Jhana (Buddhism, Pali)

Description

Derived from the sanskrit term dhyana, jhana has a wider meaning. It not only implies the extensive system of mental development of contemplation or meditation, but also the process of transmuting the lower states of consciousness into the higher states, from the material or form worlds through the immaterial or formless worlds to the summit of progress. Specifically, it means: (1) to contemplate a given object or to examine closely the characteristics of phenomenal existence; and (2) to eliminate hindrances or lower mental elements which are detrimental to higher progress, although the former meaning is more generally used.

The jhana are the mental absorptions arising in the material sphere (four or five) and the immaterial sphere (four). The jhana of the immaterial sphere arise when practice continues beyond the kasinas as subjects for meditation. Beyond the fine-material state as subject of concentration, the fourth or fifth jhana, are the immaterial states - boundless space, boundless consciousness, nothingness, neither perception nor non-perception. Preceding all these states is [upacara]

or access concentration.

The five psychic factors, vitakka, vicara, piti, sukha and ekaggata are induced by the expulsion of the five hindrances and are attributable to jhana. The hindrances are: sensuous desires; ill-will; sloth and torpor; distraction and agitation; perplexity. Having suppressed hindrances, the meditator progresses through the jhanas, leaving behind jhana factors which at first appear worthy but which are gradually known to be gross. In the first jhana there are applied thought, sustained thought, rapture or happiness, ease or bliss and concentration. All but concentration are progressively abandoned. In the fifth jhana, as ease or bliss is abandoned, there are two factors: concentration and the equanimity or indifference with which it is accompanied.