A Pre-Buddhist Meditation System and its Early
Modifications by Gotama the Bodhisattva ( I )
Biswadeb Mukherjee
Visiting professor Chung-Hwa Institute of Buddhist Studies
(p455~p480)
455 ¶
Summary
The present paper is the first part of the article
dealing with the modifications wrought by Gotama the
Bodhisattva in the Sramana system of meditation which
had gained prominence even before the rise of the
Buddhism.The problem has been dealt with reference to
the 4 rupa jhanas created by the Parama-ditt
hadhamma-nibbanavadins long before the advent of the
Buddha.In this paper an attempt has been made to form a
clear idea about the 4 rupa jhanas.
The formulas of the 4 jhanas contain informations
not only about the mental states in different stages
of meditation but also about the process leading to
such states.The interpretations of these formulas
given in the Buddhist commentaries are of a much later
date, and are more a reflection of the current
Buddhist thoughts than that of the Parama-ditthadhamma-
nibbanavada.
It is, however, imperative that to understand truly
the import of the 4 jhanas we must understand the
philosophy of the Parama-ditthadhamma-nibbanavada of
which these jhanas originally formed a part.An attempt
has, therefore, been made to reconstruct this
philosophy.It has been shown that the sole purpose for
which the Parama-ditthadhamma-nibbana-vadins led a
religious life was not to gain enlightment but to
experience an agreeable feeling like pitisukha, sukha
etc.Nibbana merely stood for an unhindered enjoyment of
an agreeable feeling. The meditative technique, the
modes of formulation of the 4 jhana states are but the
products of this philosophy.And it is in the light of
this philosophy that we have tried to understand the
import of the jhana formulas, comprehend the true
meaning of the technical terms like upekkha, sukha,
vitakka, vicara etc. and to reconstruct the meditative
technique employed by the Parama-dittadhamma-
456 ¶
nibbanavadins.
The present paper thus prepares the ground for the
proper understanding of the extent and nature of the
modifications made by Gotama the Bodhisattva in the
Sramana system of meditation. This contribution of
the Bodhisattva will be discussed in the second part
of the article.
457 ¶
¢¹. INTRODUCTION
It is well known that the Buddhists in its process
of growth incorporated and modified many non-Buddhist
ideas and practices. This process seems to have
started with Gotama still faring on his journey
towards enlightment.( µù 1) The ideas modified by
Gotama the Bodhisttva remained a part and parcel of
the Way later preached by the Buddha.This process can
be fruitfully studied with reference to what is
generally known as the system of four rupa meditations
(jhana).
The Brahmajala-sutta mentions the four jhanas as a
part of the spiritual practice of the religious sect
of the Parama-dittha-dhamma-nibbanavadins. ¡]µù 2) It
appears that this was the earliest of the religious
sects to be associated with the four jhanas.Again the
Buddhist suttas speak of a system of meditation where
the four jhanas are followed by the four a ü]
rupya-samapattis.( µù 3) These eight stages of
meditation are jointly called attha-samapattis in the
Nikayas.It appears that the followers of the a ü]
rupya meditation also practised the four jhanas but
did not accept these stages as final attainments, as
the Nirvana in this very world, and proceeded further
upto the stage of neither-perception-
nor-not-perception.We will later see that both these
groups of meditators followed the same technique of
negating the undesiarable mental factor only for
attaining a higher state of meditation.
This view may be objected on the ground that the
account in which the four jhanas precede the four
arupya samapattis is a creation of the Buddhists
and does not reflect the original tradition of the a-
rupya meditators.In support of this
¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w
(1) The Dvedhavitakkasutta (Majjhima Nikaya. Vol. I.
P. 114ff. Ed. V. Trencker, P.T.S. 1979) bears
testimony to the fact of Gotama's practising and
modifying the system of four rupa jhanas which
appears to have been originally developed by
the pre-Buddhist Sramans sect of the
Parama-ditthadhamma-nibbanavadins.
(2) Digha Nikaya, Vol. I. pp. 36 ¡ã 38
(3) See,ibid.pp.34 ¡ã 35, pp.183ff.Majjhima Nikaya,Vol.
I.pp.33,410,454¡ã55;Dhammasangani (PTS.ED.E.Muller,
19) pp.55ff.etc.
(4) See pp.476¡ã477of the present article, also note no.
31.
458 ¶
opinion we may point out that even a cursory glance at
the four jhanas recorded in the Buddhist suttas in a
gradually ascending order, will immediately show that
the higher states of meditation invariably reject a
mental factor of the immediately preceding lower
jhanas.The formulations of two such states of
meditation even use identical expression for the
mental factor valued in the lower state but rejected
in the higher state of meditation.On the contrary the
first arupya samapatti which immediately follows the
fourth rupa jhana, does not reject any of the mental
factors attained in the fourth rupa jhana.The first
arupya meditation does not, therefore, appear to have
been necessarily preceded by the fourth rupa jhana.
This objection could be negotiated if we pay
attention to the technical terms characterising the
fourth rupa jhana, viz. adukkhamasukham and purified
sati (sati-parisuddhi).(µù 5) None of these jhanic
traits could be given up by any meditator who is
striving to advance further than the forth
jhana.Purified sati constitutes the very essence of
the mental state of an advanced meditator.Its presence
in the first arupya meditation is to be taken for
granted even though it is not mentioned by name in the
jhanic formula.Moreover the feeling (vedana ü] )
adukkhamasukham being a neutral feeling, is not an
impediment to spiritual growth, and so need not be
given up.(µù 6) We may even insist that this neutral
feeling must be preserved, for the absence of this
feeling would automatically give rise to some other
feeling which would agitate the mind.The point to be
taken note of in this respect is that none of the mental
factors in the fourth jhana is dispensable, or should
be given up.
On the basis of the above discussion we may
conclude that the mere absence of rejection of a
characteristic of the fourth jhana in the description
of the first arupya meditation cannot be construed as
an evidence against the tradition that the first a ü]
rupya meditation immediately follows the fourth
jhana.Moreover this
¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w
(5) See page 463 of the present article.
¡]6) Also see vasubandhu on manopavicara,
dharmopavicara ¡]Abhidharma-kosabhasya,
ED.P.Pradhan, Patna, 1967, pp.146 ¡ã 49)
in their relation to the Arupyadhatu;
H.Guna-ratana, The Path of Serenity and Insight
(Motilal Banarsidass, New Delhi, 1985) p. 119.
459 ¶
tradition is confirmed by the statement that the first
arupya meditation is attained by transcending the
sphere of rupa.( µù 7)The system of four jhanas
practised by the Buddhists as well as by two
influential groups of pre-Buddhist sramanas may be
regarded as one of the important contributions made by
the s'ramanas to the religious culture of India.
