26/01/2022
《Expectation derived from One’s Own Point of View》
by Sayadaw U Revata
Jhāna as Support for Full Enlightenment
I want to share with all of you the words of the Buddha in the Numerical Collection (in Pāḷi, the Aṅguttara Nikāya). There, in the Book of the Nines, you will find the Jhāna Sutta. 17 What did the Buddha say in that sutta?
Paṭhmampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi; dutiyampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi; tatiyampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi; catutthampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi; ākāsānañcāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi; viññāṇañcāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi; ākiñcaññāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi; nevasaññānāsaññāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi.
Bhikkhus, I say that the destruction of the taints (āsavas) occurs in dependence on the first jhāna. I say that the destruction of the taints also occurs in dependence on the second jhāna. I say that the destruction of the taints also occurs in dependence on the third jhāna. I say that the destruction of the taints also occurs in dependence on the fourth jhāna. I say that the destruction of the taints also occurs in dependence on the base of boundless space.
Jhāna concentration with the base of boundless space as its object is the fifth attainment. This is the immaterial jhāna (arūpa-jhāna) that the bodhisatta learned under the guidance of Āḷāra Kālāma. What did the bodhisatta say after he had mastered the immaterial jhāna of boundless space? He said, ‘It is not for the destruction of the taints; it is not the way to make an end of suffering.’ This was his point of view at that time. But after His Enlightenment, as the Buddha, what did He say? He said:
I say that the destruction of the taints also occurs in dependence on the base of boundless space.
And He continued:
I say that the destruction of the taints also occurs in dependence on the base of boundless consciousness.
This is the sixth attainment. He continued:
I say that the destruction of the taints also occurs in dependence on the base of nothingness.
This is the seventh attainment. And finally, He said:
I say that the destruction of the taints also occurs in dependence on the base of neither perception nor non-perception.
This is the eighth attainment. This eighth immaterial jhāna is what He had learned under the guidance of Udaka Rāmaputta. Do you remember?
So then, were the point of view of the bodhisatta and the point of view of the Buddha the same? No. Therefore, when we have no true understanding, our point of view will be different from what it will be when we attain right understanding. As a bodhisatta, he was destined to be a self-enlightened Buddha. He would definitely attain Enlightenment. He had the ability to attain Enlightenment by himself, unaided and unguided by anyone else. However, due to the ripening of his previous bad kamma, this ability for self-enlightenment was blocked. He didn’t know how to take those eight attainments as the object of insight meditation when he practiced under the two teachers.
I have earlier shared with all of you about the last meditation objects of the bodhisatta. What were they? First jhāna-dhamma for first Path and Fruition, second jhāna-dhamma for second Path and Fruition, third jhāna-dhamma for third Path and Fruition, and fourth jhāna-dhamma for fourth Path and Fruition. How did he practice these?
He entered the first jhāna, and on emerging from it, he contemplated, observing the perishing of the first jhāna-dhamma. If you know how to contemplate all the first jhāna-dhamma, it will be for the destruction of the taints. In the same way, if you enter the first immaterial jhāna – in other words, if you enter the fifth attainment – and on emerging from it, if you pay attention to the perishing of the fifth jhānadhamma, contemplating impermanence, suffering, and non-self, it can be for the destruction of the taints. But the bodhisatta didn’t know how to take the jhāna-dhamma as the objects of vipassanā. That is why there occurred at that time the point of view that this is not for the destruction of the taints, this is not the way to make an end of suffering, this is not the way to become a Buddha.
Subsequently, however, when the time ripened for the bodhisatta to take up the last meditation object that would enable him to attain Path Knowledge and Fruition Knowledge and Buddhahood, he practiced vipassanā taking the jhāna-dhamma as object. Seeing the perishing of the jhāna-dhamma, and contemplating therein impermanence, suffering, and non-self, he attained successively the Path Knowledges and Fruition Knowledges one step after another. Before dawn, he attained Full Enlightenment under the Bodhi Tree.
