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| − | The [[Jhanas]] in [[Theravada]] [[Buddhist Meditation]] | |
| − | by [[Bhikkhu]] [[Henepola Gunaratana]] | |
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| − | Chapter 2
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| − | The Preparation for [[Jhana]]
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| − | The [[jhanas]] do not arise out of a [[void]] but in [[dependence]] on the right [[conditions]]. They come to growth only when provided with the [[nutriments]] conductive to their [[development]]. Therefore, prior to beginning [[meditation]], the aspirant to the [[jhanas]] must prepare a groundwork for his practice by fulfilling certain preliminary requirements. He first must endeavor to {{Wiki|purify}} his [[moral]] [[virtue]], sever the outer impediments to practice, and place himself under a qualified [[teacher]] who will assign him a suitable [[meditation]] [[subject]] and explain to him the methods of developing it. After {{Wiki|learning}} these the [[disciple]] must then seek out a congenial dwelling and diligently strive for [[success]]. In this chapter we will examine in order each of the preparatory steps that have to be fulfilled before commencing to develop [[jhana]].
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| − | The [[Moral]] Foundation for [[Jhana]]
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| − | A [[disciple]] aspiring to the [[jhanas]] first has to lay a solid foundation of [[moral discipline]]. [[Moral]] [[purity]] is indispensable to [[meditative]] progress for several deeply [[psychological]] [[reasons]]. It is needed first, in order to safeguard against the [[danger]] of remorse, the nagging [[sense]] of [[guilt]] that arises when the basic {{Wiki|principles}} of [[morality]] are ignored or deliberately violated. Scrupulous conformity to [[virtuous]] rules of conduct protects the mediator from this [[danger]] disruptive to inner [[calm]], and brings [[joy]] and [[happiness]] when the mediator reflects upon the [[purity]] of his conduct (see A.v,1-7).
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| − | A second [[reason]] a [[moral]] foundation is needed for [[meditation]] follows from an [[understanding]] of the purpose of [[concentration]]. [[Concentration]], in the [[Buddhist]] [[discipline]], aims at providing a base for [[wisdom]] by cleansing the [[mind]] of the dispersive influence of the [[defilements]]. But in order for the [[concentration]] exercises to effectively combat the [[defilements]], the coarser {{Wiki|expressions}} of the latter through [[bodily]] and [[verbal]] [[action]] first have to be checked. [[Moral]] transgressions being invariably motivated by [[defilements]] -- by [[greed]], [[hatred]] and [[delusion]] -- when a [[person]] acts in violation of the [[precepts]] of [[morality]] he excites and reinforces the very same [[mental factors]] his practice of [[meditation]] is intended to eliminate. This involves him in a crossfire of incompatible aims which renders his attempts at [[mental]] [[purification]] ineffective. The only way he can avoid [[frustration]] in his endeavor to {{Wiki|purify}} the [[mind]] of its subtler [[defilements]] is to prevent the [[unwholesome]] inner {{Wiki|impulses}} from [[breathing]] out in the coarser [[form]] of [[unwholesome]] [[bodily]] and [[verbal]] [[deeds]]. Only when he establishes control over the outer expression of the [[defilements]] can he turn to deal with them inwardly as [[mental]] {{Wiki|obsessions}} that appear in the process of [[meditation]].
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| − | The practice of [[moral discipline]] consists negatively in abstinence from [[immoral]] [[actions]] of [[body]] and {{Wiki|speech}} and positively in the [[observance]] of [[ethical]] {{Wiki|principles}} promoting [[peace]] within oneself and [[harmony]] in one's relations with others. The basic code of [[moral discipline]] taught by the [[Buddha]] for the guidance of his lay followers is the [[five precepts]]: abstinence from taking [[life]], from [[stealing]], from {{Wiki|sexual}} {{Wiki|misconduct}}, from false {{Wiki|speech}}, and from [[intoxicating]] [[drugs]] and drinks. These {{Wiki|principles}} are bindings as minimal [[ethical]] obligations for all practitioners of the [[Buddhist path]], and within their bounds considerable progress in [[meditation]] can be made. However, those aspiring to reach the higher levels of [[jhanas]] and to pursue the [[path]] further to the stages of [[liberation]], are encouraged to take up the more complete [[moral discipline]] pertaining to the [[life]] of [[renunciation]]. [[Early Buddhism]] is unambiguous in its emphasis on the limitations of [[household life]] for following the [[path]] in its fullness and [[perfection]]. [[Time]] and again the texts say that the [[household life]] is confining, a "[[path]] for the dust of [[passion]]," while the [[life]] of homelessness is like open [[space]]. Thus a [[disciple]] who is fully intent upon making rapid progress towards [[Nibbana]] will when outer [[conditions]] allow for it, "shave off his [[hair]] and beard, put on the yellow robe, and go forth from the home [[life]] into homelessness" (M.i,179).
