Jhanas, Concentration, and Wisdom
Thanissaro Bhikkhu
Excerpted from: The Wings to Awakening , by Thanissaro Bhikkhu
Part III: The Basic Factors
F. Concentration and Discernment
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We noted that some of the sets in the "Wings to Awakening list",
jhana as a condition for discernment, while others list
discernment as a condition for jhana. Place both of these patterns
into the context of this/that conditionality, and they convey the
point that jhana and discernment in practice are mutually
supporting. Passage §171 states this point explicitly, while §165
and §166 show that the difference between the two causal patterns
relates to differences in meditators: some develop strong powers
of concentration before developing strong discernment, whereas
others gain a sound theoretical understanding of the Dhamma before
developing strong concentration. In either case, both strong
concentration and sound discernment are needed to bring about
Awakening. Passage §111 makes the point that when the practice
reaches the culmination of its development, concentration and
discernment act in concert. The passages in this section deal with
this topic in more detail.
The role of jhana as a condition for transcendent discernment is
one of the most controversial issues in the Theravada tradition.
Three basic positions have been advanced in modern writings. One,
following the commentarial tradition, asserts that jhana is not
necessary for any of the four levels of Awakening and that there
is a class of individuals -- called "dry insight" meditators --
who are "released through discernment" based on a level of
concentration lower than that of jhana. A second position, citing
a passage in the Canon [A.III.88; MFU, pp. 103] stating that
concentration is mastered only on the level of non-returning,
holds that jhana is necessary for the attainment of non-returning
and Arahantship, but not for the lower levels of Awakening. The
third position states that the attainment of at least the first
level of jhana is essential for all four levels of Awakening.
Evidence from the Canon supports the third position, but not the
other two. As §106 points out, the attainment of stream-entry has
eight factors, one of which is right concentration, defined as
jhana. In fact, according to this particular discourse, jhana is
the heart of the streamwinner's path. Secondly, there is no
passage in the Canon describing the development of transcendent
discernment without at least some skill in jhana. The statement
that concentration is mastered only on the level of non-returning
must be interpreted in the light of the distinction between
mastery and attainment. A streamwinner may have attained jhana
without mastering it; the discernment developed in the process of
gaining full mastery over the practice of jhana will then lead
him/her to the level of non-returning. As for the term "released
through discernment," passage §168 shows that it denotes people
who have become Arahants without experiencing the four formless
jhanas. It does not indicate a person who has not experienced
jhana.
Part of the controversy over this question may be explained by the
fact that the commentarial literature defines jhana in terms that
bear little resemblance to the canonical description. The Path of
Purification -- the cornerstone of the commentarial system --
takes as its paradigm for meditation practice a method called
kasina, in which one stares at an external object until the image
of the object is imprinted in one's mind. The image then gives
rise to a countersign that is said to indicate the attainment of
threshold concentration, a necessary prelude to jhana. The text
then tries to fit all other meditation methods into the mold of
kasina practice, so that they too give rise to countersigns, but
even by its own admission, breath meditation does not fit well
into the mold: with other methods, the stronger one's focus, the
more vivid the object and the closer it is to producing a sign and
countersign; but with the breath, the stronger one's focus, the
harder the object is to detect. As a result, the text states that
only Buddhas and Buddhas' sons find the breath a congenial focal
point for attaining jhana.
None of these assertions have any support in the Canon. Although a
practice called kasina is mentioned tangentially in some of the
discourses, the only point where it is described in any detail
[M.121; MFU, pp. 82-85] makes no mention of staring at an object
or gaining a countersign. If breath meditation were congenial only
to Buddhas and their sons, there seems little reason for the
Buddha to have taught it so frequently and to such a wide variety
of people. If the arising of a countersign were essential to the
attainment of jhana, one would expect it to be included in the
steps of breath meditation and in the graphic analogies used to
describe jhana, but it isn't. Some Theravadins insist that
questioning the commentaries is a sign of disrespect for the
tradition, but it seems to be a sign of greater disrespect for the
Buddha -- or the compilers of the Canon -- to assume that he or
they would have left out something absolutely essential to the
practice.
All of these points seem to indicate that what jhana means in the
commentaries is something quite different from what it means in
the Canon. Because of this difference we can say that the
commentaries are right in viewing their type of jhana as
unnecessary for Awakening, but Awakening cannot occur without the
attainment of jhana in the canonical sense.
We have already given a sketch in the preceding section of how
jhana in its canonical sense can act as the basis for transcendent
discernment. To recapitulate: On attaining any of the first seven
levels of jhana, one may step back slightly from the object of
jhana -- entering the fifth factor of noble right concentration
[§150] -- to perceive how the mind relates to the object. In doing
this, one sees the process of causation as it plays a role in
bringing the mind to jhana, together with the various mental acts
of fabrication that go into keeping it there [§182]. Passage §172
lists these acts in considerable detail. The fact that the passage
emphasizes the amazing abilities of Sariputta, the Buddha's
foremost disciple in terms of discernment, implies that there is
no need for every meditator to perceive all these acts in such a
detailed fashion. What is essential is that one develop a sense of
dispassion for the state of jhana, seeing that even the relatively
steady sense of refined pleasure and equanimity it provides is
artificial and willed, inconstant and stressful [§182], a state
fabricated from many different events, and thus not worth
identifying with. Jhana thus becomes an ideal test case for
understanding the workings of kamma and dependent co-arising in
the mind. Its stability gives discernment a firm basis for seeing
clearly; its refined sense of pleasure and equanimity allow the
mind to realize that even the most refined mundane states involve
the inconstancy and stress common to all willed phenomena. Passage
§167 lists a number of verbal mental acts surrounding the exercise
of supranormal powers that can be regarded in a similar light, as
topics to be analyzed so as to give rise to a sense of dispassion.
The dispassion that results in either case enables one to
experience the fading away and cessation of the last remaining
activities in the mind, even the activity of discernment itself.
When this process fully matures, it leads on to total
relinquishment, resulting in the clear knowing and release of
Arahantship.
