Analytical dhamma for beginners
Four foundations of mindfulness
In the Satipatthāna Sutta (MN 10, DN 22) (sati means memorizing) and elsewhere, four steps of practice are given, which also leads one to insights.
1. “Consciously (sato) he inhales; consciously he exhales. Inhaling a long breath, he knows, - ‘ I am inhaling a long breath’. Exhaling a long breath, he knows - ‘I am exhaling a long breath.’”
2. “Inhaling a short breath, he knows - ‘I am inhaling a short breath’. Exhaling a short breath, he knows - ‘I am exhaling a short breath.’”
3. “Experiencing the entire (breathing) process (sabbakayapatisamvedt) ‘I will inhale’, thus he trains himself. Experiencing the entire (breathing) process ‘I will exhale’ - thus he trains himself.”
4. “Calming the body of respirations (passambhayam kayasamkharam), ‘I will inhale’ - thus he trains himself. Calming the body of respirations, ‘I will exhale’ - thus he trains himself.” (Satipatthana Sutta)
The 'Discourse on Mindfulness of Breathing' (Ānāpānasati Sutta, MN 118) and other suttas have 16 steps of practice, which divide the practice into four groups of four steps. The first three apply to both tranquility (samatha) and insight meditation (vipassana), while the fourth refers to pure insight meditation only. The second and the third group require the attainment of the absorptions (samadhi).
1. Mindfulness of the body
Group I:
(1) “With attentive mind he breathes in, with attentive mind he breathes out.
When making a long inhalation he knows: 'I make a long inhalation'; when making a long exhalation he knows: 'I make a long exhalation.'”
(2) “When making a short inhalation he knows: 'I make a short inhalation'; when making a short exhalation he knows: 'I make a short exhalation.'”
(3) “‘Clearly perceiving the entire (breath) body I will breathe in,' thus he trains himself; 'clearly perceiving the entire (breath) body I will breathe out,' thus he trains himself.”
(4) “'Calming this bodily function I will breathe in,' thus he trains himself; 'calming this bodily function I will breathe out,' thus he trains himself.”
2. Mindfulness of the feeling
Group II:
(5) “'Feeling rapture (pīti) I will breathe in,' thus he trains himself; 'feeling rapture I will breathe out,' thus he trains himself.”
(6) “'Feeling joy I will breathe in,' thus he trains himself; 'feeling joy I will breathe out,' thus he trains himself.”
(7) “'Feeling the mental formation (citta-sankhāra) I will breathe in,' thus he trains himself, 'feeling the mental formation I will breathe out,' thus he trains himself.”
(8) “'Calming the mental formation I will breathe in,' thus he trains himself; 'calming the mental formation I will breathe out,' thus he trains himself.”
3. Mindfulness of the mental states
Group III:
(9) “'Clearly perceiving the mind (citta) I will breathe in,' thus he trains himself; 'clearly perceiving the mind I will breathe out,' thus he trains himself.”
(10) “'Gladdening the mind I will breathe in,' thus he trains himself; 'gladdening the mind I will breathe out,' thus he trains himself.”
(11) “'Concentrating the mind I will breathe in, thus he trains himself; 'concentrating the mind I will breathe out', thus he trains himself.”
(12) “'Freeing the mind I will breathe in,' thus he trains himself; 'freeing the mind I will breathe out,' thus he trains himself.”
4. Mindfulness of the Dhamma
Group IV:
(13) “'Reflecting on impermanence (anicca) I will breathe in,' thus he trains himself; 'reflecting on impermanence I will breathe out,' thus he trains himself.”
(14) “'Reflecting on detachment (virāga) I will breathe in,' thus he trains himself; 'reflecting on detachment I will breathe out,' thus he trains himself.”
(15) “'Reflecting on extinction (nirodha) I will breathe in,' thus he trains himself; 'reflecting on extinction I will breathe out,' thus he trains himself.”
(16) “'Reflecting on abandonment (patinissagga) I will breathe in, thus he trains himself; 'reflecting on abandonment I will breathe out,' thus he trains himself.”
Sunday, 12 September 2010
ADB---Four efforts
Analytical dhamma for beginners
Four efforts*
Samma padhána; Samma, Pali, which means 'good, right, convenient; padhāna, Pali, which means effort, diligence. The four kinds of effort: to restrain, to abandon to develop, and to preserve. AN.ii.74.
Right effort. There are four kinds of sammappadhānas, which are the main subject of the sixth element of the Noble eightfold path:
Right Effort to eradicate the already prevailing impure mental states (akusalas).
Right Effort to prevent new impure mental states from arising.
Right Effort to acquire new pure mental states (kusalas).
Right Effort to develop the already prevailing pure mental states.
Four qualities which show that their possessor has entered on the path to surety, and that he is definitely bent on the destruction of the Āsavas: virtue, learning, ardent energy, wisdom. AN.ii.76.
