Wisdom Wide and Deep
Page 10
When attention zooms in with rapt interest, you will no longer require the coarse services of the applying and sustaining functions to maintain riveting focus. The activities of vitakka and vicāra subside, the mind is bright and confident, energy abounds, the meditation object continues to be known with intense clarity, and the mind is permeated with a happiness and pleasure born of concentration. The traditional simile that illustrates the second jhāna describes a natural spring that feeds a lake: “Just as a lake fed by a spring, with no inflow from east, west, north, or south, where the rain-god sends moderate showers from time to time, the water welling up from below, mingling with cool water, would suffuse, fill and irradiate that cool water, so that no part of the pool was untouched by it—so, with this delight and joy born of concentration he so suffuses his body that no spot remains untouched.”93
MEDITATION INSTRUCTION 4.3
Emerging, Reflecting, and Progressing
After the first jhāna is stable and can be sustained for at least one hour, you may explore the next sequence of reflections and prepare for higher attainments.
1. Emerge from first jhāna and focus on the area of your heart. Just as the term eye door refers to the immediate mental processes that arise dependent upon a visual impact, and nose door refers to the mental processes associated with the cognition of a smell, the mind door (manodvāra) includes the mental processes that arise dependent upon the cognition of mental objects. Traditionally, the heart base (hadayavatthu) is considered to be the material support for mental processes, and blood within a chamber of your heart is believed to house the specific material elements that support consciousness. Whether or not this accords with current scientific understandings of anatomy and the role of the brain in cognition, I would encourage you to try the following instructions. Later (chapters 12–13) we will carefully examine the heart base and mind-door processes to analyze their compositions and functions. At this stage, however, directing attention to the heart base serves as a skillful method for focusing attention on the mind, as distinct from the meditation object of the breath. Simply direct your attention to this area and notice what you perceive at the heart area. You may become conscious of an echo of the nimitta that appears as you direct your attention to the heart. When you perceive this reflection of the nimitta, try to discern the five jhāna factors that arise along with it. This process of discerning and reflecting on the jhāna factors and jhāna states must be performed quickly, clearly, and efficiently, because the factors begin to dissipate after the absorption has ended. To clarify the recognition of each individual factor, first try to notice the occurrence of vitakka; then return attention to the place that you observe the breath just off the body near the nostrils and upper lip. Reenter the first jhāna for a brief absorption, perhaps a couple of minutes; then emerge again, directing attention again to the mind door at the heart base. Try to discern vicāra. Shift attention back to the place where the breath touches, and if you find the nimitta you may immediately reenter the first jhāna. If you don’t find the nimitta, observe the breath until the nimitta again becomes strong and compelling. Continue this repetitive sequence by emerging from jhāna, discerning a jhāna factor by the mind door in the heart base, returning attention to the breath nimitta at the nostril area, and reentering the first jhāna, until you have discerned the five jhāna factors of vitakka, vicāra, pīti, sukha, and ekaggatā. Then try to discern the five factors simultaneously. It can be as simple as glancing at your out-stretched hand and discerning that you have five fingers. Because repeated checking of jhāna factors can destabilize concentration, it is best to do this exercise carefully, but quickly. You must know when the factors are present and when they are absent; you must be able to recognize each one individually and as a group. Toggle back and forth several times, entering and exiting the absorption and discerning the jhāna factors until you possess intimate and clear knowledge of the factors that characterize the first jhāna. If your concentration begins to weaken, dwell for longer periods of time in the absorption, and check the factors less frequently.
2. Then emerge from the first jhāna, direct attention to the mind door again, and reflect on two disadvantages of the first jhāna:94
(a) The first jhāna is dangerously close to hindrances. Although no hindrances will arise in the first jhāna, if your energy wavered, the mind could easily slip back into the battlefield of distraction and reaction.
(b) Vitakka and vicāra are gross factors, effortful and unreliable; hence the attention may slip away from the nimitta whenever your effort wanes.
3. Consider the advantages of the second jhāna—pīti, sukha, and ekaggatā are more peaceful factors. The second jhāna is a brighter, steadier, more confident state, marked by the presence of pīti, sukha, and ekaggatā, with the absence of vitakka and vicāra.
4. Inspired to progress, now return your attention to the breath and its sign, with the resolve to attain the second jhāna. For most beginners, the initial attempt to attain the second jhāna will result in a repetition of the first jhāna. This time, however, the coarseness of the first jhāna will be more apparent. Emerge again, draw the attention to the mind door at the heart base, discern the jhāna factors, and reflect on the advantages and disadvantages. This repeated reflection will dislodge any remaining attachment to the first jhāna. The mind will release its interest in the coarser attainment and unify with the subtler option of the second jhāna when the first jhāna has been well established for a satisfactory period of time.
5. Try again. Return to the nimitta at the nostrils area determined to attain the second jhāna for a specific duration of time, and perhaps it will occur.
6. Develop stability in the second jhāna, and cultivate the five masteries as explained in the next meditation instruction. Confirm that you have established stable absorptions and cultivated some degree of mastery in the first and second jhānas before moving to higher attainments.