In contrast to the issue of the role of jhana as a condition for
discernment, the role of discernment as a condition for jhana is
uncontroversial. Discernment aids jhana on two levels: mundane and
transcendent. On the mundane level, it enables one to perceive the
various factors that go into one's state of jhana so that one can
master them and shed the factors that prevent one from attaining a
higher level of jhana. This again involves the reflection that
constitutes the fifth factor of noble right concentration, but in
this case the results stay on the mundane level. For instance, as
one masters the first level of jhana and can reflect on the
elements of stress it contains, one may perceive that directed
thought and evaluation should be abandoned because they have
become unnecessary in maintaining one's concentration, just as the
forms used in pouring a cement wall become unnecessary when the
cement has hardened. In dropping these factors, one then goes on
to the second level of jhana. Passage §175 gives a list of the
factors that, in succession, are dropped in this way as one
attains higher and higher levels of concentration.
On the transcendent level, the discernment that precipitates
Awakening results in a supramundane level of jhana called the
fruit of gnosis, which is described in §§176-77 -- a type of jhana
independent of all perceptions (mental labels) and intentional
processes, beyond all limitations of cosmos, time, and the
present: the Arahant's foretaste, in this lifetime, of the
absolutely total Unbinding experienced by the awakened mind at
death.
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Passages from the Pali Canon
§ 106. And what, monks, is noble right concentration with its
supports and requisite conditions? Any singleness of mind equipped
with these seven factors -- right view, right resolve, right
speech, right action, right livelihood, right effort, and right
mindfulness -- is called noble right concentration with its
supports and requisite conditions.
[1] Of those, right view is the forerunner. And how is right view
the forerunner? One discerns wrong view as wrong view, and right
view as right view. This is one's right view. And what is wrong
view? 'There is nothing given, nothing offered, nothing
sacrificed. There is no fruit or result of good or bad actions.
There is no this world, no next world, no mother, no father, no
spontaneously reborn beings; no priests or contemplatives who,
faring rightly and practicing rightly, proclaim this world and the
next after having directly known and realized it for themselves.'
This is wrong view.
And what is right view? Right view, I tell you, is of two sorts:
There is right view with effluents, siding with merit, resulting
in acquisitions; and there is noble right view, without effluents,
transcendent, a factor of the path.
And what is the right view that has effluents, sides with merit,
and results in acquisitions? 'There is what is given, what is
offered, what is sacrificed. There are fruits and results of good
and bad actions. There is this world and the next world. There is
mother and father. There are spontaneously reborn beings; there
are priests and contemplatives who, faring rightly and practicing
rightly, proclaim this world and the next after having directly
known and realized it for themselves.' This is the right view that
has effluents, sides with merit, and results in acquisitions.
And what is the right view that is without effluents,
transcendent, a factor of the path? The discernment, the faculty
of discernment, the strength of discernment, analysis of qualities
as a factor of Awakening, the path factor of right view in one
developing the noble path whose mind is noble, whose mind is free
from effluents, who is fully possessed of the noble path. This is
the right view that is without effluents, transcendent, a factor
of the path.
One tries to abandon wrong view and to enter into right view: This
is one's right effort. One is mindful to abandon wrong view and to
enter and remain in right view: This is one's right mindfulness.
Thus these three qualities -- right view, right effort, and right
mindfulness -- run and circle around right view.
[2] Of those, right view is the forerunner. And how is right view
the forerunner? One discerns wrong resolve as wrong resolve, and
right resolve as right resolve. And what is wrong resolve? Being
resolved on sensuality, on ill will, on harmfulness. This is wrong
resolve.
And what is right resolve? Right resolve, I tell you, is of two
sorts: There is right resolve with effluents, siding with merit,
resulting in the acquisitions; and there is noble right resolve,
without effluents, transcendent, a factor of the path.
And what is the right resolve that has effluents, sides with
merit, and results in acquisitions? Being resolved on
renunciation, on freedom from ill will, on harmlessness. This is
the right resolve that has effluents, sides with merit, and
results in acquisitions.
And what is the right resolve that is without effluents,
transcendent, a factor of the path? The thinking, directed
thinking, resolve, mental absorption, mental fixity, focused
awareness, and verbal fabrications in one developing the noble
path whose mind is noble, whose mind is without effluents, who is
fully possessed of the noble path. This is the right resolve that
is without effluents, transcendent, a factor of the path.
One tries to abandon wrong resolve and to enter into right
resolve: This is one's right effort. One is mindful to abandon
wrong resolve and to enter and remain in right resolve: This is
one's right mindfulness. Thus these three qualities -- right view,
right effort, and right mindfulness -- run and circle around right
resolve.
[3] Of those, right view is the forerunner. And how is right view
the forerunner? One discerns wrong speech as wrong speech, and
right speech as right speech. And what is wrong speech? Lying,
divisive tale-bearing, abusive speech, and idle chatter. This is
wrong speech.
And what is right speech? Right speech, I tell you, is of two
sorts: There is right speech with effluents, siding with merit,
resulting in the acquisitions; and there is noble right speech,
without effluents, transcendent, a factor of the path.
And what is the right speech that has effluents, sides with merit,
and results in acquisitions? Abstaining from lying, from divisive
tale-bearing, from abusive speech, and from idle chatter. This is
the right speech that has effluents, sides with merit, and results
in acquisitions.
And what is the right speech that is without effluents,
transcendent, a factor of the path? The abstaining, desisting,
abstinence, avoidance of the four forms of verbal misconduct in
one developing the noble path whose mind is noble, whose mind is
without effluents, who is fully possessed of the noble path. This
is the right speech that is without effluents, transcendent, a
factor of the path.
One tries to abandon wrong speech and to enter into right speech:
This is one's right effort. One is mindful to abandon wrong speech
and to enter and remain in right speech: This is one's right
mindfulness. Thus these three qualities -- right view, right
effort, and right mindfulness -- run and circle around right
speech.
[4] Of those, right view is the forerunner. And how is right view
the forerunner? One discerns wrong action as wrong action, and
right action as right action. And what is wrong action? Killing,
taking what is not given, illicit sex. This is wrong action.
And what is right action? Right action, I tell you, is of two
sorts: There is right action with effluents, siding with merit,
resulting in the acquisitions; and there is noble right action,
without effluents, transcendent, a factor of the path.