The Buddha describes how, when he gave himself up to meditation in order to win Enlightenment, Māra (Namuci) came to tempt him with his eightfold army of lust, discontent, hunger and thirst, craving, cowardice, doubt, hypocrisy and stupor. But the Buddha was firm, and Māra retired discomfited. SN.vs.425 49.
The four right efforts: for the non arising of evil, for the abandoning of evil, for the arising of profitable states, and for the increase and fulfillment of such states. AN.ii.15; cp. DN.ii.120; MN.ii.11, etc.
*the 4 right efforts.: samma-ppadhāna; s. padhāna. Right effort. s. sacca (IV 6), magga (6) . - 5 elements of effort: padhāniyanga (q.v.).
Four efforts*
Samma padhána; Samma, Pali, which means 'good, right, convenient; padhāna, Pali, which means effort, diligence. The four kinds of effort: to restrain, to abandon to develop, and to preserve. AN.ii.74.
Right effort. There are four kinds of sammappadhānas, which are the main subject of the sixth element of the Noble eightfold path:
Right Effort to eradicate the already prevailing impure mental states (akusalas).
Right Effort to prevent new impure mental states from arising.
Right Effort to acquire new pure mental states (kusalas).
Right Effort to develop the already prevailing pure mental states.
Four qualities which show that their possessor has entered on the path to surety, and that he is definitely bent on the destruction of the Āsavas: virtue, learning, ardent energy, wisdom. AN.ii.76.
The Buddha describes how, when he gave himself up to meditation in order to win Enlightenment, Māra (Namuci) came to tempt him with his eightfold army of lust, discontent, hunger and thirst, craving, cowardice, doubt, hypocrisy and stupor. But the Buddha was firm, and Māra retired discomfited. SN.vs.425 49.
The four right efforts: for the non arising of evil, for the abandoning of evil, for the arising of profitable states, and for the increase and fulfillment of such states. AN.ii.15; cp. DN.ii.120; MN.ii.11, etc.
*the 4 right efforts.: samma-ppadhāna; s. padhāna. Right effort. s. sacca (IV 6), magga (6) . - 5 elements of effort: padhāniyanga (q.v.).
ADB---Four arupa jhanas
Analytical dhamma for beginners
Four arupa jhanas
There are four types of meditative states in the formless world, ie; the sphere of boundless space (ākāsānañcāyatana),the sphere of boundless consciousness (viññānañcāyatana), the sphere of nothingness (ākiñcaññāyatana), and the sphere of neither perception nor non perception (nevasaññā n'asaññāyatana).
1. Sphere of boundless space
In the Visuddhi Magga , it was mentioned : “Through the total overcoming of the perceptions of matter, however, and through the vanishing of sense reactions and the non attention to the perceptions of variety, with the idea, 'Boundless is space', he reaches the sphere of boundless space (ākāsānañcāyatana) and abides therein.”
“By 'perceptions of matter' (rūpa-saññā) are meant the absorptions of the fine material sphere, as well as those objects themselves . . . ” (Visuddhi Magga X, 1).
“By 'perceptions of sense reactions' (patigha saññā) are meant those perceptions that have arisen due to the impact of sense organs (eye, etc.) and the sense objects (visible objects, etc.). They are a name for the perception of visible objects, as it is said (Jhāna Vibhanga): 'What are here the perceptions of sense reactions? They are the perceptions of visible objects, sounds, etc.' - Surely, they do no longer exist even for one who has entered the 1st absorption, etc., for at such a time the five sense consciousness is no longer functioning. Nevertheless, this is to be understood as having been said in praise of this immaterial absorption, in order to incite the striving for it" (Visuddhi Magga X, 16).”
“Perceptions of variety (ñānatta-saññā) are the perceptions that arise in various fields, or the various perceptions" (ib.). Hereby, according to Visuddhi Magga X, 20, are meant the multiform perceptions outside the absorptions.”
2. Sphere of boundless consciousness
“Through the total overcoming of the sphere of boundless space, and with the idea 'Boundless is consciousness', he reaches the sphere of boundless consciousness (viññānañcāyatana) and abides therein.”
3. Sphere of nothingness
“Through the total overcoming of the sphere of boundless consciousness, and with the idea 'Nothing is there', he reaches the sphere of nothingness (ākiñcaññāyatana) and abides therein.”
4. Sphere of neither perception nor non perception
“Through the total overcoming of the sphere of nothingness he reaches the sphere of neither-perception nor non perception (nevasaññā n'asaññāyatana) and abides therein.”
“Thus the 1st absorption is free from five things (i.e. the hindrances, nívarana, q.v.), and five things are present (i.e. the factors of absorption; jhānanga). Whenever the monk enters the 1st absorption, there have vanished sensuous desire, ill will, sloth and torpor, restlessness and scruples, doubts; and there are present: thought conception (vitakka), discursive thinking (vicāra) rapture (pīti), joy (sukha), and concentration (samādhi).
In the 2nd absorption there are present: rapture, joy and concentration; in the 3rd: joy and concentration; in the 4th: equanimity (upekkhā) and concentration” (Visuddhi Magga IV).
