide a basis for insight.
Concentration is needed in order to see and know things as they are, but without access concentration or jhāna, what concentration can he use?
The solution to this problem is found in a type of concentration distinct from the access and absorption concentrations pertaining to the vehicle of serenity, called „momentary concentration“ (khanika samādhi).
Despite its name, momentary concentration does not signify a single moment of concentration amidst a current of distracted thoughts,
but a dynamic concentration which flows from object to object in the ever-changing flux of phenomena,
retaining a constant degree of intensity and collectedness sufficient to purify the mind of the hindrances.
Momentary concentration arises in the samathayānika simultaneously with his post-jhānic attainment of insight,
but for the vipassanāyānika it develops naturally and spontaneously in the course of his insight practice without his having to fix the mind upon a single exclusive object.
Thus the follower of the vehicle of insight does not omit concentration altogether from his training, but develops it in a different manner from the practitioner of serenity.
Without gaining jhāna he goes directly into contemplation on the five aggregates and by observing them constantly from moment to moment acquires momentary concentration as an accompaniment of his investigations.
This momentary concentration fulfils the same function as the basic jhāna of the serenity vehicle, providing the foundation of mental clarity needed for insight to emerge.
Supramundane Jhāna
The climax in the development of insight is the attainment of the four supramundane paths and fruits.
Each path is a momentary peak experience directly apprehending Nibbāna and permanently cutting off certain defilements.
These defilements are generally grouped into a set of ten „fetters“ (samyojana) which keep beings chained to the round of rebirths.
The first path, called the path of stream-entry (sotāpatti) because it marks the entry into the stream of the Dhamma, eradicates the first three fetters - the false view of self, doubt,
and clinging to rites and rituals.
The disciple who has reached stream - entry has limited his future births to a maximum of seven in the happy realms of the human and heavenly worlds,
after which he will attain final deliverance.
But an ardent disciple may progress to still higher stages in the same life in which he reaches stream-entry,
by making an aspiration for the next higher path and again undertaking the development of insight with the aim of reaching that path.
The next supramundane path is that of the once-returner (sakadāgāmi).
This path does not eradicate any fetters completely, but it greatly attenuates sensual desire and ill will.
The once-returner is so called because he is bound to make an end of suffering after returning to this world only one more time.
The third path, that of the non-returner (anāgāmi) utterly destroys the sensual desire and ill will weakened by the preceding path.
The non-returner is assured that he will never again take rebirth in the sense sphere; if he does not penetrate higher he will be reborn spontaneously in the Pure Abodes and there reach final Nibbāna.
The highest path, the path of Arahatship, eradicates the remaining five fetters -
desire for existence in the fine-material and
immaterial spheres,
conceit,
restlessness and
ignorance.
The Arahat has completed the development of the entire path taught by the Buddha; he has reached the end of rebirths and can sound his „lion’s roar“:
„Destroyed is birth, the holy life has been lived, what was to be done has been done, there is nothing further beyond this.“
Each path is followed immediately by the supramundane experience of fruition, which results from the path, comes in the same four graded stages, and shares the path’s world-transcending character.
But whereas the path performs the active function of cutting off defilements, fruition simply enjoys the bliss and peace that result when the path has completed its task.
Also, where the path is limited to a single moment of consciousness, the fruition that follows immediately on the path endures for two or three moments.
And while each of the four paths occurs only once and can never be repeated, fruition remains accessible to the noble disciple at the appropriate level.
He can resort to it as a special meditative state called fruition attainment (phalasamāpatti) for the purpose of experiencing nibbānic bliss here and now (Vism.699-702; PP.819-24).
The supramundane paths and fruits always arise as states of jhānic consciousness They occur as states of jhāna because they contain within themselves the jhāna factors elevated to an intensity corresponding to that of the jhāna factors in the mundane jhānas.
Since they possess the jhāna factors these states are able to fix upon their object with the force of full absorption.
Thence, taking the absorptive force of the jhāna factors as the criterion, the paths and fruits may be reckoned as belonging to either the first, second, third or fourth jhāna of the fourfold scheme, or to the first, second, third, fourth or fifth jhāna of the fivefold scheme.
The basis for the recognition of a supramundane type of jhāna goes back to the suttas, especially to the section of „The Great Discourse on the Foundations of Mindfulness“ where the Buddha defines right concentration of the Noble Eightfold Path by the standard formula for the four jhānas (D.ii,313).
