Early Buddhist Meditation
Page 22
The third jhāna is characterized by four qualities: three mental and one physical. These are upekkhā, sati, sampajāna and sukha, respectively. As I have already mentioned, the Nikāyas do not contain many additional references on the nature of the third jhāna per se. However, analyzing the final account from the bojjhaṅga process formula3 will shed light on several issues, among them the way one progresses from the second jhāna to the third. Understanding this progression ensues from clarifying the linkage between the fulfilment of samādhi as a factor of awakening (which I have suggested is fulfilled in the second jhāna) and the arousal of upekkhā as a bojjhaṅga. This is significant, since the causal relation between the second and third jhānas is not easily discerned. Understanding the connection between these two attainments is especially problematic when one interprets samādhi (and ekodibhāvaṃ) as signifying a narrow field of awareness that has nothing to do with insight into the nature of phenomena.4 One who holds this view encounters an obvious problem in explaining how the second jhāna can condition and result in the attainment of the third jhāna, an attainment characterized by the full expression of upekkhā, sati and sampajāna – qualities associated mainly with ‘insight practice’. How is it possible for these qualities to be fully expressed in the attainment of the third jhāna without developing insight into the nature of phenomena? What is one mindful of, knows fully and equanimous about, if not experience as it presents itself?
I think the key to understand the relation between the two attainments has to do with the nature of samādhi (and the second jhāna in general) and with the means by which one progresses from one jhāna to the next. Only if we recognize that samādhi of the second jhāna denotes a broad field of awareness, knowing but nondiscursive, can we easily see the essential connection between the fulfilment of samādhi-sambojjhaṅga (presumably in the second jhāna), and the arousal of upekkhā-sambojjhaṅga (presumably in the third jhāna). In Chapter 3, I show that the second jhāna is where the mind is not hindered by discursive thinking.5 I argue that in the second jhāna one is in a better ‘position’ (than the previous jhāna and ordinary cognition) to perceive experience clearly, as the mind is not obstructed by mental interpretation and preferential attitudes. As I explain in my analysis of the second jhāna, it is precisely because discursive thinking is absent that one knows the nature of experience more clearly. Given that, I have suggested that the qualities of samādhi and ekodibhāvaṃ of the second jhāna signify a close and intimate contact with experience.6 This seems to explain why SN V.144 and SN V.150–1 associate the qualities of samāhitaṃ and ekodibhāvaṃ with the practice of observing the four satipaṭṭhānas: these two qualities allow experience to be known directly and intimately, thereby assisting in intensifying insight into the dynamic of experience.
What is more, one cannot find in the Nikāyas the notion that for progressing from one jhāna to the next, one needs to emerge from each of the jhāna attainments and then concentrate time and again on the paṭibhāga nimitta (which can be the breath, one of the kaṣinas etc.).7
I The progression from the second jhāna to the third as the outcome of insight
The final description/prescription from the bojjhaṅga process formula portrays how the last awakening factor, the upekkhā-sambojjhaṅga, is aroused and fulfilled. It explains that when the awakening factor of samādhi reaches fulfilment by development (most probably when one dwells in the second jhāna), on that occasion
[H]e becomes one who observe closely and thoroughly the imperturbable mind. Whenever, Ānanda, a bhikkhu becomes one who observes closely and thoroughly the imperturbable mind, on that occasion, the upekkhā awakening factor is aroused by the bhikkhu; on that occasion the upekkhā awakening factor goes to fulfilment by development in the bhikkhu.8
In the previous chapter, I argue that there is a noticeable parallel between the development of the first six bojjhaṅgas and the attainment of the first and second jhānas. My reasoning identifies the close observation of the ‘imperturbable mind’ (samāhitaṃ cittaṃ) as what arouses upekkhā as a bojjhaṅga. I argue that close observation of the imperturbable mind refers specifically to the quality of mind in the second jhāna. Therefore, I maintain that the entrance into the third jhāna is brought about by the practice of observing one of the satipaṭṭhānas, namely, the mind (citta).