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| − | The [[moral]] training for the [[bhikkhus]] or [[monks]] has been arranged into a system called the fourfold [[purification of morality]] (catuparisuddhisila).[1] The first component of this scheme, its backbone, consists in the [[morality]] of restraint according to the [[Patimokkha]], the code of 227 training [[precepts]] promulgated by the [[Buddha]] to regulate the conduct of the [[Sangha]] or [[monastic order]]. Each of these rules is in some way intended to facilitate control over the [[defilements]] and to induce a mode of living marked by [[harmlessness]], [[contentment]] and [[simplicity]]. The second aspect of the [[monk's]] [[moral discipline]] is restraint of the [[senses]], by which the [[monk]] maintains close watchfulness over his [[mind]] as he engages in [[sense]] contacts so that he does not give rise to [[desire]] for [[pleasurable]] [[objects]] and [[aversion]] towards repulsive ones. Third, the [[monk]] is to live by a [[purified]] [[livelihood]], obtaining his basic requisites such as [[robes]] [[food]], lodgings and {{Wiki|medicines}} in ways consistent with his vocation. The fourth factor of the [[moral]] training is proper use of the requisites, which means that the [[monk]] should reflect upon the purposes for which he makes use of his requisites and should employ them only for maintaining his health and {{Wiki|comfort}}, not for {{Wiki|luxury}} and [[enjoyment]].
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| − | After establishing a foundation of [[purified]] [[morality]], the aspirant to [[meditation]] is advised to cut off any outer impediments (palibodha) that may hinder his efforts to lead a {{Wiki|contemplative}} [[life]]. These impediments are numbered as ten: a dwelling, which becomes an impediment for those who allow their [[minds]] to become preoccupied with its upkeep or with its appurtenances; a family of relatives or supporters with whom the aspirant may become [[emotionally]] involved in ways that hinder his progress; gains, which may bind the [[monk]] by obligation to those who offer them; a class of students who must be instructed; building work, which demands [[time]] and [[attention]]; travel; kin, meaning [[parents]], [[teachers]], pupils or close friends; {{Wiki|illness}}; the study of [[scriptures]]; and [[supernormal powers]], which are an impediment to [[insight]] (Vism.90-97; PP.91-98).
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| − | The [[Good Friend]] and the [[Subject]] of [[Meditation]]
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| − | The [[path]] of practice leading to the [[jhanas]] is an arduous course involving precise techniques and skillfulness is needed in dealing with the pitfalls that lie along the way. The [[knowledge]] of how to attain the [[jhanas]] has been transmitted through a [[lineage]] of [[teachers]] going back to the [[time]] of the [[Buddha]] himself. A prospective [[meditator]] is advised to avail himself of the living heritage of accumulated [[knowledge]] and [[experience]] by placing himself under the care of a qualified [[teacher]], described as a "[[good friend]]" ([[kalyanamitta]]), one who gives guidance and [[wise]] advice rooted in his own practice and [[experience]]. On the basis of either of the power of penetrating others [[minds]], or by personal observation, or by questioning, the [[teacher]] will size up the {{Wiki|temperament}} of his new pupil and then select a [[mediation]] [[subject]] for him appropriate to his {{Wiki|temperament}}.
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| − | The various [[meditation]] [[subjects]] that the [[Buddha]] prescribed for the [[development of serenity]] have been collected in the commentaries into a set called the forty [[kammatthana]]. This [[word]] means literally a place of work, and is applied to the [[subject]] of [[meditation]] as the place where the [[meditator]] undertakes the work of [[meditation]]. The forty [[meditation]] [[subjects]] are distributed into seven categories, enumerated in the [[Visuddhimagga]] as follows: ten [[kasinas]], ten kinds of [[foulness]], ten recollections, four [[divine]] abidings, four {{Wiki|immaterial}} states, one [[perception]], and one defining.[2]
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| − | A [[kasina]] is a device representing a particular quality used as a support for [[concentration]]. The ten [[kasinas]] are those of [[earth]], [[water]], [[fire]] and [[air]]; four {{Wiki|color}} [[kasinas]] -- blue, yellow, red and white; the light [[kasina]] and the limited [[space]] [[kasina]]. The [[kasina]] can be either a naturally occurring [[form]] of the [[element]] or {{Wiki|color}} chosen, or an {{Wiki|artificially}} produced device such as a disk that the [[meditator]] can use at his convenience in his [[meditation]] quarters.