MEDITATION INSTRUCTION 4.4
Developing the Five Masteries
To cultivate mastery in each jhāna, you must learn to control your entrance and exit for each absorption and to systematically analyze the factors that characterize each state that you have attained. There are five masteries in jhāna practice:
1. To be able to enter jhāna whenever you wish;
2. To successfully employ specific resolves to remain absorbed in jhāna for a specified duration of time;
3. To emerge at the expected time when your determination is reached;
4. To successfully direct attention to the jhāna factors;
5. To review the jhāna factors that you have observed.
The first mastery is developed when you can consistently enter jhāna at will and attention responds to your intention. The second and third masteries require the ability to decide how long you shall remain absorbed in each jhāna and successfully emerge at the chosen time—not early and not late. When the predetermined duration has expired, the nimitta may fluctuate in brightness, darken, crumble, shake, or vibrate. This dissolving of the nimitta breaks the concentration. If you are mindful enough not to be swept into habitual thoughts, you will easily emerge to discern the jhāna factors reflected in the mind door. The fourth and fifth masteries require a skillful reflection on the jhāna factors that are present in each state.
ESTABLISHING THE THIRD JHĀNA
With the fading away as well of rapture, I dwelt equanimous and, mindful and clearly comprehending, I experienced happiness with the body; I entered and dwelt in the third jhāna of which the noble ones declare: “He is equanimous, mindful, one who dwells happily.”
—Bhikkhu Sāriputta95
The essential features of the third jhāna are quiet contentment and singularity of attention—sukha and ekaggatā. The third jhāna affords a deep feeling of happiness without the agitation of rapturous interest (pīti). Your mind will be captivated by a sublime and subtle pleasure, disinterested in anything else, and saturated in happiness. The Buddha said the quality of t
he third jhāna resembles a lotus: “Just as if, in a pond of blue, red, or white lotuses in which the flowers, born in the water, grown in the water, not growing out of the water, are fed from the water’s depths, those blue, red, or white lotuses would be suffused, filled, and irradiated with that cool water—so with this joy devoid of delight the monk suffuses his body so that no spot remains untouched.”96
The third jhāna is so pleasantly peaceful that it will be easy to sit contented for very long meditations without strain, boredom, or intruding thoughts. Take advantage of this ease and meditate as long as you can.
MEDITATION INSTRUCTION 4.5
Entering the Third Jhāna
Each meditation session will follow a sequential process.
1. Begin every meditation by focusing on the breath as usual. Allow the nimitta to form and stabilize.
2. Resolve to enter the first jhāna and remain for as long as you desire.
3. Emerge from the first jhāna, discern the echo of the nimitta and the jhāna factors in the mind door; reflect on the advantages and disadvantages of that attainment, and then return to the nimitta at the place where the breath occurs with the aspiration that consciousness unify in the second jhāna.
4. Repeat and stabilize the attainment of the second jhāna until you are able to remain undisturbed for at least one hour. Let yourself be completely saturated with the tenor of second jhāna happiness, characterized by the jhāna factors of rapture, contentment, and one-pointedness. Develop mastery with the attainment of the second jhāna. Although the second jhāna will be more delightful and focused than the first jhāna, after some time, defects may appear. The intensity of rapture (pīti) can appear agitating, almost caustic to some meditators; the mind may seek a more peaceful and sublime abiding.
5. Emerge from the second jhāna and discern the reflection of the nimitta and three jhāna factors echoed in the heart base. Consider the disadvantages of the second jhāna: (a) it is uncomfortably close to the gross factors of vitakka and vicāra in the first jhāna, and (b) rapt interest (pīti) is coarse. Reflect on the advantages of the third jhāna—happiness and one-pointedness are more peaceful, subtle, and sublime.
6. Then return attention to the nimitta at the place where the breath touches; be determined to attain the third jhāna. Pīti will fade through dispassion toward that rapture, and the mind may merge into the third absorption. However, the first attempt will probably result in a repetition of the second jhāna. Don’t worry. Simply exit jhāna after a few minutes to check. Discern the jhāna factors that are reflected in the mind door, determine which absorption actually occurred, reflect once more on the disadvantages and advantages, and then try again. With practice you will succeed.
7. Then cultivate the five masteries for the third jhāna as mentioned previously in meditation instruction 4.4.
ESTABLISHING THE FOURTH JHĀNA
With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, I entered and dwelt in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.
—Bhikkhu Sāriputta97
The shift to the fourth jhāna occurs when happiness fades away and is replaced by a feeling that is neither pleasant nor unpleasant. This is the feeling tone of equanimity (upekkhā). After reflecting on the defects of the third jhāna and the advantages to the fourth jhāna you will willingly trade happiness for equanimity. In the fourth jhāna the mind is totally calmed, equanimous, completely engulfed by peace, and unified with the meditation object. It is profoundly undisturbed and characterized by the salient features of single-pointed attention and the feeling tone of equanimity. The Buddha described the tenor of the fourth jhāna as all encompassing and quiet: “Just as if a man were to sit wrapped from head to foot in a white garment, so that no part of him was untouched by that garment—so his body is suffused by that equanimity so that no spot remains untouched by it.”98
You will by now be getting the hang of this systematic method. The methodical and repetitive practice creates an easy track or groove of habit; this will facilitate the maintenance of these attainments in the future. Practice so that each level of jhāna is crisply defined. Don’t permit your mind to slip and slide between these states. Don’t rush. Methodically establish each stage step by step until mastery is attained.
