Moderator: Mahavihara moderator
Although singleness of mind isn’t mentioned in the standard formula of the first jhāna, likely because it isn’t as prominent here as in the second jhāna, nevertheless, MN 43 lists it as one of the five jhāna factors. Moreover, MN 44 Culavedalla Sutta, defines concentration (samādhi) as singleness of mind:
Singleness of mind (cittassa ekaggatā) is concentration, friend Visakha; the four applications of mindfulness are its causes (nimitta); the four right exertions are its requisites; and any cultivation, development, and pursuit of these qualities is its development.It’s also worth noting that the nimittas of concentration are given as the four applications of mindfulness.
Similarly, the faculty of concentration (samādhindriya) is defined as the attainment of singleness of mind by a noble disciple (ariyasāvaka) who has attained the path. SN 48.10 Indriyavibhaṅga Sutta:
And what is the faculty of concentration? Here monks, a noble disciple, making letting go his object, gains concentration, gains singleness of mind. Quite secluded from sensual pleasures, secluded from unskillful phenomena, he enters and remains in the first jhāna....And this definition of the faculty of concentration naturally includes jhāna as the eighth component of the noble eightfold path.
Singleness of mind is possible in any state which has discarded the five hindrances and therefore has nothing to do with being "sharply focused on a minute area of existence." For example, AN 4.12 Sīla Sutta:
If while he is walking, standing, sitting, or reclining, a monk is free from greed and ill will, from sloth and torpor, from restlessness and worry, and has discarded doubt, then his will has become strong and impregnable; his mindfulness is alert and unclouded; his body is calm and unexcited; his mind is concentrated and collected (samāhitaṃ cittaṃ ekaggaṃ).
And also, differing from Ven. Brahmavamso's jhāna, the canon describes the mind in jhāna as vast and expansive. MN 127 describes the expansive liberation of mind (mahaggatā cetovimutti), which is a synonym for the mastery of jhāna, as follows:
And what, householder, is the expansive liberation of mind? Here a monk abides resolved upon an area the size of the root of one tree, pervading it as expansive: this is called the expansive liberation of mind. Here a monk abides resolved upon an area the size of the roots of two or three trees, pervading it as expansive: this too is called the expansive liberation of mind. Here a monk abides resolved upon an area the size of one village, pervading it as expansive ... an area the size of two or three villages... an area the size of one major kingdom... an area the size of two or three major kingdoms... an area the size of the earth bounded by the ocean, pervading it as expansive: this too is called the expansive liberation of mind.
I don't attend to any single physical object - this would narrow the mind, while the Satipatthana sutta advocates the development of the spacious mind (mahaggatta citta). It's essential here to understand that the focus of the jhana is not a single object, but a certain quality - liquid (water), solid body (earth), plasma (fire), gas (air, as in Anapanasati), or primary colors. In technical terms, concentration need a basis (arammana). And ekaggatta (mistranslated as one-pointedness) is the prevalence of one arammana in the mind, as described in the thread: viewtopic.php?f=23&t=5550
Somehow there evolved a simplistic notion of concentration as just keeping attention endlessly on one point until one gets in some trance state. This leads nowhere. On the contrary, samadhi requires a precise basis, which can be made predominant in the mind to the extent of totality (kasina).
"There are these ten totality-dimensions. Which ten? One perceives the earth-totality above, below, all-around: non-dual, unlimited. One perceives the water-totality... the fire-totality... the wind-totality... the blue-totality... the yellow-totality... the red-totality... the white-totality... the space-totality... the consciousness-totality above, below, all-around: non-dual, unlimited."
http://www.accesstoinsight.org/tipitaka ... .than.html
frank k wrote:CPED defines ekodibhaava as one pointedness.
I'm interested in the 2nd jhaana formula.
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ
so my questions are:
how closely related is ekodibhaava to ekaggata? are they equivalent as jhana factors?
how can those two words be broken down further?
eko-di-bhaava? cultivation of oneness?
eka-g-gata? going to oneness?
I interpret the 2nd jhaana to say that vitakka and vicaara are replaced by ekodibhaava (ekaggata equivalent?).
frank k wrote:eka-g-gata? going to oneness?