As already noted the Parama-ditthadhamma-
nibbanavadins appears to be the earliest religious
group to practise the four jhanas, and thus they
should be credited with the original formulation of
the four jhanic states.It is, therefore, obvious that
to understand the transformation the system of four
rupa meditations underwent at the hand of Gotama the
Bodhisattva we must first be clear about the exact
implication of these jhanic fourmulas and other
aspects of the Parama-ditthadhamma-nibbanavada
philosophy.
Our study of the Parama-ditthadhamma-nibbanavada
philosophy, however, is bound to suffer greatly from
the scarcity of materials, as no literature of this
group has come down to us. Our only source consists
of the fragments of informations preserved in the
Buddhist scripture about this group.The available
translations of such materials are generally based on
later Buddhist commentaries by Buddhaghosa and
others, whereas the Parama-dittha-nibbanavadins
flourished long before the Buddha.Thus there is a gap
of more than 1000 years between the later Buddhist
commentaries and the original formulation of the
non-Buddhist materials preserved in the Buddhist
scriptures.Moreover much of such materials became a
part of Buddhism even during the lifetime of the
Buddha. Consequently the Buddhists in course of time
came to interpret the four jhanas and other materials
in the light of their own philosophy. This situation
warns us against blind acceptance of the explanations
given in the later Buddhist texts.
The philosophy and the four jhanic formulations
are but a reflection of their jhanic experience and
the method of meditation followed by them.All these
aspects form an integrated whole.A proper
understanding of any part of this system of
meditation is, therefore, dependent on the
understanding of other parts.
¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w
(7) Note the following expression in the first Arupya
meditation : ayam atta sabbaso rupasannanam
samatikkama patighasannanam atthagamana
nattasannanam amanasikara "Ananto akaso"ti"
akasanancayatanu pago".(Digha Nikaya, I, p. 34).
460 ¶
For the sake of convenience we may start with a
translation of the relevant materials as given in the
Brahmajala-sutta of the Digha Nikaya.The deviations
from the current translations will be justified later
in course of our discussion.
¢º. TRANSLATION
a)Preparatory stage
The relevant passages of the Brahmajalasutta
giving a short sketch of the philosophy and the
religious practices of the Parama-ditthadhamma-
nibbanavadins may be translated as follows:
Bhikkhus, there are some samanas and brahmanas,
advocates of the supreme Nibbana in the visible
world, who declare in five ways the supreme
Nibbana for the existing beings. On what
authoritative tradition, on what basis do these
honourable samanas and brahmanas declare the
supreme Nibbana through 5 objects in the
visible world for an existing being?Here some
monk and brahmana speak thus and hold such a
false view (ditthi): "Sir, as the soul (atta )
which is supplied with the five objects of
desire, is in complete possession of them,
enjoys himself, Sir, the soul thus has attained
the supreme Nibbana in the visible world."(µù 8)
Thus do some proclaim the supreme Nibbana in
the visible world for an existing being.
b)Final stage
To him someone else says:
"Sir there is indeed this atta of which you
speak. I do not say that this
¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w
(8) Yato......ayam atta pancahi kamagunehi samappito
samangibhuto paricareti ettavata......ayam atta
parama-ditthadhamma-nibbanappatto hoti (D. Nikaya I,
p.36 ).
461 ¶
does not exist, but this atta thus has not
attained the supreme Nibbana in the visible
world.Why? Sir, the desirable objects (kama)
are impermanent, painful, and naturally subject
to change; as they become transformed grief,
lamentation, pain, melancholy and despair
(soka-parideva-dukkha-domanassa-upayasa) arise.
Since this atta ü] having separated itself from
desirable objects and unwholesome mental states
attains the first jhana and abides therein
which is born of separation (vivekajam),
characterised by rapturous happiness
(pitisukham) and accompanied by thoughts of
enquiry and judgemental decision (savitakkam
savicaram),( µù 9) to that extent it has
attained the supreme nibbana in the visible
world."
Thus do some declare the supreme nibbana in the
visible world of an existing being.
To him someone else says:
"Sir, there is indeed this atta of which you
speak.I do not say that this does not exist,
but the atta has not thus attained the supreme
nibbana in the visible world. Why? Since in
this case (the mind) is invloved with vitakka
and vicara, it is called gross (olarikam).Since
the atta due to calming down of the vitakka and
vicara ( vitakka-vicaranam vupasamaü]) attains
and abides in the second jhana which is
characterised by internal clarity, a state of
mind directed towards one object, ¡]µù
10)absence of vitakka and vicara, born of
concentration (sama-dhijam), of rapturous
happiness(pitisukham), so the atta has attained
the supreme nibbana in the visible world."
Thus do some declare the supreme nibbana in
the visible world. To him...... Why? ¢w
¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w
(9) kama hi bho anicca dukkha viparinamadhamma,
tesam viparinamannatha-bhava upapajjanti
soka-parideva-dukkha-domanassa-upayasa.Yato ...
...ayam atta vivicc'eva kamehi vivicca
akusaladhammehi...... pathamajjhanam upasamajja
viharati....(D. Nikaya Vol. I. pp. 36 ¡ã 37 ).
462 ¶
"Indeed the atta has not thus attained the
supreme Nibbana in the visible world. Since in
that case (the mental state) is merged in joy
(pitigatam), and is a state of agitation of
mind (cetaso ubbilla-vitattam),( µù 11)so this
is called gross. Since this atta due to its
detachment (viraga)
¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w
(10 ¡^ Ekodi of ekodibhava was first explained by
S.Levi as ekoti (W.Geiger, A Pali Grammar, PTS
1994, 38. 3). The Nibandhana of the
Arthavini'scaya-sutra supports this
explanation (see, N.H.Samtani (ed.)
Arthaviniscaya-sutra and Its Commentary
Nibandhana, patna, 1971, p. 182). The relevant
passage runs as follows: ekasabdo nanyavaci,
utir gatih, eka sa utisceti ekotih, ekoter
bhavah ekotibhavah, cetasa eka gatir
alambanety arthah ...... The word "eka",
one, single, means "not anything else".uti
Signifies movement, the act of going.' One
movement (ekoti) means the movement (sagati)
is unidirectional (eka ü] ). The state of
unidirectional movement is "ekotibhavah."
The implication (artha) of one-movement is one
object of attention (alambana). So "cetaso
ekodibhava" means a state of mind directed
towards one single object.(The ekodibhave of
the third jhana develops into perfect
mindfulness of the fourth jhana) As A.
