Difference between revisions of "The Fourth Jhāna (Catuttha Jhāna)"
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The the [[Padīpopama Sutta]]: | The the [[Padīpopama Sutta]]: | ||
| − | Therefore, [[monks]], if a [[monk]] wishes, “May I, with the [[abandoning]] of [[pleasure]] and [[pain]], and with the earlier passing away of [[happiness]] and [[unhappiness]], enter and remain in the [[fourth jhāna]], which is without [[pleasure]] or [[pain]], and includes the purity of [[equanimity]] and [[mindfulness]],” this same [[concentration]] through [[mindfulness]] of {{Wiki|breathing}} should be closely attended to. | + | Therefore, [[monks]], if a [[monk]] wishes, “May I, with the [[abandoning]] of [[pleasure]] and [[pain]], and with the earlier passing away of [[happiness]] and [[unhappiness]], enter and remain in the [[fourth jhāna]], which is without [[pleasure]] or [[pain]], and includes the [[purity]] of [[equanimity]] and [[mindfulness]],” this same [[concentration]] through [[mindfulness]] of {{Wiki|breathing}} should be closely attended to. |
| − | This is the full unified attainment of [[jhāna]]. It’s the complete unification of the whole [[body]] with pure, bright [[awareness]]. [[Mindfulness]] and full [[awareness]] are now as clear and refined as possible. This is the purity of [[mindfulness]] which is the culmination of the development of [[right effort]], [[right mindfulness]], and [[right concentration]]. The [[Kāyagatāsati Sutta]] continues: | + | This is the full unified [[attainment]] of [[jhāna]]. It’s the complete unification of the whole [[body]] with [[pure]], bright [[awareness]]. [[Mindfulness]] and full [[awareness]] are now as clear and refined as possible. This is the [[purity]] of [[mindfulness]] which is the culmination of the [[development]] of [[right effort]], [[right mindfulness]], and [[right concentration]]. The [[Kāyagatāsati Sutta]] continues: |
| − | Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his [[body]] to which the white cloth did not extend; so too, the [[monk]] sits permeating the [[body]] with a pure, bright [[mind]] so that there is no part of his whole [[body]] that is not permeated by this pure, bright [[mind]]. | + | Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his [[body]] to which the white cloth did not extend; so too, the [[monk]] sits permeating the [[body]] with a [[pure]], bright [[mind]] so that there is no part of his whole [[body]] that is not permeated by this [[pure]], bright [[mind]]. |
[[File:Buddha-30.jpg|thumb|250px|]] | [[File:Buddha-30.jpg|thumb|250px|]] | ||
| − | Here too we can clearly see the concomitant [[mental factors]] that are present. This requires a very precise [[balance]] between [[calm]] and clear seeing. If one absorbs too deeply into the quality of [[calm]] it will impair the [[mind]]’s ability to engage in clear seeing. The [[Anupada Sutta]]: | + | Here too we can clearly see the concomitant [[mental factors]] that are {{Wiki|present}}. This requires a very precise [[balance]] between [[calm]] and clear [[seeing]]. If one absorbs too deeply into the quality of [[calm]] it will impair the [[mind]]’s ability to engage in clear [[seeing]]. The [[Anupada Sutta]]: |
| − | Whatever [[phenomena]] there are in the [[fourth jhāna]]: [[equanimity]], neither-[[painful]]-nor-[[pleasurable]] [[feeling]], unconcern due to [[tranquility]] of [[mind]], purity of [[mindfulness]], singleness of [[mind]], [[contact]], [[feeling]], [[recognition]], {{Wiki|intention}}, [[mind]], [[desire]], decision, [[energy]], [[mindfulness]], [[equanimity]], and [[attention]]; he defined them one by one as they occurred. Known to him they arose, known to him they remained, known to him they subsided. | + | Whatever [[phenomena]] there are in the [[fourth jhāna]]: [[equanimity]], neither-[[painful]]-nor-[[pleasurable]] [[feeling]], unconcern due to [[tranquility]] of [[mind]], [[purity]] of [[mindfulness]], [[singleness]] of [[mind]], [[contact]], [[feeling]], [[recognition]], {{Wiki|intention}}, [[mind]], [[desire]], [[decision]], [[energy]], [[mindfulness]], [[equanimity]], and [[attention]]; he defined them one by one as they occurred. Known to him they arose, known to him they remained, known to him they subsided. |
| − | At this point, or indeed at any point after the stabilization of the [[first jhāna]], we can apply [[discernment]] ([[paññā]]), according to whichever of the three characteristics we choose to contemplate. This involves clearly seeing conditioned [[phenomena]] of [[body]] and [[mind]] as being [[impermanent]], unsatisfactory, and therefore [[not-self]]. The [[Jhāna Sutta]]: | + | At this point, or indeed at any point after the stabilization of the [[first jhāna]], we can apply [[discernment]] ([[paññā]]), according to whichever of the [[three characteristics]] we choose to [[contemplate]]. This involves clearly [[seeing]] [[conditioned]] [[phenomena]] of [[body]] and [[mind]] as being [[impermanent]], unsatisfactory, and therefore [[not-self]]. The [[Jhāna Sutta]]: |
