Early Buddhist Meditation
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Gimello, Robert M.: on the jhānas 18n13 (four jhānas and the four arūpa samapattis viewed as part of the same meditative procedure that he calls “absorption” 101n55); on samādhi and its associated experiences 24, 86, 181
Glass, Andrew 7
Gombrich, Richard: AN III.355–6 of the Aṅguttara Nikāya identified as a later addition identified as a later addition by 186–7; on attainments of ubhatobhāgavimutti and kāyasakkhī arahants 193n37; interpretation of Nārada’s goal in the Kosambī Sutta 81n117; on obscurity or difficulty as not necessarily a discrepancy 14; on the Susīma Sutta (and the Kosambī Sutta as presenting debates between cognitivists and meditators 197n99; as a product of historical change in the perception of awakening 186)
Gotama, Siddhattha: spiritual journey of 23, 24 (and asceticism 26, 38, 45–6, 54, 177; memory of his attainment the first jhāna in his youth 55–6)
Griffiths, Paul: on the fourfold jhāna model as having no soteriological effect 5; on paññāvimutti (“liberation by wisdom”) Arahants 195n77; samatha meditation differentiated from vipassanā meditation 21n54, 24, 180
Gunaratana, H. Mahathera 40n11
Hamilton, Sue 69, 81n112, 84n162, 194n62
Harvey, Peter 20–1n46
hindrances (nīvaraṇas): abandoning of 49–50, 106–7 (developing the bojjhaṅgas as a basis for 49; seven factors of awakening as a prerequisite for abandoning of 48–9); declared absent from the fourfold jhāna model 38, 48–50; five hindrances identified in the Saṃyutta Nikāya 50, 76n22; and the jhānas (Majjhima Nikāya on a type of jhāna that contains the nīvaraṇas 38; as obstacles to insight practice 18n11 [delusive potential of 18n13]; purification from hindrances as a prerequisite for first jhāna attainment 48–50); kāma (pleasure of the senses) as 54, 78n74, 98, 105)
Houtman, Gustaaf 101n45
indriya-saṃvara (sense experience): and the gradual training depicted in the Nikāyas 100n22; as a practice that enables practitioners to possess the qualities that comprise the Buddhist path 46
Jaini, Padmanabh S. 34
Jainism: ā sava as a central term in 35; and features of arūpa samapāttis (formless attainments) 20n41, 179; influence of the Buddha’s teaching on the yogic practices in later Upaniṣads 32; jhāna and its derivatives in the Āyāraṃga Sutta/Ācārāṅga Sūtra 33; karma according to 54 (Buddhist “mentalized” view contrasted with 78n68); meditational states that resemble the four arūpa jhānas and saññāvedayitanirodha 193n37; Nigaṇṭha Nātaputta 33, 57, 185, 192n32; practicing of austerities in 54, 78n70; and the term dhyāna (accounts of dhyāna practice 33–5, 43n101, 43n103; as a different attainment from depictions in the Nikāyas 25; re-moulding of early Buddhist concept of 34–5); see also Tattvārtha Sūtra
Janet, Gyatso 168–9n26
jhānas: in the Abhidhamma 10; access concentration and 20n37; attainment of, as more than just momentary 122, 149, 153n85; as bases for rebirth 191–2n26; described as a way to escape Māra in the Ariyapariyesanā Sutta 66; and discontent 129–30; and ethical development 157–9; explained as a path of purification in the Cūḷavedalla Sutta 67; kaṣinā practice and the attainment of (conventional reality as the object of according to Achaan Naeb 191n10; dubious linkage by commentaries on the Nikākyas 10; and the eight liberations 21n56, 22n68; lack of textual evidence for 11); liberation without attaining the four jhānas (according to Theravāda meditation teachers 