However, it is in the Abhidhamma that the connection between the jhānas, paths and fruits comes to be worked out with great intricacy of detail. The Dhammasanganī, in its section on states of consciousness, expounds each of the path and fruition states of consciousness as occasions, first, of one or another of the four jhānas in the fourfold scheme, and then again as occasions of one or another of the five jhānas in the fivefold scheme (Dhs.74-86).
Standard Abhidhammic exposition, as formalised in the synoptical manuals of Abhidhamma, employs the fivefold scheme and brings each of the paths and fruits into connection with each of the five jhānas.
In this way the eight types of supramundane consciousness - the path and fruition consciousness of stream-entry,
the once-returner, the non-returner and arahatship-proliferate to forty types of supramundane consciousness, since any path or fruit can occur at the level of any of the five jhānas.
It should be noted, however, that there are no paths and fruits conjoined with the immaterial attainments,
the reason being that supramundane jhāna is presented solely from the standpoint of its factorial constitution,
which for the immaterial attainments and the fifth jhāna is identical - equanimity and one-pointedness.
The fullest treatment of the supramundane jhānas in the authoritative Pali literature can be found in the Dhammasanganī read in conjunction with its commentary, the Atthasālini.
The Dhammasanganī opens its analysis of the first wholesome supramundane consciousness with the words.
On the occasion when one develops supramundane jhāna which is emancipating, leading to the demolition (of existence),
for the abandonment of views, for reaching the first plane, secluded from sense pleasures … one enters and dwells in the first jhāna. [Dhs.72]
The Atthasālini explains the word lokuttara, which we have, been translating „supramundane,“ as meaning „it crosses over the world, it transcends the world, it stands having surmounted and overcome the world.“
It glosses the phrase „one develops jhāna“ thus: „One develops, produces, cultivates absorption jhāna lasting for a single thought-moment.“
This gloss shows us two things about the consciousness of the path: that it occurs as a jhāna at the level of full absorption and that this absorption of the path lasts for only a single thought-moment.
The word „emancipating“ (niyyānika) is explained to mean that this jhāna „goes out“ from the world, from the round of existence,
the phrase „leading to demolition“ (apacayagāmi) that it demolishes and dismantles the process of rebirth (Dhs.A.259).
This last phrase points to a striking difference between mundane and supramundane jhāna. The Dhammasanganī’s exposition of the former begins: „On the occasion when one develops the path for rebirth in the fine-material sphere … one enters and dwells in the first jhāna“ [my italics].
Thus, with this statement, mundane jhāna is shown to sustain the round of rebirths; it is a wholesome kamma leading ta renewed existence.
But the supramundane jhāna of the path does not promote the continuation of the round.
To the contrary, it brings about the round’s dismantling and demolition, as the Atthasālini shows with an illustrative simile:
The wholesome states of the three planes are said to lead to accumulation because they build up and increase death and rebirth in the round. But not this.
Just as when one man has built up a wall eighteen feet high another might take a club and go along demolishing it,
so this goes along demolishing and dismantling the deaths and rebirths built up by the wholesome kammas of the three planes by bringing about a deficiency in their conditions.
Thus it leads to demolition.[2]
Supramundane jhāna is said to be cultivated „for the abandoning of views.“
This phrase points to the function of the first path, which is to eradicate the fetters.
The supramundane jhāna of the first path cuts off the fetter of personality view and all speculative views derived from it.
The Atthasālini points out that here we should understand that it abandons not only wrong views but other unwholesome states as well, namely, doubt,
clinging to rites and rituals, and greed, hatred and delusion strong enough to lead to the plane of misery.
The commentary explicates „for reaching the first plane“ as meaning for attaining the fruit of stream-entry.
Besides these, several other differences between mundane and supramundane jhāna may be briefly noted.
First, with regard to their object, the mundane jhānas have as object a conceptual entity such as the counterpart sign of the kasinas or, in the case of the divine abodes, sentient beings.
In contrast, for the supramundane jhāna of the paths and fruits the object is exclusively Nibbāna.
With regard to their predominant tone, in mundane jhāna the element of serenity prevails, while the supramundane jhāna of the paths and fruits brings serenity and insight into balance.
Wisdom is present as right view and serenity as right concentration, both functioning together in perfect harmony, neither one exceeding the other.
This difference in prevailing tone leads into a difference in function or activity between the two kinds of jhāna.
Both the mundane and supramundane are jhānas in the sense of closely attending (upanijjhāna),
but in the case of mundane jhāna this close attention issues merely in absorption into the object, an absorption that can only suppress the defilements temporarily.
