Early Buddhist Meditation by Keren Arbel

Author:Keren Arbel
Language: eng
Format: epub
Publisher: Routledge

Notes

1 Gethin 2001, 168.

2 Gethin 2001, 170. On page 181, he also states that the bojjhaṅga list ‘links directly into arrange of ideas associated with the jhānas and is intended to characterize a particular variety of jhāna’.

3 For a comprehensive treatment of the seven factors of awakening in the Nikāyas, see Gethin 2001, 146–83. I will parallel the formulaic description of the jhānas to the bojjhaṅga process formula, and not only the ‘introduction to the jhāna formula’ (e.g., DN I.73).

4 Gethin 2001, 170–1, 181.

5 This process is depicted in other suttas as well. Gethin has pointed out that ‘the process formula should be regarded as a significant and characteristic treatment of the bojjhaṅga is surely confirmed by the way the Vibhaṅga singles it out at the opening of the suttantabhājaniya for the bojjhaṅgas’ (Vibh 227) (Gethin 2001, 169).

6 By a ‘bare’ list, I mean a list of the bojjhaṅgas without any explanation to their development or an elaboration as to their relation with each other. See, for example, MN II.12.

7 SN V.72: “While one is developing these seven factors of awakening, one’s mind is liberated from the āsava of attachment for sensual pleasures, from the āsava of becoming, from the āsava of ignorance… They lead to awakening, bhikkhu, therefore they are called factors of awakening (tassime sattabojjhaṅge bhāvayato kāmāsavāpi cittaṃ vimuccati.” Bhavāsavāpi cittaṃ vimuccati. Avijjāsavāpi cittaṃ vimuccati… bodhāya saṃvattantīti kho bhikkhu, tasmā bojjhaṅgāti vuccantīti). See also SN V.81–2; 87–8; 97–8.

8 E.g., AN V.212.

9 We should bear in mind that according to the Ānāpānasati Sutta, ‘when mindfulness of breathing is developed and cultivated… it fulfils the four satipaṭṭhānas’ (MN III.82).

10 The same is repeated with regard to observing the other three satipaṭṭhānas. Therefore, it seems that one can choose any of the four satipaṭṭhānas as a vehicle for the establishment of mindfulness. However, it should be noted that the ‘bojjhaṅga process formula’ also indicates that for arousing upekkhā as an awakening factor, one has to observe the mind. This will be discussed later on in this chapter.

11 SN V.331: kathaṃ bhāvitā ca ānanda, cattāro satipaṭṭhānā kathaṃ bahulīkatā sattasambojjhaṅge paripūrenti. Yasmiṃ samaye ānanda, bhikkhu kāye kāyānupassī viharati upaṭṭhitā tassa tasmiṃ samaye sati hoti asammuṭṭhā. Yasmiṃ samaye ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti. Satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

12 This recognition is part of the practice given in the Satipaṭṭhāna Sutta (MN I.61–2).

13 Note, however, that this is only a preliminary meaning of the term sati. When it is further developed, it can be described as ‘mindfulness’ and even ‘present awareness’.

14 See the discussion on this path structure in the chapter on the first jhāna.

15 E.g., MN I.181. See also MN III.3. In other descriptions of the jhānas, the Buddha makes a declaration about mindfulness before he enters the first jhāna that ‘mindfulness was established and not lost’ (upaṭṭhitā sati asamuṭṭhā); e.g., MN I.21, 117.

16 The proximate cause for entering into the first jhāna is the abandonment the five hindrances; for abandoning

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