How the Meditative Absorption States (jhanas)
Figure into Buddhist Psychology.
Or, Purification within a Buddhist Context
Abandoning the Five Clinging Aggregates (Skhandas)
of Cognition,
The Five Hindrances (nivarana) and the 10 Fetters (samyojana)
June 05, 2005
By the
contemplative recluse monk Sotapanna Jhanananda (Jeffrey
S, Brooks)
(copyright 2005 all rights reserved)
Within a Buddhist context it is the hindrances
(nivarana) to Enlightenment [desire (kamacchandra, Ill-will or aversion
(vyapada), Restlessness and ethics (uddhacca-kukkucca), Sloth and Torpor
(thina-middha), Doubt (vicikiccha); and the fetters (samyojana)
that drive the ethical system of Buddhism. Every culture has
an ethical system, such as the 10 Commandments and the Buddhist 8 Fold
Path and their 5 Precepts, or the Hindu concept of Ahimsa. While it seems
reasonable to acknowledge that aspects of morality are too often culturally
biased, there are fundamental aspects of morality (what Buddhists call
sila) that apply across cultural boundaries. Those aspects of human behavior
that we call "essential moral behavior" seem to correspond to an avoidance
of harm. These concepts are most likely intended to inspire one
to avoid harm whenever possible. Harmlessness is most often interpreted
as
to not only avoiding harm to other humans, but other creatures, as well
as to oneself.
The Five
Hindrances (nivarana) to Enlightenment
1
|
kamacchandra |
Sensual desire |
| 2 |
vyapada |
Ill-will or aversion |
| 3 |
uddhacca-kukkucca |
Restlessness
and scruples (anxiety) |
| 4 |
thina-middha |
Sloth and Unconsciousness |
| 5 |
vicikiccha |
Doubt |
A
classic example of what we now accept as a cultural contrivance is the
pre-Buddhist and pre-Christian practice
of animal sacrifice that almost every religion and culture practiced intensively
prior to the emergence and dominance of Buddhism and Christianity. In
the classics, such as the Ramayana, Old Testament, Homer's Odyssey, and
Virgil's Aeneid, we find animal sacrifice was considered by the early Hindus,
Hebrews, Greeks and Romans to be essential religious, moral and ethical
behavior. Now many of us, especially those following a Christian,
Islamic, Buddhist or Hindu based spiritual model today, consider animal
sacrifice amoral behavior, even though the American barbecue is a common
enough and highly regarded cultural past-time in the USA.
What
is common among the monastic traditions of the world is a belief that
if the monk or nun simply emulates the life
of his or her religion's progenitor that she or he will succeed in his
or her monastic efforts. It is also a common belief among those traditions
that teach the contemplative life, that one must first demonstrate sufficient
ethical behavior before being initiated into the "deeper mysteries" of
that tradition. While agreeably it is indispensable for the seeker
to lead a life that is dedicated to ethics, it is clear through examining
the notorious misbehaviors among some monastics and well-known teachers
in every religion and tradition of the world that simple emulation is not
enough.
It
has been this contemplative's experience that while he was dedicated
to an ethical life, he had of course plenty
of weaknesses, like everyone else. And, it was through leading a
contemplative life that he was in a sense fortified in his spiritual journey,
as well as in his effort to lead an ethical life. In fact he has
found the more he becomes saturated in the absorptions states the less
he has an interest in the objects of the senses. Upon studying the Discourse of the Buddha this
contemplative finds his personal experiences are supported by the Buddhist
canon.
The
historic Buddha often recommended to his monastic and lay disciples to
cultivate the absorption states (jhanas/dhyanas)
as a desirable pleasure to be cultivated (MN 139), because the jhanas are
a wholesome state that would afford one "the joyful home of the way" (Di.t.thadhammasukhavihaaraa)
(MN
66). In fact he defined his Noble Eight Fold Path based upon
jhana/dhyana (DN 22). He
said cultivating jhana was a Noble, correct, true or right effort (MN 101). He
said it was jhana that burned or destroyed the hindrances (SN 9.53). He
even said that those who cultivate jhana are the "chief, the best the foremost, the highest, the most
excellent of... meditators" (SN 34), because those who cultivate jhana
are moving toward nibbana (SN 9.53). Thus they are developing a superhuman
state (lokuttara) (MN 31). And, since the jhanas destroyed the hindrances
(SN 9.53), then 4 of the 10 fetters are destroyed, and no doubt the remaining
6 are "burned up" as well.
In
the process of our spiritual development within a Buddhist context we
will encounter three basic aspects
of the personality that prevent us from making progress. They are
the aggregates of cognition,
the 5 "lower fetters" the 5 "higher fetters", and the hindrances. The
5 "lower fetters" are those aspects of the self that drive us to material
existence, what are Narcissism, or a sense of self; doubt regarding that
there is in fact on other way of being other than a material creature,
clinging to ritualized or habitual behavior, desire for sensory stimulation
and aversion. According to the Buddha it is this suite of psychological
behaviors that keep returning ot physical form over and over again.
