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Kammaṭṭhāna

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InBuddhism,kammaṭṭhānais aPaliword (Sanskrit:karmasthana) which literally meansplace of work.Its original meaning was someone's occupation (farming, trading, cattle-tending, etc.) but this meaning has developed into severaldistinct but relatedusages all having to do withBuddhist meditation.

Etymology and meanings[edit]

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
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Its most basic meaning is as a word for meditation, with meditation being the main occupation ofBuddhist monks.In Burma, senior meditation practitioners are known as "kammatthanacariyas" (meditation masters). TheThai Forest Traditionnames itselfKammaṭṭhāna Forest traditionin reference to their practice of meditating in the forests.

In thePali literature,prior to the post-canonical Palicommentaries,the termkammaṭṭhānacomes up in only a handful of discourses and then in the context of "work" or "trade."[a]

Buddhaghosauses "kammatthana" to refer to each of his forty meditation objects listed in the third chapter of theVisuddhimagga,which are partially derived from thePāli Canon.In this sense "kammatthana" can be understood as "occupations" in the sense of "things to occupy the mind" or "workplaces" in the sense of "places to focus the mind on during the work of meditation". Throughout his translation of theVisuddhimagga,Ñāṇamolitranslates this term simply as "meditation subject".[1]

Buddhaghosa's forty meditation subjects[edit]

Kasiṇas askammaṭṭhāna[edit]

Kasiṇa(Pali:कसिणkasiṇa;Sanskrit: कृत्स्नkṛtsna;literally, a "whole" ) refers to a class of basic visual objects ofmeditationused inTheravada Buddhism.The objects are described in thePali Canonand summarized in the famousVisuddhimaggameditation treatise askammaṭṭhānaon which to focus the mind whenever attention drifts.[2]Kasiṇameditation is one of the most common types ofsamathameditation, intended to settle the mind of the practitioner and create a foundation for further practices of meditation.

TheVisuddhimaggaconcernskasina-meditation.[3]According to American scholar monkThanissaro Bhikkhu,"the text then tries to fit all other meditation methods into the mold of kasina practice, so that they too give rise to countersigns, but even by its own admission, breath meditation does not fit well into the mold."[3]He argues that by emphasizingkasina-meditation, theVisuddhimaggadeparts from the focus onjhanain the Pali Canon. Thanissaro Bhikkhu states this indicates that what "jhana means in the commentaries is something quite different from what it means in the Canon."[3]

Although practice with kasiṇas is associated with the Theravāda tradition, it appears to have been more widely known among various Buddhist schools inIndiaat one time.Asangamakes reference to kasiṇas in theSamāhitabhūmisection of hisYogācārabhūmi.[4]Uppalavanna,one of the Buddha's chief female disciples, famously attainedarahantshipusing a fire (tejo) kasina as her object of meditation.[5][6][7]

Of the forty objects meditated upon askammatthana,the first ten arekasiṇadescribed as 'things one can behold directly'. These are described in theVisuddhimagga,and also mentioned in the PaliTipitaka.[8] They are:

  1. earth (पठवी कसिण;Pali:paṭhavī kasiṇa,Sanskrit:pṛthivī kṛtsna)
  2. water (आपो कसिण;āpo kasiṇa,ap kṛtsna)
  3. fire (तेजो कसिण;tejo kasiṇa,tejas kṛtsna)
  4. air/wind (वायो कसिण;vāyo kasiṇa,vāyu kṛtsna)
  5. blue (नील कसिण;nīla kasiṇa,nīla kṛtsna)
  6. yellowपीत कसिण;pīta kasiṇa,pīta kṛtsna)
  7. red (लोहित कसिण;lohita kasiṇa,lohita kṛtsna)
  8. white (ओदात कसिण;odāta kasiṇa,avadāta kṛtsna)
  9. enclosed space, hole, aperture (आकास कसिण;ākāsa kasiṇa,ākāśa kṛtsna)
  10. consciousness (विञ्ञाण कसिण;viññāṇa kasiṇa,vijñāna kṛtsna) in the Pali suttas and some other texts; the bright light (of theluminous mind) (आलोक कसिण;āloka kasiṇa) according to later sources such asBuddhaghosa'sVisuddhimagga.

