Aspects of Mahayana Buddhism and its Relation to Hinayana c7.s3.t16.5

c7.s3.t16.5

(ii) PSYCHICAL. Many scholars have dealt with the psychical aspect of Nirvāṇa but without laying sufficient emphasis upon its significance. This aspect of Nibbāna is generally brought out in those passages of the Nikāyas, which treat of the Jhānas or the path of contemplation. The object of Jhānas is to bring the mind into such a state that it will be above worldly pleasure and pain. It can be effected by dissociating the mind completely from all worldly matters. This is achieved by means of the trances, the highest of which is the Saññāvedayitanirodha. From the foregoing discussion about the highest trance, it is evident that Nibbāna is psychically Saññāvedayitanirodha provided that the adept complies with the other necessary conditions of Arhathood. In course of our exposition of the various dhātus, it has been shown that an adept in the first jhāna rises mentally to the same level as that of the denizens of the Rūpabrahmaloka, and gradually proceeding higher and higher develops a mental state corresponding to that of the beings of the Nevasaññānāsaññāyatana—the highest plane of existence in the three worlds. He acquires the five transcendental powers (abhiññā), viz., performing supernatural feats (iddhividha) such as visiting the Brahmaloka; acquiring divine ear (dibbasota) and divine vision (dibbacakkhu), knowing others’ thoughts (paracittavijānana), and remembering former existences (pubbenivāsānussati). According to the Buddhist conception, an adept who is capable of rising up as high as the eighth trance (nevasaññānāsaññāyatana) is as powerful as the gods of the highest Arūpabrahmaloka. The stage of Nibbāna being still higher, he has to rise further in trance and attain the Saññāvedayitanirodha, where his mind stops functioning and hence there is no perception or sensation. He is now fit to stay in the Apariyāpannadhātu or Lokuttaradhātu. While in this trance, he has a foretaste of Nibbāna, which is going to be his permanently. He acquires the sixth abhiññā, viz., knowledge of the destruction of his impurities (āsavakhayakāraṇaṇāṇa)¹ and of the consequent attainment of emancipation. His mental faculties then become so very clear² that he understands with a moment’s thought all that is happening around him. He is now possessed of full illumination, i.e., he is enlightened.