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* [http://www.myanmarnet.net/nibbana/tinhtut.htm In search of a teacher] by Dr. Tin Htut
* [http://www.myanmarnet.net/nibbana/tinhtut.htm In search of a teacher] by Dr. Tin Htut
* [http://www.myanmarnet.net/nibbana/uttama2a.htm Samatha and vipassana] by Sayadaw U Uttamasara
* [http://www.myanmarnet.net/nibbana/uttama2a.htm Samatha and vipassana] by Sayadaw U Uttamasara
* [http://nibbanam.com/nibbana_guide_en.htm Reaching Nibbana through insight] a guide by Ven. K. Nyanananda
* [https://web.archive.org/web/20070210123628/http://nibbanam.com/nibbana_guide_en.htm Reaching Nibbana through insight] a guide by Ven. K. Nyanananda
*[http://www.buddhanet.net/filelib/medbud/40meds.zip The Forty Meditation Objects: Who Should Use Which?] by Karen Andrews
*[http://www.buddhanet.net/filelib/medbud/40meds.zip The Forty Meditation Objects: Who Should Use Which?] by Karen Andrews
*[http://www.dharmathai.com/buddhism-blog/?cat=173 Dharmathai Kammathana Blog] Chinawangso Bhikkhu
*[http://www.dharmathai.com/buddhism-blog/?cat=173 Dharmathai Kammathana Blog] Chinawangso Bhikkhu

Revision as of 18:05, 5 December 2017

Asubha Contemplation Illustration
Illustration of the first two asubha contemplations: bloated corpse and discolored, bluish corpse. From an early 20th century manuscript found in Chaiya District, Surat Thani Province, Thailand[1]
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In Buddhism, kammaṭṭhāna is a Pali word (Sanskrit: karmasthana) which literally means the place of work. Its original meaning was someone's occupation (farming, trading, cattle-tending, etc.). It has several distinct but related usages, all having to do with Buddhist meditation.

Its most basic meaning is as a word for meditation. In Burma senior meditation practitioners are known as "kammatthanacariyas" (meditation masters). Buddhaghosa uses "kammatthana" to refer to each of his forty meditation objects listed in the third chapter of the Visuddhimagga, which are partially derived from the Pāli Canon.[2]

Forty meditation subjects

Of the forty objects meditated upon as kammatthana, the first ten are 'things that one can behold directly', 'kasina', or 'a whole':

(1) earth, (2) water, (3) fire, (4) air, wind, (5) blue, (6) yellow, (7) red, (8) white, (9) enclosed space, (10) bright light.

The next ten are objects of repulsion (asubha):

(1) swollen corpse, (2) discolored, bluish, corpse, (3) festering corpse, (4) fissured corpse, (5) gnawed corpse, (6,7) dismembered, or hacked and scattered, corpse, (8) bleeding corpse, (9) worm-eaten corpse, (10) skeleton.

Ten are recollections (anussati):

Thai Forest Tradition
Bhikkhus

Dhammayuttika Nikāya

Ajahn Sao Kantasīlo (1861–1941)
Ajahn Mun Bhūridatta (1870–1949)
Ajahn Waen Suciṇṇo (1887–1985)
Ajahn Thate Desaransi (1902–1994)
Ajahn Lee Dhammadharo (1907–1961)
Ajahn Maha Bua (1913–2011)
Ajahn Fuang Jotiko (1915–1986)
Ajahn Suwat Suvaco (1919–2002)
Ṭhānissaro Bhikkhu (1949–)