Thekasiṇas are typically described as a colored disk, with the particular color, properties, dimensions and medium often specified according to the type ofkasiṇa.The earthkasiṇa,for instance, is a disk in a red-brown color formed by spreading earth or clay (or another medium producing similar color and texture) on a screen of canvas or another backing material.

Paṭikkūla-manasikāra[edit]

Asubha Contemplation Illustration
Illustration of the first twoasubhacontemplations: bloated corpse and discolored, bluish corpse. From an early 20th century manuscript found inChaiya District,Surat Thani Province,Thailand[9]
Main article:Patikulamanasikara
Further information:Nine stages of decay,Kāyagatāsati Sutta,andMaraṇasati

The next ten are impure (asubha) objects of repulsion (paṭikkūla), specifically 'cemetery contemplations' (sīvathikā-manasikāra) on ten stages of human decomposition which aim to cultivate mindfulness of body (kāyagatāsati). They are:

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

Anussati[edit]

Main article:Anussati

The next ten are recollections (anussati):

  1. First three recollections are of the virtues of theThree Jewels:
    1. Buddha
    2. Dharma
    3. Sangha
  2. Next three are recollections of the virtues of:
    1. morality (śīla)
    2. liberality (cāga)
    3. the wholesome attributes of Devas
  3. The additional four recollections of:
    1. the body (kāya)
    2. death (seeUpajjhatthana Sutta)
    3. the breath (prāna) or breathing (ānāpāna)
    4. peace (seeNibbana)

Brahma-vihārā[edit]

Main article:Brahma-vihara

Four are 'stations of Brahma', which are the virtues of the "Brahmarealm "(Pāli:Brahmaloka):

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

Āyatana[edit]

Four are formless states (fourarūpa-āyatana):

  1. infinite space (Pāḷiākāsānañcāyatana,Skt.ākāśānantyāyatana)
  2. infinite consciousness (Pāḷiviññāṇañcāyatana,Skt.vijñānānantyāyatana)
  3. infinite nothingness (Pāḷiākiñcaññāyatana,Skt.ākiṃcanyāyatana)
  4. neither perception nor non-perception (Pāḷinevasaññānāsaññāyatana,Skt.naivasaṃjñānāsaṃjñāyatana)

Others[edit]

Of the remaining five, one is of perception of disgust of food (aharepatikulasanna) and the last four are the 'four great elements' (catudhatuvavatthana): earth (pathavi), water (apo), fire (tejo), air (vayo).

Meditation subjects and the fourjhānas[edit]

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:[10][11][12]
This box:

According to Gunaratana, following Buddhaghosa, due to the simplicity of subject matter, all fourjhanascan be induced throughānāpānasati(mindfulness of breathing) and the tenkasinas.[13]

According to Gunaratana, the following meditation subjects only lead to "access concentration" (upacara samadhi), due to their complexity: the recollection of the Buddha, dharma, sangha, morality, liberality, wholesome attributes of Devas, death, and peace; the perception of disgust of food; and the analysis of the four elements.[13]

Absorption in the firstjhanacan 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.[13]

Absorption in the first threejhanascan be realized by contemplating the first threebrahma-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 fourthbrahma-vihara(equanimity) arises.[13]

Meditation subjects and temperaments[edit]

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.[14]

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

ThePali commentariesfurther provide guidelines for suggesting meditation subjects based on one's general temperament:

  • Greedy:the ten foulness meditations; or, body contemplation.
  • Hating:the fourbrahma-viharas;or, the four colorkasinas.
  • 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-colorkasinasand the four formless states are suitable for all temperaments.[13]

Supernormal abilities[edit]

