Understanding Samadhi

[jhananda]

To understand the place of samadhi within the foundation of Buddhist philosophy we would examine the Sutta Pitaka of the Pali canon, because it is the earliest known literature of Buddhism, therefore it has the best claim of authenticity. There you will find several suttas attempt to define samadhi. Most notably the following suttas: Ariyapariyesana Sutta (MN 26.28), Kayagata-sati Sutta (MN 119), Maha-satipatthana Sutta (DN 22), Samaññaphala Sutta (DN 2).

The Ariyapariyesana Sutta (MN 26.28) contains descriptions of the Buddha’s journey to enlightenment, Dependent Origination, 8 stages of samadhi, and enlightenment, or ‘nirodha,’ as it was called by the Buddha. In this sutta the description of Dependent Origination immediately precedes a description of jhana and samadhi. If we examine the Maha-satipatthana Sutta (DN 22) “Larger Discourse on the Four Paths of Mindfulness,” we find the Four Paths of Mindfulness (satipatthana) uses the formula of Dependent Origination as a meditation vehicle. We can conclude that the formula for Dependent Origination is intended to lead to samadhi. And, in the Maha-satipatthana Sutta (DN 22) we also find that samadhi was the eighth fold of his Noble Eightfold Path.

In the Ariyapariyesana Sutta (MN 26.28) the Buddha also defined 8 levels of samadhi. The 8 levels of samadhi are divided into two classes. The first class is the jhanas. They are equivalent to savikalpa samadhi of Patanjali. The second class of samadhi the Buddha described has the suffix ‘àyatana,’ which means ‘domain.’ They are equivalent to nirvikalpa samadhi of Patanjali. They are also related to the locas of Hinduism and the loc(s) of Sikh mysticism. They refer to planes, or domains, of existence. His description of eight stages of samadhi culminate with a description of nirodha which was the term the Buddha used for enlightenment. Thus we can conclude samadhi was intended to lead to enlightenment, or ‘nirodha,’

The Noble Search
Ariyapariyesana Sutta (MN 26.28)
Translated from the Pali by Jhananda 11-02-06
"Monks, there are these five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable via the ear — agreeable, pleasing, charming, endearing, fostering desire, enticing. Aromas cognizable via the nose — agreeable, pleasing, charming, endearing, fostering desire, enticing. Tastes cognizable via the tongue — agreeable, pleasing, charming, endearing, fostering desire, enticing. Tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. These are the five strings of sensuality.

(1st Jhana)
"Suppose that a wild deer is living in a wilderness glen. Carefree it walks, carefree it stands, carefree it sits, carefree it lies down. Why is that? Because it has gone beyond the hunter's range. In the same way, a seeker of Buddhahood (bhikkhave bhikkhu) renounces (vivicceva) sensuality (kàmehi), renounces unwholesome mental states and beliefs (akusalehi dhammehi) with applied and sustained attention (savitakkaü savicàraü) and bliss and joy (pãtisukhaü) one resides (viharati) in the clarity (upasampajja) of the first ecstasy (pañhamaü jhànaü). This seeker of Buddhahood is said to have blinded ('andhamakàsi) Mara. Trackless (apadaü), he has destroyed Mara's vision (màracakkhuü) and has become invisible (adassanaü) to the Evil One (pàpimato).

(2nd Jhana)
"Then again seekers of Buddhahood (bhikkhave bhikkhu), originating from (ekodibhàvaü) applied and sustained attention (vitakkavicàrànaü) with clear intention (våpasamà) and a noble tranquil mind (sampasàdanaü cetaso), and in the absence of applied and sustained attention (avitakkaü avicàraü) with absorption (samàdhijaü) in bliss and joy (pãtisukhaü), one resides (viharati) in the clarity (upasampajja) of the second ecstasy (dutiyaü jhànaü). This seeker of Buddhahood is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

(3rd Jhana)
"Then again seekers of Buddhahood (bhikkhave bhikkhu), Residing in (viharati) bliss (Pãtiyà), dispassion (viràgà) and equanimity (upekkhako); and with a luminous (sampajàno) joy-filled body (sukha°Ëca kàyena) a noble one (ariya) proclaims a joyful abiding (sukhavihàrãti) in the equanimity (upekkhako) and mindfulness (satimà) and clarity (upasampajja) of the third ecstasy (jhana). seekers of Buddhahood (bhikkhave bhikkhu) is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

(4th Jhana)
"Then again seekers of Buddhahood (bhikkhave bhikkhu), with the abandoning (pahànà) of pleasure (sukhassa) and anxiety (dukkhassa); and the earlier abandoning (pahànà pubbeva) of manic-depression (somanassadomanassànaü), agitation (atthaïgamà), suffering and unhappiness (adukkhamasukhaü); one arrives at (viharati) the clarity (upasampajja) and complete purity of mindful equanimity (upekkhàsatipàrisuddhiü) of the fourth ecstasy (catutthaü jhànaü). This, seekers of Buddhahood (bhikkhave), is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.

