The Noble Eightfold Path

[Jhanananda]

I get what your saying. But it seems when we go into the Mahasatipathana sutta - DN22, it goes into more detail:

Correct, the Mahasatipathana sutta - DN22, is the 'maha' greater 'sutta' discourse on 'pathana' four paths to 'sati' mindfulness and self awareness. 

The other three discourses on 'sati' mindfulness and self awareness (anapanasati sutta MN-118, satipathana sutta MN 10, and gayagati-sati sutta MN-119) are larger discourses focused upon aspects of the larger picture of mindfulness and self awareness.

The sixteen factors of mindful self-awareness and the practice of meditation are:

The six factors of the mind in all activities [the 3 unwholsome roots/and their opposites]:

1) a mind with desire [passion] / a mind without desire
2) a mind with aversion / a mind without aversion
3) a mind with delusion / a mind without delusion

Ten Factors of Meditation Practice:

4) a constricted mind [sloth & drowsiness]  / a scattered mind [distracted by pleasing sensations, restlessness, remorse, passion, aversion, delusion]
5) an enlarged (developed) mind [exalted state - the brahma-viharas] / an unenlarged mind
6) a surpassed mind [sense-sphere and the form-sphere] / an unsurpassed mind [consciousness  --  pertaining to the formless sphere.]   
7) a concentrated mind [jhana or absorption concentration] / an unconcentrated mind [consciousness that is scattered and unfocused]
8 ) a released mind [free from defilements temporarily] / an unreleased mind[not free from defilements]

Note: ... you are not simply to watch passively as any of these sixteen mind states arise willy-nilly. Instead, you use these pairs of contemplations to keep in mind the issues relevant to bringing the mind to concentration. -- Thanissaro

Note that Thanissaro mis-translated (7) as "concentrated mind."  When it should be 'religious experience' or 'ecstasy', or 'ecstatic mind.'

Also, (8 ) is most probably better translated as 'liberated' mind.  And, it is doubtful that the sutta states 'temporarily'.

These flaws in translation are examples of classic Theravadan dogma.

So, should be concerned with all these details?

And finally, the fourth factor of 'right mindfulness' is 'mindful contemplation of mind objects', which are the contemplations of the five dhammas:.

1) Five Hindrances
2) Five Aggregates
3) Six sense basis
4) Seven Factors of enlightenment (most important)
5) Four Noble Truths

So, is this right?

How, when, were do we contemplate the five dhammas in our daily practice inside and outside of meditation?

It is not that we need to engage the mind in an analytical manor in every moment.  If we do, then we will never still the mind.  It is being mindfully self-aware in the details of our subjective life, but doing so can be done with a still mind, and does not require activating the mind in cognitive analysis.

[Michel]

The four factors of 'right effort" are:

1) to prevent unwholesome states from arising (the five hindrances/the ten defilements, and the thoughts, emotions, and intentions derived from them)
2) to abandon unwholesome states that have arisen (the five hindrances/the ten defilements)
3) to arouse wholesome states that have not yet arisen (serenity and insight, Four Foundations of Mindfulness, the Eightfold Path, etc. -- especially  to arouse the Seven Factors of Enlightenment which lead to jhana)
(4) to maintain and perfect wholesome states already arisen

What are the important things that one should understand about these?

[Jhanananda]

To be mindfully self-aware in every moment, to endeavor to still the mind in every moment, and when an unwholesome state arises, then replace it with a wholesome state.  Please see my comment to PJ under Metta Meditation.

[Michel]

Posted by: Jhanananda
« on: Today at 05:31:57 AM » Insert Quote

To be mindfully self-aware in every moment, to endeavor to still the mind in every moment, and when an unwholesome state arises, then replace it with a wholesome state.  Please see my comment to PJ under Metta Meditation.

This is really interesting. What you are saying, in your response to PJ, is that the  brahma-viharas are wholesome states, that one should arouse them throughout the day, not as a meditation practice, but to replace negative or unwholesome states of mind that may arise. As you say, it's like changing stations on a radio.

[Jhanananda]

Please see my reply under Metta Meditation.

I have been working for a week on my old van and I still do not have its problems resolved, but I am now in the process of reassembling it, so I may not be back on line until Stu and I are done in retreat.  I do not know how long that will be, but I expect I will at the least come into town to get more ice in 5-7 days, and I hope to be able to check in then.

