As a factor of the first jhana, sukha signifies pleasant feeling. The word is explicitly defined in the sense by the Vibhanga in its analysis of the first jhana: "Therein, what is happiness? Mental pleasure and happiness born of mind-contact, the felt pleasure and happiness born of mind-contact, pleasurable and happy feeling born of mind contact — this is called 'happiness' " (Vbh.257). The Visuddhimagga explains that happiness in the first jhana has the characteristic of gratifying, the function of intensifying associated states, and as manifestation, the rendering of aid to its associated states (Vism. 145; PP.151).
When defined in terms of agency, piti is that which creates interest in the object; when defined in terms of its nature it is the interest in the object. Because it creates a positive interest in the object, the jhana factor of rapture is able to counter and suppress the hindrance of ill will, a state of aversion implying a negative evaluation of the object.
MA explains liberation (vimokkha) here as meaning the mind’s full (but temporary) release from the opposing states and its full (but temporary) release by delighting in the object. The first liberation is the attainment of the four jhānas using a kasi˚a (see §24 and n.768) derived from a coloured object in one’s own body; the second is the attainment of the jhānas using a kasi˚a derived from an external object; the third can be understood as the attainment of the jhānas through either a very pure and beautiful coloured kasina or the four brahmavihāras . The remaining liberations are the immaterial attainments and the attainment of cessation.
santa100 wrote:For your second question, notice it said "the attainment of the jhānas through either a very pure and beautiful coloured kasina OR the four brahmavihāras"
Spiny Norman wrote: I think the kasinas and brahmaviharas are included in the 40 objects of meditation in the commentaries?
SarathW wrote:Thanks E.C
What do you mean by,the abandonment of doubt requires understanding of sorts?
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