neuter · jhāna 1 · jhāna 2
meditation
Jhāna 1 (neuter) [from jhāyati 1 BHS dhyāna. The (popular etymology) explanation of jhāna is given by Buddhaghosa at Vism 150 as follows: "ārammaṇūpanijjhānato paccanīka-jhāpanato vā jhānaṃ," i.e. called jh. from meditation on objects and from burning up anything adverse] literally meditation. But it never means vaguely meditation. It is the technical term for a special religious experience, reached in a certain order of mental states. It was originally divided into four such states. These may be summarized: 1. The mystic, with his mind free from sensuous and worldly ideas, concentrates his thoughts on some special subject (for instance, the impermanence of all things). This he thinks out by attention to the facts, and by reasoning. 2. Then uplifted above attention and reasoning, he experiences joy and ease both of body and mind 3. Then the bliss passives away, and he becomes suffused with a sense of ease, and 4. he becomes aware of pure lucidity of mind and equanimity of heart The whole really forms one series of mental states, and the stages might have been fixed at other points in the series. So the Dhamma-saṅgani makes a second list of five stages, by calling, in the second jhāna, the fading away of observation one stage, and the giving up of sustained thinking another stage (Dhs 167-175). And the Vibhaṃga calls the first jhāna the pañcaṃgika-jhāna because it, by itself, can be divided into five parts (Vibh 267). The state of mind left after the experience of the four jhānas is described as follows at D I 76: "with his heart thus serene, made pure, translucent, cultured, void of evil, supple, ready to act, firm and imperturbable." It will be seen that there is no suggestion of trance, but rather of an enhanced vitality. In the descriptions of the crises in the religious experiences of Christian saints and mystics, expressions similar to those used in the jhānas are frequent (see F. Heiler Die Buddhistische Versenkung, 1918). Laymen could pass through the four jhānas (S IV 301). The jhānas are only a means, not the end. To imagine that experiencing them was equivalent to Arahantship (and was therefore the end aimed at) is condemned (D I 37 ff. ) as a deadly heresy. In late Pāli we find the phrase arūpajjhānā. This is merely a new name for the last four of the eight Vimokkhā, which culminate in trance. It was because they made this the aim of their teaching that Gotama rejected the Doctrines of his two teachers. āḷāra-Kāḷāma and Uddaka-Rāmaputta (M I 164 f. ). — The jhānas are discussed in extenso and in various combinations as regards theory and practice at: D I 34 f.; 73 f.; S II 210 f.; IV 217 f., 263 f.; V 213 f.; M I 276 f., 350 f., 454 f.; A I 53, 163; II 126; III 394 f.; IV 409 f.; V 157 f.; Vin III 4; Nidd II on Snp 1119 and sub voce ; Paṭis I 97 f.; II 169 f.; Vibh 257 f.; 263 f.; 279 f.; Vism 88, 415. — They are frequently mentioned either as a set, or singly, when often the set is implied (as in the case of the 4th jh.). Mentioned as jh. 1-4 e.g. at Vin I 104; II 161 (followed by sotāpanna, etc.); D II 156, 186; III 78, 131, 222; S II 278 (nikāmalābhin); A II 36 (the same); III 354; S IV 299; V 307 f.; M I 21, 41, 159, 203, 247, 398, 521; II 15, 37; Snp 69, 156, 985; Dhp 372; Ja I 139; Vv-a 38; Pv-a 163. — Separately: the 1st: A IV 422; V 135; M I 246, 294; Miln 289; 1st-3rd: A III 323; M I 181; 1st and 2nd: M II 28; 4th: A II 41; III 325; V 31; D III 270; Vv-a 4. — See also Mrs. Rh.D. Buddhist Psychology page 107 f.; BMPE page 47 f.; Index to S for more references; also Kasiṇa. -anuyutta applying oneself to meditation Snp 972; -aṅga a constituent of meditation (with reference to the 4 jhānas) Vism 190; -kīḷā sporting in the exercise of meditation Ja III 45; -pasuta the same (+ dhīra) Snp 709; Dhp 181 (cf. Dhp-a III 226); -rata fond of meditation S I 53, 122; IV 117; It 40; Snp 212, 503, 1009; Vv 50 15 ; Vv-a 38; -vimokkha emancipation reached through jhāna A III 417; V 34; -sahagata accompanied by jh. (of paññābala) A I 42. Jhāna 2 (neuter) [from jhāyati 2 ] conflagration, fire D III 94; Ja I 347.
a meditative state; especially one of four stages of absorption in meditation; (also sometimes) one of the four arūpa stages of meditation
【中】禪，禪定，禪那，心意的集中，（於宗教課題上）冥想。~aṅga,【中】 禪支（尋、伺、喜、樂、心一境）。~rata,【形】 喜歡禪定的。~vimokkha,【陽】 禪解脫（經過禪定得釋放）。
(nt, nt, from jhāyati) state of deep meditative calm concentration of mind, meditation (on a religious subject) [lit.] meditating Construction: √jhā + ana
(nt, nt, from jhāyati) meditation; stage of meditation [lit.] meditating Construction: √jhā + ana
(adj, adj, from jhāyati) having meditation; related to meditation Construction: √jhā + ana
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