[Michel]

Jhananda:

Another of the common delusions in mainstream Buddhism is we have to engage in all kinds of mental exercises to get to enlightenment, which probably explains why there has not been a Buddha in Buddhism in 26 centuries.  The thing to keep in mind is the whole of the Noble Eightfold Path points to jhana.  So, just use as much of the Noble Eightfold Path as you need to get to jhana and traverse all 8 stages of samadhi.

So, the reason why there are all of those meditation and mindfulness exercises (sati) is because some people need to work at it harder than others.  So, get to jhana, however you can.  If you need to do all of the sati mindfulness exercises, then do them, but if you do not, then just get to jhana during each meditation session and stay there saturating yourself in its depths.

I was just reviewing this post on the eightfold path, and what you say here, about the practice, is really very brilliant. It strikes me as the very best kind of advice. Thank-you.

[Jhanananda]

You are welcome

[Michel]

The 8th fold of the Noble Eightfold Path usually mentions just the first four jhanas. Why aren't the other four jhanas, that is the immaterial jhanas, not included in the 8th fold? My guess as to why they are not included is because mastery of the first four jhanas is sufficient to become enlightened. Is this the case?

[Jhanananda]

Not precisely. To be more precise the first 4 stages of samadhi are called "jhana" in the suttas.  The last 4 stages of samadhi are called "ayatana."

The story of the Buddha's enlightenment is in MN 26 and 36.  In those suttas we find that Siddhartha Gautama mastered the upper 4 stages of samadhi under his 2 teacher Uddaka Ramaputa, and Alara Kalama; however, he found his suffering (dukkha) had not been relieved, so he left his teachers and wandered and meditated.

After sometime of wandering and meditating Siddhartha Gautama sat under the bo tree and recalled a time when he was boy and he meditated under a rose apple tree, and he then experienced the first jhana.  That recollection apparently triggered for him the experience of the first jhana again.  He found the bliss and joy compelling and it gave him the insight to go further.  That night he traversed the 4 jhanas, after which he claimed he was enlightened. 

He at no time rejected the upper 4 stages of samadhi, called "ayatana."  In fact MN 26 he stated that all 8 stages of samadhi are required to attain full liberation.  However, the definition of the 4 jhanas includes freedom from the unwholesome states at the level of an arahat.  And, this has been my experience.

[Michel]

Jhananda:

In fact MN 26 he stated that all 8 stages of samadhi are required to attain full liberation.  However, the definition of the 4 jhanas includes freedom from the unwholesome states at the level of an arahat.  And, this has been my experience.

Interesting. Why did he think all eight were a requirement for liberation and not just the first 4 jhanas?

[Jhanananda]

Interesting. Why did he think all eight were a requirement for liberation and not just the first 4 jhanas?

There are two primary suttic sources to answer your question:

The Noble Search
Ariyapariyesana Sutta (MN 26.28)
Translated from the Pali by Jhananda 11-02-06
"Monks, there are these five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable via the ear — agreeable, pleasing, charming, endearing, fostering desire, enticing. Aromas cognizable via the nose — agreeable, pleasing, charming, endearing, fostering desire, enticing. Tastes cognizable via the tongue — agreeable, pleasing, charming, endearing, fostering desire, enticing. Tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. These are the five strings of sensuality.

(1st Jhana)
"Suppose that a wild deer is living in a wilderness glen. Carefree it walks, carefree it stands, carefree it sits, carefree it lies down. Why is that? Because it has gone beyond the hunter's range. In the same way, a seeker of Buddhahood (bhikkhave bhikkhu) renounces (vivicceva) sensuality (kàmehi), renounces unwholesome mental states and beliefs (akusalehi dhammehi) with applied and sustained attention (savitakkaü savicàraü) and bliss and joy (pãtisukhaü) one resides (viharati) in the clarity (upasampajja) of the first ecstasy (pañhamaü jhànaü). This seeker of Buddhahood is said to have blinded ('andhamakàsi) Mara. Trackless (apadaü), he has destroyed Mara's vision (màracakkhuü) and has become invisible (adassanaü) to the Evil One (pàpimato).

