Jhāna
The original meaning of the word jhāna, Sanskrit dhyāna, was ‘to ponder’ or ‘to ruminate’ although by the Buddha’s time it had come to mean any deep meditative attainment. The Buddha used the word jhāna for the stages the mind passes through as it progresses from cluttered normality to pristine clarity. Although he identified four such stages, they should not be thought of as being distinct and separate. Rather, one stage flows towards and is transformed into another as the various mental concomitants develop or fade. The first step in attaining the jhānas is prolonged and disciplined meditation to the stage where the five hindrances are weakened or temporarily suspended. This gives rise to a state where there is ‘a distance from sense desires and unskilled states of mind’(vivicc’eva kāmehi vivicca akusalehi dhammehi), where thoughts continue (savitakkaṃ savicāraṃ) although they are much reduced and mainly neutral in content, and where there is a subtle but noticeable joy and happiness (pīti sukha). The meditator then ‘suffuses, utterly suffuses, fills and permeates’ (abhisandeti, parisandeti, paripūreti, parippharati) his or her body with that joy and happiness. The Buddha called this the first jhāna. If this state continues to be cultivated, thoughts eventually stop completely (avitakkaṃ avicaraṃ), the mind becomes effortlessly focused (cetaso ekodhibhāvaṃ), and one experiences a deep inner tranquillity (ajjhattaṃ sampasādanaṃ) while continuing to suffuse the body with joy and happiness. This is called the second jhāna. In time, joy fades away (pītiyā ca virāgā), equanimity (upekkhā), crystal-clear mindfulness and awareness (satisampajāñña) become pronounced and one experiences the happiness (sukha) that is usually only the privilege of enlightened ones. This is called the third jhāna. In the fourth and highest jhāna one becomes completely detached from all physical and psychological pleasure and pain (sukhassa ca pahānā dukkhassa ca pahānā pubb’eva somanassa domanassānaṃ atthaṅgamā) and the mind is emptied of everything except utterly pure equanimity and mindfulness (upekkhāsati pārisuddhiṃ, D.I,73-75). It will be noticed that the three main components of the jhānas are positive feeling, mindfulness and equanimity. The joy and happiness, which continues even after the meditator emerges from the jhānic state, helps to untie the emotional knots and psychological wounds of the past thus simplifying the mind and imparting a deep contentment. The mindfulness allows for a clear penetrating vision of things while the equanimity keeps it from getting entangled in anything. The meditator becomes a still watching centre which is gradually filled with wisdom.
The Path of Serenity and Insight, H. Gunaratna,1985.
