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Thich Nu Tinh Quang
“Now what,
monks, is noble right concentration with its supports and requisite conditions?
Any singleness of mind equipped with these seven factors - right view, right
resolve, right speech, right action, right livelihood, right effort, and right
mindfulness - is called noble right concentration with its supports &
requisite conditions.”[1]
The final stage of eightfold path called ‘Right
concentration’ (samyak-samādhi / sammā-samādhi) as well as previous step; it
also applies to the meditation division. As a final step towards Nirvana, the
concentration gives a more practical guidance in meditation, not really giving
us any further instructions, or any description of what it would be like at the
end of eightfold pass. This makes the eightfold path complete because as a
matter of fact, the only higher stage is Nirvana. On the other hand, such way
of presentation of facts, coupled with the difficulties of translation, and due
to the fact that the followers of the Buddha are divided into many sects; each
of which has its own interpretations of the Buddha’s words, thus often appear
two most popular interpretations.
The first one of them asserts that ‘samādhi’
should be understood as typical for Buddhists being concentration of the mind-practiced
during meditations. The second version says that the word ‘samādhi’ refers to
the state of a conditional dwelling in the Absolute Reality as close as
possible to the Enlightenment. And of course, there is an option, which involves
the usage of both interpretations at the same time that I think is much closer
to the truth. Following that, the first term which is referring to the
concentration of the mind called 'samatha'; the second one, which means the top
of the Eightfold Path - 'samadhi', and between them as a link, there is the
concept of attainments-called 'samapatti'. As such, the 'right concentration'
contains as the aim, and the means of achieving it.
‘Samatha’ as the first of those three parts, it
implies the first of all means ‘repose’. This state of mind is typical for
meditation when the mind is focused on the only one thing, and discarding any
external stress. Thus, 'samatha' closely linked with ‘four jhanas’-actually
matching it. In addition, 'samatha' can also be divided into 3 stages-each of
which is more difficult than the previous one. If the first stage seems to be
quite simple, the only thing we have to do is to focus our attention on some
material objects. The second phase is much more difficult since it is necessary
to recreate focus on the ‘twin’ of the material object in our brain, such as practice
of moving attention away from the real image to our inner projection of it is required
in order to get rid of any details of extra sensory perceptions, and get the
best out-just concentrating on the present moment. At the final stage of
'samatha', due to the intensity of concentration and absence of any distracting
things, a person becomes fully merged with the image, and totally reunites with
it.
‘Samapatti’ – People practice meditations and
train their mind in concentration; they could experience some strange feelings,
spiritual experiences, each of which produces a special appearance, as a kind
of fleeting touch of the ‘Enlightenment’. Manifestations of these things are
very individual from person to person. The difference composed not only in type
and in form of experience, not only in its frequency and duration, but also in
its ability to affect on a person's life. In fact, it can happen in any manner:
for example, the vision of blinding, all-consuming light, or vice versa - colorful
geometric shapes and beautiful designs in all shapes and colors; people can
hear a variety of sounds or smells. However, it is rather a vain attempt to
explain the unprecedented influx of emotions as far as such impressions are
very difficult to verbalize. At the same time, few effects are mostly common at
‘samapatti’ experiences: in this state, the person feels strong euphoria and
joy, as is faced with something of a higher level of understanding
(Sangharakshita).
Descriptions of similar feelings are common in
today's counter-culture where they are called "mystical experience"-referring
to the experiences obtained during the use of various psychedelic drugs such as
LSD. Many people who advocated for the legalization of LSD in the 60s and later
(most famous of them are Timothy Francis Leary, Ken Elton Kesey, Aldous Leonard
Huxley) left descriptions of their own experiences, which ones, if we look
closer, are very similar to the descriptions of 'samapatti'. Those of them who
were also interested in Buddhism, also notices this similarity, stating that
the use of psychedelics can give a person the same as a continuous meditation
in conjunction with the following the path of Buddha. However, we should not
forget that the 'samapatti' is the second step, which is in its essence
consists of many small (relative to the final enlightenment) achievements,
which are just like fragment pieces of the puzzle, and without reference to the
other items on the Buddha's teachings; these achievements are not even closely
such significant, as it is important not only to reach them; it is important to
be prepared, and perceiving them at a different level of consciousness. Thus,
if a person is not ready for practice of insight physically or mentally, it can
seriously harm, only increasing fears, desires and passion.
Samadhi can be literally translated as
‘concentration’. This state of mind is achieved through high meditative
practice that calms the mind and gathers it in unity. It is necessary for the
development of true wisdom, which comes at the process of a direct experience,
direct knowledge, which is opposed to intellectual one-in the form of concepts
and ideas.
