Nina Van Gorkom
Visuddhimagga XVII, 92 — Jhāna-paccaya (Jhāna-condition)
Introductory Explanation
In the case of jhāna-condition (jhāna-paccaya), the cetasikas which are jhāna-factors (jhānaṅga) are the conditioning dhammas that cause the citta and accompanying cetasikas—the conditioned dhammas—to fix themselves firmly upon the object (ārammaṇa) which is experienced.
The word jhāna has been explained as being derived from jhāyati, “to contemplate” or “to think closely of an object.” Or else, derived from a different root jhāyati, meaning “to burn” (Vis. IV, 119), since the jhāna-factors which are developed burn away the hindrances (nīvaraṇa), the unwholesome cetasikas.
The jhāna-factors developed in samatha are sobhana cetasikas; they must be developed together with paññā, which knows the way to develop calm, so that absorption (appanā-samādhi) may be attained.
However, jhāna-factors can also be taken in a wider sense—they may even be akusala. That is why the Dhammasaṅgaṇī mentions in the Saṅgaha-vibhaṅga (“Summary”) jhāna-factors arising not only with mahā-kusala cittas accompanied by paññā, but also with those ñāṇa-vippayutta, unaccompanied by paññā, as well as with each of the akusala cittas.
Not only kusala citta but also akusala citta needs jhāna-factors which assist the citta to be firmly fixed upon an object. Even when someone performs evil deeds, he needs jhāna-factors accompanying the akusala citta, so that he is concentrated on the object of akusala; these jhāna-factors condition the akusala citta by way of jhāna-paccaya.
We read in the Paṭṭhāna (Anantara–Saṅgahika Triplet, VII, Investigation Chapter, §431) that akusala jhāna-factors are related to their associated aggregates (nāma-khandha) by jhāna-paccaya. Without the assistance of the jhāna-factors, no good or evil deed can be performed.
The Seven Jhāna-factors
When jhāna is taken in its widest sense, the following cetasikas are seven jhāna-factors:
- Applied thought (vitakka)
- Sustained thought (vicāra)
- Rapture or zest (pīti)
- Pleasant feeling (sukha)
- Painful feeling (domanassa)
- Indifferent feeling (upekkhā)
- Concentration (samādhi)
Text of Visuddhimagga XVII, 92
(17) All the seven jhāna-factors classed as profitable, etc.—leaving out the pair, pleasant and painful feeling, in the case of the two sets of five consciousnesses—
Note: “Profitable, etc.” refers to kusala, akusala, vipāka, and kiriya. The pleasant bodily feeling and painful bodily feeling accompanying the two types of kāya-viññāṇa (one kusala-vipāka and one akusala-vipāka) are excepted.
…which factors assist in the sense of constituting a state of jhāna, are jhāna-conditions, according as it is said:
“The jhāna-factors are a condition, as jhāna-condition, for the states associated with jhāna and for the kinds of materiality originated thereby.” (Paṭṭhāna I.6)
Commentarial Note
The expression constituting a state of jhāna translates upanijjhāna, meaning contemplation. The Ṭīkā explains that applied thinking (vitakka) and so on, when they have approached an object, contemplate, examine, and consider it (nijjhānaṃ, pekkhanaṃ, cintanaṃ). The Ṭīkā mentions this as an extraordinary engagement of these factors.
The seven jhāna-factors are conditions for the conascent nāma-dhammas and also for the mind-produced rūpa by way of jhāna-paccaya.
The Ṭīkā emphasizes that this does not concern all cittas; for example, the feelings accompanying the two types of kāya-viññāṇa are too weak to serve as jhāna-condition.
In the following section (Vis. 93) it is mentioned that cetasikas accompanying ahetuka-cittas are not included, according to the Commentary to the Paṭṭhāna.
Further Quotation from the Question Section
“At the moment of rebirth-linking, resultant indeterminate jhāna-factors are a condition, as jhāna-condition, for associated aggregates and for the kinds of materiality due to kamma performed.” (Paṭṭhāna I.175)
At the moment of rebirth, the jhāna-factors accompanying the paṭisandhi-citta (vipāka-citta) condition the other nāma-dhammas and the rūpa produced by kamma, by way of jhāna-condition.
Conclusion
As we have seen, jhāna-factors operate not only while one cultivates samatha, but also function repeatedly in daily life—whether performing wholesome or unwholesome deeds.
The Subcommentary to the Khandha-Vibhaṅga (Book of Analysis) explains the role of the jhāna-factors in relation to mind-produced rūpa. It calls the jhāna-factors bala-dāyaka (“strength-givers”), intensifying factors that assist the citta and accompanying cetasikas to be fixed upon an object.
The jhāna-factors vitakka and vicāra play a specific role when citta conditions speech. At that moment, kusala-vitakka or akusala-vitakka condition the citta and mind-produced rūpa by way of jhāna-condition.
When our objective is not dāna (generosity), sīla (morality), or bhāvanā (mental development), we speak with akusala citta. When citta produces a facial expression of gladness, or when we smile, the jhāna-factor sukha (somanassa-vedanā) plays its specific role—it conditions citta and mind-produced rūpa by way of jhāna-paccaya.
In the Guide to Conditional Relations by U Nārada (p. 65), it is explained that no action, kusala or akusala, can be performed without jhāna-condition. The jhāna-factors are the condition enabling an act to be completely performed from beginning to end. Without jhāna-condition, it would be impossible “to take one straight step forward… or to pronounce one word correctly.”
Thus, these factors perform their functions with regard to both kusala and akusala.
Samatha and Vipassanā Jhāna
The sobhana jhāna-factors are jhāna-condition for the kusala citta developing samatha or vipassanā. The Ṭīkā begins this section (Vis. 92) with the compound lakkhaṇārammaṇūpanijjhāna—“contemplation of characteristics and of objects.”
The lakkhaṇa (characteristics) are impermanence, suffering, and non-self, to be realized through insight (vipassanā). The ārammaṇa (objects) are the thirty-eight meditation subjects of samatha. Thus this compound refers to both samatha and vipassanā.
In the Sallekha Sutta (MN I, 8), for example, the Buddha tells the monks: “Jhāyatha”—“Meditate.” The Commentary (Papañcasūdanī) explains the two meanings of jhāna referring to samatha and vipassanā:
“Jhāyathā” ti. Ārammaṇūpanijjhānena aṭṭhatiṃsārammaṇehi,
lakkhaṇūpanijjhānena ca aniccādīhi khandhāyatanādīni upanijjhāyatha.
Samathañ ca vipassanañ ca vaḍḍhethā ti vuttaṃ hoti.
Mā pamādattha, mā pamajjitthā ti.
Translation:
“Meditate: by contemplating the thirty-eight objects of samatha, and by contemplating the characteristics beginning with impermanence with regard to the khandhas and āyatanas. It means: develop samatha and vipassanā. Do not be negligent, do not be heedless