 (2nd Jhana)
"Then again seekers of Buddhahood (bhikkhave bhikkhu), originating from (ekodibhàvaü) applied and sustained attention (vitakkavicàrànaü) with clear intention (våpasamà) and a noble tranquil mind (sampasàdanaü cetaso), and in the absence of applied and sustained attention (avitakkaü avicàraü) with absorption (samàdhijaü) in bliss and joy (pãtisukhaü), one resides (viharati) in the clarity (upasampajja) of the second ecstasy (dutiyaü jhànaü). This seeker of Buddhahood is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

 (3rd Jhana)
"Then again seekers of Buddhahood (bhikkhave bhikkhu), Residing in (viharati) bliss (Pãtiyà), dispassion (viràgà) and equanimity (upekkhako); and with a luminous (sampajàno) joy-filled body (sukha°Ëca kàyena) a noble one (ariya) proclaims a joyful abiding (sukhavihàrãti) in the equanimity (upekkhako) and mindfulness (satimà) and clarity (upasampajja) of the third ecstasy (jhana). seekers of Buddhahood (bhikkhave bhikkhu) is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

 (4th Jhana)
"Then again seekers of Buddhahood (bhikkhave bhikkhu), with the abandoning (pahànà) of pleasure (sukhassa) and anxiety (dukkhassa); and the earlier abandoning (pahànà pubbeva) of manic-depression (somanassadomanassànaü), agitation (atthaïgamà), suffering and unhappiness (adukkhamasukhaü); one arrives at (viharati) the clarity (upasampajja) and complete purity of mindful equanimity (upekkhàsatipàrisuddhiü) of the fourth ecstasy (catutthaü jhànaü). This, seekers of Buddhahood (bhikkhave), is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

The Immaterial attainments
These are equivalent to Nirvikalpa samadhi
Fifth Samadhi or First Arupa Samadhi
Astral plane (àkàsànañcàyatanaü)
"Then again (Puna ca paraü) seekers of Buddhahood (bhikkhave bhikkhu), with complete (Sabbaso) transcendence of perceptions of the physical domain (råpasaññànaü), passing beyond (samatikkama) the rapacious material world (pañighasaññànaü), extinguishing (atthagamà) the variety of sensory perceptions (nànattasaññànaü), without the endless pull of mental activity (amanasikàrà ananto àkàsoti), one travels within (upasampajja viharati) the astral plane (àkàsànañcàyatanaü). It is said (vuccati) this seeker of Buddhahood (bhikkhave bhikkhu) has blinded ('andhamakàsi) Mara (màraü). Trackless (apadaü) he has destroyed (vadhitvà) Mara's vision (màracakkhuü). He has disappeared from (adassanaü) and surpassed (gato) the Evil One (pàpimato).

Sixth Samadhi or Second Arupa Samadhi
the domain of volition, Vinnananaacayatana
"Then again (Puna ca paraü) seekers of Buddhahood (bhikkhave bhikkhu), with completely (Sabbaso) passing beyond (samatikkama) the astral plane (àkàsànañcàyatanaü), approaching (upasampajja) unbound (anantaü) volition (viññàõanti), one traverses (viharati) the domain of volition (viññàõañcàyatanaü). It is said (vuccati) this seeker of Buddhahood (bhikkhave bhikkhu) has blinded ('andhamakàsi) Mara (màraü). Trackless (apadaü) he has destroyed (vadhitvà) Mara's vision (màracakkhuü). He has disappeared from (adassanaü) and surpassed (gato) the Evil One (pàpimato).

Seventh Samadhi or Third Arupa Samadhi
domain of no evil, Akincannayatana
"Then again (Puna ca paraü) seekers of Buddhahood (bhikkhave bhikkhu), completely (Sabbaso) passing beyond (samatikkama) the domain of volition (viññàõañcàyatanaü) free of evil (natthi kiñcãti) one traverses (viharati) the domain of no evil (àkiñcaññàyatanaü). It is said (vuccati) this seeker of Buddhahood (bhikkhave bhikkhu) has blinded ('andhamakàsi) Mara (màraü). Trackless (apadaü) he has destroyed (vadhitvà) Mara's vision (màracakkhuü). He has disappeared from (adassanaü) and surpassed (gato) the Evil One (pàpimato).

