Theravada Abhidhamma 2007 UK

Explain the Two methods of Meditation as described in the

Abhidhamma literature.
The Theravada practice recognizes two methods of meditation. One is Samatha
(Concentration) and the other is Vipassana (insight) meditation. The former is usually referred to as
cultivation of concentration (samadhibhavara) and the latter as cultivation of wisdom
(pabbabhavara). Together these two methods are considered as useful in preparing the mind for the
realization of the truth leading to release from suffering.
According to Abhidhamma, it is seen that the pivotal to both systems is the attainment of deep
concentration or trance called Jhanas, which are four in number in Buddhist practice. To attain Jhanas a
mediator must begin by eliminating the five mental hindrances (pabcanivarana), namely, sensual desir,
ill will, sloth and torpor, restlessness and worry and doubt. While eliminating these, the mediator
has to cultivate Jhanic factors (Jhananga). After reaching the 1st Jhana, a mediator can progressively
proceed, eliminating course factors in each Jhana, up to the 4th Jhana, beyond which lies another set of
four, which Buddhism does not consider for the realization of the truth.
As pointed out in Abhidhamma there are 40 meditation subjects namely 10 kasinas, 10 kinds
of foulness, 10 recollections, 4 illimitable, one perception, one analysis, and 4 immaterial states.
These subjects are differentiated according to 6 character types of mediators. Thses are lustful, hateful,
deluded, faithful, intellectual and discursive.
There are 3 stages of mental development in Abhidhamma namely:
1. Preliminary (parikamma),
2. Access (upacara) and 3. Absorption (appana).
Whatever object a beginner takes to practice meditation is called preliminary sign, and that meditation
is preliminary meditation. When that sign enters into the mind door just as if were seen by the eye, that
meditation becomes concentrated, and an object, which is the counterparts of the learning sign, get fixed
in the mind. Thereafter, the access development (upacarabhavana) becomes accomplished and one
enters the first Jhana (pathama Jhana). Then he successively masters the other three Jhanas.
In the Buddhist practice it is these four Jhanas that are important, and according to the
Abhidhamma description, the arupa Jhana, are nothing other than modes of the 4th Jhana. The
Abhidhamma account then describes how mediators who successively attain these 4 Jhanas quality for
rebirth in 16 realm of the five-material sphere.
It is seen that in the Abhidhamma a five-fold system is given, instead of the fourfold division
of the five-material Jhanas. And in Abhidhamma the completion of 5 th Jhana is taken as the basis for the
attainment of higher knowledge (abhibba).
Attainment of Jhanas, whatever its level is, only suppresses defilements. If one clings to any of
these Jhanic attainments, it will bring rebirth in a corresponding realm of existence. Therefore one
should practice insight meditation (vipassana). The Buddhist tradition recognizes 2 different approaches
to the development of vipassana. If the mediator is a samathayanika then he should emerge from any
Jhana except neither-perception-nor-nonperception, then reflect on the Jhanic attainment itself in terms
of 3 characteristics as anicca, dukkha and anatta.
In the other approach called suddhavipassanayanika, one who adopts pure insight proceeds
directly to insight contemplation on mental and mental phenomena and by means of this base insight

Theravada Abhidhamma 2007 UK

cultivation reaches the Noble path. Thus the Vipassanayanika is said to skip over the attainment of
mundane Jhanas and go directly into insight contemplation.
Words; 540