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| − | The ten kinds of [[foulness]] are [[ten stages]] in the decomposition of a corpse: the bloated, the livid, the festering, the cut-up, the gnawed, the scattered, the hacked and scattered, the bleeding, the worm-infested and a skeleton. The primary purpose of these [[meditations]] is to reduce {{Wiki|sensual}} [[lust]] by gaining a clear [[perception]] of the repulsiveness of the [[body]].
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| − | The ten recollections are the recollections of the [[Buddha]], the [[Dhamma]], the [[Sangha]], [[morality]], [[generosity]] and the [[deities]], [[mindfulness]] of [[death]], [[mindfulness]] of the [[body]], [[mindfulness of breathing]], and the [[recollection]] of [[peace]]. The first three are devotional contemplations on the [[sublime]] qualities of the "[[Three Jewels]]," the primary [[objects]] of [[Buddhist]] [[virtues]] and on the [[deities]] inhabiting the [[heavenly]] [[worlds]], intended principally for those still intent on a higher [[rebirth]]. [[Mindfulness]] of [[death]] is {{Wiki|reflection}} on the inevitably of [[death]], a [[constant]] spur to [[spiritual]] {{Wiki|exertion}}. [[Mindfulness]] of the [[body]] involves the [[mental]] dissection of the [[body]] into thirty-two parts, undertaken with a [[view]] to perceiving its unattractiveness. [[Mindfulness of breathing]] is [[awareness]] of the in-and-out {{Wiki|movement}} of the [[breath]], perhaps the most fundamental of all [[Buddhist meditation]] [[subjects]]. And the [[recollection]] of [[peace]] is {{Wiki|reflection}} on the qualities of [[Nibbana]].
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| − | The four [[divine]] abidings ([[brahmavihara]]) are the [[development]] of [[boundless]] [[loving-kindness]], [[compassion]], [[sympathetic joy]] and [[equanimity]]. These [[meditations]] are also called the "[[immeasurables]]" ([[appamanna]]) because they are to be developed towards all [[sentient beings]] without qualification or exclusiveness.
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| − | The four {{Wiki|immaterial}} states are the base of [[boundless space]], the base of [[boundless consciousness]], the base of [[nothingness]], and the base of [[neither-perception-nor-non-perception]]. These are the [[objects]] leading to the corresponding [[meditative]] [[attainments]], the {{Wiki|immaterial}} [[jhanas]].
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| − | The one [[perception]] is the [[perception]] of the repulsiveness of [[food]]. The one defining is the defining of the [[four elements]], that is, the analysis of the [[physical body]] into the [[elemental]] modes of {{Wiki|solidity}}, {{Wiki|fluidity}}, heat and oscillation.
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| − | The forty [[meditation]] [[subjects]] are treated in the {{Wiki|commentarial}} texts from two important angles -- one their ability to induce different levels of [[concentration]], the other their suitability for differing temperaments. Not all [[meditation]] [[subjects]] are equally effective in inducing the deeper levels of [[concentration]]. They are first distinguished on the basis of their capacity for inducing only [[access concentration]] or for inducing full [[absorption]]; those capable of inducing [[absorption]] are then distinguished further according to their ability to induce the different levels of [[jhana]].
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| − | Of the forty [[subjects]], ten are capable of leading only to [[access concentration]]: eight recollections -- i.e. all except [[mindfulness]] of the [[body]] and [[mindfulness of breathing]] -- plus the [[perception]] of repulsiveness in nutriment and the defining of the [[four elements]]. These, because they are occupied with a diversity of qualities and involve and active application of discursive [[thought]], cannot lead beyond access. The other thirty [[subjects]] can all lead to [[absorption]].
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| − | The ten [[kasinas]] and [[mindfulness of breathing]], owing to their [[simplicity]] and freedom from [[thought]] construction, can lead to all four [[jhanas]]. The ten kinds of [[foulness]] and [[mindfulness]] of the [[body]] lead only to the [[first jhana]], being limited because the [[mind]] can only hold onto them with the aid of applied [[thought]] ([[vitakka]]) which is absent in the second and higher [[jhanas]]. The first three [[divine]] abidings can induce the lower three [[jhanas]] but the fourth, since they arise in association with [[pleasant]] [[feeling]], while the [[divine]] abiding of [[equanimity]] occurs only at the level of the [[fourth jhana]], where [[neutral]] [[feeling]] gains ascendency. The four {{Wiki|immaterial}} states conduce to the respective {{Wiki|immaterial}} [[jhanas]] corresponding to their names.
