Dear Dieter,
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Op 24-apr-2011, om 10:30 heeft Dieter het volgende geschreven:

> Dear Dhamma friends,
> I like to ask for you help to clarify a point of discussion which
> developed out of following:
>
> X:The literal meaning is "burning," not "absorption". (I presume
> the "burning" pertains to attacking the hindrances.)
>
> D:Ven. Henepola Gunaratana , Nyanatiloka, Nyanaponika , P.A.Payutto
> chose ' absorption '
>

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N: There are two stems.
The word jh�na has been explained as being derived from "jh�yati", to
contemplate, or to think closely of an object. Or else "jh�yati" can
mean to burn (from another stem, jh�pana, Vis. IV, 119), since the
jh�na-factors which are developed burn the "hindrances" (akusala
cetasikas) away.

In order to understand the meaning of jhaana we can use both of the
above meanings. As you know word associations were used by the
commentaries to explain meanings and linguistics was not the aim. It
does not matter that there are two stems and that these are used to
explain meanings.
Also, jhaana can be seen as samatha but also as vipassanaa by which
the three characteristics of realities are understood. The
Atthas�lin� (Expositor, Part V, Ch I, 167), with regard to
contemplation of the object, uses the term upanijjh�na, and explains
this as twofold: as closely examining the object, which are the
meditation subjects of samatha; and as examining closely the
characteristics of impermanence, dukkha and anatt�. Insight, the Path
and Fruition are called �characteristic examining jh�na� (lakkha.na
upanijjhaana).

The jhaanafacors can also be seen in a wider sense, even akusala
jhaanafactors are mentioned:
The jh�na-factors in the sense of jh�na-condition assist the citta
and the other cetasikas they accompany to be firmly fixed on the
object that is experienced. Without the assistance of the jh�na-
factors good or evil deeds cannot be performed.
We read in the �Pa��h�na� (Faultless Triplet, VII, Investigation
Chapter, � 431) that akusala jh�na-factors are related to their
associated aggregates (the other n�ma-kkhandhas) by jh�na-condition.
There are seven jh�na-factors that are jh�na-condition and these
include the five types of sobhana cetasikas that are usually
mentioned, but in this case they are not only sobhana cetasikas
arising with sobhana citta. Summarizing them, they are:

applied thinking (vitakka)
sustained thinking (vic�ra)
rapture or interest (p�ti)
pleasant feeling (sukha)
unpleasant feeling (domanassa)
indifferent feeling (upekkh�)
concentration (sam�dhi)
These cetasikas can also accompany akusala cittas. By understanding
the function of the jhaanafactors we shall penetrate more deeply into
the meaning of jhaana.

------
Nina.

>

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