5 Lower Fetters (orambhagiya-samyojana) tying
beings to the wheel of existence:
1 |
sakkaya-ditthi |
Narcissism |
2 |
vicikiccha |
Skeptical doubt |
| 3 |
silabbata-paramasa |
Clinging to rules, rights and rituals |
| 4 |
kama-raga |
Desire for sensuality |
| 5 |
vyapada |
Ill-will or aversion |
The Mahamalunkya Sutta (MN 64.9) says
that we can free ourselves of the 5 "lower fetters" by cultivating
the meditative absorption states (jhanas). The meditative absorption
states require a mental state that is free of clinging, and it is through
cultivating this clinging
free state that the absorption states deepen. And, the pleasure component
within the meditative absorption states is so great that we are motivated
to continue deepening the absorptions state.
The Greater Discourse to Malunkyaputta
7.
The Blessed One said, "There is a path,
Ananda, a way to the abandoning of the five lower fetters; that someone,
by relying upon that path, on that way, shall know and see and abandon
the five lower fetters-this is possible..."
9. "And, what, Ananda, is the path, the way to the abandoning of the five
lower fetters? Here, with seclusion
from acquisitions, with the abandoning of unwholesome states, with the
complete tranquilization of the bodily inertia, quite secluded from sensual
pleasure, secluded from unwholesome states, a bhikkhu enters upon and abides
in the first jhana...(through 8th jhana).
Purification within a Buddhist context
also means the relinquishing of the aggregates (skhandas) of cognition. The aggregates
of cognition are a sense of body,
sensory stimulation, perception, mental structures and cognition. In
Buddhist philosophy these aggregates of cognition
are the hooks upon which our ego depends upon for its very existence. And,
in Dependent
Origination we see the Buddha formulate how the aggregates of cognition form our sense of self and perpetuate our continued
cycle of rebirth.
The
Five Aggregates (khandas/skhandas) of Cognition that
cause the arising and passing away of mental structures (pancha-upadana-skhanda):
1
|
Body, matter,
physical form |
rupa |
| 2 |
Sensuality, sensory
stimuli |
vedana |
3
|
Perception |
sañña |
| 4 |
Mental structures,
states and objects |
sañkhara |
5
|
Cognition |
viññana |
Further on in the Mahamalunkya Sutta (MN
64.9) we also see that the Jhanas are also useful for the abandoning the
five clinging aggregates (skhandas) of cognition.
Mahamalunkya Sutta (MN 64.9)
The Greater Discourse to Malunkyaputta
15. "Whatever exists therein of (sensing), perception, (cognitive structures),
and (cognition), he sees those states
as impermanent (anicca), as suffering (dukkha), as a disease, as a tumor,
as a barb, as a calamity, as an affliction, as alien, as disintegrating,
as void, as not self (anatta). He turns his mind away from those
states and directs it towards the deathless element thus: 'This is the
peaceful, this is the sublime,' that is, the stilling of all cognitive
structures, the relinquishing of all attachments, the destruction of all
craving, dispassion, cessation, Nibbana.
(Majjhima Nikaya trans. Bhikkhus Nanamoli
and Bodhi, Wisdom, 1995, 2001)
The
final stage of purification within a Buddhist context is when we begin
to relinquish the 5 "higher
fetters." The 5 "higher
fetters" are: craving for material existence; craving for immaterial existence;
conceit
and ignorance. Craving for material existence is wanting to have a body
with its five senses to explore aphysical world in. Craving for immaterial
existence means wanting to exist in a paradise or angelic realm. Conceit
is simply the sense of being a separate self. Restlessness is simply not
being tranquil. And, ignorance is not understanding the way, truth
and life of freedom from the cycle of existence.
5 Higher Fetters (uddhambhagiya-samyojana)
1 |
rupa-raga |
Craving for material existence |
2 |
arupa-raga |
Craving for immaterial existence |
3 |
mana |
Conceit |
| 4 |
uddhacca |
Restlessness |
5 |
avija |
Ignorance |
We find in the Jhanasamyutta
SN 9.53 that the meditative absorption states (jhanas) are also used
for freeing oneself from the five higher fetters as well. So it seems
that according to the Buddha, the meditative absorption states (jhanas)
were a kind of "cure-all" that solved all of our spiritual and
emotional problems.
Jhanasamyutta SN 9.53
"Bhikkhus, there are these five higher
fetters. What five? Lust for form, lust for the formless, conceit,
restlessness, ignorance. These are the five higher fetters. The
four absorptions (jhanas) are to be developed for direct knowledge of these
five higher fetters, for the full understanding of them, for their utter
destruction, for their abandoning."
(Samyutta Nikaya trans. Bhikkhu Bodhi,
Wisdom, 2000)
It
seems reasonably to conclude that one who is an authentic enlightened
being would be saturated in jhana and thus
not manifest the five hindrances the five clinging aggregates or the 10
fetters to existence. Thus such a one would not manifest the Seven Deadly
Sins either (Pride, Envy, Gluttony, Lust, Anger, Greed and Sloth) because
the Seven Deadly Sins are nothing other than obsessive compulsive behavior
disorders. So, let us not assume one who has given rise to the meditative
absorption states is "addicted to bliss states" but is someone
who has negotiated purification within a Buddhist context.
