Early Monastic Buddhism v1.c17.s6: (v) The Successive Steps in Meditation

Early Monastic Buddhism v1.c17.s6

Language: English

v1.c17.s6.t1 I. Upacāra — 6 parts
v1.c17.s6.t2 II. Appanā — 7 parts
v1.c17.s6.t3 III. The First Trance — 18 parts
v1.c17.s6.t4 IV. The Second Trance — 10 parts
v1.c17.s6.t5 V. The Third Trance — 7 parts
v1.c17.s6.t6 VI. The Fourth Trance — 13 parts

(v) The Successive Steps in Meditation

I. Upacāra

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We have spoken of the various objects of meditation on which the adept fixes his attention, trying all the while to convert it into a concept as clear and distinct as the object he sees with open eyes. The first attempts that he makes at fixation of his mind on the *nimitta* (i.e. *parikkamma-nimitta*) are called *parikamma-bhāvanā*.³ When the adept has been able to see the object in his own mind as vividly as he has been doing with eyes open, he is said to have acquired the *uggaha-nimitta*.⁴ The attempts that are now being made by the adept to make the concept not only clearer and brighter than the actual object as seen by his physical eyes but free from the *lakkhaṇas* (characteristics) of colour, form, size, etc., which are regarded as *Kasiṇa-dosas* are known as *upacāra-bhāvanā*.¹ Even at this stage the mind of the adept cannot be steady in concentration; it is like a child unable to stand though making attempts to stand on his legs. The brighter concept, which he now possesses though intermittently, is called *paṭibhāga-nimitta*.² It is exceedingly difficult to make the *paṭibhāga-nimitta* steady and this is not possible for an adept so long he is in the *upacāra* stage. He will now have to exert to pass from *upacāra* to *appanā*. He has got to be very particular about the selection of his *āvāsa* (dwelling place), *gocara* (places from which to collect alms), *bhassa* (improper talks), *puggala* (associates), *bhojana* (food), *utu* (seasonal food), and *iriyāpathas* (postures in which he should pass his time).³

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³ *Abhidhammattha-saṅgaha*, p. 42.

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⁴ *Vism.*, p. 125.

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¹ *Abhidhammattha-sangaha*, p. 42.

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² *Vism.*, p. 125.

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³ *Ibid.*, pp. 127-8.

II. Appanā

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The stage next to *upacāra* is *appanā* in which the adept's power of concentration becomes strong and steady; and the mind is likened to a grown up man able to stand on his legs as long as he likes. In the *appanā* stage, the adept can fix his attention on the subject of meditation one whole day or one whole night.⁴ It is not possible to maintain the *paṭibhāga-nimitta* for any length of time unless the adept reaches the *appanā* stage. It sometimes happens that the adept becomes over-energetic and thereby gets excited and fails to attain the firmness of *appanā* state. As a reaction to it, sometimes it so happens that he gets dejected, his energy slackens and his mind drifts to slothfulness. It is therefore advised that the adept should neither be over-energetic nor slack in directing his mind towards the *nimitta*. It is by maintaining the balance of mental energy that an adept easily obtains *appanā*.¹

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⁴ *Ibid.*, p. 126.

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¹ See *Vism.*, p. 137. The ten ways and means for passing from the *upacāra* to the *appanā* stage are enumerated as follows:

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1. Cleanliness in regard to body and clothing.
2. Equipose (*samabhāva*) of the faculties of confidence (*saddhā*), energy (*viriya*), memory (*sati*), concentration (*samādhi*) and intellect (*paññā*).
3. Proficiency in acquiring the *nimitta* (object of meditation) and in maintaining it.
4. Avoidance of mental slackness. This is to be done not by *passadhi*, *samādhi* and *upekkhā sambojjhangas*, but by *dhammavicaya*, *viriya* and *piti-sambojjhangas*. The *dhammavicaya sambojjhanga* helps the adept to choose those *dhammas* which put in him more and more of energy (i.e. *ārambha*, *nikkama* and *parakkama*). He develops *viriya sambojjhanga* by remembering the fact that it is by being energetic persons have became great and that he can also be like them if he applies his energy and dismisses his slothfulness. The third is *piti sambojjhanga* which the adept can develop by practising the *anussatis* (see p. 224) and by associating with gentle persons to the exclusion of the vulgar and by reflecting on Suttantas which produce serene pleasure (*pasāda*). These three *sambojjhangas* help the adept to make his mind strong and energetic when necessary and protect his mind from becoming weak. Buddhaghosa enumerates the various ways and means by which these *sambojjhangas* are to be developed.
5. Not allowing the mind to get excited (*uddhata*). This is done not by the *dhammavicaya*, *viriya* and *piti sambojjhangas* but by *passadhi* (tranquility), *samādhi* (calm) and *upekkhā* (equanimity) *sambojjhangas*. Buddhaghosa enumerates the various ways and means, by which these three *sambojjhangas* are developed (*Vism.*, p. 134).
6. Toning the mind. Sometimes the adept gets disheartened by failing to acquire the desired object viz., knowledge or For the attainment of *appanā* state the adept stops his *bhavaṅga* thoughts and concentrates his mind on the object of meditation, which then becomes an object of mental reflection (*manodvārāvajjanaṃ*). It is followed by the seven thought-moments (*sattakkhattuṃ javanaṃ javati*). It is in the fourth or the fifth moment that the *appanā* state of mind is developed.¹ It happens in a moment (*ekacittakkhaṇika*). Immediately after *appanā*, i.e. in the sixth or seventh moment, reappear the usual currents of thought (*bhavaṅgacitta*). The *appanā* state therefore refers to a certain mental development which the adept acquires in course of meditational practices. One who has developed that state is able to keep up the *paṭibhāga-nimitta* for a certain length of time and becomes fit for practising the *jhānas*. He is a *gotrabhū*.² By repeatedly meditating over the *paṭibhāga-nimitta*, he can induce the *paṭhamajjhāna*.³

