Dear Piya ( and Nina),

nice to hear from you , thanks for your comment.

I understand that you -though saying I am right (most teachers would use
absorption) - would accept 'burning ' as a valid translation too (?)

'Burning' , as my friend X wrote , " pertains to attacking the hindrances
" , obviously supported by Dhammasangani, Atthakatha and Vism.
But where is it mentioned in the suttas? And if not , don't we have to
assume that (at least most of ) the 5 hindrances need to be abolished
before the first Jhana can be accessed?

I am not sure whether Ven Thanissaro's comment ( "-jhayati ..And the same
verb is used for doing jhana. As you practice concentration, you try to
make the mind burn steadily, with a clean, clear flame..." ) isn't a bit
construed ..

Interesting to learn about different interpretations of jhana/dhyana .
Leigh Brasington provided a list of interpretations , in case you haven' t
read it , pls see http://www.leighb.com/jhanantp.htm ) ,

I would appreciate as well to have a look into the paper you mentioned..
Ven Brahmvamso's view is likely in line with Ajahn Cha, who considered
vitakka and vicara as nature of the mind , sensations similar to flowing
water , to which one only should take note.
Other interpretations seem to understand that directed thought and
evaluation respectively thought conception and discursive thinking are meant
for the practise of vipassana .
I favor the former , especially in the light of the standard similes ( e.g.
A.N. 5 , 28)


with Metta Dieter

P.S: I enyoy your homepage and the Sutta Translation Project