[[File:Buddha-42.jpg|thumb|250px|]] | [[File:Buddha-42.jpg|thumb|250px|]] | ||
| − | Here a [[monk]] ... enters and remains in the first ... second ... third ... [[fourth jhāna]].... He sees whatever [[phenomena]] there that are connected with [[form]], [[feeling]], [[recognition]], [[fabrications]], and [[consciousness]], as [[impermanent]], as unsatisfactory, as a disease, as a cancer, as a dart, as [[painful]], as an [[affliction]], as alien, as disintegrating, as [[emptiness]], as [[not-self]]. | + | Here a [[monk]] ... enters and remains in the first ... second ... third ... [[fourth jhāna]].... He sees whatever [[phenomena]] there that are connected with [[form]], [[feeling]], [[recognition]], [[fabrications]], and [[consciousness]], as [[impermanent]], as unsatisfactory, as a {{Wiki|disease}}, as a {{Wiki|cancer}}, as a dart, as [[painful]], as an [[affliction]], as alien, as disintegrating, as [[emptiness]], as [[not-self]]. |
| − | He turns his [[mind]] away from those [[phenomena]], and then directs it towards the [[death]]-free component, ‘This is [[peace]], this is excellent: the [[calming]] of all [[fabrications]], the release of all acquisitions, the elimination of [[craving]], dispassion, [[cessation]], [[nibbāna]].’ | + | He turns his [[mind]] away from those [[phenomena]], and then directs it towards the [[death]]-free component, ‘This is [[peace]], this is {{Wiki|excellent}}: the [[calming]] of all [[fabrications]], the release of all acquisitions, the elimination of [[craving]], dispassion, [[cessation]], [[nibbāna]].’ |
| − | Phrased in terms of the [[discernment]] of the [[four noble truths]] resulting in the ending of the [[mental]] outflows ([[āsavas]]), this fruitional [[insight]] process is articulated in DN 2 [[Samaññaphala Sutta]]. After describing the [[fourth jhāna]], and the five mundane higher gnoses ([[lokiya]] [[abhiññā]]) that can arise from mastering the four [[jhānas]], the {{Wiki|discourse}} goes on to describe the supramundane higher [[gnosis]] ([[lokuttara]] [[abhiñña]]) of complete [[liberation]], which is the extinction of the [[mental]] outflows. This [[liberation]] is described as occurring while still employing the same level of [[concentration]] as the [[fourth jhāna]]. It’s important to remember that the [[first noble truth]] includes the [[five aggregates]] of [[clinging]]: | + | Phrased in terms of the [[discernment]] of the [[four noble truths]] resulting in the ending of the [[mental]] outflows ([[āsavas]]), this fruitional [[insight]] process is articulated in DN 2 [[Samaññaphala Sutta]]. After describing the [[fourth jhāna]], and the five [[mundane]] higher gnoses ([[lokiya]] [[abhiññā]]) that can arise from mastering the four [[jhānas]], the {{Wiki|discourse}} goes on to describe the [[supramundane]] higher [[gnosis]] ([[lokuttara]] [[abhiñña]]) of complete [[liberation]], which is the [[extinction]] of the [[mental]] outflows. This [[liberation]] is described as occurring while still employing the same level of [[concentration]] as the [[fourth jhāna]]. It’s important to remember that the [[first noble truth]] includes the [[five aggregates]] of [[clinging]]: |
| − | With his [[mind]] thus [[concentrated]], purified and cleansed, unblemished, free from [[impurities]], pliant, malleable, steady, and attained to imperturbability, the [[monk]] directs and inclines it to the [[knowledge]] of the elimination of the [[mental]] outflows. He understands as it really is that, ‘This is unsatisfactoriness... This is the origination of unsatisfactoriness... This is the [[cessation]] of unsatisfactoriness... This is the way leading to the [[cessation]] of unsatisfactoriness....’ | + | With his [[mind]] thus [[concentrated]], [[purified]] and cleansed, unblemished, free from [[impurities]], pliant, malleable, steady, and [[attained]] to imperturbability, the [[monk]] directs and inclines it to the [[knowledge]] of the elimination of the [[mental]] outflows. He [[understands]] as it really is that, ‘This is unsatisfactoriness... This is the origination of unsatisfactoriness... This is the [[cessation]] of unsatisfactoriness... This is the way leading to the [[cessation]] of unsatisfactoriness....’ |
