A Comparative Study Between Samadhi and Jhana in Theravada Buddhism*

Home , Ekaggata, Five hindrances, Samadhi, Samatha

(48) Journal of Indian and Buddhist Studies, Vol. 51, No. 1, December 2002

Gyana Ratna SRAMAN

1. Introduction

To know things as they are through insight knowledge (yatha bhuta nanadassana) meditation is one of the most important techniques in contemporary society. There is no religious boundary for practicing it. Every human being has their own ego and that ego creates discrimination against others, but with real understanding, it becomes clear that no such thing as the ego exists. With proper knowledge of samadhi and jhana we can understand our real state of mind and the objects of the mind. Samadhi (concentration) and jhana (absorption) are two of the most important terms in Buddhism. Despite this, not much research has been done on them. These two technical terms are not clear to the meditator. Therefore, the central purpose of this article is to illustrate clearly the meaning and character of samadhi and jhana as well as their roles in the Buddhist meditation system.

2. Etymological meaning of Samadhi and Jhana

The word samadhi (sam + a + dha), literally means 'the state of being firmly fixed.' In other words we can call it 'concentration' -is a necessary condition for the attainment of higher wisdom and emancipation.1) According to the Majjhima- nikaya2) samadhi means "One pointedness of mind (cittass'ekaggata)." Buddhaghosa explains samadhi etymologically as "the centering of consciousness and consciousness concomitants evenly and rightly on a single objects." 3) He calls it "the state in virtue of which consciousness and its concomitants remain evenly and rightly on a single object, undistracted and unscattered." 4) Final achievement of samadhi is the starting point of jhana. The great commentator Buddhaghosa traces the Pali word jhana (Skt.dhyana) to two verbal forms. One, the etymologically correct -477- A Comparative Study Between Samadhi and Jhana in Theravada Buddhism* (G. R. SRAMAN)( 49 ) derivation, is the verb jhayati, meaning to think it to meditate. He further explains, "B y means of this yogins mediate, thus it is called jhanata. The meaning is that they cognize a given objects." 5) The commentator offers in addition a more playful derivation of jhana, intended to illuminate its function rather than its verbal source. This derivation traces the word jhana to the verb jhapeti meaning, "to burn up", the reason being : "It burns up opposing states, thus it is called jhana." 6) The gist of this second account is that jhana "burns up" or destroys the mental defilements preventing the development of serenity (amatha) and insight (vipassana) 7). Therefore, Buddhaghosa gives the popular explanation of jhana at his works Visuddhimagga8) as follows : "from meditation on objects and from burning up anything adverse is called jhana." But it never means vaguely meditation in Theravada Buddhism. It is the technical term for a special meditations experience, reached in a certain order of mental states9)

