Early Buddhist Meditation
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Index
AA see Aṅguttara Nikāya Aṭṭhakathā
Abhidhamma: classification of upekkhā 150n12; four arūpa samāpattis not included in oldest lists of 179; lokuttarajjhānas (supramundane jhāna s) distinguished from lokiya-jhānas (ordinary jhāna s) in the Abhidhamma and the commentaries 10, 21n53, 93; and paññā (liberating insight) 165–6; on sati 152n49; vitakka and vicāra in 83n139
Abhidharmakośabhāṣya 99n16
abhiññā (direct knowledge): and paññā (liberating insight) 169n32; Theravāda view of it as the basis of access concentration alone 9
absorption concentration (appaṇā samādhi) 113n39; and the development of samādhi 8, 21n47, 80n96, 90, 94; and the jhānas 1–4, 8, 20n37, 20–1n46, 90, 175, 180–1 (and kaṣina practice 11, 46, 94); as an obstacle to insight practice 18n11, 94
access concentration (upacāra samādhi) 8, 9, 113n39; and abhiññā (direct knowledge) 9; and the jhānas 9, 20n37, 21n48, 90, 156, 181
Achaan Naeb, Mahaniranonda 191n10
adukkhamasukhaṃ santaṃ see “neither-painful-nor-pleasant”
Āgamas see Chinese Āgamas
Ājīvikas 33, 57
Āḷāra Kālāma: as a historical figure 191n19; teaching and attainments of 20n42, 21–2n64, 22n65, 177 (Buddha’s rejection of 79n83; described in the Majjhima Nikāya 22n65, 191n25)
AN see Aṅguttara Nikāya
Anālayo, Bhikkhu: on sati 139, 141, 152n54, 152n56; on similarity of content in the Chinese Āgamas the Pāli Nikāyas 7–8, 19n31
Anāpānasati Sutta: development of the seven factors of awakening as a prerequisite for abandoning the nīvaraṇas 49; instructions on the process of breathing in 31, 111n9 (compared with the treatment of the “vital breath” in the Upaniṣads 30)
Anderson, Carol S. 164, 197n105
Aṅguttara Nikāya (AN) 101n41; AN III.355–6 identified as a later addition 186–7; on awakened cognition 161; on the first jhāna, as a sufficient basis for the attainment of nibbāna 171n59; illustration that the development of samatha leads to the development of citta in 195–6n79; kāma distinguished from the “the five strings of sensual desires” in 52; Micchatta Sutta of (on the achievement of sammā-samādhi 93; on development of the ten qualities of the Tenfold Path 92); on mindfulness of the body 113n36; on one who attains the imperturbable [mind], 102n59; the phrase kāyena phūsitvā viharanti with reference to the jhāyins in 187; on the pīti of solitude 150n4; “sphere of nothingness” and the “sphere of neither-perception-nor-non-perception” attainments referred to in 191n22; spiritual attainments envisioned without the attainment of the jhānas in 197n104; on types of liberated persons 21n55, 186–7, 197n105
Aṅguttara Nikāya Aṭṭhakathā (AA): on gantha-dhura and vipassanā-dhura 198n120; on pīti of the first jhāna 80n102, 150n4
Anthapiṇḍikovāda Sutta 178
Anupada Sutta: ekagatta mentioned as a quality of the first jhāna in 98; sixteen dhammas present in the first jhāna according to 98–9
appāṇakaṃ jhanaṃ (“meditating a meditation without breathing”) 38–9
Ariyapariyesanā Sutta 66, 177
arūpa samāpatti (formless attainments): attainment of 21n48 (giving up the five faculties [pañca indriya] associated with 151n30; in the Nikāyas 175; in the Theravāda tradition 175, 184); as bases for rebirth 191–2n26; described as a way to escape Māra in the Ariyapariyesanā Sutta 66, 177; distinguished from saññāvedayitanirodha 192–3n34; and the four jhānas (associated with in classical Buddhist meditation theory 174–5; and “cathexis”, 193n47; and the meditative process of the eight levels of absorption 101n55; and the meditative process of “the eight liberations” [aṭṭha vimokkha] 176–7; in the Nikāyas to 8–9, 174–8; and theories that they are attainments not relevant to the process of releasing conditioned modes of perception 180; viewed as similar in nature 174); four meditational states of 20n41; no declaration with regard to a complete scheme of 43n91; as not originally or distinctively Buddhist 20n41, 23, 179, 181, 193n44; as a type of jhāna attainment 8–9; upekkhā based on unity (upekkhā ekatta ekattasitā) as a reference to the attainment of 132
