This is a Thread I've been working on, I took out my notes from two books on concentration and placed them in here.
High Equanimity & Access Concentration are the same level.There are two definitions of access concentration in the Buddhist world, if your a dry insight practitioner its probably easier to not worry about this debate and ignore this, but if you really want to understand Access Concentration & Jhana read these two books! I'm still filling out these notes with direct quotes in the above thread. The ones without quotes are my summary of the books points on the stages of development to jhana.
Notes from, 'The Attention Revolution' by B. Allan Wallace, on
The 10 stages of Jhana in the Tibetan Shamata Yanika Tradition."the sequence of shamatha training begins with relaxation, then stabilising attention., and finally maintaining relaxation and stability while gradually increasing vividness… If you want to develop exceptional vividness, first develop relaxation, second develop stability, and finally increase vividness." pg.68.
1st stage: "
directed attention... is simply being able to place your mind on your chosen object of meditation fro even a second or two. If you are directing your attention to a... complex visualization, this may take days or weeks...But if your chosen object is your breathing, you may achieve this stage on your first attempt.", pg.13.
2nd stage: "In the 2nd...stage,
continuous attention, you experience occasional periods of continuity, but most of the time your mind is still caught up in wondering thoughts and sensory distractions." pg.30. "For most people.., the problem is...excitation." there are, "...three levels of excitation. The 1st is called coarse excitation, which we typically encounter during the initial stages of attention training. The 2nd two levels of excitation,
medium excitation and
subtle excitation, become apparent only during more advances stages of attention training." pg.29.
"...on the second stage, although you experience periods when your attention was continually engaged with the object for as long as a minute, most of the time you were still caught up in distractions." pg.43.
3rd stage: "When you reach..,
resurgent attention, during each practice session your attetnion is fixed most of the time upon your meditative object. By now, you will have increase the duration of each session beyond the initial 24mins to perhaps twice that." "When you reach teh 3rd stage, your attentional stability has increase so that most of the time you remain engaged with the object. Occasionally there are still lapses where you when you completely forget the object,.. The third stage is achieved only when your mind remains focuses on the object most of the time in virtually all your sessions. " pg.43. "...coarse excitation is the predominant problem during the third stage of attentional development." pg.47. "The further you progress in this practice, the subtler the breath becomes. At times it may become so subtle that you can't detect it at all. This challenges you to enhance the vividness of attention." pg.48.
4th stage: "
called close attention… due to the power of enhanced mindfulness, you no longer completely forget your chosen object,.. your sessions may now last an hour or longer, your attention can not be involuntarily drawn entirely away from the object. You are now free of coarse excitation." pg.59. "While your attention is no longer prone to coarse excitation, it is still flawed by a medium degree of excitation and coarse laxity. When medium excitation occurs, you don't completely lose track of your object of attention, but involuntary thoughts occupy the centre of your attention and the meditative object is displaced to the periphery." pg.62.
"Bhante Gunaratana"'s, "description of the Vipassana view of mindfulness in his book, 'Mindfulness in Plain English'." is a "bare attention,.. is present-time awareness…if you are remembering,.. that is memory. When you become aware that you are remembering… that is mindfulness."33" this "description is representive of the current Vipassana tradition as a whole, it is oddly at variance with the Buddha's own description of mindfulness, or sati: "And what monks, is the faculty of sati? Here, monks, the noble disciple has sati, he is endowed with the perfect sati and intellect, he is one who remembers, who recollects what was done and said long before."…it is weel known that the Pali term sati has its primary meaning in 'recollection', or 'memory,'… in addition to its connotations of 'retrospective memory,' sati also refers to 'prospective memory,'" pg.60-1.
"Buddhaghosa…wrote: "Sati's: characteristic is not floating; its property is not losing; its manifestation is guarding or the state of being face to face with an object; its basis is strong noting or the application of mindfulness of the body and so on. It should be seen as like a post due to its state of being set in the object, and as like a gatekeeper because it guards the gate of the eye and so on. 36" " pg.61.
5th Medium and subtle excitation occur, subtle excitation are thoughts going on in the background also we have coarse laxity meaning you can't stay awake sometimes.
6th There is some satisfaction here without resistance: excitation is subtle, but it you don't use introspection (of laxity & excitation) it may quickly become coarse dragging u back to 4th or 5th lvl. Laxity becomes moderate, meaning the object just isn't clear if it isn't clear you try to hard or you concentration fades for lack of an object and you fall back into with and there is resistance i.e. some difficulty maintaining this pleasant ease.
