henepola gunaratana

PDF	A Critical Analysis of the Jhanas in Theravada Buddhist

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A Critical Analysis of the Jhanas

Henepola GunaratanaHenepola Gunaratana ABSTRACT This work provides an analytical study of the jhānas an important set of meditative attainments in the contemplative discipline of Theravāda Buddhism Despite their frequent appearance in the texts the exact role of the jhānas in the Buddhist path has not

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The Jhanas In Theravada Buddhist Meditation by Henepola

by Henepola Gunaratana The Wheel Publication No 351/353 - ISBN 955-24-0035-X Copyright © 1988 Buddhist Publication Society Contents * Abbreviations * 1 Introduction o The Doctrinal Context of Jhana o Etymology of Jhana o Jhana and Samadhi * 2 The Preparation for Jhana o The Moral Foundation for Jhana o The Good Friend and the Subject of

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Wh 351/352/353 The Jhānas In Theravada Buddhist Meditation

Henepola Gunaratana Mahāthera Buddhist Publication Society Kandy • Sri Lanka The Wheel Publication No 351–3 First Published: 1988 Second newly typeset edition: 2006 Copyright © 1988 by Henepola Gunaratana This book is an abridged version of the author’s The Path of Serenity and Insight: An Explanation of the Buddhist Jhānas

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Mindfulness in Plain English

GunaratanaHenepola1927– MindfulnessinplainEnglish/BhanteHenepolaGunaratana —20thanniversaryed p cm Previoused :Boston:WisdomPublications2002 Includesbibliographicalreferencesandindex ISBN0-86171-906-9(pbk :alk paper) 1 Vipasyana(Buddhism)2 Meditation—Buddhism I Title BQ5630 V5G862011 294 3’4435—dc23 2011025555 ISBN978-0-86171

Henepola Gunaratana

BOOK LIBRARY E-mail: bdea@buddhanet.net Web site: www.buddhanet.net buddhanet.net

ABSTRACT

This work provides an analytical study of the jhānas, an important set of meditative attainments in the contempla-tive discipline of Theravāda Buddhism. Despite their fre-quent appearance in the texts, the exact role of the jhānas in the Buddhist path has not been settled with unanimity by Theravāda scholars, who are still divided over the question

Henepola Gunaratana

in realizing the ultimate goal of Buddhism, nibbāna or fin-al liberation from suffering. Regarding the first issue it is shown that Theravāda Buddh-ism treats the process of jhāna attainment from a philo-sophical perspective which views the mind as a complex of factors alterable by methodical training. The eight attain-ments of jhāna – four fine ma

PREFACE

The teaching of the Buddha is essentially a path leading to the cessation of suffering. Central to this path is the prac-tice of meditation. Meditation may be considered the heart of applied Buddhism, to which all the preliminary stages of the path lead and out of which the higher stages flow. One of the most important aspects of Buddhist meditatio

Etymology of Jhāna

The great Buddhist commentator Bhadantācariya Buddha-ghosa traces the Pāli word jhāna (Skt. dhyāna) to two verb-al forms. One, the etymologically correct derivation, is the verb jhāyati, meaning to think or to meditate. Buddhaghosa explains: “By means of this yogins meditate, thus it is call-ed jhāna

Jhāna and the Constituents of Enlightenment

The principles of meditative training expounded by the Buddha during his teaching career were organized by him into seven basic categories comprising altogether thirty-seven partly identical factors. These factors are known as the thirty-seven bodhipakkhiyā dhammā, “states pertaining to enlightenment” or “constituents of enlightenment”. The seven c

THE PRELIMINARIES TO PRACTICE

The jhānas do not arise out of a void but in dependence on the right conditions. They are states of mind which can come to growth only when provided with the nutriments conducive to their development. Therefore, prior to begin-ning meditation, the aspirant to the jhānas must prepare a groundwork for his practice by fulfilling certain prelimin-ary r

The Moral Foundation for Jhāna

A disciple aspiring to the jhānas first has to lay a solid foundation of moral discipline. As the Buddha says; If a monk should wish ‘May I be one who obtains at will, without trouble or difficulty, the four jhānas per-taining to the higher consciousness, dwellings in hap-piness here and now’ – he should fulfill the observance of moral discipline.1

Cutting off Impediments

After establishing a basis of purified morality, the aspirant is advised to sever any outer impediments (palibodha) he may have that can hinder his efforts to lead a contemplative life. The Visuddhimagga enumerates these impediments as ten: a dwelling, family, gain, a class, building, travel, kin, affliction, books, and supernormal powers.1 A dwell

Approaching the Good Friend

The path of practice leading to the jhānas is an arduous course involving specific subjects of contemplation, precise techniques, and skillfulness in dealing with the pitfalls that lie along the way. The knowledge of how to attain the jhānas has been transmitted through a lineage of teachers going back to the time of the Buddha himself. Each teache

Choosing a Suitable Dwelling

The teacher assigns a meditation subject to his pupil appro-priate to his character, and then explains the methods of developing it. He can teach it gradually to a pupil who is going to remain in close proximity to him, or in detail to one who will go to practice it elsewhere. If the disciple is not going to stay with his teacher he must be careful

THE CONQUEST OF THE HINDRANCES

In the suttas the Buddha expounds the jhānas in a fourfold scheme, the members of which are called the first, second, third, and fourth jhāna. The qualified monk, after fulfilling the preliminary requirements and going off into solitude, passes in turn first from ordinary consciousness into the first jhāna, and then from the first jhāna into each o

