Zen = Jhana (full-absorption)

Three Stages of Development

The development of meditation has three stages according to the progress of concentration:

I. Preparatory development
Whatever object is chosen is called the preparatory image. By observing it steadfastly one develops stronger concentration. It paves the way for the arising of full concentration but falls short of it. There may be a feeling of easeat this stage that is in fact associated with alpha-waves in the brain. It is very tempting to stop short here. But in order to develop, one must apply more mental energy. Learning to recognize one's personal rhythms and how to apply oneself so asto move further on is the key to opening up successive levels of development.

II. Access meditation
The word access (upacara) here means “neighborhood” and refers to concentration that touches the fringes of full-absorption (jhana). A sign known as the counter-image appears at this stage. It resembles a luminous dot and is visible whether the eyes are open or closed.

III. Absorption
Here the mind remains fixed on its object without hindrance or discursiveness. Passing beyond the counter-image stage, it reaches towards the path leading towards nirvana and its fruition.

Objects of Meditation

All forty meditation subjects are suitable for the preparatory stage. Eight of the recollections, the perception of loathsomeness of food, and the analysis of the Four Elements take one no further than access. Full-absorption may be obtained by means of the remaining thirty subjects -- the ten discs (kasinas), ten kinds of foulness, four illimitables, four immaterial states, perception, and analysis.

There are twenty-five meditation subjects by which one can attain the first jhanic state -- ten discs, ten kinds of foulness, awareness of the breath and of the parts of the body, development of loving-kindness, compassion, and equanimity. Fourteen meditation subjects lead to the second, third, and fourth jhanic states -- ten discs, awareness of the breath, and the three aforementioned illimitables. Twelve meditation subjects lead on to the first fine-material jhanic state -- ten discs, awareness of the breath, and the development of equanimity. The remaining fine-material states are achievable only through their respective objects.

Zen/Absorption (jhana)
Absorption takes a very prominent place in meditation practice. The aim of tranquility meditation is to achieve the jhanas. In fact, meditations leading to these are found in the Yoga systems of Hindu meditation as well. The Buddha himself practiced that kind of meditation before he discovered the insight (vipassana) technique. Jhana’s Sanskrit form is dhyana and its literal meaning is “to fix the mind on something” or “to contemplate" [collect, gather, focus, concentrate]. However, as defined in Buddhism, it means “applying the mind closely” and “burning negative states.” Jhana’s extended meaning is therefore to dissipate the hindrances and observe the object of meditation attentively. The resulting state of consciousness combined with the factors of absorption (jhana-anga) is jhana. The factors of absorption are five in number:

Vitakka - “initial application” that directs the mind towards the object.
Vicara - “sustained application” that examines the object again and again.
Piti - “joy” or “pleasurable interest” in the object.
Sukha or upekkha - two kinds of feeling, mentally “pleasant” and “peaceful.”
Ekaggata - “one-pointedness” of mind, concentration.

Five Hindrances

The jhanic factors help the mind stay fixed on the object, since they enable it to eliminate the corresponding five mental hindrances one by one. Just as initial application directs the mind towards the object, suppressing sloth and torpor, sustained application, by examining the mind again and again, suppresses skeptical doubt for some time. Joy takes pleasurable interest m the object and so dispels ill-will, while pleasure or calm engage with the object and temporarily quell restlessness and worry. One-pointedness of mind is the factor that dispels sensual desire among the five mental hindrances: sensuous desire, ill-will, sloth and torpor, restlessness and worry, and skeptical doubt.