17n4; and the attainment of Arahantship as a dry insight [sukkha-vipassaka] arahant 12, 195n77; established in the Aṭṭhakathā literature 66, 195n76; not mentioned in the Nikāyas 10, 90, 93; as a paññā-vimutti [“liberated by wisdom”] arahants 9–10, 40n8); lokuttara-jjhānas (supramundane jhānas), distinguished from lokiyajhānas (ordinary jhāna s) 10–11; and the model of the sixteen ñāṇas 17–18n10; and Nikāyas’ meditation theory (arūpa samāpattis never referred to as jhānas in 8–9, 174; kaṣinā practice dubiously linked with, in commentaries on 11; liberation without attaining the four jhānas not mentioned in 10, 90, 93; no declaration with regard to a complete scheme of found in 33, 43n91; and onepointed concentration 46, 87; and the progression of jhāna attainments [and the bojjhaṅga s, 115–18; not mentioned in 116–18]); as obstacles to insight practice 18n11 (delusive potential of 18n13); and one-pointed concentration 4, 10–11, 18n18 (and calming aspects emphasized 156; Jain dhyāna practice compared with 33; and the Theravāda tradition 11, 20n38, 45); sammā-sati perfected before entering into 93; satipaṭṭhāna practice as preliminary to 140–1; and special powers 101n45; twofold interpretation of (lokuttarajjhānas [supramundane jhānas] distinguished from lokiya-jhānas [ordinary jhāna s] in the Abhidhamma and the commentaries 10, 21n53, 93; and the practice of vipassanā by a sukha-vipassaka 194n68); twofold interpretation of, not found in the Nikāyas 10–11, 93; see also bojjhaṅgas (seven factors of awakening), and the four jhāna s; first jhāna attainment; second jhāna attainment; third jhāna attainment; fourth jhāna attainment; jhānas – fourfold jhāna model; nibbana, and the four jhāna s; paññā-vimutti (“liberated by wisdom”) arahants, and the four jhāna s; sammā-samādhi; sati (mindfulness), and the four jhāna s; sīla (morality), and the four jhāna s
jhānas – fourfold jhāna model: and the bojjhaṅga process formula 103–9, 111; and Brahmanism (and the early Upaniṣads 28–32; and textual materials dated before the third century BCE at the latest 27–8); as a Buddhist innovation (evidenced by its absence from non-Buddhist text 25; evidenced by its unique Buddhist understanding of the path to liberation and the notion of the awakened mind 4–5, 10–15, 37; evidence from the Nikāyas 1–3, 35, 39, 178, 190n4, 192n32, 192n32 [use of sammā-samādhi as a name for the attainment of the four jhānas 4, 91–4, 180]; not supported by Theravāda commentarial tradition 23); as a description of an attainment and not a specific practice 39; and the Eightfold Path 92, 158, 183; hindrances (nīvaraṇas) declared absent from 38, 48–50; never associated with a verb from the same root 39; and the “nine successive states” (anupubbavihāra) 179; and paññā-vimutti (“liberated by wisdom”) arahants and the four jhānas (attainment of, according to the Kosambī Sutta 197n106; not attained by 193n36, 195n78, 197n104); and ubhatobhāgavimutti arahants’s attainments according to the Theravāda tradition 184; see also arūpa samāpattis (formless attainments), and the four jhānas; first jhāna attainment; fourth jhāna attainment; second jhāna attainment; third jhāna attainment; upekkhā (equanimity), and the four jhanas
jhānic discontent, associated with first jhāna attainment 130
joy see pīti
Kaelber, Walter O. 54