And what is the right action that has effluents, sides with merit,
and results in acquisitions? Abstaining from killing, from taking
what is not given, and from illicit sex. This is the right action
that has effluents, sides with merit, and results in acquisitions.
And what is the right action that is without effluents,
transcendent, a factor of the path? The abstaining, desisting,
abstinence, avoidance of the three forms of bodily misconduct in
one developing the noble path whose mind is noble, whose mind is
without effluents, who is fully possessed of the noble path. This
is the right action that is without effluents, transcendent, a
factor of the path.
One tries to abandon wrong action and to enter into right action:
This is one's right effort. One is mindful to abandon wrong action
and to enter and remain in right action: This is one's right
mindfulness. Thus these three qualities -- right view, right
effort, and right mindfulness -- run and circle around right
action.
[5] Of those, right view is the forerunner. And how is right view
the forerunner? One discerns wrong livelihood as wrong livelihood,
and right livelihood as right livelihood. And what is wrong
livelihood? Scheming, persuading, hinting, belittling, and
pursuing gain with gain. This is wrong livelihood.
And what is right livelihood? Right livelihood, I tell you, is of
two sorts: There is right livelihood with effluents, siding with
merit, resulting in the acquisitions; and there is noble right
livelihood, without effluents, transcendent, a factor of the path.
And what is the right livelihood that has effluents, sides with
merit, and results in acquisitions? There is the case where a
noble disciple abandons wrong livelihood and maintains his life
with right livelihood. This is the right livelihood that has
effluents, sides with merit, and results in acquisitions.
And what is the right livelihood that is without effluents,
transcendent, a factor of the path? The abstaining, desisting,
abstinence, avoidance of wrong livelihood in one developing the
noble path whose mind is noble, whose mind is without effluents,
who is fully possessed of the noble path. This is the right
livelihood that is without effluents, transcendent, a factor of
the path.
One tries to abandon wrong livelihood and to enter into right
livelihood: This is one's right effort. One is mindful to abandon
wrong livelihood and to enter and remain in right livelihood: This
is one's right mindfulness. Thus these three qualities -- right
view, right effort, and right mindfulness -- run and circle around
right livelihood.
Of those, right view is the forerunner. And how is right view the
forerunner? In one of right view, right resolve comes into being.
In one of right resolve, right speech comes into being. In one of
right speech, right action...In one of right action, right
livelihood...In one of right livelihood, right effort...In one of
right effort, right mindfulness...In one of right mindfulness,
right concentration...In one of right concentration, right
knowledge...In one of right knowledge, right release comes into
being. Thus the learner is endowed with eight factors, and the
Arahant with ten.
Of those, right view is the forerunner. And how is right view the
forerunner? In one of right view, wrong view is abolished. The
many evil, unskillful qualities that come into play with wrong
view as their condition are also abolished, while the many
skillful qualities that have right view as their condition go to
the culmination of their development. (Similarly with the
remaining factors up through:) In one of right release, wrong
release is abolished. The many evil, unskillful qualities that
come into play with wrong release as their condition are also
abolished, while the many skillful qualities that have right
release as their condition go to the culmination of their
development.
-- M.117
§ 111. Knowing and seeing the eye as it actually is present,
knowing and seeing forms...eye-consciousness...eye-contact as they
actually are present, knowing and seeing whatever arises
conditioned through eye-contact -- experienced as pleasure, pain,
or neither-pleasure-nor-pain -- as it actually is present, one is
not infatuated with the
eye...forms...eye-consciousness...eye-contact...whatever arises
conditioned by eye-contact and is experienced as pleasure, pain,
or neither-pleasure-nor-pain...
Knowing and seeing the ear...Knowing and seeing the nose...
Knowing and seeing the tongue...Knowing and seeing the body...
Knowing and seeing the intellect as it actually is present,
knowing and seeing
ideas...intellect-consciousness...intellect-contact as they
actually are present, knowing and seeing whatever arises
conditioned through intellect-contact -- experienced as pleasure,
pain, or neither-pleasure-nor-pain -- as it actually is present,
one is not infatuated with the
intellect...ideas...intellect-consciousness...intellect-contact...whatever
arises conditioned by intellect-contact and is experienced as
pleasure, pain, or neither-pleasure-nor-pain.
For him -- uninfatuated, unattached, unconfused, remaining focused
on their drawbacks -- the five aggregates for sustenance head
toward future diminution. The craving that makes for further
becoming -- accompanied by passion and delight, relishing now this
and now that -- is abandoned by him. His bodily disturbances and
mental disturbances are abandoned. His bodily torments and mental
torments are abandoned. His bodily distresses and mental
distresses are abandoned. He is sensitive both to ease of body and
ease of awareness.
Any view belonging to one who has come to be like this, is his
right view. Any resolve, his right resolve. Any effort, his right
effort. Any mindfulness, his right mindfulness. Any concentration,
his right concentration: just as earlier his actions, speech, and
livelihood were already well-purified. Thus for him, having thus
developed the noble eightfold path, the four frames of reference
go to the culmination of their development...the four right
exertions...the four bases of power...the five faculties...the
five strengths...the seven factors of Awakening go to the
culmination of their development. [And] for him these two
qualities occur in concert: tranquillity and insight.
He comprehends through direct knowledge whatever qualities are to
be comprehended through direct knowledge, abandons through direct
knowledge whatever qualities are to be abandoned through direct
knowledge, realizes through direct knowledge whatever qualities
are to be realized through direct knowledge, and develops through
direct knowledge whatever qualities are to be developed through
direct knowledge.
And what qualities are to be comprehended through direct
knowledge? 'The five aggregates of clinging/sustenance,' should be
the reply. Which five? Form as an aggregate of
clinging/sustenance...feeling...perception...
fabrications...consciousness as an aggregate of
clinging/sustenance...
And what qualities are to be abandoned through direct knowledge?
Ignorance and craving for becoming...
And what qualities are to be realized through direct knowledge?
Clear knowing and release...
And what qualities are to be developed through direct knowledge?
Tranquillity and insight...