The ‘samadhi’ in this context means a state of
enlightenment mind; it is quite difficult to explain its sense to a person who
previously was not interested in such things at all. In addition, the state of
enlightenment itself, it's a whole different level of being, thinking and
feeling, which is much higher than the ones we are used to; hence, it is no
precise description ready for people to link to it (because Buddha teaches us
how to reach enlightenment, not trying to give a specific description to it).
On this basis, it would be more than just say that ‘samadhi’ is much more
different from the usual life course of a modern man. In this case it was more
convenient to use a method of denial for a better explanation. Thus, the most
common description is the negation of the following three things: desire,
ignorance and conditionality of existence. Accordingly, in this state, there is
no signal of these feelings and affections maintaining in human mind; we can
tell it is a feeling of complete freedom (Sangharakshita).
In addition, it is believed that the
"Samadhi" state can be divided into three aspects.
'The Imageless
Samadhi'
The first of 'animitta'
samadhi, which means a state of complete freedom from any whatsoever images, such
as thoughts and understanding that might distract. . “There is the case where
with the complete transcending of perceptions of form, with the disappearance
of perceptions of resistance, and not heeding perceptions of diversity; (perceiving)
'Infinite space’, one... remains in the dimension of the infinitude of space:
this is one way of being percipient when not sensitive to that dimension.”[2]
'The Directionless Samadhi'
The second
allocated aspect is 'appanihita' samadhi, which is often interpreted as a ‘lack
of direction’, referring to the lack of need to move, no selfish desires, and
in the full balance state. Moreover, it is worth noting that the lack of
direction can also mean a complete fusion with the universe. “Further, with the
complete transcending of the dimension of the infinitude of space, (perceiving)
'Infinite consciousness,' one... remains in the dimension of the infinitude of
consciousness: this is another way of being percipient when not sensitive to
that dimension.”[3]
‘The Samadhi of the Voidness’
The last aspect
of samadhi is 'sunnata' - means emptines. However, the ‘emptiness’ appears here
not in the usual context, but meaning the absence of everything. Rather, it is
the presence and full knowledge of all areas of life-the highest stage of
comprehension of life; it is beyond the limits of the concepts, thinking or
common senses: ‘Further, with the complete transcending of the dimension of the
infinitude of consciousness, (perceiving) “There is nothing’, one... remains in
the dimension of nothingness: this is another way of being percipient when not
sensitive to that dimension.”[4]
Refusing
to own desires, refusing to value judgments, and observing life and
spirituality to an awareness of correlate and no-self nature, people often come
to the conclusion that everything in this world has the same qualities, being
equal to significance and equal to insignificance.
However, refusing
of the finite values to be entered into the infinite emptiness, and realizing equal
dignity of all phenomena, one must follow the specific processes in the
practice. Going past the dualistic categories of happiness and sadness, in a
state of undistracted, the Right Concentration can be considered as complete.
The following in Saccavibhanga
Sutta describes
about the steps of Right concentration:
And what is right concentration?
[i] Here, the monk, detached from sense-desires, detached from
unwholesome states, enters and remains in the first jhana (Sanskrit: dhyāna),
in which there is applied and sustained thinking, together with joy and
pleasure born of detachment.
[ii] And through
the subsiding of applied and sustained thinking, with the gaining of inner
stillness and oneness of mind, he enters and remains in the second jhana,
which is without applied and sustained thinking, and in which there are joy and
pleasure born of concentration.
[iii] And through the fading of joy, he remains equanimous, mindful and
aware, and he experiences in his body the pleasure of which the Noble Ones say:
"equanimous, mindful and dwelling in pleasure", and thus he enters
and remains in the third jhana.
[iv] And through the giving up of pleasure and pain, and through the
previous disappearance of happiness and sadness, he enters and remains in the
fourth jhana, which is without pleasure and pain, and in which there is
pure equanimity and mindfulness.
This is called
right concentration.[5]
In conclusion, the Right Concentration is
deeply practice in
meditation. it
is a process through the seven stages of the Eightfold Path, in which the continuous effort to maintain mindfulness in all
situations. In the completely pure state of Right
concentration, also known as Nirvana
state. However, for those
practitioners
are more busy in their daily lives, they
can
do it by practice
mindfulness,
observing their actions in awareness,
and seeing the phenomenon of mind
and circumstances in the present moment. To
this
frequent awakening, not just gradually purging negative thoughts, but positive thoughts will
develop better-creating unexpected
opportunities for inner enlightenment at a
certain time to themselves, and the fruit of this enlightenment have more practical values to share with others. This is also a Buddha’s reminder: "Change your
thoughts, and you can change the world."
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