MEDITATION INSTRUCTION 4.6
Entering the Fourth Jhāna
1. Begin as usual with the breath as object and allow the nimitta to arise, stabilize, and mature. Shift to the nimitta as the transfiguration of the breath.
2. With a clear resolve, enter the first jhāna for a specific period of time.
3. Emerge from the first jhāna at the predetermined time; focus on the mind door at the heart base; see the reflection of the nimitta; discern the five jhāna factors; and reflect on the disadvantages and advantages associated with the first jhāna:
(a) The first jhāna is dangerously close to the hindrances;
(b) Vitakka and vicāra are coarse;
(c) The second jhāna will be more peaceful and sublime.
4. Resolve to enter the second jhāna and remain for a specific duration of time.
5. Emerge from the second jhāna and focus on the mind door at the heart base; discern the nimitta; reflect on the three jhāna factors that characterize the second jhāna; contemplate the disadvantages and advantages of those states and factors:
(a) The second jhāna is threatened by its proximity to the agitation inherent in the first jhāna.
(b) The factor of pīti is coarse.
(c) The third jhāna will be more pleasant, peaceful, and sublime.
After you have developed a satisfactory degree of mastery, you may adopt shorter lengths of time to rest absorbed in the first and second jhānas in order to preserve more time for the higher jhānas, but please do not skip steps.
6. Resolve to enter the third jhāna for a determined period of time and cultivate that attainment.
7. After you have achieved at least one hour of uninterrupted absorption, or are satisfied with the stability of the third jhāna, emerge from the third jhāna and draw your attention to the reflection of the nimitta and mental factors perceivable in the mind door at the heart base. Contemplate the disadvantages and advantages:
(a) The third jhāna is unpleasantly close to the coarser state of the second jhāna.
(b) The factor of sukha is relatively coarse.
(c) The fourth jhāna will be more subtle, peaceful, and sublime.
Contemplating the defects of joy and the advantages of the more peaceful abiding in the fourth jhāna will heighten dispassion and enable consciousness to unify with the fourth jhāna.
8. Then return your attention to the breath nimitta at the area of the nostrils with the desire to release any preference for happiness and to abide in the fourth jhāna, which is characterized by equanimity. The first time, stay in jhāna for just a few minutes and then exit, check the factors, and assess which jhāna actually occurred. Then reflect once again on the disadvantages of the third jhāna and the advantages of the fourth jhāna. It may take beginners several tries before the mind truly releases its attraction to the pervasive bliss of the third jhāna and settles in the quiet sublime stillness of the fourth jhāna.
9. Develop the fourth jhāna, incrementally extending the length of absorption until you can remain undisturbed for more than one hour or as long as you wish.
10. Cultivate this attainment until you have developed the five masteries regarding the fourth jhāna.
The fourth jhāna is a fabulously useful state that purifies and refines mindfulness through continuous association with equanimity. A mind emerging from the fourth jhāna is balanced and steady—it has attained a workable condition for insight and will serve as a fit vehicle to examine the subtle nature of reality. As the Buddha phrased it, “he … with mind concentrated, purified and cleansed, unblemished, free from impurities, malleable, workable, established, a
nd having gained imperturbability, applies and directs his mind to”99 the numerous practices for insight meditation.
Most people will need the protected structure of a retreat to learn the way into these deep absorption states. Although some students can enter absorption on retreats as short as one week, many students need a month or more to establish concentration and experience its depth. Yet, jhāna is genuinely attainable and produces fruit worthy of every moment of the endeavor.
TABLE 4.2
Four Jhānas
JHĀNA FACTORS ABANDONED FACTORS ACQUIRED OR INTENSIFIED
First Five hindrances: Sloth and torpor Doubt Ill will/aversion Restlessness Sensual desire Five jhāna factors: Initial application of mind Sustained attention Rapture Happiness One-pointedness
Second Initial application of mind Sustained attention Rapture Happiness One-pointedness
Third Rapture Subtle happiness One-pointedness
Fourth Happiness One-pointedness Equanimity
TABLE 4.3
Progression of Jhāna Factors
FACTORS JHĀNA
First Second Third Fourth
Initial application of the mind (vitakka)
Sustained attention (vicāra)
Rapture (pīti)
Happiness (sukha)
One-pointedness (ekaggatā)
Equanimity (upekkhā)
SECTION II
Concentration Beyond the Breath
INTRODUCTION TO SECTION II:
Concentration Beyond the Breath
His concentrated mind is thus purified, bright,
unblemished, rid of imperfection, malleable, wieldy,