I’ve been researching the background of the popular theory of the ‘sutta-jhana-s’ (in the ‘GSFBB’ lineage – Paul Griffiths/Martin Stuart-Fox/Rodney Bucknell/Leigh Brasington – aka ‘jhana-lite’) vs the ‘Visudhimagga jhana-s’.
- One source is Sujato’s Blog (“Why vitakka doesn’t mean ‘thinking’ in jhana”), as the ‘jhana-lite’ theory is predicated mainly on interpretations of vitakka-vicara and ekaggata.
QS: There was mention in the blog-dialog of Chinese usage of two different words (characters) to translate vitakka in general and for vitakka in jhana – has this been verified? Is it documented further anywhere?
- Then there’s one-pointedness – ekaggata – that’s actually not used in the standard formula, but rather ‘ekodibhavam’ (having become (pp) limited to one point), and only with 2nd jhana.
QS: Isn’t vitakka-vicara (as directing and sustaining/evaluating) in the 1st absorption in fact a form of ‘working’ one-pointedness (like kneading moisture into dough)-- which then in the 2nd has become (pp) established?
This is all predicated on an interpretation of jhana as absorption (appanā-samādhi – fixed concentration, or, as Than-Geof translates Ajahn Lee: “fixed penetration”). (Disclosure: I’ve studied / practiced samādhi methods in the PaAuk Sayadaw lineage.)
In Rod Bucknell’s rendition, absorption comes only in the 8th level of jhana (-lite), understood there as equivalent to the 1st level in the Visudhimagga sense, and there is characterized (also by Griffiths and Stuart-Fox) as blacking-out, total loss of consciousness.
- I also wonder if the formula “… jhanam upsampajja viharati” isn’t also relevant here.
QS: Can one interpret the formulation “entered upon and dwelt in” as implying some distinct quantum shift of mental state? Upasampanna, for instance, is used with reference to ordination in such a strong sense of change-of-state?
- On the other hand, a wide range of interpretations of jhana / dhyana would seem perfectly legitimate, as jhayati refers to just some sort of “meditation” (using an English/Latin Christian term that originally means ‘to attend to’, ‘to apply oneself to’, ‘to reflect upon’, and is related to the word ‘medical’) – Jhana can mean just ‘sitting’.
Even in the sutta-s appears this curious passage I ran across in MN108 that uses jhayati rather unconventionally:
Na ca kho, brāhmaṇa, so bhagavā sabbaṃ jhānaṃ vaṇṇesi, napi so bhagavā sabbaṃ jhānaṃ na vaṇṇesīti.
“The Blessed One, brahmin, did not praise every type of meditation, nor did he condemn every type of meditation…"
so kāmarāgaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.
"…While he harbours [some hindrance] within, he meditates, premeditates, out-meditates, and mismeditates. The Blessed One did not praise that kind of meditation."
(QS: Where is this sutta considered in terms of EBT or later? The poetic word-play perhaps points to a later style?)