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| − | The forty [[subjects]] are also differentiated according to their appropriateness for different [[character]] types. Six main [[character]] types are [[recognized]] -- the [[greedy]], the hating, the deluded, the faithful, the {{Wiki|intelligent}} and the speculative -- this oversimplified typology being taken only as a {{Wiki|pragmatic}} guideline which in practice admits various shades and combinations. The ten kind of [[foulness]] and [[mindfulness]] of the [[body]], clearly intended to attenuate [[sensual desire]], are suitable for those of [[greedy]] {{Wiki|temperament}}. Eight [[subjects]] -- the four [[divine]] abidings and four {{Wiki|color}} [[kasinas]] -- are appropriate for the hating {{Wiki|temperament}}. [[Mindfulness of breathing]] is suitable for those of the deluded and the speculative {{Wiki|temperament}}. The first [[six recollections]] are appropriate for the faithful {{Wiki|temperament}}. [[Four subjects]] -- [[mindfulness]] of [[death]], the [[recollection]] of [[peace]], the defining of the [[four elements]], and the [[perception]] of the repulsiveness in nutriment -- are especially effective for those of {{Wiki|intelligent}} {{Wiki|temperament}}. The remaining six [[kasinas]] and the {{Wiki|immaterial}} states are suitable for all kinds of temperaments. But the [[kasinas]] should be limited in size for one of speculative {{Wiki|temperament}} and large in size for one of deluded {{Wiki|temperament}}.
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| − | Immediately after giving this breakdown [[Buddhaghosa]] adds a proviso to prevent misunderstanding. He states that this division by way of {{Wiki|temperament}} is made on the basis of direct opposition and complete suitability, but actually there is no [[wholesome]] [[form]] of [[meditation]] that does not suppress the [[defilements]] and strengthen the [[virtuous]] [[mental factors]]. Thus an {{Wiki|individual}} mediator may be advised to [[meditate]] on [[foulness]] to abandon [[lust]], on [[loving-kindness]] to abandon [[hatred]], on [[breathing]] to cut off discursive [[thought]], and on [[impermanence]] to eliminate the [[conceit]] "I am" (A.iv,358).
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| − | Choosing a Suitable Dwelling
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| − | The [[teacher]] assigns a [[meditation]] [[subject]] to his pupil appropriate to his [[character]] and explains the methods of developing it. He can teach it gradually to a pupil who is going to remain in close proximity to him, or in detail to one who will go to practice it elsewhere. If the [[disciple]] is not going to stay with his [[teacher]] he must be careful to select a suitable place for [[meditation]]. The texts mention eighteen kinds of [[monasteries]] unfavorable to the [[development]] of [[jhana]]: a large [[monastery]], a new one, a dilapidated one, one near a road, one with a pond, leaves, [[flowers]] or {{Wiki|fruits}}, one sought after by many [[people]], one in cities, among timber of fields, where [[people]] quarrel, in a port, in border lands, on a frontier, a haunted place, and one without access to a [[spiritual teacher]] (Vism. 118-121; PP122-125).
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| − | The factors which make a dwelling favorable to [[meditation]] are mentioned by the [[Buddha]] himself. If should not be too far from or too near a village that can be relied on as an [[alms]] resort, and should have a clear [[path]]: it should be quiet and secluded; it should be free from rough weather and from harmful {{Wiki|insects}} and [[animals]]; one should be able to obtain one's [[physical]] requisites while dwelling there; and the dwelling should provide ready access to learned [[elders]] and [[spiritual]] friends who can be consulted when problems arise in [[meditation]] (A.v,15). The types of dwelling places commended by the [[Buddha]] most frequently in the [[suttas]] as conductive to the [[jhanas]] are a secluded dwelling in the {{Wiki|forest}}, at the foot of a [[tree]], on a mountain, in a cleft, in a {{Wiki|cave}}, in a [[cemetery]], on a wooded flatland, in the open [[air]], or on a heap of straw (M.i,181). Having found a suitable dwelling and settled there, the [[disciple]] should maintain scrupulous [[observance]] of the rules of [[discipline]], He should be content with his simple requisites, exercise control over his [[sense faculties]], be [[mindful]] and discerning in all [[activities]], and practice [[meditation]] diligently as he was instructed. It is at this point that he meets the first great challenge of his {{Wiki|contemplative}} [[life]], the {{Wiki|battle}} with the [[five hindrances]].
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| − | Notes:
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| − | [1] A full description of the fourfold [[purification of morality]] will be found in the [[Visuddhimagga]], Chapter 1.
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| − | [2] The following [[discussion]] is based on Vism.110-115; PP.112-118.
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| − | </poem>
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| − | {{R}}
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| − | [http://www.budsas.org/ebud/jhanas/jhanas02.htm www.budsas.org]
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| − | [[Category:The Jhanas in Theravada Buddhist Meditation]]
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