Wayman points out, the Sravakabhumi while
speaking of nine grades of mental
concentration makes it clear that samadhi
marks the highest state of mental
concentration and is immediately preceded by
ekotbhava.From the point of view of mental
concentration ekotibhava is less developed than
samadhi (Kamaleshwar Nath Mishra (ed.).Aspects
of Buddhist Sanskrit, Central Institute of
Higher Tibetan Studies, 1993.p. 478).It may be
noted here that both the Dhammasangani
(Ed.Edward Muller, PTS , 1978, p. 21) and the
Abhidharma- Koshabhasya ü]of Vsubandhu
(Ed. P. Pradhan, K. P. Jayaswal Research
Institute, Patna, 1967, p. 54) equate sama
dhi with "cittasya ekagrata".
(11) The expression "ubbilla vitattam" should mean
a "state of agitation".It is an abstract noun
made out of the causative past participle
"ubbillavita" of the verbal root vell with the
prefix "ud".The following rules should be taken
into consideration in understanding the term:
1) Frequently "e" is shortened to "i" before
double consonants (Geiger, Pali Grammar,15.1);
2) Voicing of "p" to "v" is common in Pali
(Geiger, ibid. 38.5).So ubbillapita seems to be
the original form of ubbillavita.3) Dv becomes
bb through vv by progressive assimilation.
463 ¶
from rapture (piti), is equanimous
(upekkhako), mindful (sato) and understanding
(sampajanno) and experiences happiness
(sukha) ¢w whom (i.e.the atta)the aryans call
"equanimous, mindful, and dwelling in happiness
¡¦¢w dwells having attained the third jhana,
thus the atta ü] has attained the supreme
nibbana in the visible world." Thus do some
declare the supreme nibbana in the visible
world.
c) The fourth jhana
To him...... Why?
"Since in that case sukha (happiness) means the
enjoyment throught attention (abhoga)( µù 12)
of mind, due to this it is called gross
(olarika).Since, sir, due to the abandoning
(pahana) of happiness, due to the abandoning of
pain (dukkha) due to the previous disappearance
of gladness and sadness (somanassa-domanassanam
atthagama) tihs atta attains and abides in the
fourth jhana of neither-pain-nor-happiness
(adukkhamasukham) and purity of mindfulness due
to indifference (upekkha-sati-parisuddhim), (
µù 13) this atta ü] has attained the supreme
nibbana in this world."
Thus do some declare the supreme Nibbana in
the visible world of an existing being.
¢». PHILOSOPHY
The core of the Parama-ditthadhamma-nibbana
philosophy mainly deals with the three types of
feelings dukkha, sukha and adukkhamasukham.It is,
therefore, necessary to know clearly what these
concepts stand for before we commence our study of the
philosophy of this religious group.
These three feelings together with piti are all
mental reactions to physical
¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w
(12) See p. 474 of the present article for the
discussion of the term abhoga; also note that
Vasubandhu (ibid. p. 54) explains the act of
paying attention as enjoyment of mind:
manaskarascetasa abhogah.
(13) See pp. 474 ¡ã 475 of the present article.
464 ¶
sensations.They are all associated with the body and
thus differ from somanassa and domanassa which are
purely mental in origin.The connection of piti with
the body is clear from a statement in the Digha Nikaya
I, 73:
Gladness (pamojja) arises within him; thus
gladdened rapture (piti) arises in him; and
when he is rapturous his body becomes tranquil.
Tranquility in turn leads to sukha (physical
happiness) on the basis of which mind becomes
concentrated.Buddhaghosa's description of the five
types of piti( µù 14)also supports this view.According
to him khuddika-piti (minor rapture) is first to
appear and can cause the hairs of the body to
stand.Khanika piti (momentary rapture) is like
lighting, but cannot be sustained for long.Okkantika
piti (showering rapture) runs through the body in
waves, producing a thrill but not a lasting impact;
Ubbegapiti (uplifting rapture) causes leviation while
pharanapiti (all-pervading rapture) suffuses the whole
body.Again Buddhaghosa states that piti annihilates
dukkha which suggests the physical association of
dukkha (bodily pain).The Parama-dittha-dhamma-nibbana
-vadins also believed in the physical association of
piti and the three feelings for they also
differentiated between the three types of feelings and
somanassa- domanassa.Moreover piti is inseparably
connected with sukha, and sukha is explicitly stated
to be experienced through the kaya( µù 15)in the
description of the third jhana.
The Parama-ditthadhamma-nibbannavadins were
divided into four groups.Each of these groups
identified the experience of one of the four jhanas
with the attainment of Nibbana in this visible
world.The fourth jhana represents the highest peak of
agreeable experience that can be attained by this
religious sect.
¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w
(14) Heneploa Gunaratana, ibid. pp. 61 ¡ã 62;
Visuddhimagga (Ed. Henry Clarke Warren.Revised
by Dhammananda Kosambi, Harvard University
press, 1950) p.117.
(15) kaya means both body and the mental states in
Buddhist scriptures.Perhaps both these meanings
are implied in the present context.The
Parama-ditthadhamma-nibbanavadins most
probably used the expression"kayena"in order to
show the association of sukha with body.
465 ¶
It can be reasonably assumed that like the different
religious groups of that time the Parama-ditt-
hadhamma-nibbanavadins also strove for the cessation
of dukkha, the painful feeling.
The end of dukkha may either merely mean the
absence of dukkha, or it may indicate the presence of
an agreeable feeling which prevents the rise of dukkha
in mind, and thus marks the cessation of any further
experience of the painful feeling.As we have already
pointed out, dukkha, being a feeling ( vedanaü] ), is
like the other two feelings, invariably connected with
the body, and the notion of " I ".( µù 16)So long a
meditator possesses a body, he is bound to experience
one feeling or the other, and in accordance with his
spiritual development, will either appreciate it as
the final goal or be dissatisfied with any of the
feelings other than the feeling of adukkhamasukham
(neither-pain-nor-happiness).Such a feeling is
regarded as the highest, the best (parama) Nibbana
in the world.The use of the attribute "parama" shows
that the feeling recognised as Nibbana can only
stand for one type of agreeable feeling, and not refer
to agreeable feelings of different types.The
eradication of the false reality of "I" is neither
attempted nor aspired for, as the sole aim of
spiritual life is the personal enjoyment of an
agreeable feeling.
Each of the four jhanic states contains two types
of mental factors.The first type (e.g.sati,
sampajanna etc.) represents the knower aspect of mind
while the second type deals with that aspect which is
to be known.The second type includes pitisukha, sukha,
and adukkhamasukham which not only negate dukkha, the
painful feeling, but also constitute positive,
agreeable elements to be felt. Thus of all the factors
in the jhanic states only these three types of
feelings can be equated with the supreme Nibbana
in the visible world.
As the three feelings are co-existent with the
body, one can only try not to be overwhelmed by a
feeling which is either painful or unsatisfactory to
him.One can even so exert oneself that these
undesirable feelings do not arise in the mind.This
situation finds its reflection in the use of such
terms as viraga (detachment), pahana (giving up) and
upekkha ü] (indifference).( µù 17) All these terms
can be used.
¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w
(16) See p. 463 of the present article; Digha Nikaya
, Voll. II, p. 67 (PTS, London 1982); Chung Hwa
Fo Hsueh Hsueh Pao (No.6, July, 1993) p.416¡ã17
466 ¶
only with reference to something which has not been
destroyed, which may manifest itself under suitable
circumstances. One can only give up what one
possesses.One cannot be indifferent to or detached
from what is non-existent.All these terms refer to
feelings associated with the body and possessed by the
atta.It is, however, possible to have full control
over the moods of happiness and depression (somanassa
and domanassa), and to cause their disappearance, for
the factors responsible for their origin are
exclusively mental.According to the Milinda Panha:
"Since the ground and condition for the
arising of the feelings of bodily pain are
not yet removed, therefore he may yet
experience the feeling of bodily pain.Since
however, the ground and condition for the
arising of the feeling of mental pain are
removed, therefore he can no longer experience
the feeling of mental pain."( µù 18)
This state of things is indicated by the use of the
term "atthagama " with reference to somanassa and
domanassa.( µù 19)
They believed that the agreeable feelings
associated with the body could be made stable through
meditation.This conclusion is based on the
observation that they criticise kama and the
agreeable feelings in different ways.Kama or five
objects of desire are criticised on the ground that
they are subject to change and destruction, and thus
cause grief, depression etc.Here the criticism is
based on the impermanancy of the outside objects of
desire.But the internal, agreeable feelings connected
with the body are not criticised on the ground of
impermanency; these are criticised because these are
gross.( µù 20) The meditator
¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w
(17) Digha Nikaya, Vol.I, p.37; also see pp. 460 ¡ã 463
of the present article.
(18) See p. 463 of the present article; Dgha Nikaya,
I, P. 37
(19) See pp. 460 ¡ã 463 of the present article; also
note the following statements in the text: kama
hi bho anicca, or yad eva tattha vitakkitam.
vicaritam etena etam olarikam, or yad eva
tattha pitigatam cetaso ubbilla-vitattam etena
etam olarikam, or yad eva tattha pitigatam cetaso
ubbilla-vitattam etena etam olarikam, or yad eva
tattha sukham iti cetaso abhogo etena etam
olarikam ( Digha Nikaya, Vol. I. pp.36 ¡ã 37).
467 ¶
is attached to the enjoyment of agreeable feelings
and he wants to have more intense and higher type of
enjoyment through subtler feelings.But he is not
worried about the possibility of the absence of a
feeling which is agreeable to him.This shows that he
is confident that the feeling is stable and not
subject to involuntary changes.A feeling is
considered gross if it adversely affects the quality
of enjoyment as well as the power of the mind to
enjoy.For grosser the feeling is, the greater is the
agitation it causes and thus diminishes the
concentration and the intensity of awareness of an
object.The feeling of adukkhamasukham in the fourth
jhana is, therefore, most suitable for the enjoyment
because the nature of the agreeable feeling is so
neutral and subtle that it does not affect at all the
mindfulness and awareness of the meditator.
The grossness of feeling, as it will be shown
later, is due to the presence of vicara and vitakka in
the first jhana, due to its being ubbillavitattam in
the second jhana, and due to the abhoga of mind in the
third jhana.( µù 21)
The Parama-ditthadhamma-nibbanavadins believed
in the notion of atta ü] and were actually striving
for the enjoyment of ego-centric pleasure.So their
mindfulness and awareness were not perfect, and they
failed to understand the true nature of vedana ü] .It
is also for the same reason that they failed to
appreciate the role of mindfulness and awareness as a
means to realise the truth.To them these mental
faculties were for perfecting the quality of
experience of vedana ü].Moreover this led to imperfect
development of morality, as is evident from their
concept of akusala- dhamma.
From the above discussion it follows that the
Parama-ditthadhamma-nibbana-vada is a kind of Sakka
ya-ditthi according to which the atta has vedana ü]
.This religious sect was not concerned with the
eternity or destructibility of atta.Their nibbana
was the attainment by the atta ü] of an agreeable
feeling which is extremely subtle, neutral,
unchangeable (i.e.not subject to involuntary change)
and absolutely free from dukkha.Every human being
possessed a number of souls (atta ), and each of
these souls enjoyed a particular type of agreeable
feeling; the most subtle of such feelings
(i.e.adukkhamasukham) was worthy of being
¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w
(20) See pp. 478 ¡ã 480 of the present article; see
note no.19
(21) Vekhanassasutta (Majjhima Nikaya), II, pp. 42 ¡ã
43.
468 ¶
accepted by all the groups of the Parma-ditt
hadhamma-nibbanavadins as the supreme nibbanana in
the visible world.
¢¼. Comments on the jhanic formula
a) On the progression from lower to higher jhana
In the preparatory stage an individual tries to be
free from suffering (dukkha) through the enjoyment of
five types of kama (panca vatthuhi).When he has
complete mastery over the kamas with which he is
abundantly provided (samappitam samangibhutam), he
thinks that he has attained Nibbana, the very
opposite of dukkha.Now what is meant by kame in the
present context?
Kama may mean either "desire" or "object of
desire".In the present context kama should be
understood in the sense of "object of desire", for it
is stated that when kama undergoes change or
destruction, one suffers grief, lamentation etc.Here
kama cannot mean "desire", for destruction of desire
is always considered desirable as a spiritual
attainment, and an asket would surely not grieve for
it.So kama means five types of desirable
sense-objects.Objects of mind or dhammas are not
included in the category of kama.The Buddhists also
used the term kama in the sense of sense-objects in
some suttas.( µù 22)
It is to be noted that the agreeable mental state
arising out of the enjoyment of five types of external
objects is not called "sukha".It is not given any
particular name, and is simply equated with the
supreme Nibbana as it keeps in abeyance the
disagreeable mental states.Sukha is a technical term
which stands for a particular type of feeling of
happiness to be experienced only in meditation of the
rupa sphere.
According to the informations preserved in the
Brahmajalasutta, the medi-tator understands the
disadvantages of kama because of its impermanency and
the resultant unwholesome mental states of grief
etc.Consequently he separates himself from the
desirable sense- objects and unwholesome mental states
(kamehi vivicca akusalehi dhammehi vivicca).This
sequence of happenings in the life of a meditator is
instructive.It is obvious that the meditator's
separation from
¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w
(22) Majjhima Nikaya, Vol. I, pp. 114ff.