The four absorptions of the immaterial sphere (s. above 5-8) still belong, properly speaking, to the 4th absorption as they possess the same two constituents. The 4th fine-material absorption is also the base or starting point (pādaka-jhāna, q.v.) for the attaining of the higher spiritual powers (abhiññā, q.v.).
In the Abhidhamma, generally there are five jhana states instead of a four states in the fine material absorptions(rupa jhana): the 2nd absorption has still the constituent 'discursive thinking' (but without thought conception), while the 3rd, 4th and 5th correspond to the 2nd, 3rd and 4th, respectively, of the four jhana division (s. Tab. I, 9- 13) . These five divisions is based on texts in Anguttara Nikaya VIII, 63.
For the eight absorptions as objects for the development of insight (vipassanā), see samatha-vipassanā. Full details in Visuddhi Magga IV-X.
Jhāna in its widest sense (e.g. as one of the 24 conditions; s. paccaya 17), denotes any, even momentary or weak absorption of mind, when directed on a single object.
Four arupa jhanas
There are four types of meditative states in the formless world, ie; the sphere of boundless space (ākāsānañcāyatana),the sphere of boundless consciousness (viññānañcāyatana), the sphere of nothingness (ākiñcaññāyatana), and the sphere of neither perception nor non perception (nevasaññā n'asaññāyatana).
1. Sphere of boundless space
In the Visuddhi Magga , it was mentioned : “Through the total overcoming of the perceptions of matter, however, and through the vanishing of sense reactions and the non attention to the perceptions of variety, with the idea, 'Boundless is space', he reaches the sphere of boundless space (ākāsānañcāyatana) and abides therein.”
“By 'perceptions of matter' (rūpa-saññā) are meant the absorptions of the fine material sphere, as well as those objects themselves . . . ” (Visuddhi Magga X, 1).
“By 'perceptions of sense reactions' (patigha saññā) are meant those perceptions that have arisen due to the impact of sense organs (eye, etc.) and the sense objects (visible objects, etc.). They are a name for the perception of visible objects, as it is said (Jhāna Vibhanga): 'What are here the perceptions of sense reactions? They are the perceptions of visible objects, sounds, etc.' - Surely, they do no longer exist even for one who has entered the 1st absorption, etc., for at such a time the five sense consciousness is no longer functioning. Nevertheless, this is to be understood as having been said in praise of this immaterial absorption, in order to incite the striving for it" (Visuddhi Magga X, 16).”
“Perceptions of variety (ñānatta-saññā) are the perceptions that arise in various fields, or the various perceptions" (ib.). Hereby, according to Visuddhi Magga X, 20, are meant the multiform perceptions outside the absorptions.”
2. Sphere of boundless consciousness
“Through the total overcoming of the sphere of boundless space, and with the idea 'Boundless is consciousness', he reaches the sphere of boundless consciousness (viññānañcāyatana) and abides therein.”
3. Sphere of nothingness
“Through the total overcoming of the sphere of boundless consciousness, and with the idea 'Nothing is there', he reaches the sphere of nothingness (ākiñcaññāyatana) and abides therein.”
4. Sphere of neither perception nor non perception
“Through the total overcoming of the sphere of nothingness he reaches the sphere of neither-perception nor non perception (nevasaññā n'asaññāyatana) and abides therein.”
“Thus the 1st absorption is free from five things (i.e. the hindrances, nívarana, q.v.), and five things are present (i.e. the factors of absorption; jhānanga). Whenever the monk enters the 1st absorption, there have vanished sensuous desire, ill will, sloth and torpor, restlessness and scruples, doubts; and there are present: thought conception (vitakka), discursive thinking (vicāra) rapture (pīti), joy (sukha), and concentration (samādhi).
In the 2nd absorption there are present: rapture, joy and concentration; in the 3rd: joy and concentration; in the 4th: equanimity (upekkhā) and concentration” (Visuddhi Magga IV).
The four absorptions of the immaterial sphere (s. above 5-8) still belong, properly speaking, to the 4th absorption as they possess the same two constituents. The 4th fine-material absorption is also the base or starting point (pādaka-jhāna, q.v.) for the attaining of the higher spiritual powers (abhiññā, q.v.).
In the Abhidhamma, generally there are five jhana states instead of a four states in the fine material absorptions(rupa jhana): the 2nd absorption has still the constituent 'discursive thinking' (but without thought conception), while the 3rd, 4th and 5th correspond to the 2nd, 3rd and 4th, respectively, of the four jhana division (s. Tab. I, 9- 13) . These five divisions is based on texts in Anguttara Nikaya VIII, 63.
For the eight absorptions as objects for the development of insight (vipassanā), see samatha-vipassanā. Full details in Visuddhi Magga IV-X.
Jhāna in its widest sense (e.g. as one of the 24 conditions; s. paccaya 17), denotes any, even momentary or weak absorption of mind, when directed on a single object.
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