the āhāre pa ikūlasaññā (the perception of loathsomeness where food is concerned);
(6) the āhāre pa ikūlasaññā (the perception of loathsomeness
where food is concerned); and
(7) the catudhātuvava hānas (the analysis of the four physical
elements).
2.1.2 The Ground and Supportingfactors
of Samādhi
Samādhi, as a means of mental purification, presupposes the
purification of morality (sīlavisuddhi) as its essential ground, or
foundation. Buddhists believe that knowledge is not mastered when we
simply understand it verbally, but only when we experience it. 12 Sīla is a
fundamental feature of Buddhism. It connotes all virtues (sīla) known to
Buddhism and forms an essential prerequisite of further progress.
Because of such passages as: “And what is the beginning of profitable
things? Virtue (sīla) that is quite purified,” 13 and “The nonperformance
of any evil,” 14 virtue (sīla) is held to be the forerunner of all higher
practices. Virtue, or morality, is thus of much importance also where
samādhi meditation is concerned,
jhānas, which are sublime, superhuman and represent higher states of consciousness.
jhānas, which are sublime, superhuman and represent higher states of
consciousness. Virtues tend to conduce to a happy life—they are
conducive to tranquillity, psychic power, higher knowledge and the
complete destruction of the āsavas. 17
Hence sīla, in a general sense, eradicates undesirable qualities,
such as covetousness (abhijjhā) and ill will (byāpāda) and so on, 18 and
leads to the accumulation of charity, benevolence, and goodwill,
and so
forth. Its greatest importance, however, lies in its forming a prerequisite
for the practice of both samādhi and vipassanā.
Four principles are frequently encountered in the Nikāyas. These
are moral conduct (sīla); restraint of the senses (indriyasa
vara);
attainment of jhāna (and, for that matter, vipassanā) is not deemed possible.
attainment of jhāna (and, for that matter, vipassanā) is not deemed
possible.
The five hindrances are always given as:
(1) kāmachanda, (sensual desire);
(2) byāpāda (illwill)
;
(3) thīnamiddha (sloth and torpor);
(4) uddhaccakukkucca (distraction and remorse); and
(5) vicikicchā (doubt).
They hinder and obstruct the mind’s development (bhāvanā),
both through samādhi and vipassanā, in many ways. 21 They are said to be
the cause of blindness and ignorance. They obstruct insight, that is on the
Di hadhammasukhavihārasamādhibhāvanā, or the cultivation of samādhi
(1) Di hadhammasukhavihārasamādhibhāvanā, or the
cultivation of samādhi conducive to living in ease in these seen
conditions;
(2) Ñā adassanapa ilābhasamādhibhāvanā, or the cultivation of
samādhi conducive to the acquisition of knowledge and vision;
(3) Satisampajāññasamādhibhāvanā, or the cultivation of
samādhi conducive to mindfulness and awareness; and
(4) Āsavakkhayasamādhibhāvanā, or the cultivation of samādhi
conducive to the destruction of the āsavas.
The first type employs a meditationsubject
that can induce
jhāna, such as the ten kasi as, or mindfulness of breathing (ānāpānasati),
and so on. The second type employs the perception of light (ālokasaññā),
the lightdevice
(ālokakasi a), or any other meditationsubject
that makes
mind adapts itself for the attainment of full absorption followed the second stage of upacāra.
mind adapts itself for the attainment of full absorption followed the
second stage of upacāra. However, before this occurs, the mind has to
pass through yet a further stage, known as gotrabhū, during which the
mind transcends the plane of sensoryconsciousness
(kāmāvacaracitta).
Rises to the plane of the sphere of form (rūpāvacarabhūmi) and enters
appanāsamādhi,
or the first of the four jhānas associated with that
sphere.
The four jhānas associated with the sphere of form are usually
referred to simply as the first (pa hama), second (dutiya), third (tatiya) and
fourth (catuttha) jhānas respectively. The first jhāna is normally described
by way of the following stock depiction:
“Having become separated from sensedesires,
having become
It is also categorized by the presence of joy (pīti),
It is also categorized by the presence of joy (pīti), which is such
since it refreshes (pītisukhan ti ettha pī ayatī ti pīti). 31 It arises due to the
suppression of the mental defilements, and in opposition to ill will. There
are five grades of joy:
(1) khuddakāpīti, slight joy;
(2) kha ikāpīti, momentary joy;
(3) okkantikāpīti, overwhelming joy;
(4) ubbegāpīti, uplifting joy; and
(5) phara āpīti, pervading joy.
Of these, slight joy is just able to raise the hair on the body.
Momentary joy arises and fades out just like a flash of lighting.
Overwhelming joy breaks over the body again and again like waves on
the seashore. Uplifting joy can be powerful enough to levitate the body
into the air. Pervading joy infuses the whole body and mind.
as a result of the four previous factors.
as a result of the four previous factors. Owing to the prior departure of the
five hindrances, vitakka is able to direct the mind, or its coexistent
factors, onto the object of concentration, after which vicāra keeps the
mind exploring that same object. Joy then ensues, refreshing the mind
and body, giving way to happiness and a resultant state in which the mind
is onepointed
(ekaggatā), and thus no longer subject to distraction.
The individual who has attained the fourth of jhāna is said to
possess extrasensory
states which are beyond the reach of the fivefold
senseactivity.
When all senseimpressions
cease, consciousness, which is
dominated by mindfulness, remains active, fully conscious and perfectly
alert. At this stage, jhāna is called “pādaka”, or “basic jhāna,” because