Anenjasappaya Sutta (MN 106.13)
The Way to the Imperturbable
2. "Bhikkhus, sensual pleasures are impermanent, hollow, false, deceptive;
they are illusory, the prattle of fools. Sensual
pleasures here and now and sensual pleasures in lives to come, sensual
perceptions here and now and sensual perceptions in lives to come-both
alike are Mara's realm, Mara's domain, Mara's bait, Mara's hunting ground. On
account of them, these evil unwholesome mental states; such as covetousness,
ill will, and presumption; arise and they constitute an obstruction to
a noble disciple in training here.
3. "Therein, bhikkhus, a noble disciple considers thus: 'Sensual pleasures
here and
now and sensual pleasures in lives to come, sensual perceptions
here and now and sensual perceptions in lives to come constitute an obstruction
to a noble disciple in training here. Suppose I were to abide with
a mind abundant and exalted (jhana), having transcended the world and made
a firm determination with the mind. When I do so there will be no more
evil unwholesome mental states, such as covetousness, ill will, and presumption
in me, and with the abandoning of them my mind acquires confidence in this
(foundation). Once there is full confidence, he either attains to the
imperturbable now or else he resolves [upon it] with wisdom. On the
dissolution of the body, after death, it is possible that the evolving consciousness
may pass on [to rebirth] in the imperturbable. This, bhikkhus, is declared
to be the first way directed to the imperturbable.
13. "...Perceptions of the imperturbable, perceptions of the base of nothingness,
and perceptions of the base of
neither-perception-nor-non-perception-this is identity as far as identity
extends. This is the deathless, namely, the liberation of the mind
through not clinging.
(Majjhima Nikaya trans. Bhikkhus Nanamoli
and Bodhi, Wisdom, 1995, 2001)
Pasadika Sutta (DN 29)
The Delightful Discourse
25. Then
such wanderers might ask: "Well then, those who are given to these four
forms of pleasure-seeking - how many fruits, how many benefits can they
expect?" And, you should reply: "They can expect four fruits,
four benefits. What are they? The first is when a monk by destruction
of three fetters has become a Stream-Winner, no more subject to rebirth
in lower worlds, firmly established, destined for full enlightenment; the
second is when a monk by the complete destruction of three fetters and
the reduction of greed, hatred and delusion, has become a Once-Returner,
and having returned once more to this world, will put an end to suffering;
the third is when a monk, by the destruction of the corruptions in this
very life has, by his own knowledge and realization, attained Arahantship,
to the deliverance of heart and through wisdom. Such are the four
fruits and the four benefits that one given to these four forms of pleasure-seeking
can expect."
a translation from the Pali by
Maurice Walshe, Wisdom Publications, Boston
1987, 1995
See also:
Aranavibhanga Sutta, MN 139
(Majjhima Nikaya trans. Bhikkhus Nanamoli & Bodhi, Wisdom, 1995)
Latukikopama Sutta, MN 66
Maha-satipatthana Sutta (DN 22.21)
Devadaha Sutta, MN 101. 38-42
The Fruit Of Right Effort (samma-vayam)
(Majjhima Nikaya trans. Bhikkhus Nanamoli & Bodhi, Wisdom, 1995)
Jhanasamyutta, SN 34
(Bodhi, Bhikkhu trans., Samyutta Nikaya Wisdom, 2000)
Culagosinga Sutta, MN 31
(Majjhima Nikaya trans. Bhikkhus Nanamoli & Bodhi, Wisdom, 1995)Mahamalunkya
Sutta (MN 64.9)
The Greater Discourse to Malunkyaputta
(Majjhima Nikaya trans. Bhikkhus Nanamoli
and Bodhi, Wisdom, 1995, 2001)
Jhanasamyutta SN 9.53
(Samyutta
Nikaya trans. Bhikkhu Bodhi, Wisdom, 2000)
Anenjasappaya Sutta (MN 106.13)
The Way to the Imperturbable
(Majjhima Nikaya trans. Bhikkhus Nanamoli
and Bodhi, Wisdom, 1995, 2001)
Pasadika Sutta (DN 29)
The Delightful Discourse
a translation from the Pali by
Maurice Walshe, Wisdom Publications, Boston
1987, 1995
I can only hope that I have been of some
small benefit to you and others. I seek not to cause harm, but only to
benefit all beings with every thought word and action. And, if I have inadvertently
caused harm, then I only seek your forgiveness and the forgiveness of the
others I may have harmed.
If one diligently engages
in the contemplative life one will become enlightened in this
very life-time,
Sotapanna Jhanananda (Jeffrey
S, Brooks)
Originally posted Fri, Aug 15, 2003 7:53 am on the Jhana Support Group
http://groups.yahoo.com/group/Jhanas/message/711
This version (updated 06-05-05) may be
retrieved at this URL:
http://www.greatwesternvehicle.org/hindrances.htm