Eighth Samadhi or Fourth Arupa Samadhi
Domain of neither-perception-nor-non-perception, Nevasannanasannnayatana
"Then again (Puna ca paraü) seekers of Buddhahood (bhikkhave bhikkhu), completely (Sabbaso) passing beyond (samatikkama) the domain of no evil (àkiñcaññàyatanaü) near to (upasampajja) limitless (anantaü) volition (viññàõanti) one traverses (viharati) the domain of neither-perception-nor-non-perception (nevasaññànàsaññàyatanaü). It is said (vuccati) this seeker of Buddhahood (bhikkhave bhikkhu) has blinded ('andhamakàsi) Mara (màraü). Trackless (apadaü) he has destroyed (vadhitvà) Mara's vision (màracakkhuü). He has disappeared from (adassanaü) and surpassed (gato) the Evil One (pàpimato).

Liberation (nirodha) through Samadhi
Cessation, saññá-vedayita-nirodha, Nibanna
"Then again (Puna ca paraü) seekers of Buddhahood (bhikkhave bhikkhu), completely (Sabbaso) passing beyond the domain of neither-perception-nor-non-perception (nevasaññànàsaññàyatanaü) to complete liberation from sensory perception (saññàvedayitanirodhaü), residing (viharati) within wisdom, having understood his taints through investigation (upasampajja). It is said (vuccati) this seeker of Buddhahood (bhikkhave bhikkhu) has blinded ('andhamakàsi) Mara (màraü). Trackless (apadaü) he has destroyed (vadhitvà) Mara's vision (màracakkhuü). He has disappeared from (adassanaü) and surpassed (gato) the Evil One (pàpimato). Having crossed over, he is unattached in the world. Carefree he walks, carefree he stands, carefree he sits, carefree he lies down. Why is that? Because he has gone beyond the Evil One's range."

Liberation (vimokkha) in the suttas is not just one thing.  It turns out that there are 8 levels of Liberation in the suttas. The concept of 8 liberations (attha vimokkha), occurs frequently in the canon (D. 15.34, 16, M. 43.26 A. VIII, 66 etc.). They typically read as follows and you will see they include samadhis 2-9:

Maha-nidana Sutta (DN-15)
"Ananda, there are these eight liberations. Which eight?
42. "Aññha kho ime ànanda vimokkhà. Katame aññha:

(1) "Through meditation upon the body, one gains wisdom through material phenomena. This is the first liberation. (2nd jhana)”
Råpã råpàni passati. Ayaü pañhamo vimokkho.

(2) "Through meditation upon the body one transcends the material senses and perceives the non-material: this is the 2nd liberation. (3rd jhana)
Ajjhattaü aråpasa¤¤ãbahiddhà råpàni passati. Ayaü dutiyo vimokkho.

(3) "Through superior practice one attains a higher deliverance. This is the third liberation. (4th jhana)
subhanteva adhimutto hoti. Ayaü tatiyo vimokkho.

(4) "With the complete transcending of the physical senses, with the disappearance of resistance, and not heeding various perceptions, perceiving 'Infinite space' one resides in the dimension of the infinite space (àkàsàna¤càyatanaü). This is the fourth liberation. (5th samadhi)

Sabbaso råpasa¤¤ànaü samatikkamà pañighasa¤¤ànaü atthaïgamà nànattasa¤¤ànaü amanasikàrà 'ananto àkàso'ti àkàsàna¤càyatanaü upasampajja viharati. Ayaü catuttho vimokkho.

(5) "With the transcendence of the dimension of the infinite space, one becomes aware of 'Infinite consciousness (viññánañcáyatana),' one resides in the dimension of 'Infinite consciousness. This is the fifth liberation. (6th samadhi)

Sabbaso àkàsàna¤càyatanaü samatikkamma 'anantaü vi¤¤àõa'nti vi¤¤àõa¤càyatanaü upasampajja viharati. Ayaü pa¤camo vimokkho.