TheVisuddhimaggais one of the extremely rare texts within the enormous literature ofBuddhismto give explicit details about how spiritual masters are thought to actually manifestsupernormal abilities.[15]Abilities such as flying through the air, walking through solid obstructions, diving into the ground, walking on water and so forth are performed by changing oneelement,such as earth, into another element, such as air.[16]The individual must masterkasinameditation before this is possible.[16]Dipa Ma,who trained via theVisuddhimagga,was said to demonstrate these abilities.[17]

See also[edit]

Notes[edit]

  1. ^For instance, in the first threenikayas,the term is found only in theSubha Sutta(MN99), although there it is found 22 times. In this discourse, it is contextualized, for instance, in this question to theBuddhaby 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? "[18]
    Similarly, in the famedDighajanu Sutta(AN8.54):
    "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. "[19]
    An identical phrasing can be found in the very next discourse, the Ujjaya Sutta (AN 8.55),[20]and in the Dutiya Sampadā Sutta (AN 8.76)[21]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? "[22]

References[edit]

  1. ^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).
  2. ^Davidji (2017-03-07).Secrets of Meditation Revised Edition.Hay House, Inc.ISBN9781401954116.
  3. ^abcBhikkhu Thanissaro,Concentration and DiscernmentArchived2019-05-28 at theWayback Machine
  4. ^Buddhist Insight: Essays by Alex Wayman.Motilal Banarsidass: 1984ISBN0-89581-041-7pg 76
  5. ^Buswell, Robert E. Jr.; Lopez, Donald S. Jr. (2013-11-24).The Princeton Dictionary of Buddhism.Princeton University Press. p. 945.ISBN9781400848058.
  6. ^Therī, Tathālokā."The Amazing Transformations of Arahant Theri Uppalavanna"(PDF).bhikkhuni.et.Archived(PDF)from the original on 2015-10-17.Retrieved2019-09-26.
  7. ^"03. The Story about the Elder Nun Uppalavanna".www.ancient-buddhist-texts.net.Archivedfrom the original on 2017-07-28.Retrieved2019-08-27.
  8. ^A.v.36, A.v.46-60, M.ii.14; D.iii.268, 290; Nett.89, 112; Dhs.202; Ps.i.6, 95
  9. ^fromTeaching Dhamma by pictures: Explanation of a Siamese Traditional Buddhist Manuscript
  10. ^Bodhi, Bhikku(2005).In the Buddha's Words.Somerville: Wisdom Publications. pp. 296–8 (SN28:1-9).ISBN978-0-86171-491-9.
  11. ^"Suttantapiñake Aïguttaranikàyo § 5.1.3.8".MettaNet-Lanka(in Pali). Archived fromthe originalon 2007-11-05.Retrieved2007-06-06.
  12. ^Bhikku, Thanissaro(1997)."Samadhanga Sutta: The Factors of Concentration (AN 5.28)".Access to Insight.Retrieved2007-06-06.
  13. ^abcdeGunaratana (1988).
  14. ^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."
  15. ^Jacobsen, Knut A., ed. (2011).Yoga Powers.Leiden: Brill. p. 93.ISBN9789004212145.
  16. ^abJacobsen, Knut A., ed. (2011).Yoga Powers.Leiden: Brill. pp. 83–86.ISBN9789004212145.
  17. ^Schmidt, Amy (2005).Dipa Ma.Windhorse Publications Ltd. p. Chapter 9 "At Home in Strange Realms".
  18. ^Ñāṇamoli& Bodhi, 2001, p. 809; the square-bracketed Pali is from Bodhgaya News' searchableTipitakadatabase at[1].
  19. ^Thanissaro, 1995;the square-bracketed Pali is from Bodhgaya News' searchableTipitakadatabase at[2].
  20. ^http://bodhgayanews.net/tipitaka.php?title=sutta%20pitaka&action=next&record=6653[dead link]
  21. ^http://bodhgayanews.net/tipitaka.php?title=&record=6689[dead link]
  22. ^Thanissaro, 2000;the square-bracketed Pali is from Bodhgaya News' searchableTipitakadatabase starting at[3].

Further reading[edit]

External links[edit]

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