āsava: and avijjā 170n41; as a central term in Jainism 35; eradication of, by mental power in Buddhism 48, 78n68; in the Nikāyas 35 (and attainment of the jhānas 47, 48, 50; dhamma-cakkhu defined as the elimination of 170n50; knowledge of the destruction of 47, 48, 50, 197n105); in Theravāda works, and the term kilesa/kleśa 44n111
Aśoka 35–6, 44n117; not mentioned Pāli Nikāyas 18–19n24
attainment of the four jhānas: as a turning point in the spiritual path 199–200 (and the story of Citta the householder 185, 199)
Aṭṭhakathā literature: distinction between and samatha-bhāvanā and vipassanā-bhavanā rooted in 183; idosyncratic terms used in 195n74; jhānas understood as not necessary to the attainment of awakening in 66, 195n76; see also Aṅguttara Nikāya Aṭṭhakathā; Dīgha Nikāya Aṭṭhakathā; Majjhima Nikāya Aṭṭhakathā
aṭṭha vimokkha see eight liberations
Avipartaka Sūtra 127, 130, 133–4; on jhānic discontent 130, 133–4
Bāhiya Sutta 84n161
Bechert, Heinz 36
Berkwitz, Stephen C. 152n63
Bhikkhu Bodhi, on the Kosambī Sutta 81n117, 197n106
Bodhi, Bhikkhu: observations about ubhatobhāgavimuti and the jhānas 186; on sati 145, 152n64, 153n73 (defined as “bare attention” by many contemporary vipassanā teachers 142–3); that paññāvimutta attain the jhānas pointed out by 197n106
bojjhaṅgas (seven factors of awakening): develop
ment of (as prerequisite for abandoning of the hindrances [nīvaraṇas] 1, 48–9, 153n69; and the use of “in-and-out breath” is an object 30); and the four jhānas 103–6 (and dhamma-vicaya 107; focus on bodhi as a kind of jhāna 167n3; as parallel models of spiritual ascension 103–9, 111; and progression from one jhāna to the next 115–18); liberation from the āsavas 111n7; and purified upekkhā and sati as the “the breaking of ignorance” (avijjāya pabhedanaṃ) 137; sammā-samādhi as the fulfilment of 91
Bond, G.D. 18–19n24
Brahmā: adapted as a term in the Upaniṣads 31; as a term in Buddhist texts (Brahmā abiding as a generic term for both rūpa-dhātu and the arūpa-dhātu 82n125; Brahmā-vihāra as a reference to the attainment of the Brahmā world 82n121, 123n23)
Brahmali, Bhikkhu 10–11
Braun, Erik 17n4, 194n64
Bṛhadāranyaka Upaniṣad: Aum identified with Brahman in 29; on dhyai as the mental capacity of thinking 29, 42n56; grouped with the oldest group of Upaniṣads 28; term śramaṇa coupled with tāpasa in 40n1
Bronkhorst, Johannes 11; on the arūpa samāpatti (and Jaina meditational states 20n41; and their absence from the oldest Abhidharma lists 179); on borrowings from non-Vedic contemplative traditions in the Upaniṣads 31; on divisions of the dhyānas in the Tattvārtha Sūtra 43n99; on the Four Truths and paññā 163–4, 170n47, 170n50; on the influence of Buddhist meditation as terminological 37–8; on Jaina meditational states that resemble the four arūpa jhānas and saññāvedayitanirodha 193n37; on Jain austerities 78n70; on Nātaputta and Mahāvīra as distinct persons 43n88
Bucknell, Roderick S., summary of the jhānas 8–9
Buddhadāsa, Bhikkhu 17n4, 18n11, 182
Buddhaghosa see Visuddhimagga of Buddhaghosa
Buswell, Robert E. Jr., on Tsung-mi’s view of samādhi 100–1n40
cetovimutti (liberation of mind): in the Nikāyas (in the Aṅguttara Nikāya 197n105; animitta samādhi and suññata samādhi declared as 101n48; illustrated in the Dīgha Nikāya 195–6n79; in the Majjhima Nikāya 196n82);as one of two kinds of ariya-savaka 195n78; ubhatobhāgavimutti distinguished from 195–5n79
Chah, Ajahn 18n11
chanda (“intention”, “will” or “desire”): several meanings of 73; as an unwholesome factor 85n170; and upekkhā as never present together at the same moment of consciousness 98; as an wholesome factor 85n169