The Entrance to the Jhāna

The Buddha describes the attainment of the first jhāna with a standard formula recurring throughout the Pāli Canon. The formula runs as follows: Quite secluded from sense pleasures, secluded from unwholesome states of mind, he enters and dwells in the first jhāna, which is accompanied by applied thought and sustained thought with rapture and happi-

Sensual Desire (kāmacchanda)

The hindrance of sensual desire is desire for sense pleas-ures, “sense pleasures” (kāma) here being equated with the “five strands of sense pleasures (pañca kāmagu1ā).1 The five strands of sense pleasure are visible forms, sounds, smells, tastes, and tangibles which are “desirable, lovely, agreeable, pleasing, sensuous, stimulating lust.”2 (Wr. tr

Sloth and torpor (Thīnamiddha)

As we saw, the Buddha explains sloth and torpor as a com-pound hindrance which can be regarded as twofold in terms of its components. The DhammasaIgaJi follows this sug-gestion through by breaking the compound down into its members and giving separate definitions of sloth (thīna) and of torpor (middha): What is the hindrance of stolidity [sloth] an

Doubt (Vicikicchā)

The Buddha explains doubt as principally uncertainty and lack of conviction in regard to four items: the Buddha, the Dhamma, the Sangha, and the training.1 Elsewhere he speaks of perplexity regarding the past, the present, and the future, and again about the removal of doubt in regard to dependent arising.2 The DhammasaIgaJi says: To doubt, to be p

The Causal Arising of the Hindrances

The five hindrances, the Buddha teaches, are like all other phenomena causally conditioned, arising and subsiding in correlation with other things which serve as their supports. When these supports are present the hindrances spring up and grow, when the supports are removed they fade away and disappear. Since the hindrances thus depend on other fac

The Elimination of the Hindrances

Once the genetic basis for the rise and growth of the hin-drances becomes clear, the way to counteract and eliminate them follows as a matter of course. Since the hindrances occur in dependence on specific causes and conditions, their control and conquest requires simply that their gener-ative causes be removed. Though the actual achievement of suc

The Way of Mindfulness

In the Satipahāna Sutta, the “Discourse on the Found-ations of Mindfulness,”2 the Buddha proposes a different technique for overcoming the hindrances, one which util-izes direct, mindful observation of the hindrances them-selves as a method for loosening their hold upon the mind. This approach presupposes the same basic set of prelimi-naries observ

The Eradication of the Hindrances

In the jhāna the hindrances are abandoned only by way of suppression. Though inactive, they still remain as dorman-cies in the mental continuum, capable of cropping up again if sufficiently stimulated. The actual eradication of the hin-drances requires the wisdom of the supramundane paths, which abandons the hindrances by cutting them off at the ro

THE FIRST JHÀNA AND ITS FACTORS

The attainment of jhāna, as we said at the outset of the last chapter, can be understood from two points of view: one is the elimination of the states obstructive to its attainment, the factors to be abandoned (pahānagāni ); the other the acquisition of the states constituting its attainment, the fact-ors of possession (samannāgatagāni ) or jhāna f

Vitakka: B. Specific

Vitakka can be divided into two kinds – the wholesome (kusala) and the unwholesome (akusala). We will now ex-amine each of these two types of vitakka, beginning with the unwholesome, then deal with vitakka in the specific context of the first jhāna and as a factor in the supramun-dane path. buddhanet.net

Akusala Vitakka

In itself vitakka is neither unwholesome (akusala) nor wholesome (kusala). It is merely the intrinsically indeter-minate function of directing the mind and its concomitants onto the object. Its moral quality is determined by its asso-ciated factors, especially its underlying roots. When it is as-sociated with the unwholesome roots – greed (lobha),

Kusalavitakka in jhāna

The general function of vitakka, as we have seen, is to di-rect the mind and its associated factors onto the object. In jhāna this function becomes stronger and more pronounced than on other occasions. On occasions of jhānic conscious-ness it would perhaps be more exact to say that vitakka thrusts its concomitants into the object rather than that i

Kusalavitakka in the Noble Path

The highest form of wholesome vitakka is the vitakka in-cluded in the Noble Eightfold Path. The Noble Eightfold Path, with its eight factors, operates at two levels – the mundane and the supramundane. The mundane (lokiya) path is developed on occasions of wholesome conscious-ness when the aspirant is striving to reach penetration of the Four Noble

Ekaggatā

Unlike the previous four jhāna factors, ekaggatā or one-pointedness is not specifically mentioned in the standard formula describing the first jhāna. This omission has led some scholars to question the legitimacy of including one-pointedness among the jhāna factors. However, a more thorough examination of the canon and commentaries re-veals this su

An Overview of the First Jhāna

Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net Because the Burmese Buddhasāsana Samiti editions of the commentaries and sub-commentaries sometimes use titles different from those by which the works are generally known, we enclose the standard titles in brackets before giving the titles of the commentaries and subcommentaries used by the Buddhasāsana Samiti. buddhanet.net

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PDF	La méditation vipassana Bhante Henepola Gunaratana. Ordonné à l'âge de 12 ans à Kandy (Sri Lanka) le Vénérable Hénépola. Gunaratana a reçu une formation de novice pendant huit ans

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PDF	A Critical Analysis of the Jhanas in Theravada Buddhist Meditation Henepola Gunaratana. ABSTRACT. This work provides an analytical study of the jh?nas an important set of meditative attainments in the contempla-.

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