469 ¶
kama and akusala-dhamma is the result of his
judgemental deliberations showing the disadvantages of
kama.Such deliberations, as we shall see later, are
comparable to vitakka referred to in the Dvedha ü]
vitakkasutta.These deliberations are based on the
direct experience of the meditator regarding the
impermanency of sense-objects, and they create
aversion for the sense-objects and thus enable the
meditator to get separated from them.
As already noted in the prepartory stage, the
meditator experiences kamas and the resultant painful
mental states of grief etc.This is immediately
followed by the statement that the meditator enters
the first jhana, the description of which includes
such expressions as savitakkam and savicaram and the
information about the giving up of the kamas and the
akusala-dhammas.On the basis of the account given in
the preparatory stage( µù 23)we can conclude that
kama means the five desirable sense-objects, and the
akusala-dhammas refer to the unwholesome mental states
(e.g.grief, lamentation etc.) one experiences due to
the involuntary separation from or destruction of the
kamas.The vicara and the vitakka, on the other hand,
refer to judgemental deliberations concerning only the
experience of the impermanency of the kamas and the
resultant painful mental states.The vitakka and
vicara, as we shall see later, come to an end before
the attainment of the second jhana.But it does not
mean that the meditator has got rid of all types of
deliberations.There are judgemental deliberations
between any two states of meditation.The judgemental
deliberations prefacing the attainments of the second,
third and fourth jhanas are, however, not
concerned with kama, and so no longer called vitakka
and vicara.( µù 24) Both the vitakka and vicara, and
the akusala-dhammas fall within the range of
experience of an ordinary person.
These mental states are called "not
good"(akusala) for they represent a situation which is
just the opposite of nibbana, the ideal agreeable
feeling.The term akusala is not moral in its
implication; it merely indicates the undesirableness
of a mental state that experientially runs counter to
Nibbana.
In order to critically understand the
implications of the jhana formulas it is necessary to
pay attention to the following principles relevant to
a jhanic state:
¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w
(23) See pp. 458 of the present article; Digha Nika ü]
ya, I, P. 36
(24) Such mental deliberations are called "adhicitta",
higher thoughts.
470 ¶
1) Mind in concentration can know only one
object at a time.
2) The description of four jhanas stands for four
different types of mental states and include
not only the characteristics connected with
the act of knowing but alos characteristics
indicating the object to be known.For
example the terms sato, sampajanno etc.
refer to the knowing aspect of mind while
ptisukha, sukha etc. to the objects to be
known.
3) The characteristics of jhanic experience
state are simultaneously present.It is
obvious that there can be only one knowable
element in the jhanic state that the
meditator can be aware of during the series
of moments that constitutes the duration of
a jhana.The other elements in the jhanic
state belong to the aspect of knowing.
We may start with the discussion of the terms of
vitakka and vicara in the expression "savitakkam
savicaram", the practice or non-practice of which is
related to the attainments of the first jhana and the
second jhana respectively.Vasubandhu( µù 25 ) takes
"vitakka" and "vicara" as two types of thoughts and
defines "vitakka" as a mental conversation (manojalpa)
of enquiry (paryesako) which is characterised by
either volition ( cetana ) or discernment (prajna),
and constitutes the grossness of mind.Vicara,
according to him, is a mental conversation of
judgement (pratyaveksaka) characterised by either
volition or discernment.This view of Vasubandhu is
similar to that of the ancient masters.( µù 26)
Thus vitakka and vicara can appear only successively
and not simultaneously. Vasubandhu, therefore, pointed
out that the first jhana has only four parts and not
five parts, viz. piti, sukha, samadhi plus vitakka or
vicara.(µù 27)
From the point of view of the Parama-ditthadhamma
-nibbanavadins samadhi is not of primary importance,
so it is not explicitly mentioned in the jhana
formula.And we cannot simply drop either the vitakka
or the vicara; both these
¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w
(25) Vasubandhu in the Prakaranapada states: vitarkah
katamah / paryes ako manojalpas' cetanaprajna- ü]
visesah/ya cittsyauda rikata // vicarah katamah
/pratyaveksako manojalpas cetanaprajnavisesah /
ya cittsyasuksmata //Abhidharmakosabhasyam,
Louis de La Valle poussin, English tranaslation
Vol. 1, by Leo M. Pruden (California, 1968)
pp. 339 ¡ã 40, Note no. 171.
471 ¶
terms are well-grounded in the tradition as a pert of
the jhanic formula which not only originated with the
parama-ditthadhamma-nibbanavadins but also was
followed by the followers of the Arupya sama ü]
pattis, the Buddha and the later Buddhists.Moreover if
we accept the view of the vaibhasikas, it would follw
that the first jhana is attainable with the help of
the gross vitakka only, and the comparatively subtle
vicara is not indispensable.
We have, therefore, to accept both the vitakka
and vicara as being associated with the first jhana,
and at the same time we have to admit that they, being
successive, cannot be simultaneously present in the
jhanic state.In other words they cannot be regarded as
the features of the first jhana experienced by the
meditator in concentration at any given monent.So it
follows that the expression "savitakkam savicaram" has
to be interpreted in a way that only shows their
relatedness to the first jhana without making them an
integral part of the jhana experienced.This is
possible if we take them as belonging to process
leading to the jhana, but not to the jhanic state.This
suggestion is strengthened if we pay attention to the
drift of the discussion on the Parama-ditt-
hadhamma-nibbanavadins as recorded in the Brahmaja
ü] lasutta.Here we see that the vitakka and vicara give
rise to the separation (viveka) from kama and
akusaladhammas and this separation in its turn gives
rise to first jhana (vivekajam......pathamajjhanam)
.This shows that the vitakka and vicara become non-
functional before the attainment of the first jhana;
they are not integrated into the jhanic experience,
but only are related to the first jhana through the
intermediary state
¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w
(26) The ancient masters say: "What is vitarka? A
mental conversation (manojalpa) of enquiry
(paryesaka) wich has for its support volition
(centana) or the speculative consciousness
depending on whether it does or does not contain
deduction (abhyuha).This is the grosser state of
mind.What is vicara? A mental conversation of
appreciation,of judgement (paryaveksaka) which
has for its support volition......."Acoording to
this theory vitarka and vicara constitute two
almost identical psychological complexes:they
differ in that the first includes "inquiry" and
the second "judgement".(Leo M.Pruden, ibid.
p.339, Note no. 171. )
(27) Abhidharmakosabhasyam (P.Pradhan (ed.), pp.60¡ã61
under the sutra "vitarka-caravaudayasuksmate".
472 ¶
of viveka.This aspects is more explicit in the
Dvedhavitakkasutta.
The immediate cause of pitisukha in the first jhana
is viveka from kama and akusaladhamma.Concentration of
mind cannot be the cause, fot the first jhana is
accompanied by vitakka-vicara.The preparatory stage is
also dominated by deliberations, and not by
samadhi. Therefore this jhana is called "born of
viveka" (vivekajam).