Mahā Nikāya

Ajahn Buddhadasa (1906–1993)
Ajahn Chah (1918–1992)
Ajahn Sumedho (1934–)
Ajahn Khemadhammo (1944–)
Ajahn Viradhammo (1947–)
Ajahn Pasanno (1949–)
Ajahn Sucitto (1949–)
Ajahn Brahm (1951–)
Ajahn Amaro (1956–)
Ajahn Jayasāro (1958–)
Ajahn Sujato (1966–)
Sīladharās
Ajahn Sundara (1946–)
Ajahn Candasiri (1947–)
Complete List
Related Articles
First three recollections are of the virtues of the Three Jewels:
(1) Buddha
(2) Dharma
(3) Sangha
Next three are recollections of the virtues of:
(4) morality (Śīla)
(5) liberality (cāga)
(6) the wholesome attributes of Devas
Recollections of:
(7) the body (kāya)
(8) death (see Upajjhatthana Sutta)
(9) the breath (prāna) or breathing (ānāpāna)
(10) peace (see Nibbana).

Four are stations of Brahma (Brahma-vihara):

(1) unconditional kindness and goodwill (mettā)
(2) compassion (karuna)
(3) sympathetic joy over another's success (mudita)
(4) evenmindedness, equanimity (upekkha)

Four are formless states (four arūpajhānas):

(1) infinite space
(2) infinite consciousness
(3) infinite nothingness
(4) neither perception nor non-perception.

One is of perception of disgust of food (aharepatikulasanna).

The last is analysis of the four elements (catudhatuvavatthana): earth (pathavi), water (apo), fire (tejo), air (vayo).

Each kammatthana can be suggested, especially by a spiritual friend (kalyāṇa-mitta), to a certain individual student at some specific point, by assessing what would be best for that student's temperament and the present state of his or her mind.[3]

Meditation subjects and jhanas

Table: Rūpa jhāna
Cetasika
(mental factors)		 First
jhāna		 Second
jhāna		 Third
jhāna		 Fourth
jhāna
Kāma / Akusala dhamma
(sensuality / unskillful qualities)
 secluded from;
withdrawn 		does not occur does not occur does not occur
Pīti
(rapture)
 seclusion-born;
pervades body 		samādhi-born;
pervades body 		fades away
(along with distress) 		does not occur
Sukha
(non-sensual pleasure)
 pervades
physical body 		abandoned
(no pleasure nor pain)
Vitakka
("applied thought")
 accompanies
jhāna 		unification of awareness
free from vitakka and vicāra 		does not occur does not occur
Vicāra
("sustained thought")
Upekkhāsatipārisuddhi does not occur internal confidence equanimous;
mindful 		purity of
equanimity and mindfulness
Sources:[4][5][6]
This box:

Of these, due to their complexity, eight recollections (excluding the recollection of the Body (kāyagatāsati) and of Breathing (ānāpānassati)), the perception of disgust of food and the analysis of the four elements only lead to access concentration (upacara samadhi).

Absorption in the first jhana can be realized by mindfulness on the ten kinds of foulness and mindfulness of the body. However, these meditations cannot go beyond the first jhana due to their involving applied thought (vitaka) which is absent from the higher jhanas.

Absorption in the first three jhanas can be realized by contemplating the first three brahma-viharas. However, these meditations cannot aid in attaining the fourth jhana due to the pleasant feelings associated with them. Conversely, once the fourth jhana is induced, the fourth brahma-vihara (equanimity) arises.

Due to the simplicity of subject matter, all four jhanas can be induced through mindfulness of breathing and the ten kasinas.[7]

Meditation subjects and temperaments

All of the aforementioned meditation subjects can suppress the Five Hindrances, thus allowing one to fruitfully pursue wisdom. In addition, anyone can productively apply specific meditation subjects as antidotes, such as meditating on foulness to counteract lust or on the breath to abandon discursive thought.

The Pali commentaries further provide guidelines for suggesting meditation subjects based on one's general temperament:

  • Greedy: the ten foulness meditations; or, body contemplation.
  • Hating: the four brahma-viharas; or, the four color kasinas.
  • Deluded: mindfulness of breath.
  • Faithful: the first six recollections.
  • Intelligent: recollection of marana or Nibbana; the perception of disgust of food; or, the analysis of the four elements.
  • Speculative: mindfulness of breath.

