01 Meditation Panel Preface.indd - United Nations Day of Vesak 2013

Buddhist Philosophy and
Meditation Practice
Both Vasubandhu and the Vaibhika take as authoritative the stra formula that outlines
the four factors that predominate in the first dhyna and fall away in the higher dhyna-s
(the elimination formula) 79 as well as another formula that emphasizes the positive qualities that
develop and predominate in each successive dhyna (development formula): 80
Elimination formula:
1 st dhyna: vitarka, vicra, prti, sukha
2 nd dhyna: prti, sukha
3 rd dhyna: sukha
4 th dhyna: [upek]
Development formula:
1 st dhyna: vitarka, vicra, prti, sukha, cittaikgrat.
2 nd dhyna: adhytmasamprasda, prti, sukha, cittaikgrat
3 rd dhyna: [saskra-]upek, smti, samprajñna, sukha, samdhi
4 th dhyna: adukhsukh-vedan, upek-pariuddhi, smti-pariuddhi, samdhi
In the following sections, I examine Vasubandhu and his co-religionist’s interpretations of these
factors, focusing on issues that relate to the modern jhna debate.
Single-pointedness (Ekāgratā)
The Vaibhika dene the attainment (sampatti) of dhyna as the single-pointed focus
(ekgrya) of a pure (ubha) or wholesome (kuala) mind. 81 Vasubandhu agrees with this denition,
but objects to Vaibhika view that samdhi is a discrete mental factor responsible for making a mind
single-pointed. According to Vasubandhu, samdhi is a just a concept referring to a series of minds
that are single-pointed. This series constitutes dhyna depending on the presence and strength of
the wholesome mental factors, in particular, the dhyna factors. Both parties agree, however, that
the relevant sense of single-pointedness (ekgrat) is having a single (lambana).
Based on their denitions of samdhi, it would seem that the Vaibhika and Vasubandhu
assume that the single-pointedness of dhyna, whatever its ontological underpinnings, is consistent
with the notion that dhyna involves a balance of amatha and vipayana. In the modern jhna
debate, however, Shankman and Gunaratana distinguish the vipassan-style jhna found in
the suttas from the Visuddhimagga-style of jhna on the basis of different interpretations of the term
ekaggat. 82 Shankman proposes different translations of ekaggat to capture the relevant distinction:
79
AKBh viii.2ab.
80
AKBh viii.7-8; stri p. 888. This formula is similar to that found in the Smaññaphala Sutta, but adds cittaikagrat
to the rst, samdhi to the third and smtipariuddhi and samdhi to the fourth.
81
AKBh viii.1d.
82
This factor is not mentioned in any of the standard formulas for the rst jhna, but is implied in the formula for
the second jhna by the phrase cetaso ekodibhva and is explicitly mentioned in some suttas (e.g., Mahvedalla MN 1:294,
Anupada) and is picked up in the Vibhaga.
271