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¹ *Vism.*, pp. 137-8; *Abhi. S.*, p. 17-18.

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² *Vism.*, pp. 138-139; *Aṭṭhasālini*, pp. 164 ff.

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³ *Abhi. S.*, pp. 42-43: Tato paraṃ tam eva paṭibhāgamittaṃ upacārasamādhinā samasevantassa rūpāvacara-paṭhamajjhānam appeti.

III. The First Trance

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The conditions precedent to the attainment of the first trance are:

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1. Dissociation from *vatthukāma*⁴ and *kilesakāma*,⁵ the former referring to attractive things of the world and quietude. To get over such depression of mind, he is advised to remember things which would move his mind (*saṃvegavatthūni*), for enumeration, see *Vism.*, p. 135.
7. Looking upon the mind with equanimity.
8. & 9. Avoidance of persons not engaged in meditation and association with persons engaged in meditation; and
10. Strong desire for concentration of mind.

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⁴ *vivicc'eva kāmehi*.

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⁵ *vivicca akusalehi dhammehi*.

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the latter to mental impurities like chanda, rāga, or the five nīvaraṇas.¹

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¹ See p. 219 fn. 3.

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2. Directing (abhiniropana) the mind to the object of meditation.² It is compared to the spreading of wings when the bird is about to fly up (abhiniropana).

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² Which is savitakka.

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3. Roaming of the mind on the object of meditation.³ It is compared to the turning round of the bees on the top of a lotus (anuppabandhana).⁴

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³ Which is savicāra.

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⁴ In the Dukanipāṭaṭṭhakathā (see Vism, p. 142), the simile given of vitakka and vicāra is as follows: The bird's act of flying by resting on its wings in the air is compared to the adept's placing the mind on the object of meditation (vitakka) while its actual flying by moving its wings is compared to the adept's thoughts going deep into the object of meditation (vicāra). Another simile of vitakka and vicāra is as follows: firm grasping of a dirty bowl by one hand is vitakka, while the act of cleansing it by the other hand is vicāra.

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4. Derivation of mental and physical joy (pīṇana) through the removal of nīvaraṇas and its enjoyment (anubūhaṇa),⁵ and lastly,

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⁵ Vivekajam pītisukham: iṭṭhārammaṇapaṭilābhatutthi pīti, paṭiladdharasānubhavanaṃ sukham. For distinction between pīti and sukha see Vism., p. 145.

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5. Full concentration of mind (ekaggatā).⁶

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⁶ When it is said "pathamaṃ jhānaṃ upasampajja viharati."

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The first trance, in short, is composed of five aṅgas, viz., vitakka, vicāra, pīti, sukha and cittekaggatā, and leads to (i) paṭipadā-visuddhi, or removal of the hindrances (kāma and akusala-dhamma), (ii) upekkhānubrūhaṇa or development of equanimity on account of the mind becoming pure, calm and concentrated on the subject, and (iii) sampahaṃsanā or mental thrill obtained by bringing into being the mental states as described above and by making all the faculties (indriyas) perform one function.

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The adept, who has once obtained the first trance, should repeat it, and for the sake of doing it, he should choose the same food, place of residence, companions, etc. as he had when he first developed it. He should be very careful about the hindrances which may spoil his attained fruit. He should now try to enlarge the paṭibhāga-nimitta, i.e. if his paṭibhāga-nimitta be that of a small piece of land, it should be increased gradually to that of a village, a town, a province, a kingdom, the world and so on. He should also constantly practise āvajjana (adverting to trance), samāpajjana (entering into trance), adhiṭṭhāna (maintaining the trance), vuṭṭhāna (rising from the trance) and paccavekkhana (introspection).¹

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¹ Vism., p. 154; Atthas., p. 169 ff. 2 Vitakkavicārāṇaṃ vūpasamo. 3 ajjhattam sampasādanaṃ cetaso ekodibhāvam. In the Vibhaṅga, “ajjhattam” is explained as “self-realised” (paccattam=skt. pratyātma). Cf. Atthas., p. 169.

