Dwelling in the first jhana (Buddhism)

Having departed absolutely from the desires of the senses and from immoral states or unprofitable things - the five hindrances, which are the opposites of the jhana factors - the meditator enters the first jhana and dwells there. Bringing the subject of meditation to mind, the process of appearance of absorption is gone through. Attention is detached from objects of sense and looks inward into the mind. Thoughts are discursive, there is a relaxed but energetic feeling. There is concentration which is incompatible with lust, happiness which is incompatible with ill will, applied thought incompatible with sloth and torpor, bliss incompatible with agitation and worry, sustained thinking incompatible with perplexity or uncertainty. Applied thought keeps the mind on its object; sustained thought anchors the mind on its object; happiness refreshes the mind with the success of the effort not to be distracted by hindrances; bliss intensifies this happiness; unification or collectedness of mind centres the mind evenly and rightly.

The first jhana is also said to be good in three ways: beginning (purification of the way), which is [access]

; middle (intensification of equanimity), which is [absorption]

; end (satisfaction), which is [reviewing]

. It also has ten characteristics. The length of time the meditator is able to remain in the jhana depends on first completely purifying the mind of states which obstruct concentration. As meditation progresses, the subject of meditation, for example the earth kasina, may be extended at the access or absorption level. Since the jhana factors only appear crudely at first the beginner is not advised to review the first jhana too much - trying to reach a higher jhana may mean falling away from the first and failing to attain the second.

Through practice, the meditator acquires mastery in the first jhana through the habits of: adverting to the jhana; attaining the jhana; resolving and steadying the duration of the jhana; emerging from the jhana; reviewing the jhana. He can then end his attachment to the first jhana and commence doing what is necessary to attain the second.