-- M.149
§ 150. Noble Right Concentration. Now what, monks, is
five-factored noble right concentration? There is the case where a
monk -- quite withdrawn from sensuality, withdrawn from unskillful
qualities -- enters and remains in the first jhana: rapture and
pleasure born from withdrawal, accompanied by directed thought and
evaluation. He permeates and pervades, suffuses and fills this
very body with the rapture and pleasure born from withdrawal.
There is nothing of his entire body unpervaded by rapture and
pleasure born from withdrawal.
Just as if a skilled bathman or bathman's apprentice would pour
bath powder into a brass basin and knead it together, sprinkling
it again and again with water, so that his ball of bath powder --
saturated, moisture-laden, permeated within and without -- would
nevertheless not drip; even so, the monk permeates...this very
body with the rapture and pleasure born of withdrawal. There is
nothing of his entire body unpervaded by rapture and pleasure born
from withdrawal. This is the first development of the
five-factored noble right concentration.
Furthermore, with the stilling of directed thought and evaluation,
he enters and remains in the second jhana: rapture and pleasure
born of composure, unification of awareness free from directed
thought and evaluation -- internal assurance. He permeates and
pervades, suffuses and fills this very body with the rapture and
pleasure born of composure. There is nothing of his entire body
unpervaded by rapture and pleasure born of composure.
Just like a lake with spring-water welling up from within, having
no inflow from east, west, north, or south, and with the skies
periodically supplying abundant showers, so that the cool fount of
water welling up from within the lake would permeate and pervade,
suffuse and fill it with cool waters, there being no part of the
lake unpervaded by the cool waters; even so, the monk
permeates...this very body with the rapture and pleasure born of
composure. There is nothing of his entire body unpervaded by
rapture and pleasure born of composure. This is the second
development of the five-factored noble right concentration.
And furthermore, with the fading of rapture, he remains in
equanimity, mindful and alert, and physically sensitive to
pleasure. He enters and remains in the third jhana, of which the
Noble Ones declare, 'Equanimous and mindful, he has a pleasurable
abiding.' He permeates and pervades, suffuses and fills this very
body with the pleasure divested of rapture, so that there is
nothing of his entire body unpervaded with pleasure divested of
rapture.
Just as in a blue-, white-, or red-lotus pond, there may be some
of the blue, white, or red lotuses which, born and growing in the
water, stay immersed in the water and flourish without standing up
out of the water, so that they are permeated and pervaded,
suffused and filled with cool water from their roots to their
tips, and nothing of those blue, white, or red lotuses would be
unpervaded with cool water; even so, the monk permeates...this
very body with the pleasure divested of rapture. There is nothing
of his entire body unpervaded with pleasure divested of rapture.
This is the third development of the five-factored noble right
concentration.
And furthermore, with the abandoning of pleasure and stress -- as
with the earlier disappearance of elation and distress -- he
enters and remains in the fourth jhana: purity of equanimity and
mindfulness, neither-pleasure-nor-pain. He sits, permeating the
body with a pure, bright awareness, so that there is nothing of
his entire body unpervaded by pure, bright awareness.
Just as if a man were sitting wrapped 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; even so, the monk sits, permeating
his body with a pure, bright awareness. There is nothing of his
entire body unpervaded by pure, bright awareness. This is the
fourth development of the five-factored noble right concentration.
And furthermore, the monk has his theme of reflection well in
hand, well attended to, well pondered, well tuned
(well-penetrated) by means of discernment.
Just as if one person were to reflect on another, or a standing
person were to reflect on a sitting person, or a sitting person
were to reflect on a person lying down; even so, monks, the monk
has his theme of reflection well in hand, well attended to, well
pondered, well tuned by means of discernment. This is the fifth
development of the five-factored noble right concentration.
When a monk has developed and pursued the five-factored noble
right concentration in this way, then whichever of the six higher
knowledges he turns his mind to know and realize, he can witness
them for himself whenever there is an opening.
Suppose that there were a water jar, set on a stand, brimful of
water so that a crow could drink from it. If a strong man were to
tip it in any way at all, would water spill out?
Yes, lord.
In the same way, when a monk has developed and pursued the
five-factored noble right concentration in this way, then
whichever of the six higher knowledges he turns his mind to know
and realize, he can witness them for himself whenever there is an
opening.
Suppose there were a rectangular water tank -- set on level
ground, bounded by dikes -- brimful of water so that a crow could
drink from it. If a strong man were to loosen the dikes anywhere
at all, would water spill out?
Yes, lord...
Suppose there were a chariot on level ground at four crossroads,
harnessed to thoroughbreds, waiting with whips lying ready, so
that a skilled driver, a trainer of tamable horses, might mount
and -- taking the reins with his left hand and the whip with his
right -- drive out and back, to whatever place and by whichever
road he liked; in the same way, when a monk has developed and
pursued the five-factored noble right concentration in this way,
then whichever of the six higher knowledges he turns his mind to
know and realize, he can witness them for himself whenever there
is an opening.
-- A.V.28
§ 165. These four types of individuals are to be found existing in
world. Which four?
There is the case of the individual who has attained internal
tranquillity of awareness, but not insight into phenomena through
heightened discernment. There is...the individual who has attained
insight into phenomena through heightened discernment, but not
internal tranquillity of awareness. There is...the individual who
has attained neither internal tranquillity of awareness nor
insight into phenomena through heightened discernment. And there
is...the individual who has attained both internal tranquillity of
awareness and insight into phenomena through heightened
discernment.
The individual who has attained internal tranquillity of
awareness, but not insight into phenomena through heightened
discernment, should approach an individual who has attained
insight into phenomena through heightened discernment...and ask
him: 'How should fabrications be regarded? How should they be
investigated? How should they be seen with insight?' The other
will answer in line with what he has seen and experienced:
'Fabrications should be regarded in this way...investigated in
this way...seen in this way with insight.' Then eventually he [the
first] will become one who has attained both internal tranquillity
of awareness and insight into phenomena through heightened
discernment.