A close analysis of the final account from the bojjhaṅga process formula supports my hypothesis on the mechanism by which one progresses from jhāna to jhāna. Such analysis presents a similar view to that portrayed in the Dantabhūmi Sutta. I not only suggest that both the Dantabhūmi Sutta and the bojjhaṅga process formula associate the progression from one jhāna to the next with the actualization of ‘the practice of insight’, I also suggest that both understand the attainment of the jhānas as the outcome of insight into the nature of phenomena. In my view, the bojjhaṅga process formula shows us once again that the jhānas and the practice prescribed in the Satipaṭṭhāna Sutta should not be viewed as two distinct meditative paths.
If we accept that samādhi is fulfilled as a bojjhaṅga in the second jhāna, it is easy to demonstrate that the bojjhaṅga process formula delineates the same process as the Dantabhūmi Sutta does. It suffices to read the final description closely to see this clearly:
On that occasion (i.e., the attainment of the second jhāna), the awakening factor samādhi goes to fulfilment by development in the bhikkhu. He becomes one who observes closely and thoroughly the imperturbable mind (i.e., he observes the nature of mind in the second jhāna). Whenever, Ānanda, a bhikkhu becomes one who observes closely and thoroughly the imperturbable mind (i.e., implements the instruction given in the Satipaṭṭhāna Sutta), on that occasion, the upekkhā awakening factor is aroused by the bhikkhu (thereby one enters naturally into the third jhāna).9
To me, the meditative process depicted in this passage seems perspicuous: that is, arousing upekkhā as a factor of awakening (thereby entering into the third jhāna) one needs to actualize the instructions specified in the section on ‘observing mind as mind’ (citte cittānupassī) in the Satipaṭṭhāna Sutta. In this section, the sutta explicitly instructs the practitioner ‘to know the imperturbable mind as an imperturbable mind’ (samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajānāti).10 It is therefore plausible to assert that this contemplative instruction should be put into practice when one attains and dwells in the second jhāna. This seems a logical conclusion since where else could this instruction be carried out, other than in the attainment of the second jhāna itself?
I will therefore contend that the preceding prescription indicates that the practitioner needs to know the nature of mind in the second jhāna, otherwise, one will not ground mindfulness (sati) and full knowing (sampajāna); will not stabilize equanimity, and therefore, will not proceed to the next jhāna where these three qualities are fully expressed. Realizing that such a surpassed state of mind (i.e., the second jhāna) is conditioned and impermanent11 leads to the further stabilization and grounding of equanimous and impartial observation (upekkhā) of phenomena (in this case the observation of mind as it is in the second jhāna). This is accomplished while abiding12 in this attainment (as prescribed in the Dantabhūmi Sutta). When upekkhā is thus obvious and strong, one has aroused it as a factor of awakening, thereby attaining the third jhāna. In this jhāna attainment, upekkhā, sati and sampajāna are further brought out and established.