I should note here that concentration is considered to be built upon relaxation; the foundations, stability;the wall & vividness the roof.
7th Excitation has gone but may return at a subtle lvl. Laxity is now subtle things start to get really good around here you can sit for 2 and half hours or more.
This is where you are in comparative terminology in my opinion after the fast flowing vibration push upwards lifting the body in the insight janas.
8th There is no excitation and laxity, maybe a bit at the start of the sit. any effort but the slightest here may ruin the relaxation, lose the stability and evaporate the vividness.
9th is access concentration and one can sit for at least 4hrs with pliancy & ease.
10th is Jhana
I state these last 3 levels are hard to acquire and very subtle and directly applicable to letting go into high equanimity.
These notes about Jhana from Ajahn Brahms book are basically how the Theravada Samatha Yanika tradition views Jhana:
The 7 stages of Jhana In the Thai Shamata Yanika Tradition. When I get another copy of the book will try to quote directly from it.
Stage1:
Present Moment Awareness: Be here now, listen, look, feel body awareness.
Stage2:
Silent Present Moment Awareness: Bring the mind to the now, free from the past, future & elsewhere. Sense the space & silence of mind.
Stage3:
Silent Present Moment Awareness of the Breath: Spacious silent Awareness, in the now relaxing the body, starting to follow the breath. Breathing in the now calmly…Breathing out the now calmly, allow the natural breathing.
Stage4:
Full Sustained Attention on the Breath: Attentive moment to moment awareness of the in & out breath.
This is reached by letting go, relaxing into the attentive moment, not through forceful attentiveness
You do not do reach this stage the mind does. this is where the doer, the major part of one's ego, starts to disappear & unity and peace start to become present.
Stage5:
Full Sustained Attention on the Beautiful Breath: The beautiful breath is when we maintain the unity of consciousness by not interfering the breath which will begin to become subtler, smooth and peaceful. Take time to saviour the sweetness of the beautiful breath (as Piti needs to be developed). You do not do anything, if you try to do something at this stage, you will disturb the whole process, from now on the doer has to disappear. In the later stages the breath will become very subtle and eventually disappears, all that's left is the beautiful, the mind is now taking the mind as its own object.
Stage6:
The Beautiful Nimitta: When one lets go of the body, thoughts and the five senses (including awareness of the breath) so completely that only a beautiful mental sign remains. Also the Breath and Space can be a Nimitta though this is not described much in this book. Some see a white light, some a gold star, some a blue pearl, for others perception chooses to describe this in terms of a physical sensation such as intense tranquillity or ecstasy; these are not physical perceptions associated with the body or the eyes.
Qualities of the Nimitta:
1) It appears only after the meditator has been with the beautiful breath for along time.
2) It appears when the breath disappears. (Some argue this is merely the perception of the breath which has become extremely subtle others that it has stopped all together)
3) The external 5 senses are completely absent.
4) It only manifests in a silent mind.
5) Strange but powerfully attractive.
6) It is a beautiful simple object.
If the nimitta is dull or unstable, flashing and disappearing in both cases one should go back to the previous stage.
The weak nimitta is caused by not enough depth of contentment and wanting, let go of the doer and enjoy, let the mind incline where it wants, which is usually the centre of the nimitta. If no nimitta arises after the breath disappear and instead peace, space, nothingness or emptiness is left, (this is not jhana) this could be because there isn't enough piti or sukha. Within the calm-space, cultivate the contentment into delight, delight is generated by letting the energy flow into the knower, strengthening present moment awareness, which will increase bliss and then the nimitta will appear. It is possible the nimitta is a feeling nimitta, of strong bliss, but this nimitta is more difficult to gain access to jhana with (in this situation space may be associate).
Stage7:
Jhana: Attention gets drawn into the centre of the nimitta or the the light expands to envelope you, let the mind merge into bliss, then let the jhana occur. The obstacles of exhilaration and fears need to be subdued in favour of complete passivity to attain.
The qualities of Jhana:
1) It usually persists for many hours. (Scriptures state proper Jhana or full accomplished Jhana is 24 hrs, I think 10-12 may be enough for the first time.)
2) Once inside there is no choice, emergence occurs naturally when the accumulated fuel of relinquishment is used up.
3) It is impossible to perceive the body, sound, think or perceive time.
4) It is not a trance but a heightened state of awareness of bliss that doesn't move.