As for the individual who has attained insight into phenomena
through heightened discernment, but not internal tranquillity of
awareness, he should approach an individual who has attained
internal tranquillity of awareness... and ask him, 'How should the
mind be steadied? How should it be made to settle down? How should
it be unified? How should it be concentrated?' The other will
answer in line with what he has seen and experienced: 'The mind
should be steadied in this way...made to settle down in this
way... unified in this way...concentrated in this way.' Then
eventually he [the first] will become one who has attained both
internal tranquillity of awareness and insight into phenomena
through heightened discernment.
As for the individual who has attained neither internal
tranquillity of awareness nor insight into phenomena through
heightened discernment, he should approach an individual who has
attained both internal tranquillity of awareness and insight into
phenomena through heightened discernment...and ask him, 'How
should the mind be steadied? How should it be made to settle down?
How should it be unified? How should it be concentrated? How
should fabrications be regarded? How should they be investigated?
How should they be seen with insight?' The other will answer in
line with what he has seen and experienced: 'The mind should be
steadied in this way...made to settle down in this way...unified
in this way...concentrated in this way. Fabrications should be
regarded in this way...investigated in this way...seen in this way
with insight.' Then eventually he [the first] will become one who
has attained both internal tranquillity of awareness and insight
into phenomena through heightened discernment.
As for the individual who has attained both internal tranquillity
of awareness and insight into phenomena through heightened
discernment, his duty is to make an effort in establishing
('tuning') those very same skillful qualities to a higher degree
for the ending of the effluents.
-- A.IV.94
§ 166. Ven. Ananda: Whenever a monk or nun declares the attainment
of Arahantship in my presence, they all do it by means of one or
another of four paths. Which four?
There is the case where a monk has developed insight preceded by
tranquillity. As he develops insight preceded by tranquillity, the
path is born. He follows that path, develops it, pursues it. As he
follows the path, developing it and pursuing it -- his fetters are
abandoned, his latent tendencies abolished.
Furthermore, there is the case where a monk has developed
tranquillity preceded by insight. As he develops tranquillity
preceded by insight, the path is born. He follows that path...His
fetters are abandoned, his latent tendencies abolished.
Furthermore, there is the case where a monk has developed
tranquillity and insight in concert. As he develops tranquillity
and insight in concert, the path is born. He follows that
path...His fetters are abandoned, his latent tendencies abolished.
Furthermore, there is the case where a monk's mind has its
restlessness concerning the Dhamma [Comm: the corruptions of
insight] well under control. There comes a time when his mind
grows steady inwardly, settles down, and becomes unified and
concentrated. In him the path is born. He follows that path...His
fetters are abandoned, his latent tendencies abolished.
Whenever a monk or nun declares the attainment of Arahantship in
my presence, they all do it by means of one or another of these
four paths.
-- A.IV.170
§ 167. Then Ven. Anuruddha went to where Ven. Sariputta was
staying and, on arrival, greeted him courteously. After an
exchange of friendly greetings and courtesies, he sat down to one
side. As he was sitting there, he said to Ven. Sariputta: By means
of the divine eye, purified and surpassing the human, I see the
thousand-fold cosmos. My persistence is aroused and unsluggish. My
mindfulness is established and unshaken. My body is calm and
unaroused. My mind is concentrated into singleness. And yet my
mind is not released from the effluents through lack of
clinging/sustenance.
Sariputta: My friend, when the thought occurs to you, 'By means of
the divine eye, purified and surpassing the human, I see the
thousand-fold cosmos,' that is related to your conceit. When the
thought occurs to you, 'My persistence is aroused and unsluggish.
My mindfulness is established and unshaken. My body is calm and
unperturbed. My mind is concentrated into singleness,' that is
related to your restlessness. When the thought occurs to you, 'And
yet my mind is not released from the effluents through lack of
clinging/sustenance,' that is related to your anxiety. It would be
well if -- abandoning these three qualities, not attending to
these three qualities -- you directed your mind to the Deathless
property.'
So after that, Ven. Anuruddha -- abandoning those three qualities,
not attending to those three qualities -- directed his mind to the
Deathless property. Dwelling alone, secluded, heedful, ardent, and
resolute, he in no long time reached and remained in the supreme
goal of the holy life for which clansmen rightly go forth from
home into homelessness, knowing and realizing it for himself in
the here and now. He knew: 'Birth is ended, the holy life
fulfilled, the task done. There is nothing further for the sake of
this world.' And thus Ven. Anuruddha became another one of the
Arahants.
-- A.III.128
§ 168. And what is an individual released in both ways? There is
the case of the individual who remains touching with his body the
peaceful liberations, the formlessnesses beyond forms; when he has
seen with discernment, his effluents are totally ended. I do not
say that such a monk has any duty to do with heedfulness. Why is
that? Because he has done his duty with heedfulness; he is no more
capable of being heedless.
And what is an individual released through discernment? There is
the case of the individual who does not remain touching with his
body the peaceful liberations, the formlessnesses beyond forms;
but when he has seen with discernment, his effluents are totally
ended. I do not say that such a monk has any duty to do with
heedfulness. Why is that? Because he has done his duty with
heedfulness; he is no more capable of being heedless.
-- M.70
§ 169. Develop concentration, monks. A concentrated monk discerns
things as they actually are present. And what does he discern as
it actually is present?
'This is stress,' he discerns as it actually is present. 'This is
the origination of stress...This is the cessation of stress...This
is the path of practice leading to the cessation of stress,' he
discerns as it actually is present...
Therefore your duty is the contemplation, 'This is stress...This
is the origination of stress...This is the cessation of
stress...This is the path of practice leading to the cessation of
stress.'
-- S.LVI.1
§ 170. Develop concentration, monks. A concentrated monk discerns
things as they actually are present. And what does he discern as
it actually is present?
The origination and disappearance of form...of feeling...of
perception...of fabrications...of consciousness.
And what is the origination of form...of feeling...of
perception...of fabrications... of consciousness? There is the
case where one relishes, welcomes, and remains fastened. To what?
One relishes form, welcomes it, and remains fastened to it. While
one is relishing form, welcoming it, and remaining fastened to it,
delight arises. Any delight in form is clinging. With that
clinging as a condition there is becoming. With becoming as a
condition there is birth. With birth as a condition then aging and
death, sorrow, lamentation, pain, distress, and despair all come
into play. Thus is the origination of this entire mass of
suffering and stress. (Similarly with feeling, perception,
fabrications, and consciousness.)