But how are we to understand the meaning of
pitisukha? The term pitisukha is a Bahuvrihi compound
qualifying the expression "pathamam jhanam".But what
is the relationship between its component parts "piti"
and "sukha"?Should it be interpreted as a dvanda
meaning piti and sukha? Or should it be taken to mean
rapturous happiness üÔ, a karmadharaya compound?We
should take note of the fact that the religious
strivings of the Parama-ditthadhamma-nibbanavadins
were solely directed towards the realisation of an
agreeable feeling which to them was the same as the
supreme Nibbana. Every formula of jhanas is a record
of important spiritual achievements and the jhanic
formulas are so arranged as to show the gradual
progression from grosser feeling to subtler
feeling. Seen from this point of view it is reasonable
to conclude that the term pitisukha should represent
only one kind of feeling; the piti which is not a
feeling, is not an important spiritual achievement.It
is, therefore, better to take pitisukha as a karmadha
raya compound which expresses clearly the quality
of sukha to be felt.The dvanda compound would be a
generalised statement about sukha and would not throw
any light on the precise quality of sukha.Moreover,
only one knowable can be known at a time.Ptisukha as a
dvanda compound would mean the simultaneous presence
of two knowables implying thereby the ability of mind
in concentration to know two objects at one and the
same time.But this is not possible. Hence pitisukha
should be taken as a karmadharaya compound meaning
"repturous happiness".
We have seen in our discussion of "savitakka" and
"savicara" that the jhana formula not only describes
the jhanic state actually experienced but also the
process leading to it.Thus it is possible to interpret
the compound "pitisukha" as piti and sukha if we could
have related it to the process leading to the first
jhana.As a part of the process, the awarenesses of piti
and sukha can occur successively. But this interpretation
excludes the possibility of mentioning any
473 ¶
agreeable feeling as the ultimate goal of the
spiritual life.Hence this interpretation is not
acceptable.So we have to interpret the compound
"pitisukha" as indicating a type of sukha, the quality
of which has been influenced adversely by piit.The
expression "pitiya viraga" will mean the removal the
influence of piti over sukha.
Some meditators felt dissatisfied with the
experience in first jhana.Due to the presence of
vitakka-vicara this jhana is considered to be olarika
(gross).So the meditator calms down the vitakka-vicara
(vitakka- vicaranam vyupasama). Consequently his mind
becomes more concentrated and he attains the second
jhana which is characterised by the absence of
vitakka-vicara, internal clarity (ajjhattam
sampasadanam) and a state of mind directed towards one
object (cataso ekodibha vam).All these characteristics
reveal the nature of the mental state born of
concentration (samadhijam).The samadhi is incidental,
and the main factor in this jhana for the meditator is
what is to be felt, viz. pitisukha or rapturous
happiness.Due to the influence of samadhi, the second
jhana is more calm compared to the first jhana, so the
pitisukha causes comparatively less agitation, and
should be regarded as less gross than the pitisukha of
the first jhana.
The type of sukha one experiences in the second
jhana is still mixed with piti.The piti, we have seen,
agitates 0the body strongly, and consequently disturbes
the mental calmness. It is because of this piti that
the mental state in the second meditation becomes
merged in piti and consequently suffers from
agitation; this state is therebore called olarika
(gross).So the meditator now gives up "piti" (rapture)
and enters the third jhana and abides therein.
In the formula of the third jhana as given in the
Brahmajalasutta and other places the term "upekkhako"
referring to the atta ü] who has attained the third
jhana has been mentioned twice."Upekkhako" means that
the atta ü] has attained upekkha.Now why has the term
upekkhako been mentioned twice? Does it mean that
"upekkhako" refers to the possession of two different
mental states? Or can "upekkha" mean feeling here?
In the first place we read that the atta due to
detachment from rapture (piti) dwells indifferent,
mindful and discerning (pitiya ca viraga upekkhako
ca viharati sato sampajano).Detachment from piti is
the cause of upekkha, and upekkha is
474 ¶
surely linked to piti. Upekkha merely implies one who
is indifferent to piti.It is not a feeling, it is a
mental action by which no attention is paid to piti.
Upekkha here appears to be similar to amanasikara, a
term used by the arupyavadins in their jhana formula.
(µù 28)
The jhana formula mentions for the socond time
the term "upekkhako" while quoting the statement made
by the Noble Ones in confirmation of the mental state
in the third jhana referred to above(yan tam ariya
acikkhanti "upekkhako satima sukhavihari").In both
the places upekkhako means the same thing.This
conclusion is supported by the use of almost
identical language in both the cases.Moreover, as the
feeling of "sukha" is experienced by the atta in this
jhana, upekkha ü] cannot be taken as a feeling here.
The sukha is free from the influence of piti,
and, therefore, more developed and subtle in the third
jhana.Sukha is regarded as the supreme Nibbana in
the visible world by the meditator.
But the meditator does not remain satisfied for
long with this experience in the third jhana his
mental concentration, mindfulness, and power of
discernment have alos become quite developed.These
mental faculties at first enables him to enjoy the
feeling of sukha more intensely, but gradually leads
him to the discernment of grossness in sukha.Sukha is
no longer the supreme Nibbana for him.
What is the reason for his perception of
grossness in sukha? It is connected with the "abhoga"
of mind, the mental enjoyment. The word "abhoga" is
derived from the root ¡Ôbhuj which can mean "to
bend" or "to enjoy".Thus "abhoga" implies some
actiivity of mind in the form of paying attention in
order to enjoy the feeling of sukha.( µù 29)This
disturbs the mental calmness and adversely affects
the enjoyment of an agreeable feeling.Hence the
grossness of sukha.
The first part of the fourth jhanic formula
appears to summarise the spiritual
¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w
(28) For reference, see Note nos 3.
(29) Cf. Manaskara is the modification (abhoga)of
mind; in other words, "to bend" or "to apply" the
mind towards an object.(Manaskara is explanined
as manasah karah or manah karoty avarjayati),
see, Leo M.Pruden, ibid.p. 190.
475 ¶
gains achieved so far.The meditator had been able to
remain free from the influence of dukkha, otherwise he
would not be able to enjoy pitisukha in the first
jhana. Again it is by giving up the pure feeling of
sukha he was able to experience the more subtle
feeling of adukkhamasukham in the fourth jhana. The
purely mental feelings of somanassa and domanassa have
disappeared even before (pubbebbha) the giving up of
sukha, and the mind need not react to these mental
feelings any more. So upekkha of upekkha-satiparisuddhi
in the fourth jhana should not be realated to
somanassa and domanassa.But the feeling of sukha being
associated with body cannot be totally destroyed,
though the meditator does not identify himself anymore
with sukha and dukkha, and can disassociate himself
from them.So the ability of mind to know a thing
perfectly is no longer affected by the experience of
dukkha and sukha.The phrase upekkha-satiparisuddhi
should thus mean either "purity of mindfulness due to
equanimity" or "equanimity and purity of
mindfulness."Equanimity is here with reference to
dukkha and sukha, and is not associated with somanassa
and domanassa.