Chāndogya Upaniṣad: Aum as the bringer of immortality and the fulfiller of desires 29; borrowing from the non-Vedic contemplative tradition 31; on dhyāna (as one of a series of mental faculties and external objects in 28–9; as one of the physical and mental elements that originate from the self [ātmā] in 42n54); grouped with the oldest group of Upaniṣads 28; Sāmavedic topics as the focus of 42n63
Chinese Āgamas: descriptions of the jhānas absent from its parallel versions of the Ariyapariyesana Sutta 66; similarity of content shared with the Nikāyas 7–8, 19n32, 19, 37
Citta the householder 185, 199
clinging (upādāna): to a doctrine of self (attāvāda-upādānaṃ) 43n85; in the fourth jhāna 162–3, 166, 171n64; freedom from 136 (and training in the arūpa samāpattis 193n35)
Collins, Steven 16–17n3
Cousins, L.S.: on attaining Arahantship according to the commentary of the Paṭisambhidāmagga 194–5n73; on influences from Buddhist sources on the Yoga Sutra 40–1n26; on samathabhāvanā (“practice of serenity”) and vipassanā-bhāvanā 2, 9, 17–18n10, 194n61, 194n71; on the transcendent path (lokuttaramagga) as at least the degree of the first jhāna 21n53; on vitakka and vicāra in the Abhidhamma 83n139
Crangle, Edward Fitzpatrick: contextual analysis of pre-Buddhist Upaniṣads 27–8, 42n60 (explicit and detailed references to yoga techniques in later Upaniṣads identified by 32; and the term dhyāna 28–9); on yoga techniques borrowed from heterodox sources by the Upaniṣads 32
Cūḷadukkhakkhandha Sutta: Buddha’s encounter with Nigaṇṭhas in 57; first jhāna not described in earliest version of 66; on jhānic pīti and sukha 66; Mahānāma’s question in 60–1, 64–5
Cūḷavedalla Sutta (of the Majjhima Nikāya): on abandonment of aversion and desire attained in the first three jhānas 126, 147–8; entering the jhānas explained as a path of purification 67; on the liberative value of the jhānas 120 (and discontent 129–30); signs of samādhi identified as the four satipaṭṭhānas 11, 93
DA see Dīgha Nikāya Aṭṭhakathā
Dantabhūmi Sutta (of the Majjhima Nikāya): and the four satipaṭṭhānas (and progression from the first jhāna to the next 73–4, 87–9, 98, 118–19, 140–1; signs of samādhi identified with 11, 118–19)
Daṭṭhabba Sutta 154n94
“deliverances of mind” see cetovimutti
Deussen, Paul 40–1n26, 41n48
Dhammacakkappavattana Sutta: Four Truths in 163, 164, 170n38; idea of anatta not mentioned in 170n38
Dhammadaro, Ajahn 18n11
Dhātuvibaṅga Sutta on purified upekkhā (equanimity) 135–6
dhyāna s: in Jainism 33–5, 43n101, 43n103 (re-moulding of early Buddhist concept of 34–5); in the Jain Tattvārtha Sūtra (account of “pure dhyāna” [and the other types of the lower dhyāna s] 33–4, 43n99, 43n101; divisions of 43n99; and reference to vitarka and vicāra 34, 44n107); La Valleé‚ Poussin on non-Buddhist practices of 24; practice of the four dhyānas as one of the earliest Buddhist models of liberation 82–3n132; in pre-Buddhist texts 39; and pre-Buddhist Upaniṣads 26, 29 (Crangle’s analysis of 27–9; on dhyai as the mental capacity of thinking in the Bṛhadāranyaka Upaniṣad 29, 42n56; as a faculty of manas 42n53; as one of a series of mental faculties and external objects in 28–9; as one of the physical and mental elements that originate from the self [ātmā] in 42n54)
Dīgha Nikāya (DN): Brahmajāla Sutta of 40n6; four jhānas described in 81–2n118, 82n121 (and classifications of the “abidings” [vihāra] 82); illustration of a monk having a “liberation of mind” (cetovimutti) 195–6n79; on observing the four satipaṭṭhānas internally 101n41; on the process of the eight liberations (aṭṭha vimokka) 176–7; “seven stations of consciousness” delineated in the Mahānidāna Sutta of 131–2; on the six views of other śramaṇa traditions 40n4; on the “ten bases for wholeness” (dasa kaṣināyatanāni) 11
