Kammaṭṭhāna
| Table: Jhāna-related factors. | ||||
|---|---|---|---|---|
| first jhāna |
second jhāna |
third jhāna |
fourth jhāna |
|
|
sensuality (kāma), unskillful qualities (akusala dhamma) |
secluded from, withdrawn |
|||
|
applied thought (vitakka) |
accom- panies jhāna |
stilled | ||
|
sustained thought (vicāra) |
||||
|
rapture (pīti) |
seclusion- born; pervades body |
samādhi- born; pervades body |
fades away (as does distress) |
|
|
pleasure (sukha) |
pervades physical body |
aban- doned (as is pain) |
||
|
pure, mindful equanimity (upekkhā- sati- pārisuddhi) |
[internal confidence, mental unification] |
equani- mous, mindful |
mindfull; neither pleasure nor pain |
|
Table's sources:
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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.
Of the forty objects meditated upon as kammatthana, the first ten are 'things that one can behold directly', 'kasina', or 'a whole':
The next ten are objects of repulsion (asubha):
Ten are recollections (anussati):
Four are stations of Brahma (Brahma-vihara):
Four are formless states (four arūpajhānas):
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.
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).
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Wikipedia