Material Sphere

Having dealt with the eight categories of Meritorious Thought pertaining to the Sensuous Sphere, the Dhammasangani deals with the Meritorious Thought pertaining to the Fine Material Sphere which in fact is jhana; the subject is dealt with under five main heads.

1. Kasina Jhana, mental absorption resulting from intense concentration on a meditation device known as kasina.
2. Abhibbayatana Jhana, mental absorption resulting from mastery over object of concentration.
3. Vimokkha Jhana, mental absorption resulting from complete freedom from nivaranas or hindrances, as long as the jhana lasts,
4. Brahmavihara Jhana, mental absorption resulting from development and diffusion of Goodwill, Compassion, Sympathetic Joy and Equanimity.
5. Asubha Jhana, mental absorption) resulting from intensive concentration on foulness of the dead body.

i. Kasina Jhana

Of these five main heads, Kasina Jhana is further analysed as follows:

1. Kasina Jhana resulting from contemplation of the Earth element, Pathavi kasina
2. Kasina Jhana resulting from contemplation of the Water element, Apo kasina.
3. Kasina Jhana resulting from contemplation of the Fire element, Tejo kasina.
4. Kasina Jhana resulting from contemplation of the Wind element, Vayo kasina
5. Kasina Jhana resulting from contemplation of the Blue colour, Nila kasina
6. Kasina Jhana resulting from contemplation of the Yellow colour, Pita kasina.
7. Kasina Jhana resulting' from contemplation of the Red colour, Lohita kasina.
8. Kasina Jhana resulting from contemplation of the White colour, Odata kasina.

The object of the contemplation of the Kasinas is to attain jhana, mental absorption. There are five factors of jhana, viz., vitakka (initial application of the mind), vicara (sustained application of the mind),piti (delightful satisfaction), sukha (bliss) and ekaggakata (one-pointedness of mind). Depending on what factors are eliminated at each stage, the jhanas can be classified into two categories, i.e., the four-stage category and the five-stage category. In both categories, the first jhana has all five jhana factors. In the five-stage category, the factors of jhana are eliminated one at each stage starting from the second stage. In the four-stage category, the first two factors, vitakka and vicara, are eliminated in the second stage. In both categories, sukha is replaced by upekkha (equanimity) in the last stage.

Four Modes of Endeavour in Jhana Practice:

A jhana can be attained through one or other of four modes of endeavour. By which mode a person attains jhana depends on the degree of accumulation of experience and practice in developing jhana in previous existences and on the basic mental and moral level of the particular individual.

These four modes are:

1. Jhana attained by difficult practice (dukkha patipada) and by slow acquisition of special understanding (dandhabhinna).
2. Jhana attained by difficult practice (dukkha patipada) and by swift acquisition of special understanding (khippabhinna).
3. Jhana attained by facile practice(sukkhapatipada) and slow acquisition of special understanding (dandhabhinna).
4. Jhana attained by facile practice(sukkhapatipada) and by swift acquisition of special understanding (khippabhinna).

Four Kinds of Jhana Practice Differing in Degree of Sufficiency in Practice and in the Size of the Object of Concentration:

There is another set of four ways of jhana practice:

1. Jhana with insufficient practice (paritta) for attainment of a higher jhana and with an object of concentration of limited size (paritta rammana).
2. Jhana with insufficient practice (paritta) for attainment of a higher jhana and with an object of concentration of unlimited size (appamanarammana).
3. Jhana with sufficient practice (appamana) fir attainment of a higher jhana and with an object of concentration of limited size (paritta rammana).
4. Jhana with sufficient practice (appamana) for attainment of a higher jhana and with an object of concentration of unlimited size (appamanarammana).

A jhana can be attained through any one of sixteen possible combinations resulting from the above two categories of jhana practice, namely, that based on mode of endeavour and that based op object of concentration.

ii - iii. Abhibhayatana Jhana and Vimokkha Jhana

Of the Five kinds of jhana mentioned above, Kasina jhana, Abhibhayatana jhana and Vimokkha jhana are different names given to the same rupavacara jhana which pertains to the Fine Material Sphere. The difference in names is due to the difference in circumstances of attainment, difference in object of concentration, and difference in characteristics. Thus, for example, a Pathavi kasina jhana is attained by contemplating the earth device, which represents as a whole, in its entirety, the Earth element. Abhibhayatana jhana is so called because of its mastery over the object of concentration. In Vimokkha jhana, complete release from defilements takes place in a distinct manner as long as the jhana lasts.

iv. Brahmavihara Jhana

It is mental absorption resulting from development and diffusion of Goodwill, Compassion, Sympathetic Joy, and Equanimity.

v. Asubha Jhana

It is mental absorption resulting from contemplation of ten repulsive objects.

But all these jhanas are uniformly characterised by the same jhana factors, viz., vitakka, vicara, piti, sukha and ekaggata.

The Five Factors of the First Jhana:

The same fifty-six dhamma factors that constitute the Meritorious Thought pertaining to the Sensuous Sphere can be found in the Meritorious Thought pertaining to the Fine Material Sphere.

Of these fifty-six dhamma factors, five factors play an essential role in the development of the first jhana. These five factors are: vitakka vicara, piti, sukha and ekaggata.

1. Vitakka - Initial application of the mind on the object of attention, such as an earth device. It keeps the mind from wandering about by repeatedly directing the mind on the object of attention. It is opposed to and eliminates the hindrances of sloth and torpor (thina middha). It is the precursor of vicara.
2. Vicara - Sustained application of the mind. It keeps the mind steadfastly on the object of meditation. Vicara is Opposed to and eliminates the hindrance of uncertainty (vicikiccha)
3. Piti - Delightful satisfaction. It helps the meditator to take interest and find delight in the object of meditation and to be satisfied with it. Piti is the opposite of antipathy (byapada) and eliminates it. It is the precursor of sukha.
4. Sukha - Bliss or happiness. It is a kind of pleasant feeling. It is free from restlessness ( uddhaca) and worry ( kukkucca ) and helps develop concentration.
5. Ekaggata - One-pointedness of mind. It is also known as samadhi, concentration. By keeping the mind firmly fixed on the object of meditation, it keeps away all sense-desire (kamacchanda). Ekaggata is opposed to and eliminates all sense-desire which cause excitement and agitation. Thus these five factors play an essential role in the attainment of jhana.