Dīgha Nikāya Aṭṭhakathā (DA), on liberation without attaining the jhānas as a paññā-vimutti (“liberated by wisdom”) arahants 40n8
direct knowledge see abhiññā
discursive knowledge: paññā as a type of 3, 4; sammā-samādhi and the development of non-discursive awareness 91–2; and vipassanā practice 86
discursive thinking 144; absence from the third and fourth jhānas 86, 131; disadvantages of 86–7; in the first jhāna 106–7; second jhāna attainment and the development of non-discursive awareness 91, 96–7, 109, 117; stilling of 85, 89–90, 159 (and the fourth jhāna 131; and sati 143–4); and vitakka and vicāra 68–70, 106, 112n25
DN see Dīgha Nikāya
Dreyfus, George 138
dry insight meditators see sukha-vipassakas
dukkha (pain): and the attainment of the jhāna 147; and delight in “neither-painful-nor-pleasant” (adukkhamasukhaṃ santaṃ) 146; and intending 151n38; origination of (deconstruction of 120–2, 145; stopping of 146; and the term yathābhūtaṃ 81n113); and sukha coupled with somanassa and domanasssa in the fourth jhāna 125
Dvedhāvitakka Sutta 72
Eightfold Path: sammā saṅkappa (right intention) 73; similarities with other fundamental Buddhist doctrines 7; see also sammā-samādhi
eight liberations (aṭṭha vimokkha) 196n90, 197n105; description of the process of 43n91, 176–7; identified with the jhānas and kaṣina practice 21n56
equanimity see upekkhā
first jhāna attainment: anomalies in three suttas in the four Nikāyas that connect the terms ekodi, ekagatta and samadāhāti with 97–9; and the bojjhaṅgas (seven factors of awakening) 105–6; Buddha’s memory of the nature of 55–6; Dantabhūmi Sutta on progression
from the first to the second jhāna 73–4, 87–9, 98, 118–19, 140–1; and ethical development 47, 158–9; jhānic discontent associated with 130; letting go (vossagga) as the proximate cause of 51; not described in the earliest version of the Cūḷadukkhakkhandha Sutta 66; one-pointed concentration and absorption not associated with in the Nikāyas 46; and pīti (joy) 51, 53, 80n102, 113n37, 119, 150n4; purification from the hindrances (nīvaraṇas) as a prerequisite 47–50, 112n16; sixteen dhammas present in according to the Anupada Sutta 98–9; and the use of vivicca and viveka in the description of 50–1; see also kāma (pleasure of the senses), and the first jhāna
Flood, Gavin 40–1n26
formless attainments see arūpa samapāttis (formless attainments)
Fort, Andrew O. 41n30
fourfold jhāna model see jhānas–fourfold jhāna model
fourth jhāna attainment: direct contact with reality as it is 160 (lack of clinging 162–3, 166, 171n64); “feeling tone” (vedanā) of 145–6; “neither-painfulnor-pleasant” (adukkhamasukhaṃ santaṃ) as the character of 145, 147; non-duality of 160–1 (ethical mode of being of 159); pleasure (sukha) and dukkha (pain) coupled with somanassa and domanasssa in 125, 127–8; purification of sati 114n46, 138–9, 150n9, 166, 169n36, 171n59 (and the “breaking of ignorance” [avijjāya pabhedanaṃ] 37, 137); purification of upekkhā 114n46, 136–7, 171n59; samatha and vipassanā associated with 116, 183; self-cultivation, and Charles Sanders Peirce’s concept of firstness 159–60; and “wisdom-awareness” 136–7, 161, 200
Four Truths: in the Dhammacakkappavattana Sutta 163, 164, 170n38; identification of liberating insight (paññā) with 163–4, 170n47, 170n50 (as problematic 164)
full awareness see sampajāna
Gadamer, Hans-Georg 13
gantha-dhura (“the burden of studying the texts”) 188, 198n120, 198n122 Gethin, Rupert: on the bojjhaṅgas 111n2, 111n3; on cultivation of the jhānas 119, 156, 167n3 (and the bojjhaṅgas 103–4); on the notion of memory in the Nikāyas 152n53; on path-moment (magga) according to the Theravada sources 169–70n37; on sati 137, 139–40, 153n71; on the term vossagga 75n17; on textual distinctions between initial stages and proper establishment of mindfulness 88; on upekkhā 150n12