*One-pointedness* *(ekaggatā)*
Unlike the previous four jhāna factors, one-pointedness is not specifically mentioned in the standard formula for the first jhāna, but it is included among the jhāna factors by the Mahāvedalla Sutta (M I 294) as well as in the Abhidhamma and the commentaries. One-pointedness is a universal mental concomitant, the factor by virtue of which the mind is centred upon its object. It brings the mind to a single point, the point occupied by the object.
One-pointedness is used in the text as a synonym for concentration (samādhi) which has the characteristic of non-distraction, the function of eliminating distractions, non-wavering as its manifestation, and happiness as its proximate cause (Vism 85; PP 85). As a jhāna factor one-pointedness is always directed to a wholesome object and wards off unwholesome influences, in particular the hindrance of sensual desire. As the hindrances are absent in jhāna one-pointedness acquires special strength, based on the previous sustained effort of concentration.
Besides the five jhāna factors, the first jhāna contains a great number of other mental factors functioning in unison as coordinate members of a single state of consciousness. Already the Anupada Sutta lists such additional components of the first jhāna as contact, feeling, perception, volition, consciousness, desire, decision, energy, mindfulness, equanimity and attention (M III 25). In the Abhidhamma literature this is extended still further up to thirty-three indispensable components. Nevertheless, only five states are called the factors of the first jhāna, for only these have the functions of inhibiting the five hindrances and fixing the mind in absorption. For the jhāna to arise all these five factors must be present simultaneously, exercising their special operations:
But applied thought directs the mind onto the object; sustained thought keeps it anchored there. Happiness [rapture] produced by the success of the effort refreshes the mind whose effort has succeeded through not being distracted by those hindrances; and bliss [happiness] intensifies it for the same reason. Then unification aided by this directing onto, this anchoring, this refreshing and this intensifying, evenly and rightly centres the mind with its remaining associated states on the object consisting in unity. Consequently possession of five factors should be understood as the arising of these five, namely, applied thought, sustained thought, happiness [rapture], bliss [happiness], and unification of mind. For it is when these are arisen that jhāna is said to be arisen, which is why they are called the five factors of possession. (Vism 146; PP 152)
Each jhāna factor serves as support for the one which succeeds it. Applied thought must direct the mind to its object in order for sustained thought to anchor it there. Only when the mind is anchored can the interest develop which will culminate in rapture. As rapture develops it brings happiness to maturity, and this spiritual happiness, by providing an alternative to the fickle pleasures of the senses, aids the growth of one-pointedness. In this way, as Nāgasena explains, all the other wholesome states lead to concentration, which stands at their head like the apex on the roof of a house (Mil 38–39).
Unlike the previous four jhāna factors, one-pointedness is not specifically mentioned in the standard formula for the first jhāna, but it is included among the jhāna factors by the Mahāvedalla Sutta (M I 294) as well as in the Abhidhamma and the commentaries. One-pointedness is a universal mental concomitant, the factor by virtue of which the mind is centred upon its object. It brings the mind to a single point, the point occupied by the object.
One-pointedness is used in the text as a synonym for concentration (samādhi) which has the characteristic of non-distraction, the function of eliminating distractions, non-wavering as its manifestation, and happiness as its proximate cause (Vism 85; PP 85). As a jhāna factor one-pointedness is always directed to a wholesome object and wards off unwholesome influences, in particular the hindrance of sensual desire. As the hindrances are absent in jhāna one-pointedness acquires special strength, based on the previous sustained effort of concentration.
Besides the five jhāna factors, the first jhāna contains a great number of other mental factors functioning in unison as coordinate members of a single state of consciousness. Already the Anupada Sutta lists such additional components of the first jhāna as contact, feeling, perception, volition, consciousness, desire, decision, energy, mindfulness, equanimity and attention (M III 25). In the Abhidhamma literature this is extended still further up to thirty-three indispensable components. Nevertheless, only five states are called the factors of the first jhāna, for only these have the functions of inhibiting the five hindrances and fixing the mind in absorption. For the jhāna to arise all these five factors must be present simultaneously, exercising their special operations:
But applied thought directs the mind onto the object; sustained thought keeps it anchored there. Happiness [rapture] produced by the success of the effort refreshes the mind whose effort has succeeded through not being distracted by those hindrances; and bliss [happiness] intensifies it for the same reason. Then unification aided by this directing onto, this anchoring, this refreshing and this intensifying, evenly and rightly centres the mind with its remaining associated states on the object consisting in unity. Consequently possession of five factors should be understood as the arising of these five, namely, applied thought, sustained thought, happiness [rapture], bliss [happiness], and unification of mind. For it is when these are arisen that jhāna is said to be arisen, which is why they are called the five factors of possession. (Vism 146; PP 152)
Each jhāna factor serves as support for the one which succeeds it. Applied thought must direct the mind to its object in order for sustained thought to anchor it there. Only when the mind is anchored can the interest develop which will culminate in rapture. As rapture develops it brings happiness to maturity, and this spiritual happiness, by providing an alternative to the fickle pleasures of the senses, aids the growth of one-pointedness. In this way, as Nāgasena explains, all the other wholesome states lead to concentration, which stands at their head like the apex on the roof of a house (Mil 38–39).
No comments:
Post a Comment