And what is the disappearance of
form...feeling...perception...fabrications... consciousness? There
is the case where one does not relish, welcome or remain fastened.
To what? One does not relish form, welcome it, or remain fastened
to it. While one is not relishing form, welcoming it, or remaining
fastened to it, one's delight in form ceases. From the cessation
of that delight, clinging ceases. From the cessation of clinging,
becoming ceases. From the cessation of becoming, birth ceases.
From the cessation of birth, then aging and death, sorrow,
lamentation, pain, distress, and despair all cease. Thus is the
cessation of this entire mass of suffering and stress . (Similarly
with feeling, perception, fabrications, and consciousness.)
-- S.XXII.5
§ 171.
There's no jhana
for one with no discernment,
no discernment
for one with no jhana.
But one with both jhana
& discernment:
he's on the verge
of Unbinding.
-- DHP.372
§ 172. Monks, Sariputta is wise, of great discernment, deep
discernment, wide... joyous... rapid... quick... penetrating
discernment... There is the case where Sariputta... enters and
remains in the first jhana. Whatever qualities there are in the
first jhana -- applied thought, evaluation, rapture, pleasure,
singleness of mind, contact, feeling, perception, intention,
consciousness (vl. intent), desire, decision, persistence,
mindfulness, equanimity, and attention -- he ferrets them out one
by one. Known to him they arise, known to him they remain, known
to him they subside. He discerns, 'So this is how these qualities,
not having been, come into play. Having been, they vanish.' He
remains unattracted and unrepelled with regard to those qualities,
independent, detached, released, dissociated, with an awareness
rid of barriers. He understands, 'There is a further escape,' and
pursuing it, he confirms that 'There is.' (Similarly with the
levels of jhana up through the sphere of nothingness.)
Furthermore, completely transcending the sphere of nothingness, he
enters and remains in the sphere of neither perception nor
non-perception. He emerges mindful from that attainment. On
emerging...he regards the past qualities that have ceased and
changed: 'So this is how these qualities, not having been, come
into play. Having been, they vanish.' He remains unattracted and
unrepelled with regard to those qualities, independent, detached,
released, dissociated, with an awareness rid of barriers. He
understands, 'There is a further escape,' and pursuing it, he
confirms that 'There is.'
Furthermore, completely transcending the sphere of neither
perception nor non-perception, he enters and remains in the
cessation of feeling and perception. When he sees with
discernment, his effluents are totally ended. He emerges mindful
from that attainment. On emerging...he regards the past qualities
that have ceased and changed: 'So this is how these qualities, not
having been, come into play. Having been, they vanish.' He remains
unattracted and unrepelled with regard to those qualities,
independent, detached, released, dissociated, with an awareness
rid of barriers. He understands, 'There is no further escape,' and
pursuing it, he confirms that 'There isn't.'
If someone, rightly describing a person, were to say, 'He has
attained mastery and perfection in noble virtue...noble
concentration...noble discernment...noble release,' he would be
rightly describing Sariputta...Sariputta takes the unexcelled
wheel of Dhamma set rolling by the Tathagata, and keeps it rolling
rightly.
-- M.111
§ 173. I tell you, the ending of the effluents depends on the
first jhana...the second jhana...the third...the fourth...the
sphere of the infinitude of space...the sphere of the infinitude
of consciousness...the sphere of nothingness...the sphere of
neither perception nor non-perception.
'I tell you, the ending of the effluents depends on the first
jhana.' Thus it has been said. In reference to what was it
said?... Suppose that an archer or archer's apprentice were to
practice on a straw man or mound of clay, so that after a while he
would become able to shoot long distances, to fire accurate shots
in rapid succession, and to pierce great masses. In the same way,
there is the case where a monk...enters and remains in the first
jhana: rapture and pleasure born of withdrawal, accompanied by
directed thought and evaluation. He regards whatever phenomena
there that are connected with form, feeling, perceptions,
fabrications, and consciousness, as inconstant, stressful, a
disease, a cancer, an arrow, painful, an affliction, alien, a
disintegration, a void, not-self. He turns his mind away from
those phenomena, and having done so, inclines his mind to the
property of deathlessness: 'This is peace, this is exquisite --
the resolution of all fabrications; the relinquishment of all
acquisitions; the ending of craving; dispassion; cessation;
Unbinding.'
Staying right there, he reaches the ending of the mental
effluents. Or, if not, then -- through passion and delight for
this very property [the discernment inclining to deathlessness]
and from the total wasting away of the first of the five Fetters
[self-identity views, grasping at precepts and practices,
uncertainty, sensual passion, and irritation] -- he is due to be
reborn [in the Pure Abodes], there to be totally unbound, never
again to return from that world.
'I tell you, the ending of the effluents depends on the first
jhana.' Thus it was said, and in reference to this was it said.
(Similarly with the other levels of jhana up through the sphere of
nothingness.)
Thus, as far as the perception-attainments go, that is as far as
gnosis-penetration goes. As for these two spheres -- the
attainment of the sphere of neither perception nor non-perception
and the attainment of the cessation of feeling and perception -- I
tell you that they are to be rightly explained by those monks who
are meditators, skilled in attaining, skilled in attaining and
emerging, who have attained and emerged in dependence on them.
-- A.IX.36
§ 174. Then Dasama the householder from the city of Atthaka went
to where Ven. Ananda was staying and on arrival, having bowed
down, sat to one side. As he was sitting there, he said to Ven.
Ananda, 'Is there, venerable sir, any one condition explained by
the Blessed One...whereby a monk -- dwelling heedful, ardent, and
resolute -- releases his mind that is as yet unreleased, or
whereby the effluents not yet brought to an end come to an end, or
whereby he attains the unsurpassed security from bondage that he
has not yet attained?