kāma (pleasure of the senses): Buddha’s teaching of 51–5; distinguished from the “five strings of sensual desire”, 52; distinguished from the “ultimate pleasure” of liberation by the Nigaṇṭhas 57; eradication of (and the development of vitakka and vicāra 72, 74, 150n9; discussed in the Cūḷadukkhakkhandha Sutta 61, 63–5, 66–7; and the Theravāda tradition 66); and the first jhāna 51–3, 60, 77n50, 80n104, 105, 133 (the Buddha’s memory of his attainment of it in his youth 55–6; and the development of vitakka and vicāra 73–4); as an impediment to attaining liberation 54, 78n74, 98, 105; kāma-dhātu 82n125; meditation on, in the Chāndogya Upaniṣad 42n54; as a term 53; see also pleasure (sukha)
Kandaraka Sutta, on four types of ascetics 56
Kaṇṭaka Sutta 77n43
kaṣinā practice: and attainments of “sphere of nothingness” and the “sphere of neither-perception-nor-non-perception” 191n22; eight liberations identified with 21n56, 22n68; and the jhānas (attainment of, not linked with in the Nikāyas 11, 179; in the Theravāda tradition 175, 190n10); types of 17n8
Kaṭha Upaniṣad: grouped with later Upaniṣads 28, 32; on knowing the syllable Aum 29
Kathāvatthu, five senses and related classes of consciousness (eye-consciousness etc.) do not operate in the jhānas 51
Katz, Nathan, on use of the term ubhatobhāgavimutti 186, 195n76, 196n88
Kausītaki Upaniṣad: dhyāna as a faculty of manas in 28, 42n53; grouped
with the oldest group of Upaniṣads 28; the term prāṇa in 29–30
kāyasakkhī (“bodily witness”) arahants 184, 193n37
kāyasakkhī attained without the jhānas 197n104
King, Winston L. 75
Kīṭāgiri Sutta from the Majjhima Nikāya: on paññā-vimutti (“liberated by wisdom”) arahants 184, 186; on the role of feelings in the process of liberation and purification of mind 79n94
Klein, Anne 71, 91, 121–2
Kornfield, Jack 17n4
Kosambī Sutta 81n117, 197n99, 197n106
Kuan, Tse-fu 77n42, 77n48, 77, 80n99, 127
kusala chanda (wholesome intention), and sammā saṅkappa (right intention) 73
Laish, Eran 171n65
Lamotte, Étienne 19
La Valleé‚ Poussin, Louis de: on Āḷāra Kālāma and Uddaka Rāmaputta as historical figures 191n19; on the four arūpa states 40n10; interpretation of the Kosambī Sutta 81n117; on the Kosambī Sutta 197n106; on trance (dhyāna) by non-Buddhists 24; two conceptions of liberation 181
liberating insight see paññā
“liberation of mind” see cetovimutti
lokuttara-jjhānas (supramundane jhānas) see jhānas
MA see Majjhima Nikāya Aṭṭhakathā
Macdonell, Arthur, division of the Upaniṣads by 21, 41n48
Magadha: King Seniya Bimbisara 57, 78n56; “minor rock edict” of King Piyadasi 44n114
Māgandiya Sutta, on jhānic pīti and sukha 63–4, 66–7, 82n125
Mahacattarisaka Sutta, on the achievement of sammā-samādhi 92, 93
Mahānidāna Sutta 131–2
Mahaniranonda, Achaan Naeb 190n10
Mahāsaccaka Sutta (Majjhima Nikāya I.246–7), Buddha’s description of his ascetic practices before his awakening in 38, 45–6, 177
Mahāsatipaṭṭhāna Sutta: importance in the history of the Theravāda tradition of 152n63; as the main sutta for the practice of meditation 140; the word vipassanā not found in 183
Maitrī Upaniṣad: dating of 32, 40–1n26; influence of Buddhism evident in 32; references to yoga techniques in 32; states similar to the jhānas in 25
