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©WILLIAM CHU
Jhana as an extension of the “re
nunciant mindset”
2
Thesis
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In many ways, the descriptions for jhana are very simi
lar to the descriptions of the renunciant’s life
First, you’ll need to understand: In the context of anci
ent India, going forth into homelessness (the samana/
renunciant life) means removing restrictions and oppr
ession, rather than going to do some altruistic mission
MN36, SN16.11: “Household life is confining, a dusty
path. Life gone forth is the open air.” Sn3.1: “Househo
ld life is crowded, a realm of dust, while going forth is
the open air.”
Unshackling the suffocating “household lifestyle”
5
the Seven Factors of Awakening are said to lead to full liberation. And
because the unfolding of jhāna is exactly the same as that of the Awak
ening Factors, jhānas, according to the suttas, directly lead to liberatio
n (contrary to popular claims that jhānas are only tools for still higher
practices)
The same mental qualities that are said to “aid” the bringing about of
Awakening are the same that are involved in jhanic progression
The popular claims that “jhānas are only tools for still hig
her practices” and “are not uniquely Buddhist” are based
on the commentarial notion that jhāna is fixed absorption
If we understand jhānas as heightened Satipaṭṭhāna, then j
hānas would be a unique invention of the Buddha (eviden
ce for which is supported by comparative-religious textual
studies); then jhānas are not merely preliminary tools for s
till higher practices (which the suttas tell us)
Jhāna & the Factors of Awakening
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“SN 54:2 lists the sixteen steps in conjunction with the seven factor
s for awakening; SN 54:8 states that they lead to all nine of the con
centration attainments. SN 54:10 begins with the sixteen steps and r
elates them to the four establishings of mindfulness; four discourses
—SN54:13–16—relate the sixteen steps, through the four establishi
ngs, to the seven factors for awakening, and through them to clear k
nowing and release. This last depiction shows that breath meditatio
n [which is intended to be practiced in the contexts of Satipaṭṭhāna
and jhānas] is not just a preliminary practice. It can lead all the way
to the goal of the path.”—Thanissaro Bhikkhu, Right Mindfulness
Jhāna & the Eightfold Path
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The internal coherence of a system (things falling into place; all pie
ces of the puzzle fit) is an important standard in testing the viability
and trustworthiness of that system
This goes to show the internal coherence of the Dhamma, and the i
mportance of correctly reading the system
Jhāna, in the form of Right Concentration, is the Goal
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Notice what a far cry this is from what the suttas state.
MN111: “And the states in the first jhāna: directed thought, evaluati
ve thought, rapture, bliss, and the unification of mind; the sense con
tact, the feeling, the perception, the volition, the mind, the intention
, the determination, the energy, the mindfulness, the equanimity, an
d the attention—each of these states were continuously determined
by him; those states were known to him as they arose, as they were
present, and as they disappeared.”
(continued)
What the suttas say
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The same sutta repeats this formula with all the jhānas and the “for
mless bases,” except the very last formless base (not a jhāna):
“Furthermore…he enters & remains in the dimension of neither per
ception nor non-perception. He emerges mindful from that attainme
nt. On emerging...he regards the past qualities that have ceased & c
hanged: ‘So this is how these qualities, not having been, come into
play. Having been, they vanish.’ He remains unattracted & unrepell
ed with regard to those qualities, independent, detached, released, d
issociated, with an awareness rid of barriers. He understands, ‘Ther
e is a further escape,’ and pursuing it, he confirms that ‘There is.’”
What the suttas say
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Udana 1.2 & 1.3: "As phenomena grow clear to the Brahman--ardent, in jhana--his doubts all vanish
when he penetrates the ending of requisite conditions."
Itivuttaka 3.32: "Both when receiving offerings & not: his concentration won't waver, he remains hee
dful: he — continually staying in jhana, subtle in view & clear-seeing, enjoying the ending of clinging
— is called a man of integrity."
Notice that in the latter example, it is basically saying that the practitioner stays in jhana even as he
goes on alms. This is definitely doable if we understand jhana as satipatthanas practiced without the
hindrances and with varying levels of pleasure (seclusion pleasure, concentration pleasure, bliss plea
sure, and equanimity pleasure).
The Chinese Agamas agree
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The Yogācārabhūmiśāstra’s position: insight in all four states of jhāna, but not in
the four states of “formless” bases
The Tattvasiddhiśāstra (Chengshih lun), the Prakaraṇāryavācaśāstra (Xianyang
shengjiao lun), and the Mahāprajñāpāramitopadeśa (Dazhi du lun) make similar
statements
Still more different from the suttas’ position is the Visuddhimagga’s position: no i
nsight in any of the four states of jhāna and the four states of “formless” bases. Y
et, this becomes the most influential and authoritative claim in Theravada
Classical exegetes’ fascination with fixed concentration
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“There are a couple of points worth mentioning here. Firstly, these five str
ands of sensual pleasure are all external sensory objects. As such, they cor
respond to objects within the five external sensory spheres (bāhirāyatanā).
Thus, these five sensory objects do not include in-and-out breathing, whic
h is considered internal, nor the internal felt-sense of the body. Secondly
…it isn’t all sensory objects whatsoever that the meditator need to withdra
w from.”
“The meditator needs to withdraw from those external sensory objects wh
ich are sensually enticing and tantalizing, as stated here. This withdrawal i
s facilitated by removing oneself from inappropriate environments for me
ditation and by abandoning the hindrance of desire for sensual pleasure (k
āmacchanda)…Continuing with A 6.63, we can see that a clear distinction
is made between sensual pleasures (kāmā) and the five strands of sensual
pleasure (kāmagunā).”—Geoff Shatz
What is “sensuality”
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More evidence
MN152 (c.f. SĀ282), the Buddha criticizing the non-Buddhist practice of shu
tting off the senses:
[Uttara says:] “There is the case where one does not see forms with the eye, o
r hear sounds with the ear [in a trance of non-perception]. That’s how the bra
hman Parasiri teaches his followers the development of the faculties.”
[The Buddha retorted:] “That being the case, Uttara, then a blind person will
have developed faculties, and a deaf person will have developed faculties, ac
cording to the words of the brahman Parasiri. For a blind person does not see
forms with the eye, and a deaf person does not hear sounds with the ear.”
The Buddha then proceeded to teach Uttara about equanimity and developing
seclusion towards desires for sensuality
What is “sensuality”
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More evidence
MN43 & AN9.37: only in the fully purified formless attainments (j
hāna is a “form” attainment and not “formless”) that the mind is wit
hdrawn from sensory awareness
MN39: “…he feels pleasure with his whole body…” (there’s tactile
sensations, in other words)
What is “sensuality”
97
More evidence
AN5.113 stipulates that a meditator has to learn to not blindly react
to sensory phenomena (learn to tolerate them rather than become ag
itated by them) in order to attain concentration—and it goes withou
t saying that such a meditator has to be percipient of sensory pheno
mena to tolerate them:
“A monk endowed with these five qualities is capable of entering a
nd remaining in right concentration. Which five? He can tolerate vi
sible forms, he can tolerate sounds... odors... flavors... tactual object
s. A monk endowed with these five qualities is capable of entering a
nd remaining in right concentration.”
What is “sensuality”
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