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We have been exploring the five spiritual faculties: faith, vigor, mindfulness, samādhi, and discernment. In the previous post, we saw how keeping one's mind fixed on one object leads to a mental state in which one's mind is completely unified on that object, and no longer being pushed around by various desires or aversions. This state I am leaving untranslated as samādhi. It is usually translated as "concentration", but should to be understood to be a very relaxed state of being, and not tense at all. "Composure" might even be a better term for it.

So, then, the text we are following, SN 48.10, goes on to talk about this spiritual faculty. And it deals with another nearly untranslatable word, jhāna, which refers to a rarefied state of mind in which particular processes are occurring. It is a deep unification, an inner harmonizing of all the different parts into a cohesive whole. I'll offer my translation of the passage (which is kind of tricky and is the sort of thing that I'm sure years from now I'll look at and say "Ryan, what were you thinking?"):



And what, O monks, is the spiritual faculty of samādhi?

Here, O monks, a noble disciple, having a foundation of relinquishment, gains samādhi, gains unification of the heart and mind.

They, having thus separated themselves from sensuality, having separated themselves from unskillful qualities, abide having attained the first jhāna, in joy and pleasure generated by that separation, with thought and examination.

Quenching thought and examination, they dwell having attained the second jhāna, in internal tranquility, with a mind made one, without thought or examination, in the joy and pleasure generated by samādhi.

They dwell equanimous, with the fading of joy, experiencing mindfulness, clear knowing, and bodily pleasure, that which the noble ones describe as dwelling pleasurably with equanimity and mindfulness; they dwell having attained the third jhāna.

Abandoning pleasure and abandoning pain, they dwell having attained the fourth jhāna, in the disappearance of joy and sorrow, with no pain or pleasure, in purified mindfulness and equanimity.

This, I call, O monks, the spiritual faculty of samādhi.


Expandjhāna? )
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One of the three "right purposes" (sammā-saṅkappa) is renunciation. This word kind of leaves a bad taste in a lot of our mouths, because there's this general association of renunciation with pain, self-torment, and avoidance of pleasure. But that's not really what is meant in the Buddhist tradition by renunciation. In fact, it's a joyful experience! An expression of perfect contentment, of being pleased with what you have and where you are, and of peace and calm. You aren't renouncing because you want to deny yourself, but instead because you have decided that it's better. The word translated as renunciation, nekkhamma, also means to depart. As in, when you leave your house, or the grocery store, you are renouncing them. It's the sense of a departure, of a leaving behind of that which you have decided is worth leaving behind, because you are going somewhere else.

That's not to say there's never any struggle involved. At the beginning, it can actually be quite difficult to stick with a commitment to renunciation. Craving is strong, and convinces us that we will be happy if we can just get That Thing. But commitment to stillness, to watching the craving and understanding it, and understanding that it will just generate more dukkha, that it's a disturbance of the peace, that the peace can only really be regained by remaining still and not through gratification, and you can press through to greater pleasures.

And, indeed, this is also where samādhi, concentration, or attentive stillness, comes in handy. Being still, and calm, and at peace, is also a wonderful, joyous experience. It just feels so good. Indulge in it enough, and sensual pleasures start to lose their appeal. You start to see how they're fleeting, and really not worth chasing. How it's nicer to just, like, mellow out, man. And then you get into a feedback loop, because the calm that comes of not chasing after sensual pleasure supports samādhi, which in turn supports the calm that comes of not chasing after sensual pleasure.
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Tonight I finished the final night of Gil Fronsdal's latest concentration series, which is the fifth week of talks he has been giving on Wednesdays. And tonight he said something that struck a chord, because it resonates with how my practice has been unfolding the last few weeks: Getting to samādhi--to that attentive stillness so often referred to as "concentration" in translations--is not about engineering the right technique, but about love for the state.

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Upāsaka Cattasallā

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