Kammaṭṭhāna

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For the Kammaṭṭhāna Forest Tradition, see Thai Forest Tradition.
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In Buddhism, kammaṭṭhāna is a Pali word (Sanskrit: karmasthana) which literally means place of work. Its original meaning was someone's occupation (farming, trading, cattle-tending, etc.) but this meaning has developed into several distinct but related usages all having to do with Buddhist meditation.

Etymology and meanings

Thai Forest Tradition
Bhikkhus

Dhammayuttika Nikāya

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
Related Articles

Its most basic meaning is as a word for meditation, with meditation being the main occupation of Buddhist monks. In Burma, senior meditation practitioners are known as "kammatthanacariyas" (meditation masters). The Thai Forest Tradition names itself Kammaṭṭhāna Forest tradition in reference to their practice of meditating in the forests.

In the Pali literature, prior to the post-canonical Pali commentaries, the term kammaṭṭhāna comes up in only a handful of discourses and then in the context of "work" or "trade."[a]

Pāli 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 the Visuddhimagga, Ñāṇamoli translates this term simply as "meditation subject".[1]

Buddhaghosa's forty meditation subjects

Kasiṇas as kammaṭṭhāna

Kasiṇa (

samatha
meditation, intended to settle the mind of the practitioner and create a foundation for further practices of meditation.

The Visuddhimagga concerns kasina-meditation.

jhana in 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 in

arahantship using a fire (tejo) kasina as her object of meditation.[5][6][7]

Of the forty objects meditated upon as kammatthana, the first ten are kasiṇa described as 'things one can behold directly'. These are described in the Visuddhimagga, and also mentioned in the Pali

Tipitaka.[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. yellow पीत 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 the luminous mind) (आलोक कसिण; āloka kasiṇa) according to later sources such as Buddhaghosa's Visuddhimagga.

The kasiṇas are typically described as a colored disk, with the particular color, properties, dimensions and medium often specified according to the type of kasiṇa. The earth kasiṇa, 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

Surat Thani Province, Thailand[9]
Main article: Patikulamanasikara
Further information: Nine stages of decay, Kāyagatāsati Sutta, and Maraṇasati

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

Main article: Anussati

The next ten are recollections (anussati):

  1. First three recollections are of the virtues of the
    Three 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 (see Upajjhatthana Sutta)
    3. the breath (
      ānāpāna
      )
    4. peace (see Nibbana)

Brahma-vihārā

Main article:
Brahma-vihara

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

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

Āyatana

Four are formless states (four

arūpa-āyatana
):

  1. infinite space (Pāḷi ākāsānañcāyatana, Skt. ākāśānantyāyatana)
  2. infinite consciousness (Pāḷi viññāṇañcāyatana, Skt. vijñānānantyāyatana)
  3. infinite nothingness (Pāḷi ākiñcaññāyatana, Skt. ākiṃcanyāyatana)
  4. neither perception nor non-perception (Pāḷi nevasaññānāsaññāyatana, Skt. naivasaṃjñānāsaṃjñāyatana)

Others

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 four jhānas

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 four jhanas can be induced through

kasinas.[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 first jhana can 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 three jhanas can be realized by contemplating the first three brahma-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 fourth brahma-vihara (equanimity) arises.[13]

Meditation subjects and temperaments

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 the

wisdom. In addition, anyone can productively apply specific meditation subjects as antidotes
, such as meditating on foulness to counteract lust or on the breath to abandon discursive thought.

The Pali commentaries further provide guidelines for suggesting meditation subjects based on one's general temperament:

  • Greedy: the ten foulness meditations; or, body contemplation.
  • Hating: the four brahma-viharas; or, the four color kasinas.
  • 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-color kasinas and the four formless states are suitable for all temperaments.[13]

Supernormal abilities

The Visuddhimagga is one of the extremely rare texts within the enormous literature of Buddhism to give explicit details about how spiritual masters are thought to actually manifest supernormal 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 one element, such as earth, into another element, such as air.[16] The individual must master kasina meditation before this is possible.[16] Dipa Ma, who trained via the Visuddhimagga, was said to demonstrate these abilities.[17]

See also

Notes

  1. Buddha
    by 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 famed
    AN
    8.54):
    "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

  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. ISBN 9781401954116
    .
  3. ^ a b c Bhikkhu Thanissaro, Concentration and Discernment Archived 2019-05-28 at the Wayback Machine
  4. ISBN 0-89581-041-7
    pg 76
  5. ISBN 9781400848058
    .
  6. ^ Therī, Tathālokā. "The Amazing Transformations of Arahant Theri Uppalavanna" (PDF). bhikkhuni.et. Archived (PDF) from the original on 2015-10-17. Retrieved 2019-09-26.
  7. ^ "03. The Story about the Elder Nun Uppalavanna". www.ancient-buddhist-texts.net. Archived from the original on 2017-07-28. Retrieved 2019-08-27.
  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. ^ from Teaching Dhamma by pictures: Explanation of a Siamese Traditional Buddhist Manuscript
  10. ISBN 978-0-86171-491-9
    .
  11. ^ "Suttantapiñake Aïguttaranikàyo § 5.1.3.8". MettaNet-Lanka (in Pali). Archived from the original on 2007-11-05. Retrieved 2007-06-06.
  12. Bhikku, Thanissaro (1997). "Samadhanga Sutta: The Factors of Concentration (AN 5.28)"
    . Access to Insight. Retrieved 2007-06-06.
  13. ^ a b c d e Gunaratana (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. ISBN 9789004212145
    .
  16. ^
    ISBN 9789004212145
    .
  17. ^ Schmidt, Amy (2005). Dipa Ma. Windhorse Publications Ltd. p. Chapter 9 "At Home in Strange Realms".
  18. Tipitaka database at [1]
    .
  19. Tipitaka database 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. Tipitaka database starting at [3]
    .

Further reading

External links

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