In the supramundane jhāna, particularly of the four paths, the coupling of close attention with wisdom brings the exercise of four functions at a single moment.
These four functions each apply to one of the Four Noble Truths.
The path penetrates the first noble truth by fully understanding suffering; it penetrates the second noble truth by abandoning craving,
the origin of suffering; it penetrates the third noble truth by realising Nibbāna, the cessation of suffering;
and it penetrates the fourth noble truth be developing the Noble Eightfold Path that leads to the end of suffering.
Buddhaghosa illustrates this with the simile of a lamp, which also performs four tasks simultaneously:
it burns the wick, dispels darkness, makes light appear, and consumes oil (Vism.690; PP.808).
The Jhānic Level of the Path and Fruit
When the paths and fruits are assigned to the level of the four or five jhānas,
the question arises as to what factor determines their particular level of jhānic intensity.
In other words, why do the path and fruit arise for one meditator at the level of the first jhāna, for another at the level of the second jhāna, and so forth?
The commentaries present three theories concerning the determination of the jhānic level of the path, apparently deriving from the lineages of ancient teachers (Vism.666-67; PP.778-80. Dhs.A.271-74).
The first holds that it is the basic jhāna, i.e. the jhāna used as a basis for the insight leading to emergence in immediate proximity to the path, that governs the difference in the jhānic level of the path.
A second theory says that the difference is governed by the aggregates made the objects of insight on the occasion of insight leading to emergence.
A third theory holds that it is the personal inclination of the meditator that governs the difference.
According to the first theory the path arisen in a dry-insight meditator who lacks jhāna, and the path arisen in one who possesses a jhāna attainment but does not use it as a basis for insight,
and the path arisen by comprehending formations after emerging from the first jhāna, are all paths of the first jhāna only.
When the path is produced after emerging from the second, third, fourth and fifth jhānas (of the fivefold system) and using these as the basis for insight,
then the path pertains to the level of the jhāna used as a basis - the second, third, fourth or fifth.
For a meditator using an immaterial jhāna as basis the path will be a fifth jhāna path.
Thus in this first theory, when formations are comprehended by insight after emerging from a basic jhāna, then it is the jhāna attainment emerged from at the point nearest to the path, i. e.
just before insight leading to emergence is reached, that makes the path similar in nature to itself.
According to the second theory the path that arises is similar in nature to the states which are being comprehended with insight at the time insight leading to emergence occurs.
Thus if the meditator, after emerging from a meditative attainment, is comprehending with insight sense-sphere phenomena or the constituents of the first jhāna, then the path produced will occur at the level of the first jhāna.
On this theory, then, it is the comprehended jhāna (sammasitajjhāna) that determines the jhānic quality of the path.
The one qualification that must be added is that a meditator cannot contemplate with insight a jhāna higher than he is capable of attaining.
According to the third theory, the path occurs at the level of whichever jhāna the meditator wishes - either at the level of the jhāna he has used as the basis for insight or at the level of the jhāna he has made the object of insight comprehension.
In other words, the jhānic quality of the path accords with his personal inclination.
However, mere wish alone is not sufficient. For the path to occur at the jhānic level wished for, the mundane jhāna must have been either made the basis for insight or used as the object of insight comprehension.
The difference between the three theories can be understood through a simple example.[3]
If a meditator reaches the supramundane path by contemplating with insight the first jhāna after emerging from the fifth jhāna,
then according to the first theory his path will belong to the fifth jhāna, while according to the second theory it will belong to the first jhāna.
Thus these two theories are incompatible when a difference obtains between basic jhāna and comprehended jhāna.
But according to the third theory, the path becomes of whichever jhāna the meditator wishes, either the first or the fifth. Thus this doctrine does not necessarily clash with the other two.
Buddhaghosa himself does not make a decision among these three theories. He only points out that in all three doctrines, beneath their disagreements, there is the recognition that the insight immediately preceding the supramundane path determines the jhānic character of the path.
For this insight is the proximate and principal cause for the arising of the path, so whether it be the insight leading to emergence near the basic jhāna or
that occurring through the contemplated jhāna or that fixed by the meditator’s wish, it is in all cases this final phase of insight that gives definition to the supramundane path.
Since the fruition that occurs immediately after the path has an identical constitution to the path, its own supramundane jhāna is determined by the path.
Thus a first jhāna path produces a first jhāna fruit, and so forth for the remaining jhānas.