In Buddhism, kammaṭṭhāna is a Pali word (Sanskrit: karmasthana) which literally means the place of work. Figuratively it means the place within the mind where one goes in order to work on spiritual development. More concretely, it refers to the forty canonical objects of meditation (samatha kammaṭṭhāna), listed in the third chapter of the Visuddhimagga.[1]
The kammatthana collectively are not suitable for all persons at all times. Each kammatthana can be prescribed, especially by a teacher (kalyāṇa-mitta), to a given person at a given time, depending on the person's temperament and state of mind.
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The first ten kammatthana are "wholes" (kasina objects, things which one can behold
directly):
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).
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Table: Jhāna-related factors. |
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first jhāna |
second jhāna |
third jhāna |
fourth jhāna |
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sensuality (kāma), unskillful qualities (akusala dhamma) |
secluded from, withdrawn |
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applied thought (vitakka) |
accom- panies jhāna |
stilled | ||
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sustained thought (vicāra) |
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rapture (pīti) |
seclusion- born; pervades body |
samādhi- born; pervades body |
fades away (as does distress) |
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pleasure (sukha) |
pervades physical body |
aban- doned (as is pain) |
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pure, mindful equanimity (upekkhā- sati- pārisuddhi) |
[internal confidence, mental unification] |
equani- mous, mindful |
neither pleasure nor pain; permeates body with pure mind |
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Table's sources:
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Of these, due to their complexity, the first eight recollections, the perception of disgust of food and the analysis of the four elements only lead to access concentration (upacara samadhi).
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.
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.
Due to the simplicity of subject matter, all four jhanas can be induced through mindfulness of breathing and the ten kasinas.[2]
All of the aforementioned meditation subjects can suppress the Five Hindrances, thus allowing one to fruitfully pursue 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 ones general temperament:
The six non-color kasinas and the four formless states are suitable for all temperaments.[2]
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