Dear Yong Peng,
I would like to add just a little to your summary.
Op 6-jul-2009, om 15:54 heeft Ong Yong Peng het volgende geschreven:
> Here goes the summary.
>
> 3. The first jhana has five factors: savitakka, savicaara, piiti
> and sukha resulting from seclusion, and cetaso ekodibhaava (one-
> pointedness of mind).
> 4. The last factor is not explicitly mentioned in the formula
> because it is already implied by the jhana.
---------
N: In the texts: vitakka and vicaara without sa. Sa means: with.
cetaso ekodibhaava (one-pointedness of mind): this is the cetasika
concentration or samaadhi. Ekaggata cetasika or samaadhi accompanies
each citta, but as jhaana factor it is wholesome and has a specific
function.
All these factors are cetasikas accompanying the jhaanacitta and
supporting it. The jhaanacitta arises and falls away and with it the
accompanying cetasikas, including the jhaanafactors.
--------
> Y.P.: 5. The first jhana is obtained through the temporary removal
> of the five hindrances through seclusion (viveka).
------
N: We have to think also and mainly of mental seclusion: completely
removed from attachment to sense-objects. The aim of jhaana is to be
free from sense-objects and the defilements bound up with them.
-------
> Y.P.: 6. It is temporary because jhana is not a permanent
> meditative state.
--------
N: Very well said. Jhaanacittas succeed one another, and when more
skilfullness is acquired, there can be many of them, even for a whole
day. After the series of jhaanacittas have fallen away processes of
cittas experiencing sense objects begin again. And the hindrances.
--------
> Y.P.: 9. The three factors of the second jhana are piiti and sukha
> resulting from samadhi, and one-pointedness of mind.
-------
N: Samaadhi itself is onepointedness or concentration.
-------
> Y.P.: 10. This state is described as inwardly calm.
--------
N: There is calm, passaddhi with each kusala citta, but when
jhaanacittas succeed one another it is more prominent. Very keen
pa~n~naa is needed to discern when the citta is kusala citta and when
akusala citta, lest one takes what is subtle attachment to an idea of
calm for jhaana. Being alone in a quiet place is no guarantee for
true calm that is wholesome. One may cling to silence. Wholesome
(kusala) calm is being without lobha, dosa and moha.
---------
> 11. The meditator progresses to the third jhana state with the
> cessation of piiti.
-------
N: Great detachment is needed to let go of piiti, rapture. One may
have a great liking of rapture. Someone who can achieve this should
be praised.
--------
> Y.P.: 12. The factors of the third jhana are sukha and one-
> pointedness of mind.
> 13. In addition, three cetasikas are present: upekkhaa, sati and
> sampaja~n~na.
---------
N: Upekkhaa stands here for equanimity, tatramajjhattataa. Sati and
sampaja~n~na (pa~n~naa) are necessary all the time, right from the
beginning.
-------
> 14. In the fourth jhana state, the meditator abandons sukha,
> dukkha, somanassa and domanassa.
> 15. Through equanimity, he attains the purity of mindfulness.
> 16. The two factors of this state are adukkhamasukha and one-
> pointedness of mind.
-------
N: adukkhamasukha is indifferent feeling. He has abandoned sukha,
happy feeling. Each citta is accompanied by feeling, and in the case
of kusala citta the feeling is either happy feeling or indifferent
feeling.
******
Nina.
[Non-text portions of this message have been removed]