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Additional resources for A Critical Analysis of the Jhanas in Theravada Buddhist Meditation

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DN. 1:71-73. 3. SN. 5:121-24. 4. “Yasmim samaye kāmarāgapariyu hitena cetasā viharati kāmarāgaparetena. Uppannassa ca kāmarāgassa nissara a yathābhūta nappajānāti, attattha pi tasmi samaye yathābhūta na jānāti na passati. ” SN. 5:121-22. 5. , p. 152. , p. 118. 1 Nevertheless, despite this diversity of defilements opposed to the first jhāna, the five hindrances alone are called its factors of abandoning. ”2 Buddhaghosa goes on to show how each hindrance impedes the mind’s capacity for concentration: The mind affected through lust by greed for varied objective fields does not become concentrated on an object consisting in unity, or being overwhelmed by lust, it does not enter on the way to abandoning the sense-desire element.

3:] Pāthikavagga hakathā. [Pāli Text in Burmese script]. 3 vols. ). 3. , p. 147. , p. 114. ”2 (Wr. ). Desire for sense pleasures appears in the suttas under a variety of names. 3 This first hindrance thus coincides in meaning with the canker (āsava), flood (ogha), and bond (yoga) of sensuality, with the fetter of sensual lust (kāmarāgasa yojana), and with the clinging to sense pleasures (kāmūpādāna). Sensual desire is a form of the root-defilement of greed (lobha). The Visuddhimagga explains greed in terms of the four defining categories commonly found in the commentaries – characteristic, function, manifestation, and proximate cause – with an illustration given as a fifth: Greed has the characteristic of grasping an object, like birdlime (lit.

P. 245. savicāra vivekaja pi isukha 2. Mahā Niddesapāli, [Pāli Text in Burmese script], (Rangoon, Burma: Buddhasāsana Samiti, 1960), pp. ). , p. 256. , l46. , p. 113. ”1 If sense pleasures are understood objectively, then the phrase “unwholesome states” (akusalādhamma) is interpreted to mean all unwholesome states, inclusive of sensual desire. 2 On the other hand, if sense pleasures are understood subjectively, they will be equated specifically with one hindrance, the hindrance of sensual desire; the unwholesome states will then be equated with all five hindrances, including sensual desire insofar as it, too, is unwholesome.

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