IV. The Second Trance

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The psychological conditions relating to the second trance are indicated as follows:

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1. Cessation of vitakka and vicāra,² which are matters of the first trance. In the second trance, the object of meditation takes a firm hold of the mind (angapātubhāva), and the physical sensations are no longer external, gross (oḷārika) but purely internal, subtle.

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2. Attainment of inward calmness and concentration of thoughts on one object (free from vitakka and vicāra).³

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The calmness (*sampasādanam*) is attained by the development of faith (*saddhā*). In the first trance, *saddhā* is present, but it does not produce complete calmness on account of the presence of *vitakka* and *vicāra*. In the second trance, *saddhā* becomes stronger, tranquillizes the mind completely, ending in complete concentration of thoughts.

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3. Total removal of *vitakka* and *vicāra*.¹ On account of complete concentration of mind, the *indriyas* remain impervious to both inward and outward sensations and as such there is not the remote possibility of the appearance of *vitakka* and *vicāra*.

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¹ avitakkam avicāram.

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4. Derivation of joy (*pīti*) through concentration of mind (*samādhija*) and its enjoyment (*sukha*),² and

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² samādhijam pītisukham.

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5. Full concentration of mind (*cittekaggatā*).

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Like the first trance, the adept should repeat the second trance. He gradually realises that *pīti* also is a source of disturbance to mental tranquillity and he should now get rid of it in order to reach the third trance.

V. The Third Trance

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The conditions for inducing the third trance are that the adept should be (i) *upekkhako*, (ii) *satimā*, and (iii) *sukha-vihārī*.

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(1) By *upekkhako*, it is meant that the mind of the adept should be unaffected either by joy (*pīti*) or disgust (*virāga*),³ i.e., his mind must not be perturbed by thoughts of *anicca*, *dukkha* and *anattā* and at the same time it should be passive (*anābhoga*) and inactive (*avyāpāra*);

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³ pitivā ca virāgā upekkhako. For ten forms of upekkhā, see Vism., p. 160; Atthas., p. 172.

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(ii) By *satimā*, it is meant that the adept should closely observe what is passing within and outside his mind and body and at the same time be cognizant of the various mental conditions concomitant to the second trance without any delusion (*asammoha*). These two factors *sati* and *sampajāno* are required in *upacāra* and *appanā*; so the reason shown for mentioning it in connection with the third trance is that *sati* and *sampajāno* are necessary in this case also for keeping the mind away from *pīti* and *sukha* acquired by the adept in the preceding trance.

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(iii) By *sukhavihārī*, it is meant that though the adept's mind is unaffected by *sukha* while in meditation, his body is pervaded by a feeling of ease which he realises only after he has arisen from the trance.¹

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¹ *Sukhaṃ ca kāyena paṭisaṃvedeti.*

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Constant practice of this meditation makes the adept firm in this trance and he can now proceed to the fourth.

VI. The Fourth Trance

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In the fourth trance, no new mental factors are acquired or got rid of by the adept. This trance is more or less the resultant of the first three. The mental states described in connection with this trance are as follows:

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(i) free from physical pain or happiness (*sukhassa ca pahānā dukkhassa ca pahānā*);

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(ii) free from mental pain or happiness (*somanassadomanassānam atthaṅgamā*);

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[These two states are acquired by the adept in the first stage (*upacāra*) of meditation;² only *somanassa* is completely eradicated in developing the fourth *jhāna*].

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² For details, see *Vism.*, pp. 166-7; *Atthas.*, p. 177.

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(iii) *adukkhamasukham*, i.e., the adept must get rid of *rāga* and *dosa*,¹ as the former is the source of *sukha* and the latter of *dukkha*.

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¹ See *ante* pp. 235-8: mental states of candidates for meditation

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(iv) *upekkhā satipārisuddhim* i.e., memory and other mental states reach the purest state through *upekkhā*. In this trance when all the obstructing factors to higher meditation have subsided, *sati* and other factors conducive to the fourth trance becomes pure and serene.

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It should be noted that all these four trances² are induced by meditating on the various Kammaṭṭhānas detailed above. In every trance, the adept has to take up the Kammaṭṭhānas, say, *paṭhavī*, induce *upacāra* and *appanā*, and then if he has previously acquired the first, he easily develops it and passes on to the second. Similarly, in the case of the third and fourth also, the adept has to induce *upacāra* and *appanā* with *paṭhavī*, pass through the first and second and reach the third or fourth.

Cites (3)

Vibhaṅga — Pāli
Abhidhammatthasaṅgaha — Anuruddha, Pāli
Visuddhimagga — Buddhaghosa, Pāli