(6) "With the complete transcending of the dimension of infinite consciousness, and with the attention upon the ‘emptiness of space’ one resides in the dimension of nothingness (ákiñeaññáyatana). This is the sixth liberation. (7th samadhi)

Sabbaso vi¤¤àõa¤càyatanaü samatikkamma 'natthi ki¤cã'ti àki¤ca¤¤àyatanaü upasampajja viharati. Ayaü chaññho vimokkho,

(7) "With the complete transcendence of the dimension of nothingness, one enters and remains in the dimension of neither perception nor non-perception perception (n'eva-saññá-násaññáyatana). This is the seventh liberation. (8th samadhi)

Sabbaso àki¤ca¤¤àyatanaü samatikkamma nevasa¤¤ànàsa¤¤àyatanaü upasampajja viharati. Ayaü sattamo vimokkho.

(8] "With the complete transcending of the dimension of neither perception nor non-perception, one enters and remains in the cessation of perception and sensation (sa¤¤àvedayitanirodhaü). This is the eighth liberation. (nibbana)

Sabbaso nevasa¤¤ànàsa¤¤àyatanaü samatikkamma sa¤¤àvedayitanirodhaü upasampajja viharati. Ayaü aññhamo vimokkho.

These, Ananda, are the 8 kinds of liberation."

Ime kho ànanda, aññha vimokkhà.

In conclusion, according to Siddhartha Gautama all 8 stages of the religious experience (samadhi) defined the 8th fold of the Noble Eightfold Path, and were required for full liberation (saññá-vedayita-nirodha).

[Alexander]

In those suttas we find that Siddhartha Gautama mastered the upper 4 stages of samadhi under his 2 teacher Uddaka Ramaputa, and Alara Kalama; however, he found his suffering (dukkha) had not been relieved, so he left his teachers and wandered and meditated.

I always thought this was bizarre. How could he have had experiences of the formless jhanas, without having mastered the material ones? It's always made me think that these suttas were written wrong. His two teachers (I have always thought) were something like your nemeses, Leigh Brasington et al, and maybe taught him some mental projection as samadhi. Then he realized that "samadhi" had to be self-arising.

[Jhanananda]

I always thought this was bizarre. How could he have had experiences of the formless jhanas, without having mastered the material ones?

If we examine the OOBE movement we find a lot of people at least claiming that they are experiencing OOBEs; whereas, many of those who claim that attainment are not even contemplatives, let alone self-aware.  So, it is possible to develop the immaterial attainments (aka OOBEs) without cultivating the 4 lower stages of the religious experience.

It's always made me think that these suttas were written wrong. His two teachers (I have always thought) were something like your nemeses, Leigh Brasington et al, and maybe taught him some mental projection as samadhi. Then he realized that "samadhi" had to be self-arising.

Well, it is certainly possible, but then there is the 7th fetter, Craving for immaterial or formless existence    arupa-raga.  What is that, if it is not seeking OOBEs without developing the 4 lower stages of the religious experience?

Speaking of Leigh, I recently bumped into one of his web pages where he defines the 4 jhanas.  It sure sounded a great deal like my definition.  So, is it plagiarism, or is have finally having some deep meditation experiences?

[Michel]

Jhananda:

In conclusion, according to Siddhartha Gautama all 8 stages of the religious experience (samadhi) defined the 8th fold of the Noble Eightfold Path, and were required for full liberation (saññá-vedayita-nirodha).

Jhananda: However, the definition of the 4 jhanas includes freedom from the unwholesome states at the level of an arahat.  And, this has been my experience.

It is interesting that you find that the first 4 Jhanas by definition lead to full liberation by overcoming the unwholesome states, the ten fetters. Is this in the suttas?

[Jhanananda]

It is interesting that you find that the first 4 Jhanas by definition lead to full liberation by overcoming the unwholesome states, the ten fetters. Is this in the suttas?

Well, to be more precise, I did not say the mastering of the 4 jhanas leads to full liberation.  They lead to arahatship, which is not full liberation, but the overcoming of the unwholesome states. 

Yes, this is in the suttas, if you examine the definition in the suttas of the 4 jhanas, then examine the suttic definition of the four stages of attainment, then you will see that the four jhanas map onto the four stages of attainment, which we have discussed here before.  Most notably, the 4 Noble Truths are all about freedom from suffering, and the 4th jhana is defined by adukkha, which means freedom from suffering. However, for full liberation (saññá-vedayita-nirodha, nibbana), one needs to master all 8 stages of the religious experience (samadhi).