Ananda: Yes, householder, there is...There is the case where a
monk...enters and remains in the first jhana...He notices that
'This first jhana is fabricated and willed.' He discerns,
'Whatever is fabricated and willed is inconstant and subject to
cessation.' Staying right there, he reaches the ending of the
effluents. Or, if not, then -- through passion and delight for
this very phenomenon [of discernment] and from the total ending of
the first five Fetters -- he is due to be reborn [in the Pure
Abodes], there to be totally unbound, never again to return from
that world. (Similarly with the other levels of jhana up through
the sphere of nothingness and the four releases of awareness based
on good will, compassion, appreciation, and equanimity.)
-- A.XI.17
§ 175. Sariputta: This Unbinding is pleasant, friends. This
Unbinding is pleasant.
Udayin: But what is the pleasure here, my friend, where there is
nothing felt?
Sariputta: Just that is the pleasure here, my friend: where there
is nothing felt. There are these five strands of sensuality. Which
five? Forms cognizable via the eye -- agreeable, pleasing,
charming, endearing, fostering desire, enticing;
sounds...smells...tastes...tactile sensations cognizable via the
body -- agreeable, pleasing, charming, endearing, fostering
desire, enticing. Whatever pleasure or joy arises in dependence on
these five strands of sensuality, that is sensual pleasure.
Now there is the case where a monk -- quite withdrawn from
sensuality, withdrawn from unskillful qualities -- enters and
remains in the first jhana...If, as he remains there, he is beset
with attention to perceptions dealing with sensuality, that is an
affliction for him. Just as pain arises as an affliction for a
healthy person, even so the attention to perceptions dealing with
sensuality that beset the monk is an affliction for him. Now the
Blessed One has said that whatever is an affliction is stress. So
by this line of reasoning it may be known how Unbinding is
pleasant.
Furthermore, there is the case where a monk...enters and remains
in the second jhana...If, as he remains there, he is beset with
attention to perceptions dealing with directed thought, that is an
affliction for him...
Furthermore, there is the case where a monk...enters and remains
in the third jhana...If, as he remains there, he is beset with
attention to perceptions dealing with rapture, that is an
affliction for him...
Furthermore, there is the case where a monk...enters and remains
in the fourth jhana...If, as he remains there, he is beset with
attention to perceptions dealing with equanimity, that is an
affliction for him...
Furthermore, there is the case where a monk...enters and remains
in the sphere of the infinitude of space. If, as he remains there,
he is beset with attention to perceptions dealing with form, that
is an affliction for him...
Furthermore, there is the case where a monk...enters and remains
in the sphere of the infinitude of consciousness. If, as he
remains there, he is beset with attention to perceptions dealing
with the sphere of the infinitude of space, that is an affliction
for him...
Furthermore, there is the case where a monk...enters and remains
in the sphere of nothingness. If, as he remains there, he is beset
with attention to perceptions dealing with the sphere of the
infinitude of consciousness, that is an affliction for him...
Furthermore, there is the case where a monk...enters and remains
in the sphere of neither perception nor non-perception. If, as he
remains there, he is beset with attention to perceptions dealing
with the sphere of the infinitude of consciousness, that is an
affliction for him...whatever is an affliction is stress. So by
this line of reasoning it may be known how Unbinding is pleasant.
Furthermore, there is the case where a monk...enters and remains
in the cessation of perception and feeling. And, having seen
[that] with discernment, his effluents are completely ended. So by
this line of reasoning it may be known how Unbinding is pleasant.
-- A.IX.34
§ 176. Ananda: It is amazing, my friend, it is marvelous, how the
Blessed One has attained and recognized the opportunity for the
purification of beings...and the direct realization of Unbinding,
where the eye will be, and forms, and yet one will not be
sensitive to that sphere; where the ear will be, and
sounds...where the nose will be, and smells...where the tongue
will be, and tastes...where the body will be, and tactile
sensations, and yet one will not be sensitive to that sphere.
Udayin: Is one insensitive to that sphere with or without a
perception in mind?
Ananda: ...with a perception in mind...
Udayin: ...what perception?
Ananda: There is the case where with the complete transcending of
perceptions dealing with form, with the disappearance of
perceptions of resistance, and not heeding perceptions of
diversity, thinking, 'infinite space,' one remains in the sphere
of the infinitude of space: Having this perception in mind, one is
not sensitive to that sphere.
Further, with the complete transcending of the sphere of the
infinitude of space, thinking, 'infinite consciousness,' one
remains in the sphere of the infinitude of consciousness: Having
this perception in mind, one is not sensitive to that sphere.
Further, with the complete transcending of the sphere of the
infinitude of consciousness, thinking, 'There is nothing,' one
remains in the sphere of nothingness: Having this perception in
mind, one is not sensitive to that sphere.
Once, friend, when I was staying in Saketa at the Game Refuge in
the Black Forest, the nun Jatila Bhagika went to where I was
staying, and on arrival -- having bowed to me -- stood to one
side. As soon as she had stood to one side, she said to me: 'The
concentration whereby -- neither pressed down nor forced back, nor
with mental fabrications kept blocked or suppressed -- still as a
result of release, contented as a result of stillness, and as a
result of contentment one is not agitated: This concentration is
said by the Blessed One to be the fruit of what?'
I said to her, '...This concentration is said by the Blessed One
to be the fruit of gnosis [the knowledge of Awakening].' Having
this sort of perception, friend, one is not sensitive to that
sphere.
-- A.IX.37
§ 177. The Buddha: Sandha, practice the absorption (jhana) of a
thoroughbred horse, not the absorption of an unbroken colt. And
how is an unbroken colt absorbed?
An unbroken colt, tied to the feeding trough, is absorbed with the
thought, 'Barley grain! Barley grain!' Why is that? Because as he
is tied to the feeding trough, the thought does not occur to him,
'I wonder what task the trainer will have me do today? What should
I do in response?' Tied to the feeding trough, he is simply
absorbed with the thought, 'Barley grain! Barley grain!'
In the same way, there are cases where an unbroken colt of a man,
having gone to the wilderness, to the foot of a tree, or to an
empty dwelling, dwells with his awareness overcome by sensual
passion, obsessed with sensual passion. He does not discern the
escape, as it actually is present, from sensual passion once it
has arisen. Making that sensual passion the focal point, he
absorbs himself with it, besorbs, resorbs, and supersorbs himself
with it.