Majjhima Nikāya (MN): assertion that formless attainments do not lead to nibbāna in 22n65; Aṭṭhakanāgara Sutta of, on the transcendent path (lokuttaramagga) 21n53; commentaries on the perpetuation of the Sāsana 197n119; on the cultivation of pleasure 79n93; on the first jhāna 45 (ekagatta mentioned as a quality of the first jhāna in the Anupada Sutta and Mahāvedalla Sutta of 98; sixteen dhammas present in the first jhāna according to the Anupada Sutta of 98–9; as a sufficient basis for the attainment of nibbāna 171n59); on the five hindrances 50; four jhānas described in 81–2n118; on four types of ascetics 56; on giving up the five faculties (pañca indriya) associated with attaining the four arūpa samapāttis 151n30; Kīṭāgiri Sutta of, on the role of feelings in the process of liberation and purification of mind 79n94; Mahāsaccaka Sutta of, on Buddha’s description of his ascetic practices before his awakening in 38, 45–6, 177; model based on the seven purification in the Rathavinīta Sutta of 20n44; on the Nagaṇṭhas (on pleasure not be gained from pleasure 78n56; practice of asceticism of 78n58); on paññā (liberating insight) 169n32; on the practice of asceticism for a certain purpose allowed by the Buddha 41n31; story of a leper easing his bodily suffering on a charcoal pit 82n123; on the teaching and attainments of Āḷāra Kālāma 22n65, 191n25; on a type of jhāna that contains the nīvaraṇas 38; see also Cūḷavedalla Sutta; Kīṭāgiri Sutta from the Majjhima Nikāya
Majjhima Nikāya Aṭṭhakathā (MA): eight liberations identified with the jhānas and kaṣina practice 21n56, 22n68; on the jhānas and the arūpa samāpattis as a basis for insight practice 21n48; on liberation without attaining the jhānas as a paññā-vimutti (“liberated by wisdom”) arahants 40n8; Potaliya Sutta of, on upekkhā based on unity 131
manasikāra (range of cognition): as one of sixteen dhammas present in the first jhāna according to the Anupada Sutta 98; and sati 142–4
Matara, Sri Ñāṇārama 182
Meyers, Karin 99n16
Micchatta Sutta: on the achievement of sammā-samādhi 93; on development of the ten qualities of the Tenfold Path 92
mindfulness see sati
Minh Châu, Thích 7, 8
MN see Majjhima Nikāya
“momentary concentration” (khaṇikasamādhi) 9, 80n96, 182
Nāradaparivrājaka Upaniṣad, sensual pleasures connected with the body in 53
“neither-painful-nor-pleasant” (adukkhamasukhaṃ santaṃ): as the character of the fourth jhāna 145, 147; in the Cūḷavedalla Sutta 147–8; in the Pahāna Sutta 146–7
nibbana: and access concentration (upacāra samādhi) 156, 182; and the arūpa samāpattis 193n35; attained by paññā-vimutti (“liberated by wisdom”) arahants 184; attainment of described as a process 113n35; as the cessation of existence (bhavanirodho nibbānam) 62–3; ethical development as conducive to 157–8; not found in texts preceding the Nikāyas 27; and the four jhānas 1, 3–5, 10–11, 16, 58, 62, 75n11, 99n13, 116, 124, 153n66, 181, 199 (the first jhāna viewed as a sufficient basis for 171n59; and the fourth jhāna 104, 137, 200; view that the jhānas are needed for the attainment of 174, 176–8, 182); and the Four Noble Truths 164; and jhānic upekkhā 137; referred to as “peace from bondage” (yoga-kkhema) 187; and samādhi 9; samatha used as a synonym for the attainment of 194n71; and sati 141, 144; and thoughts of renunciation (nekkhamma) 72; “unconditioned” (asaṅkhata) character of 199; and vimutti 169n30; vossagga (“letting go”) as a term for 75n17
Nigaṇṭhas: knowledge of the four jhānas 88, 192n32; Nātaputta 33, 43n88, 57, 192n32; pleasure (sukha) (and kāma [pleasure of the senses] 57; the “ultimate pleasure” of liberation by the Nigaṇṭhas 57)
Nikāyas see Dīgha Nikāya; Dīgha Nikāya Aṭṭhakathā; Majjhima Nikāya; Majjhima Nikāya Aṭṭhakathā; Pāli Nikāyas; Saṃyutta Nikāya
“nine successive states” (anupubbavihāra) 179, 191n16
nirāmisa pīti (spiritual joy) 53, 107, 108, 109
nirāmisa sukha 53, 58, 59, 109