The six non-color kasinas and the four formless states are suitable for all temperaments.[7]

See also

Notes

  1. ^ from Teaching Dhamma by pictures: Explanation of a Siamese Traditional Buddhist Manuscript
  2. ^ Buddhaghosa & Nanamoli (1999), pp. 90–91 (II, 27–28, "Development in Brief"), 110ff. (starting with III, 104, "enumeration"). It can also be found sprinkled earlier in this text as on p. 18 (I, 39, v. 2) and p. 39 (I, 107). Throughout Nanamoli translates this term as "meditation subject." In the Pali literature, prior to the post-canonical Pali commentaries, the term kammaṭṭhāna comes up in only a handful of discourses and then in the context of "work" or "trade." For instance, in the first three nikayas, the term is found only in the Subha Sutta (MN 99), although there it is found 22 times. In this discourse, it is contextualized, for instance, in this question to the Buddha by the Brahmin Subha:
    "Master Gotama, the brahmins say this: 'Since the work of the household life [Pali: gharāvāsa-kammaṭṭhāna] involves a great deal of activity, great functions, great engagements, and great undertakings, it is of great fruit. Since the work of those gone forth [Pali: pabbajjā-kammaṭṭhāna] involves a small amount of activity, small functions, small engagements, and small undertakings, it is of small fruit.' What does Master Gotama say about this?" (Ñāṇamoli & Bodhi, 2001, p. 809; the square-bracketed Pali is from Bodhgaya News' searchable Tipitaka database at http://bodhgayanews.net/tipitaka.php?title=&record=3693.)
    Similarly, in the famed Dighajanu Sutta (AN 8.54):
    "And what does it mean to be consummate in initiative? There is the case where a lay person, by whatever occupation he makes his living [Pali: yena kammaṭṭhānena jīvikaṃ kappeti] — whether by farming or trading or cattle tending or archery or as a king's man or by any other craft — is clever and untiring at it, endowed with discrimination in its techniques, enough to arrange and carry it out. This is called being consummate in initiative." (Thanissaro, 1995; the square-bracketed Pali is from Bodhgaya News' searchable Tipitaka database at http://bodhgayanews.net/tipitaka.php?title=sutta%20pitaka&action=next&record=6649.)
    An identical phrasing can be found in the very next discourse, the Ujjaya Sutta (AN 8.55) (see http://bodhgayanews.net/tipitaka.php?title=sutta%20pitaka&action=next&record=6653), and in the Dutiya Sampadā Sutta (AN 8.76) (see http://bodhgayanews.net/tipitaka.php?title=&record=6689). A last canonical use of this term can be found in the Sakya Sutta (AN 10.46):
    "What do you think, Sakyans. Suppose a man, by some profession or other [Pali: yena kenaci kammaṭṭhānena], without encountering an unskillful day, were to earn a half-kahapana. Would he deserve to be called a capable man, full of initiative?" (Thanissaro, 2000; the square-bracketed Pali is from Bodhgaya News' searchable Tipitaka database starting at http://bodhgayanews.net/tipitaka.php?title=&record=6888.)
  3. ^ See, e.g., Buddhaghosa & Nanamoli (1999), p. 90, which states: "He should approach the good friend, the giver of a meditation subject, and he should apprehend from among the forty meditation subjects one that suits his own temperament."
  4. ^ Bodhi, Bhikku (2005). In the Buddha's Words. Somerville: Wisdom Publications. pp. 296–8 (SN 28:1-9). ISBN 978-0-86171-491-9.
  5. ^ "Suttantapiñake Aïguttaranikàyo § 5.1.3.8". MettaNet-Lanka (in Pali). Archived from the original on 2007-11-05. Retrieved 2007-06-06.
  6. ^ Bhikku, Thanissaro (1997). "Samadhanga Sutta: The Factors of Concentration (AN 5.28)". Access to Insight. Retrieved 2007-06-06.
  7. ^ a b Gunaratana (1988).

Bibliography

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