II The attainment of the third jhāna as the actualization of insight
Sati and upekkhā are important qualities in the Nikāyas that are found in various contexts. Here. I will restrict my reflection to their nature in the third jhāna alone. I will first suggest that upekkhā, as a ‘jhāna -awakening factor’, denotes a balanced and impartial attitude towards experience. It refers to the ability to observe experience without preference and identification. When upekkhā as a ‘jhāna -awakening factor’ is combined with jhānic-sati and sampajāna, I believe it relates to experience without making
it ‘I’ or ‘mine’. According to the formulaic description of the third jhāna, the full manifestation of upekkhā occurs when pīti fades away. Gethin has observed that pīti is seen as enlivening the mind to such an extent that upekkhā, ‘although technically present in the first and second jhānas, is not fully obvious’.13 He has observed that in reference to the attainment of the third jhāna,
[U]pekkhā plays a significant part in the process of the mind’s becoming stiller, less agitated and more settled, and so less prone to becoming unbalanced or obsessed. Once again this is not seen as implying indifference or insensitivity; on the contrary this is what allows the mind to become fully sensitive and effective. The process is seen as being completed in the fourth jhāna by the coupling of upekkhā and sati.14
What this means is that the third jhāna is where upekkhā, sati and sampajāna are fully obvious, strong and continuous. It means, as observed by Gethin, that one has established sensitivity to experience and, at the same time, an attitude of nonidentification with that experience, namely, without the superimposition of ‘me’ and ‘mine’. This is made possible by fully knowing (sampajāna) the impermanent nature of experience.15 Yet, we should also bear in mind that the process of fulfilling these qualities is gradual, and that Gethin was correct in his observation that ‘the process is seen as being completed in the fourth jhāna by the coupling of upekkhā and sati’.16 Furthermore, I think Gethin’s observation related to upekkhā is relevant also to sati and sampajāna: these qualities are technically present in the first and second jhānas (and to some degree also before), fully obvious in the third jhāna but perfected and fulfilled only in the attainment of the fourth and final jhāna.
Taking all of this into consideration lends insight into the reason why the second jhāna serves as a foundation for sati, upekkhā and sampajāna. When thoughts subside and mental preferences have ceased, the mind is not conditioned by habitual reaction-and-appropriation patterns. Now, one can observe closely and know thoroughly the nature of mind as it is in the second jhāna, without evoking habitual identification and clinging (especially to such a pleasant state). Note AN V.3, which explicates that
[F]or one who attains the imperturbable [mind], there is no need for the intentional thought: ‘may I know and see things as they really are’. Monks, this is the natural way, when one has attained the imperturbable [mind], one knows and sees things as they really are. For one who knows and sees things as they really are there is no need for the intentional thought: ‘may I become disenchanted, may I be free from desire’. Monks, this is the natural way, when one knows and sees things as they really are, one becomes disenchanted and free from desire.17
When the second jhāna is attained, experience is seen clearly, that is, seeing the nature of mind in the second jhāna itself. When it is known as it is (yathābhūtaṃ pajānāti) – conditioned (saṅkhata) and not-self (anattā) – upekkhā, sati and sampajāna can manifest fully as the fruit of non-clinging and of not ascribing false substantiality to a conditioned phenomenon. This moment of deep insight into the nature of a surpassed state of mind, marks the attainment of the third jhāna as the actualization of insight, the actualization of wisdom-awareness.
It is also interesting to reflect here on the statement made in the Cūḷavedalla Sutta, that even the latent tendencies (anusaya) to aversion and desire do not underlie the first three jhānas.18 This means that the third jhāna is a significant moment in the spiritual path. If we attempt to understand the liberative value of the third jhāna and abstract its nature, we can conceptualize that the third jhāna proceeds with the process of de-conditioning the tendency to prefer, to compare, to interpret and to react; a spiritual process that commences when one starts to walk the Buddhist path, enhances when one attains the jhānas and ends when one attains awakening. In the third (and fourth) jhāna one can further deepen insight into the nature of experience by embodying an awakened perspective. By being fully present, knowing and equanimous with manifested experience, one embodies an awakened awareness. By attaining the third (and fourth) jhānas, the mind becomes intimately familiar with a different mode of being.