I have accepted the first interpretation, as it
tallies with the explanation given in the Vibhanga.
( µù 30) Upekkhaü] in this case can in no way be
understood as feeing. The only feeling to be
experienced in the fourth jhana is adukkhamasukham
for the sake of which the comparatively grosser
feeling of sukha of the third jhana had to be given
up. This is the most subtle bodily feeling that a
meditator can experience.It does not hamper at all the
perfect execution of the activity of mindfulness.The
concept of adukkhamasukham as the supreme Nibbana ü]
na was not rejected by any group of the
Parama-ditthadhamma-nibbanavadins.
We are now able to critically comment on the
contents of a jhana formula.The jhana formula appears
to be mnemonic statement not only about mental
elements determining the quality of the mind that
experineces and a mental element as an object of
experience but also about the meditative technique and
process leading to the attainment of a jhana.
¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w
(30) Vibhanga (Rangoon, Burma, Buddhasasana Samiti,
1961) p. 271; H. Gunaratana, ibid. p. 99.
476 ¶
b)Meditative technique
The Parama-ditthadhamma-nibbanavadins followed an
identical method of meditation before and after the
attainment of t first jhana.In both the cases we read
about the rejection of undesirable mental elements
(e.gkusaladhamma, pitisukha etc. ) but not abou the
wilful and direct cultivation of the desireble
element.This will be clear when we analyse the
spiritual exertions of the followers of this sect.They
suffer from soka-parideva-dukkha-domanassa-upayasa ü]
when they lose the desirable objects which they were
so long enjoying.This entire series of undesirable
mental elements can be for the sake of convenience put
under the category of the feeling of dukkha.In order
to get rid of the feeling of dukkha from which they
were suffering and to attain the first jhana they only
put forth efforts to get separated from the desirable
objects and the resultant feeling of dukkha, but do
not at all strive for the direct cultivation of the
agreeable feeling of pitisukha to be enjoyed in the
first jhana.Due to the conscious rejection of kama and
akusaladhamma the feeling of pitisukha automatically
arises in the mind.It appears that the expulsion of
the undesirable feeling and the appearance of the
desirable feeling happen almost simultaneously, for so
long the body exists one must experience one or the
other feeling.
But how does one get rid of the undesirable mental
elements of kama and akusaladhammas? In the Brahmaja-
lasutta account of the Parama-dittha-nibbanavadins
we read that an undesiarable mental factor gets
eliminated when the meditator becomes aware of the
disadvantages associated with this factor and mentally
expresses them. This account seems to be incomplete.
Such adverse criticism will creat aversion for the
said mental element.But the cultivation of the
aversion only will not be able to negate the
undesirable element.Intense cultivation of aversion
for an element would cause the element to be
constantly present in the toughts of the
meditator.Consequently the undesirable element will
not recede into the background; on the contrary it
would get strengthened and adversely affect the entire
mental state.What is necessary is not to pay any
attention to it.When the adverse criticism has
weakened the attachment for the undesirable element
and generated aversion for it, criticism of it should
be stopped, so that thoughts are no longer directed
towards it.This process, though
477 ¶
not expressly stated, must have been followed by the
Prama-dittha-nibbana-navadins, as it is evident from
their success in eliminating the harmful element.Our
conclusion gains support when we take note of the fact
that sramana Gotama as a Bodhisattva and the other
sramana sects of the arupyavadins and the
ucchedavadins are explicitly stated to have followed
the same method of not paying attention to the
undesirable element, as is evident form the use of the
term "amanasikara " etc. in the formulas of the ü]
arupyasama pattis.( µù 31)
We may conclude that the same method of
eliminating the undesirable element by first creating
aversion leading to the destruction of attachment for
it, and then paying no attention to it was also
followed in getting rid of piti and sukha in the
higher stages of meditation. Partial confirmation of
our interpretation of the four jhanas can be found in
the writing of the early Buddhist masters. That the
confirmation is partial is to be expected. For our
interpretation of the jhanic formulas is based on the
philosophy of the Parama-dittha-dhamma-nibbanavadins
, the original formulators of these formulas.
Sanghabhadra states that the vitakka and vicara are
two types of thought and cannot occur at the same
time.The Sautrantika teachers also point out that as
the vitakka and vicara belong to the same species,
they must arise successively and not simultaneously.
They further state that vedana and samjna belonging
to different species can exist simultaneously.It is
to be noted that priti has not been mentioned in this
connection.( µù 32)The non-mention of priti might
show that the Sautrantikas did not accept priti as an
independent characteristic of the jhana experienced.
This is in conformity with the philosophy of the
Parama-dittha-dhamma-nibbanavadins,
¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w
(31) The non-Buddhist sramana sects were following a
method of comprehending the demerits of the
object of attraction in order to get rid of the
attachment for it, and paying no attention to it
anymore. None of these sects have, however,
explicitly mentioned both these steps of the
meditative process.While the Parama-ditthandhamma
-nibbanavadins give details only about the
deliberations regarding the demerits of the said
object, others are explicit about the next step
viz. withdrawal of attention from the object no
longer desired (note such expressions as
amanasikara, samatikkama, and atthagama ü] in the
meditation formulas of the arupya-samapattis. )
478 ¶
that an agreeable vedana is the ultimate goal of the
spiritual life.In this connection we may note the
statement of Vasubandhu that the four dhyanas are
dominated by vedana (vedana-prabhavitani dhyanani).
By rejecting the different lower types of
feelings, and by mentioning adukkhamasukham as the
highest type of feeling that has been attained, the
fourth jhana again emphasises the vedana to be the
supreme Nibbana in this world.
Moreover some confirmation of our interpretation
of the non-Buddhist sramana thoughts, specially
regarding the meditative techniques, will be found in
the Dvedha-vitakka-sutta which we will discuss
next.The spiritual journey of a Parama-ditthadhamma-
nibbanavadin in quest of an ideal happiness starting
from the ordinary plain of sensual enjoyment of
outside objects to the attainment of the fourth jhana
may be described as follows:
An ordinary person experiences utmost happiness
while fully enjoying an abundant supply of desirable
objects (kama).But his happiness gives place to the
feeling of pain when the objects undergo change and
destruction.So he deliberates and comes to the
decision (Vitakka and vicara) that these objects are
impermanent and ultimately lead to painful mental
states (akusaladhamma) of grief, lamentation etc.Thus
the meditator frees himself from the attraction of
these desirable objects and stops paying any further
attention to them. Consequently he gets separated from
desirable objects and their painful effects, viz. the
unwholesome mental states of grief etc.
