ĀNĀPĀNASATI

JHĀNA

Personal notes are in blue.

Note: a grey background is the intermediary step between Jhānas

To arrive to the stage where one meditates on the body, implies that one has the will to be secluded from sensual pleasures (vivicceva kāmehi), and secluded from unproper states (vivicca akusalehi dhammehi).

Secluded from sensual pleasures (vivicceva kāmehi) and secluded from unproper states (vivicca akusalehi dhammehi).

BODY

- Discerning breathing (I/O) long or short.

- Training breathing (I/O), with the desire to be able to know the particulars of, (an accurate knowledge of - the feel of) the entire body (breath & body)
[up to here, there is no "feeling" of delight - just the knowledge of the breath & the body].

- Training breathing (I/O), calming bodily synergy (kāya-saṅkhāra).

Enter 1^stJHĀNA

FEELING

- Training breathing (I/O), with the desire to be able to feel delight (pīti).

Pīti - (delightful suffusive contentment) – Born of seclusion.

- Training breathing (I/O), with the desire to be able to feel pleasure (sukha).
[sukha is less "carnal" than pīti].

Sukkha - (agreeable pleasure – pleasantness) – Born of seclusion.

- Training breathing (I/O), with the desire to be able to know the particulars of the mental synergy.

[viz. experiencing the working together, and outcome of 1. the feeling /experience (vedanā) - with - 2. the inquiry (and assumptions) about that feeling (saññā)].

Vitakka - (thoughts - abstract ideas)

Vicara - (abstract ideas put in mental concrete terms).
[Here the vitakka/vicāra process, might well be of the same type of the inquiries and assumptions that characterize saññā] - More verbally destined.

- Training breathing (I/O), calming mental synergy (citta-saṅkhāra).

[calming the feeling & the inquiry and assumptions about that feeling - restraining the indriya - vanishing of perceptions (based) upon the external organs of senses (bāhirāni āyatanāni) > aka, paṭighasaññānaṃ atthaṅgamā - It is almost the end of the "Mine".]

Near total cessation of vitakka & vicāra.

Does not follow the delight & pleasantness born of seclusion.

[With that he abandons lust, and the underlying tendency (anusaya) to lust does not underlie that. [MN 44 (MA 210√)].

Enter 2^ndJHĀNA

Inner (clear) tranquillity [lit. coming to rest] - (ajjhatta sampasādana)

[Here, we enter the domain of the Citta that has been calmed (through samatha). Citta is not really related to the world of forms - if only, when it is bound with mano (not liberated) - We are here, almost at the point of liberation of citta (cetovimutti); (liberation from sensual pleasure - liberation from forms & dhammas (operating on the external āyatanani) >> liberation from the "mine"].

MIND (CITTA)

- Training breathing (I/O), with the desire to be able to know the particulars of the Citta.
[It is this above Citta, made of calmed feeling & "perception" (inquiry and assumption), that one trains to experience].

- Training breathing (I/O), with the desire to be able to gladden (abhippamodaya) that Citta.

Pīti - (delightful suffusive contentment) – Born of concentration.

Sukkha - (agreeable pleasure – pleasantness) – Born of concentration.

- Training breathing (I/O), with the desire to be able to direct the citta, towards constant, right homogeneity (Samāda).
[Here, we are aiming at the 5th Jhana >> nānattasaññānaṃ amanasikārā (not striving with the mind (mano) to perceptions of manifoldness (lit. (what is) differently than one) - Just one calm glad feeling and perception].

- Training breathing (I/O), with the desire to be able to release the Citta.

[vi+muñcati: release (apart-vi) - the end of the "Mine" - release from the external].

Transcendence of citta - (cetaso ekodibhāva)

Does not follow the delight & pleasantness born of concentration.

[This is called noble silence (quietness) ... Establish your mind in noble silence (ariya tuṇhībhāva). Make your citta unified in noble silence. Concentrate your citta in noble silence. [SN 21.1 - (SA 501)].

PHENOMENA (DHAMMA)

Note: Here, to have a measureless Citta, one must get also rid of the "I". For one is bounded by the "I" - confined in the limit of his ego.

Here, we enter the domain of vipassanā - the abandonment of the "I", (of the "scent" (SN 22.89))

- Training breathing (I/O), with the desire to be able to contemplate the "not-one's ownness" (the foreign nature) of the phenomena.

[Here anicca has the original meaning of "not-inwardly" (outwardly-foreign). By extention, the meaning of "a-nicca" has become "impermanent" - and the foreign nature of the phenomena, (the combinations from form, feeling, perception, synergy and consciousness,) is directly related to the externality of the phenomena].

- Training breathing (I/O), with the desire to be able to contemplate dispassion (virāga).

- Training breathing (I/O), with the desire to be able to contemplate cessation (nirodha).

- Training breathing (I/O), with the desire to be able to contemplate relinquishment (Paṭinissagga).

Indifference (abscence of raga) towards delight (pīti).

Enter 3^rdJHĀNA

At that point, things diverge.

- There is sampajāno (clearly discerning) in the third Jhāna, that might correspond to some of the vipassanā above - and to the second Enlightenment factor of Investigation of Phenomena (Dhammavicaya sambojjhaṅgo) in ānāpānasati.

- We also find equanimity (upekkha) in the third jhāna; that we find also in the seventh enlightenment factor (Upekhā sambojjhaṅga) in ānāpānasati.

- We find mindfulness (sati) in the third jhāna; that we find also in the first Enlightenment factor of Mindfulness (Sati sambojjhaṅga).

- We also find pleasure with the body (sukhañca kāyena) in the third jhāna, that we find also in the fourth Enlightenment factor of Rapture (Pīti sambojjhaṅga) – Although this is sukha, rather than pīti.

Nothing from the 4^th Jhāna appears in Ānāpānasati.

We directly jump to the intermediary step to the 5^th higher jhāna:

- Rūpasaññānaṃ samatikkamā (complete transcending of perceptions of Form (matter).
- Paṭighasaññānaṃ atthaṅgamā (vanishing of perceptions (based) upon the organs of senses – āyatanāni).
- Nānattasaññānaṃ amanasikārā (not striving with the mind (manasa/mano) to perceptions of manifoldness (lit. (what is) differently than one).

Something that has already been worked on earlier.

Then one can enter the higher jhānas.

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