What I am suggesting is that the third jhāna signifies another step in the deconstruction of the fabricated sense of self. In this jhāna attainment, one can have sense experience without the affective reactions rooted in desire and aversion, reactions that sustain the sense of a specific self that prefers this and is averse to that. This, I believe, is an important step in the deconstruction of the origination of dukkha: when the mind is devoid of habitual reactivity, one can deconstruct the re-created sense of self that defines itself by habitual reactivity and also is fixated on certain desired conditions. I suggest construing the third jhāna as a clarified perception of reality. This specialized form of awareness is beginning to become established in the third jhāna, and according to the Paṭhamāhuneyya Sutta, it is that which entitles one to the designation ‘worthy of offerings, worthy of gifts, worthy of donation, worthy of being honoured, unsurpassed, the world’s field of merit’. This sutta gives us an interesting perspective on the third jhāna, elucidates the odd statement from the formulaic description of the third jhāna that ‘the noble ones announce: ‘abiding in pleasure, one is equanimous and mindful’.19 The Paṭhamāhuneyya Sutta explains that abiding in equanimity, mindfulness and full knowing are ennobling:
Monks, herein a monk on seeing a form with the eye he is neither elated or sad; rather he abides in equanimity, mindful and fully knowing. On hearing a sound with the ear…; on smelling a smell with the nose…; on tasting a taste with the tongue…; on touching a touchable with the body…; on cognizing a mental phenomenon with the mind he is neither elated or sad; rather he abides in equanimity, mindful and fully knowing. Monks, a monk who possesses these six things is worthy of offerings, worthy of gifts, worthy of donation, worthy of being honoured, unsurpassed, the world’s field of merit.20
This passage does not explicitly state that this is a description of the third jhāna. However, in my opinion, it clearly does refer to it. The fact that the passage states that one ‘abides’ (viharati) in equanimity, mindfulness and full knowing (the same phrasing as the formulaic description of the third jhāna) is a strong indication that this passage refers specifically to the experience of the third jhāna.21 The Paṭhamāhuneyya Sutta also elucidates the odd reference in the formulaic description of the third jhāna about the ariyas; it points out that the actual abiding in a state of mind in which upekkhā, sati and sampajāna are fully expressed is ennobling.22 If we recall the discussion on the first jhāna, I have demonstrated that the assumption that one is cut off from sense experience while in the jhānas is misconceived. This is further supported in the above passage from the Paṭhamāhuneyya Sutta, which seems to be another example of the jhānic experience: it is an experience where one has full contact with sense experience but lacks any mental reactions of liking and disliking. In the third jhāna, one is present with whatever contacts the senses, knows their nature fully and therefore remains completely equanimous in the midst of it.
I suggest that the third (and fourth) jhānas can be entitled ‘the dwelling of the nobles’ (ariyo-vihāro)23 precisely because the jhānic mind lacks any unwholesome cognitive states and affective reactions rooted in desire, aversion and ignorance. In other words, the third jhāna and certainly the fourth jhāna (where avijjā and the latent tendency to avijjā are absent as well as desire and aversion)24 are ennobling since they simulate the noble mind. Although the jhānas are conditioned states (as all experiences are), they are ‘less’ conditioned than other experiences. I have mentioned in chapter 3 Klein’s interesting reflection that the grey area between the conditioned and the unconditioned is mental quiescence which is ‘an ameliorating connection between these two oppositionally framed categories’.25 I suggested that the jhānas function as such a connection. They aid significantly to the process of de-conditioning. They enable the mind to perceive reality without imposing on the experien
ce the notion of ‘I’, ‘me’ or ‘mine’, thereby familiarizing itself with an awakened perspective.
To conclude, the power of the jhānas – all four of them – is the fact that one abides (viharati) in them for a period of time. This allows the practitioner to experience fully and intimately a different mode of being, very different from ordinary cognition in which the mind constantly reacts, interprets, rejects and desires. Knowing intimately that there is a different mode of being in the world, a mode of being that is simply aware, knowing and equanimous, is the liberatory value of the third (and fourth) jhānas. Attaining these states is the way to uproot our deep tendencies of mental reactivity and identification with experience. By allowing experience to be simply seen, the mind becomes closely in touch with the taste of freedom.
With these thoughts in mind, let us proceed to the analysis of the fourth and final jhāna.
Notes
1 MN I.174: bhikkhu pītiyā ca virāgā upekkhāko ca viharati, sato ca sampajāno, sukha-ñca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhāko satimā sukhavihārī’ti tatiyaṃ jhānam upasampajja viharati.
2 MN III.136.
3 Gethin 2001, 168.