3. Samadhi and Jhana : A Comparative Study

3.1. Samadhi Samadhi is the basis of meditation and jhana is based upon samadhi. In the exam- ple of the butter lamp, samddhi is like the butter or oil and jhana is like the wick placed in the oil. If one doesn't have any oil and tries to light the lamp, one won't get a good flame. But if one has oil the lamp, one gets a good steady, bright flame. Similarly, one need to establish samadhi first, and then develop jhana. 10)There are two kinds of samadhi. 11)They are : upacara-samadhi-means access concentration, marked by the suppression of the five hindrances-nivarana, and the other one is appana-samadhi-means attainment comcentration, the complete immersion of the mind in its object affected by the full maturation of the jhana factors. Attainment concentration is equivalent to the eight attainments-the four jhanas and the four aruppa jhanas and to this extent samadhi and jhana coincide.12) 3.2. Jhana The Pali word jhana has been rendered by translators into English in various ways-as "meditation", which to us seems too general ; "rapture" and "ecstasy" , which suggest a degree of elation and exuberance inappropriate to the higher jhanas ; as "musing" , which is too weak and archaic ; and as "trance", which misleadingly -476- (50) A Comparative Study Between Samadhi and Jhana in Theravada Buddhism* (G.R. SRAMAN) implies a sub-normal state, quite the opposite of jhana, The word "absorption" , used by some translators, is the most suitable meaning of jhana, but that is needed for the Pall appana, which includes the jhanas and corresponds closely to "absorption" in literal meaning. The jhanas themselves are states of deep mental unification characterized by a total immersion of the mind in its object. They result from the centering of the mind upon a single object with such a degree of attention that the discursive activity of thought is slowed down and eventually stopped. The four jhanas appear repeatedly in the suttas13) described by a stock formula showing their process of attainment. The five jhana factors will directly combat the five hindrances.14) According to Buddhaghosa, 15) "One-pointedness is incompatible with sensuous desire ; joy is incompatible with ill will ; applied thought is incompatible with sloth and torpor ; rapture is incompatible with restlessness and worry ; and sustained thought is incompatible with doubt." 3.3. Samadhi and Jhana in the Abhidhamma In the suttas samadhi is defined as mental one-pointedness, and this definition is followed through with technically psychologically rigor in the Abhidhamma. The Abhidhamma treats one-pointedness as a distinct mental factor (cetasika) present in every state of consciousness. It is a universal mental concomitant with the function of unifying the mind upon its object. Thus the Dhammasangani equates these more prominent types of one-pointedness with a string of synonyms inclusive of serenity (samatha), the faculty of concentration (samadhindriya),and the power of concentration (samadhi-bala). Buddhaghosa, in the Visuddhimagga, defines samadhi as wholesome one-pointedness of mind (kusala cittas'ekaggata), and even here we can understand from the context that it is only the wholesome one-pointedness involved in the de- liberate transmutation of the mind to a heightened level of calm that is intended by the word samadhi. 16)In the Abhidhamma we find a fivefold division of jhana, which is supplementary to the fourfold division of the nikayas. 17)In this system vitakka and vicana are eliminated in successive stages, instead of simultaneously. Whereas in the fourfold system the second jhana is attained by the elimination of vitakka and vicana, and thus retains three factors ; in the fivefold system the elimination of vitakka only produces a second jhana of four factors. With the elmination

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of vicara the Jhana is attained. Herein lies the difference between the two terms.

4. Conclusion

From the above explanation it's seem that, Samadhi and jhana come closest in meaning, sharing to a large extent the same reference. The Buddha equates right concentration with the four jhanas, and in doing so allows concentration to en- compass the meditative attainments signified by the jhanas. However, even though samadhi and jhana can overlap in denotation, certain differences in their suggested and contextual meanings prevent unqualified identification of the two term.

* This research work is supported in part by a postdoctoral fellowship from JSPS and a summary of presented article.

1) Nyanaponika Thera : Abhidhamma Studies. Wisdom Publication-Boston 1998, p. 11.

2) MN. ‡T. 301.

3) Vism. pp. 68,85.

4) ibid. p.68.

5) Vin. A. ‡T: 116.

6) ibid. ‡T: 116.

7) Henepola Gunaratana : The Path of Serenity and Insight. Motilal Banarsidass Publishers,

Delhi 1985, p.7.

8) Vism : p. 150 dramman 'upani,'jhanato paccanika jhapanato va jhanam.

9) T. W. Rhys Davids & William Stede : Pali-English Dictionary. PTS 1995 (rept.) p. 286.

10) Khenchen Thrangu : The Practice of Tranquility and Insight. Shambhala-Boston & London

1993, pp. 13-14.

11) MN. ‡V. 73 ; Pm. 91 ; Upatissa : The Path of Freedom. BPS-Kendy 1961, pp. 79-80 ;

Bhikkhu Nanamoli : The Path of Purification. BPS-Kendy 1975, p. 85.

12) Henepola Gunaratana : Thera : The Path of Serenith and Insight. Motilal Banarsidass

Publishers, Delhi 1985, p. 11.

13) DN. 2 : 314-5 ; MN. 1 : 182.

14) Path of Purification, Chapt. ‡W. 86ibid. Chapt. ‡W. 86.

15) ibid. Chapt. ‡W. 86.

16) Vism. p.68.

17) DN. 1.76.

•q Key Words•r Theravada, Meditation (JSPS Post Doctoral Research Fellow, Ph. D)

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