nīvaraṇas see hindrances
Norman, K.R. 18–19n24
Nyanatiloka 88n88
Olendzki, Andrew: on paññā in the Abhidhamma system of thought 165; portrayal of non-dual experience 160–1; on sati in the Pāli Abhidhamma 153n78
Pagis, Michal 159, 168nn21–2
Pahāna Sutta, on non-reactiveness to pleasant or unpleasant feelings 146, 148, 154n94
Pāli Nikāyas: dating of 19–20n24, 26; fourfold jhāna model (delineated as a Buddhist innovation 35, 39, 178, 190n4, 192n32; eighty-six occurrences in 42n51; and ethical development 157–9; and the path to awakening 1); four yogas in 41n34; path-model of 155 (notion of the path-moment [magga] immediately followed by transcendent jhāna according to the Theravāda tradition not evident in the Nikāyas 169–70n37); and the Theravāda commentarial tradition, as a product of a different generation than that of the Nikāyas 195n74; two traditions of, identified by Schmithausen 181; see also Dīgha Nikāya; Dīgha Nikāya Aṭṭhakathā; Majjhima Nikāya; Majjhima Nikāya Aṭṭhakathā; Saṃyutta Nikāya
Pande, Govid Chandra: on anomalies in three suttas in the four Nikāyas that connect the terms ekodi, ekagatta and samadāhāti with the first jhāna 97–9; on similar content found in the Nikāyas and Āgamas 19n32
paññā (liberating insight): in the Abhidhamma system of thought 165–6; and abhiññā (direct knowledge) 169n32; and the attainment of the four jhānas 1–4, 38–9 (and the Nikāyas’ vision of liberation 1, 161–2, 165–7); identification with the Four Truths 3, 163 (as problematic 155, 164–5, 170n50; in the Vinaya 169–70n37)
paññā-vimutti (“liberated by wisdom”) arahants: five types of 40n8, 195n78 (“dry insight” [sukkha-vipassaka] arahants 4, 9, 184, 187); and the four jhānas 184 (attainment of, according to the Kosambī Sutta 197n106; no attainment of 10, 11, 193n36, 195n78, 197n104, 197n104)
parisuddhi (purification), of upe
kkhā and sati as the “breaking of ignorance” (avijjāya pabhedanaṃ) 136–7
Pāsādika Sutta: on the attainment of the jhānas and ethical development 157–8; on pleasure and happiness that is conducive to nibbāna 58
Patañjali’s Yoga Sūtra: dating of 40–1n26; states similar to the jhānas in 25
Paṭhamāhuneyya Sutta, on abiding in equanimity 121
Paṭisambhidāmagga (Paṭis): on attaining Arahantship 194–5n73; dating of 66, 82n129; of five types of viveka 76n35; on the jhānas as not necessary to the attainment of awakening 66
Peirce, Charles Sanders 159, 160
pīti (joy): and the bojjhaṅga process formula 106, 109; and the first jhāna attainment 51, 52, 80n102, 113n37, 119, 150n4; and jhāna factors 83n134; nirāmisa pīti (spiritual joy) 53, 107, 108, 109; as one of sixteen dhammas present in the first jhāna according to the Anupada Sutta 98
pleasure (sukha): abandoning of (and painful asceticism [tapas] 57; and “peaceful feeling of neither-painful-norpleasant” [adukkhamasukhaṃ santaṃ] 146–8); and the dhammas present in the first jhāna according to the Anupada Sutta 98; and dukkha (pain) coupled with somanassa and domanasssa in the fourth jhāna 125, 127–8; and the first jhāna attainment 51, 98, 106, 109; identified as a physical and pīti as mental in the Visuddhimagga 59; as an impediment to the spiritual life 53–4; and jhāna factors 83n134; nirāmisa sukha 53, 58, 59, 109; spiritual pleasure 58–9 (as characteristic of nibbāna 57; as independent of the five cords of sensual pleasures 60; as pleasure that allows the mind to let go of coarser pleasures 57, 64, 66); as a type of vedanā 113n41; see also kāma (pleasure of the senses)