| − | Thus [[knowing]], thus seeing, his [[mind]] is liberated from the [[mental]] outflow of sensual [[pleasure]], the [[mental]] outflow of becoming, the [[mental]] outflow of [[ignorance]]. With [[liberation]] there is the [[gnosis]], | + | Thus [[knowing]], thus [[seeing]], his [[mind]] is {{Wiki|liberated}} from the [[mental]] outflow of {{Wiki|sensual}} [[pleasure]], the [[mental]] outflow of becoming, the [[mental]] outflow of [[ignorance]]. With [[liberation]] there is the [[gnosis]], ‘{{Wiki|liberated}}.’ He [[understands]] that, ‘[[Birth]] is ended, the {{Wiki|holy}} [[life]] fulfilled, done is what had to be done, there is [[nothing]] further here.’ |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
[http://measurelessmind.ca/anapanassatisamadhi.html measurelessmind.ca] | [http://measurelessmind.ca/anapanassatisamadhi.html measurelessmind.ca] | ||
[[Category:Fourth Jhana]] | [[Category:Fourth Jhana]] | ||
Revision as of 19:38, 1 April 2014
The the Padīpopama Sutta:
Therefore, monks, if a monk wishes, “May I, with the abandoning of pleasure and pain, and with the earlier passing away of happiness and unhappiness, enter and remain in the fourth jhāna, which is without pleasure or pain, and includes the purity of equanimity and mindfulness,” this same concentration through mindfulness of breathing should be closely attended to.
This is the full unified attainment of jhāna. It’s the complete unification of the whole body with pure, bright awareness. Mindfulness and full awareness are now as clear and refined as possible. This is the purity of mindfulness which is the culmination of the development of right effort, right mindfulness, and right concentration. The Kāyagatāsati Sutta continues:
Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; so too, the monk sits permeating the body with a pure, bright mind so that there is no part of his whole body that is not permeated by this pure, bright mind.
Here too we can clearly see the concomitant mental factors that are present. This requires a very precise balance between calm and clear seeing. If one absorbs too deeply into the quality of calm it will impair the mind’s ability to engage in clear seeing. The Anupada Sutta:
Whatever phenomena there are in the fourth jhāna: equanimity, neither-painful-nor-pleasurable feeling, unconcern due to tranquility of mind, purity of mindfulness, singleness of mind, contact, feeling, recognition, intention, mind, desire, decision, energy, mindfulness, equanimity, and attention; he defined them one by one as they occurred. Known to him they arose, known to him they remained, known to him they subsided.
At this point, or indeed at any point after the stabilization of the first jhāna, we can apply discernment (paññā), according to whichever of the three characteristics we choose to contemplate. This involves clearly seeing conditioned phenomena of body and mind as being impermanent, unsatisfactory, and therefore not-self. The Jhāna Sutta:
Here a monk ... enters and remains in the first ... second ... third ... fourth jhāna.... He sees whatever phenomena there that are connected with form, feeling, recognition, fabrications, and consciousness, as impermanent, as unsatisfactory, as a disease, as a cancer, as a dart, as painful, as an affliction, as alien, as disintegrating, as emptiness, as not-self.
He turns his mind away from those phenomena, and then directs it towards the death-free component, ‘This is peace, this is excellent: the calming of all fabrications, the release of all acquisitions, the elimination of craving, dispassion, cessation, nibbāna.’
Phrased in terms of the discernment of the four noble truths resulting in the ending of the mental outflows (āsavas), this fruitional insight process is articulated in DN 2 Samaññaphala Sutta. After describing the fourth jhāna, and the five mundane higher gnoses (lokiya abhiññā) that can arise from mastering the four jhānas, the discourse goes on to describe the supramundane higher gnosis (lokuttara abhiñña) of complete liberation, which is the extinction of the mental outflows. This liberation is described as occurring while still employing the same level of concentration as the fourth jhāna. It’s important to remember that the first noble truth includes the five aggregates of clinging:
With his mind thus concentrated, purified and cleansed, unblemished, free from impurities, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to the knowledge of the elimination of the mental outflows. He understands as it really is that, ‘This is unsatisfactoriness... This is the origination of unsatisfactoriness... This is the cessation of unsatisfactoriness... This is the way leading to the cessation of unsatisfactoriness....’
Thus knowing, thus seeing, his mind is liberated from the mental outflow of sensual pleasure, the mental outflow of becoming, the mental outflow of ignorance. With liberation there is the gnosis, ‘liberated.’ He understands that, ‘Birth is ended, the holy life fulfilled, done is what had to be done, there is nothing further here.’