(akusaladhamma) and attains the first jhana
characterised by rapturous happiness (pitisukha) born
of seperation (viveka).( µù 33) It is obvious that at
this moment he is no longer aware of vitakka and
vicara.When he emerges from the first jhana he again
becomes aware of vitakka and vicara and understands
that they act as hindrances to the development of
mental concentration and the proper enjoyment of
ptisukha.So it is vitakka and vicara that make the
first jhana gross (olarika). This judgemental
deliberation which is no longer termed vitakka-vicara,
creates
¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w
(32) For the discussion in this para, see note no. 170
(p.339) of the English translation of the
Abhidharmakosabhasya,Vol.I;also see the reference
given in the note no.27 of the present article.
479 ¶
aversion for vitakka and vicara, takes his mind away
from them, and calms down the vitakka and
vicara.Consequently his concentration develops and he
attains the second jhana of pitisukha of a subtler type
born of concentration (samadhijam pitisukham
dutiyyajhanam) which is to him the highest nibbana
attainable in this world.In his case the development
of samadhi is incidental, and it finds mention in
the formula only because it gives rise to a subtler
type of pitisukha.
Arising from the second jhana he perceives the
grossness of the mental state due to the existence of
piti which agitates the mind.So he again practices
judgemental deliberations the contents of which deal
with the grossness of the second jhana due to the
existence of piti. As in the case of judgemental
deliberation regarding vitakka-vicara, here also the
existence of deliberations is not explicitly
acknowledged in the formula, but the role it plays can
be inferred from the phrase "pitiya viraga" which
draws our attention to the meditative process leading
to the detachment from piti.Consequently in the third
jhana he experinces pure sukha undisturbed by the
influence of piti.In this state sukha stands for
Nibbana.
Emerging from the third jhana the meditator,
however, notices the grossness
¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w¢w
(33) The accounts given about the meditative
techniques followed by the non-Buddhist sramana
sects make it clear that any agreeable mental
element automatically arieses when one
eliminates the disagreeable mental element.This
method was successfully followed by these sects
in order to get rid of any disagreeably vedana
ü] or sanna . But such accounts run counter to the
Law of Pratitya-samutpada which teaches that
"A" existing "B" come into existence.The
becoming of "B" is dependent on the prior
existence of "A".With the disappearance of "A"
"B" will also cease to exist.The non-existence
of anything ¢w actual or nctional ¢w cannot be
the determining cause for the becoming of
something. For example, the creation of a type
of pitisukha has been made to be dependent on the
disappearance of kama and akusaladhammas while
a more subtle type of pitisukha is generated by
the calming down of vitakka and vicara.Again
the arising of pure sukha and the feeling of
adukkhamasukham are dependent on the detachment
from piti and the giving up of sukha
respectively.It is obvious that the formulas of
the four rupa jhanas were created by those who
had no idea of the Law of Pratitya samudpada.
480 ¶
of mind due to the influence of sukha on mind which
bends towards and intensely enjoys the feeling of
sukha.So Sukha is also given up by following the same
method of first generating aversion for sukha through
deliberations and then withdrawing attention from
it.The contents of judgemental deliberations in this
case comprise the grossness of jhana due to the
adverse effects of sukha.
It is to be noted that the undesirable mental
elements are without exception discarded in a state of
non-absorption in between the two meditative
states.For example the vitakka and vicara are given up
in between the first jhana and the second jhana,piti
in between the second jhana and the third jhana, and
sukha in between the third jhana and the fourth jhana.
481 ¶
´£n
¦ò±Ð³Ð¥ß¤§«e¡A¦L«×ªº¨Fªù¦¤w¥Î¤Fצæªkªù¡C³ì¹F¼¯
µÐÂĦp¦ó§ï©w¨ä¤¤¦Ü¤W²{ªk¯Iºn»¡©Ò´£¥Xªº¥|¦âÁI½×¡A¤D¬O
¥»¤å±´°Qªº¥DÃD¡C¦¹©Ò¥Z¤W½g¡A¦®¦b²M·¡¦a»¡©ú¦ó¬°¥|¦âÁI¡C
©T©w´yz¥|ÁIªº¤å¦r¤¤¡A¤£¶È½Í¨ì¤£¦P¹Ò¬Éªº¤ß©Ò¡A¥B
§ó½×¤Î¦p¦ó¹F¨ìÁIªº¹Ò¬É¡C¦ò¨åµ¹³o¨Ç¤å¦rªº¸àÄÀ¡A¦~¥N³£
¬Û·í±ß¡A¦Ó¥B¤Ï¬M·í®Éªº¦ò±Ð«ä·Q¡A¨Ã¤£¬O¥Nªí¦Ü¤W²{ªk¯I
ºn»¡ªº¨£¸Ñ¡C
¤£¹L¡An¯u¥¿ÁA¸Ñ¥|ÁIªº©w¸q¡A«h¥²¶·º¥ý©úÁA¶Ç¥X¥|
ÁI½×ªº¦Ü¤W²{ªk¯Iºn»¡¡A¨ä«ä·Q¨s³º¬°¦ó¡C¦]¦¹¡A¥»¤å¹Á¸Õ
¦¹¤è±ªºÀÀºc¡A«ü¥X¦Ü¤W²{ªk¯Iºn»¡×¦æªº°ß¤@¥Øªº¤£¦bı
®©¡A¦Ó¦b¸g¾ú¡u³ß¡v¡B¡u¼Ö¡vµ¥´r§Öªº·P¨ü¡C¡u¯Iºn¡v©Ò«ü
ªº¥u¬O¦Û¦b¦a¨É¨ü§Ö¼Ö¡F´£¥X¥|ÁIªº×«ùªk¡A¤]¥u¤£¹L¬O³o
ºØ«ä·Qªºµ²ªG¡C¦]¦¹¥»¤å¸Õ´N¨ä«ä·QÁA¸Ñ©T©w´yz¥|ÁIªº¤å
¦r©M¡u±Ë¡v¡B¡u¼Ö¡v¡B¡u´M¡v¡B¡u¦ø¡vµ¥¦W¬Ûªº¯u¥¿·N¸q¡A
¨Ã´ÁÀÀºc¦Ü¤W²{ªk¯Iºn»¡ªº×¦æªkªù¡C
¦p¦¹¡A¥»½g¬°¤U½gªº¥DÃD¢w¢w³ì¹F¼¯µÐÂĦp¦ó§ï©w¨Fªù
ªºªkªù¢w¢w¦Ó¥´°ò¦¡C