Robin Beck

Jhana {Dhyana} Absorptions

On Meditative States
Mindfulness Cultivation

In the comments at Phantom City, I wrote, "The 4 rupa-jhanas and the 4 arupa jhanas."

Charles responded with a question: "I love your lingo and alliteration, but what the hell are you referring to?"
Here is my answer:

You mentioned the 3-D experience while chanting with the Mandala, {Five Surreal Moments 3. 3D Gohonzon} I think the explanation for those is found in the Suttas. In the Suttas, the dhyanas, or jhanas in Pali, are described, I believe, as meditative trances, experienced while in deep samadhi. The best translation of jhana I have seen is 'meditative absorption'.

Note that the terms samadhi and dhyana are used much differently in Buddhism than in Patanjali Yoga. I would be simplistic to say they are reversed, since they are totally different things, based on different world-views and goals. There are 4 main rupa-jhanas or form absorptions. The rupa-jhanas appear to be experiences of the 4 main levels of the Brahma Heavens in the rupa-loka, or Realm of Form. The Realm of Form refers to meditative heavens, where beings are free of lusty desire {kama}, but still attached to form & contact {rupa}.

My experience is that the rupa-jhanas can be 'triggered' with chanting meditations geared to cultivation of metta {loving kindness}, karuna {compassion}, muditta {joy}, and upeksha {equanimity}. These cultivations, if I understand correctly, are classified as a form of the Samatha {Calming}-Smrti {Mindfulness} practices. See Also: Metta Sutta and scroll down for a nice explanation of the Brahma-Vihara.

I believe these are what evolved into the popular forms of Pure Land. And, it is my theory that the practice of Nembutsu elicits an experience like the Form Absorptions {rupa-jhanas}. These are very ecstatic meditative states. The weakness I see, in what Honen apparently taught {exclusive reliance on Nembutsu}, is that one is left there, relying on 'other power' and waiting for the next life to advance.

As an aside, there are other calming-mindfulness practices, such as centering. It is these that I think evolved into the popular Koan-Zen of Nonin, Doryu, etc.

There are also 4 arupa jhanas, associated with the more advanced Vipassana {Insight}-Prajna {Wisdom} practices. These might be experiences of the arupa-loka or formless heavens. There, beings are free of desire and contact. I suspect the Soto Zen of Dogen is based partly on realizing these, but I have no direct experience to support that theory.

I will briefly add that the practices of Samatha-Smrti are, I think, the same as ‘Jo' in Kai- Jo- E, and deal with conventional, conditioned, or conceptual reality {sammutti}. The intent was/is to calm the Klesha {bonno} overcome hindrances, {link}, and allow the student to lucidly enter samadhi. The metta cultivations, according to one story, were taught to monks, to enable them to tame hungry ghosts {preta}, and dwell fearlessly in the jungle. Link

The Vipassana-Prajna Practices would then correspond to ‘E ‘ and deal with ultimate reality {paramattha}. The intent is to eradicate the Klesha and cultivate direct insight into the three marks or signs of conditioned existence.

Before concluding, I want to add that a jhana, or meditative absorption experience, is, in my experience, not necessarily pleasant. It can be creepy or even hellish. Aldous Huxley's books "The Doors of Perception and Heaven and Hell" comes to mind. At any rate, this is why the metta cultivations, IMO, are very useful, if not vital. There is a surreality to life that is both frightening and intriguing. We can ignore it, or explore it, both at our own peril.

The caution is that one should not confuse blissful meditative states with Enlightenment. For a Nichiren Buddhist, our form of Vipassana Bhavana {Insight Cultivation or Kanjin}; which is chanting the Odaimoku, is always central. Our primary Samatha{s} {Shi or Jo] are Lotus Sutra Recitation and Mandala Contemplation. Metta Bhavana is supplemental. Also, I try to remain mindful that prajna (E, chi, or wisdom) is, in the beginning, replaced with Faith and Devotion {Shrada/Bhakti/Shin}.

Posted by rbeck at June 29, 2005 07:05 PM
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four meditation heavens
[四禅天] (Jpn.: shizenten)

Also, four dhyana heavens. The four heavens that constitute the world of form. They are named ordinally-the first meditation heaven, the second meditation heaven, and so on-in ascending order of altitude and quality. They are further subdivided into eighteen heavens. When, by practicing the four stages of meditation, one frees oneself of the illusions of the world of desire, one can be reborn among these four meditation heavens. The four meditation heavens are also regarded as four levels of consciousness that one can attain by practicing the corresponding meditation.
From source: The Soka Gakkai Dictionary of Buddhism

world of form
[色界] (Skt.: rupa-dhatu; Pali.: rupa-dhatu; Jpn.: shiki-kai)

Also, world of matter. The middle division of the threefold world, located above the world of desire. Beings in this realm have physical bodies and are subject to certain material restrictions, but are free of desire and feed on light. The world of form consists of the four meditation heavens and is further subdivided into eighteen heavens (sixteen or seventeen according to other explanations). The highest is the Akanishtha Heaven, or Summit of Being Heaven. The Sanskrit word rupa means form, outward appearance, color, phenomenon, or thing, and dhatu means world or realm.
From source: The Soka Gakkai Dictionary of Buddhism
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Posted by rbeck at September 25, 2005 12:29 AM