He dwells with his awareness overcome by ill will...sloth and
drowsiness... restlessness and anxiety...uncertainty, obsessed
with uncertainty. He does not discern the escape, as it actually
is present, from uncertainty once it has arisen. Making that
uncertainty the focal point, he absorbs himself with it, besorbs,
resorbs, and supersorbs himself with it.
He is absorbed dependent on earth...liquid...fire...wind...the
sphere of the infinitude of space...the sphere of the infinitude
of consciousness...the sphere of nothingness...the sphere of
neither perception nor non-perception...this world...the next
world...whatever is seen, heard, sensed, cognized, attained,
sought after, pondered by the intellect. That is how an unbroken
colt of a man is absorbed.
And how is a thoroughbred absorbed? An excellent thoroughbred
horse tied to the feeding trough, is not absorbed with the
thought, 'Barley grain! Barley grain!' Why is that? Because as he
is tied to the feeding trough, the thought occurs to him, 'I
wonder what task the trainer will have me do today? What should I
do in response?' Tied to the feeding trough, he is not absorbed
with the thought, 'Barley grain! Barley grain!' The excellent
thoroughbred horse regards the feel of the spur as a debt, an
imprisonment, a loss, a piece of bad luck.
In the same way, an excellent thoroughbred of a man, having gone
to the wilderness, to the foot of a tree, or to an empty dwelling,
dwells with his awareness not overcome by sensual passion, not
obsessed with sensual passion. He discerns the escape, as it
actually is present, from sensual passion once it has arisen.
He dwells with his awareness not overcome by ill will...sloth and
drowsiness... restlessness and anxiety...uncertainty, obsessed
with uncertainty. He discerns the escape, as it actually is
present, from uncertainty once it has arisen.
He is absorbed dependent neither on earth, liquid, heat, wind, the
sphere of the infinitude of space, the sphere of the infinitude of
consciousness, the sphere of nothingness, the sphere of neither
perception nor non-perception, this world, the next world, nor on
whatever is seen, heard, sensed, cognized, attained, sought after,
or pondered by the intellect -- and yet he is absorbed. And to
this excellent thoroughbred of a man, absorbed in this way, the
gods, together with Indra, the Brahmas, and Pajapati, pay homage
even from afar:
'Homage to you, O thoroughbred man.
Homage to you, O superlative man --
of whom we have no direct knowledge
even by means of that with which
you are absorbed.'
Sandha: But in what way is the excellent thoroughbred of a man
absorbed when he is absorbed...?
The Buddha: There is the case, Sandha, where for an excellent
thoroughbred of a man the perception (mental note or label) of
earth with regard to earth has ceased to exist; the perception of
liquid with regard to liquid...the perception of fire with regard
to fire...the perception of wind with regard to wind...the
perception of the sphere of the infinitude of space with regard to
the sphere of the infinitude of space...the perception of the
sphere of the infinitude of consciousness with regard to the
sphere of the infinitude of consciousness...the perception of the
sphere of nothingness with regard to the sphere of
nothingness...the perception of the sphere of neither perception
nor non-perception with regard to the sphere of neither perception
nor non-perception...the perception of this world with regard to
this world...the next world with regard to the next world...and
whatever is seen, heard, sensed, cognized, attained, sought after,
or pondered by the intellect: the perception of that has ceased to
exist.
Absorbed in this way, the excellent thoroughbred of a man is
absorbed dependent neither on earth, liquid, fire, wind, the
sphere of the infinitude of space, the sphere of the infinitude of
consciousness, the sphere of nothingness, the sphere of neither
perception nor non-perception, this world, the next world, nor on
whatever is seen, heard, sensed, cognized, attained, sought after,
or pondered by the intellect -- and yet he is absorbed. And to
this excellent thoroughbred of a man, absorbed in this way, the
gods, together with Indra, the Brahmas, and Pajapati, pay homage
even from afar:
'Homage to you, O thoroughbred man.
Homage to you, O superlative man --
of whom we have no direct knowledge
even by means of that with which
you are absorbed.'
-- A.XI.10
§ 178. Knowledge of the ending of the effluents, as it is actually
present, occurs to one who is concentrated, I tell you, and not to
one who is not concentrated. So concentration is the path, monks.
Non-concentration is no path at all.
-- A.VI.64
§ 182. [On attaining the fourth level of jhana] there remains only
equanimity: pure and bright, pliant, malleable and luminous. Just
as if a skilled goldsmith or goldsmith's apprentice were to
prepare a furnace, heat up a crucible, and, taking gold with a
pair of tongs, place it in the crucible. He would blow on it
periodically, sprinkle water on it periodically, examine it
periodically, so that the gold would become refined, well-refined,
thoroughly refined, flawless, free from dross, pliant, malleable
and luminous. Then whatever sort of ornament he had in mind --
whether a belt, an earring, a necklace, or a gold chain -- it
would serve his purpose. In the same way, there remains only
equanimity: pure and bright, pliant, malleable, and luminous. He
[the meditator] discerns that 'If I were to direct equanimity as
pure and bright as this toward the sphere of the infinitude of
space, I would develop the mind along those lines, and thus this
equanimity of mine -- thus supported, thus sustained -- would last
for a long time. (Similarly with the spheres of the infinitude of
consciousness, nothingness, and neither perception nor
non-perception.)'
He discerns that 'If I were to direct equanimity as pure and
bright as this toward the sphere of the infinitude of space and to
develop the mind along those lines, that would be fabricated.
(Similarly with the spheres of the infinitude of consciousness,
nothingness, and neither perception nor non-perception.)' He
neither fabricates nor wills for the sake of becoming or
un-becoming. This being the case, he is not sustained by anything
in the world (does not cling to anything in the world).
Unsustained, he is not agitated. Unagitated, he is totally unbound
right within. He discerns that 'Birth is ended, the holy life
fulfilled, the task done. There is nothing further for this
world.'
-- M.140
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Source: Access-to-Insight (Revised: Fri 23 October 1998)
http://world.std.com/~metta/lib/modern/wings/
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