The Immaterial attainments
These are equivalent to Nirvikalpa samadhi
Fifth Samadhi or First Arupa Samadhi

Astral plane (àkàsànañcàyatanaü)
"Then again (Puna ca paraü) seekers of Buddhahood (bhikkhave bhikkhu), with complete (Sabbaso) transcendence of perceptions of the physical domain (råpasaññànaü), passing beyond (samatikkama) the rapacious material world (pañighasaññànaü), extinguishing (atthagamà) the variety of sensory perceptions (nànattasaññànaü), without the endless pull of mental activity (amanasikàrà ananto àkàsoti), one travels within (upasampajja viharati) the astral plane (àkàsànañcàyatanaü). It is said (vuccati) this seeker of Buddhahood (bhikkhave bhikkhu) has blinded ('andhamakàsi) Mara (màraü). Trackless (apadaü) he has destroyed (vadhitvà) Mara's vision (màracakkhuü). He has disappeared from (adassanaü) and surpassed (gato) the Evil One (pàpimato).

Sixth Samadhi or Second Arupa Samadhi
the domain of volition, Vinnananaacayatana
"Then again (Puna ca paraü) seekers of Buddhahood (bhikkhave bhikkhu), with completely (Sabbaso) passing beyond (samatikkama) the astral plane (àkàsànañcàyatanaü), approaching (upasampajja) unbound (anantaü) volition (viññàõanti), one traverses (viharati) the domain of volition (viññàõañcàyatanaü). It is said (vuccati) this seeker of Buddhahood (bhikkhave bhikkhu) has blinded ('andhamakàsi) Mara (màraü). Trackless (apadaü) he has destroyed (vadhitvà) Mara's vision (màracakkhuü). He has disappeared from (adassanaü) and surpassed (gato) the Evil One (pàpimato).

Seventh Samadhi or Third Arupa Samadhi
domain of no evil, Akincannayatana
"Then again (Puna ca paraü) seekers of Buddhahood (bhikkhave bhikkhu), completely (Sabbaso) passing beyond (samatikkama) the domain of volition (viññàõañcàyatanaü) free of evil (natthi kiñcãti) one traverses (viharati) the domain of no evil (àkiñcaññàyatanaü). It is said (vuccati) this seeker of Buddhahood (bhikkhave bhikkhu) has blinded ('andhamakàsi) Mara (màraü). Trackless (apadaü) he has destroyed (vadhitvà) Mara's vision (màracakkhuü). He has disappeared from (adassanaü) and surpassed (gato) the Evil One (pàpimato).

Eighth Samadhi or Fourth Arupa Samadhi
Domain of neither-perception-nor-non-perception, Nevasannanasannnayatana
"Then again (Puna ca paraü) seekers of Buddhahood (bhikkhave bhikkhu), completely (Sabbaso) passing beyond (samatikkama) the domain of no evil (àkiñcaññàyatanaü) near to (upasampajja) limitless (anantaü) volition (viññàõanti) one traverses (viharati) the domain of neither-perception-nor-non-perception (nevasaññànàsaññàyatanaü). It is said (vuccati) this seeker of Buddhahood (bhikkhave bhikkhu) has blinded ('andhamakàsi) Mara (màraü). Trackless (apadaü) he has destroyed (vadhitvà) Mara's vision (màracakkhuü). He has disappeared from (adassanaü) and surpassed (gato) the Evil One (pàpimato).

Extinction (nirodha) through Samadhi
Cessation, saññá-vedayita-nirodha, Nibanna
"Then again (Puna ca paraü) seekers of Buddhahood (bhikkhave bhikkhu), completely (Sabbaso) passing beyond the domain of neither-perception-nor-non-perception (nevasaññànàsaññàyatanaü) to complete extinction of sensory experience (saññàvedayitanirodhaü), residing (viharati) within wisdom, having understood his taints through investigation (upasampajja). It is said (vuccati) this seeker of Buddhahood (bhikkhave bhikkhu) has blinded ('andhamakàsi) Mara (màraü). Trackless (apadaü) he has destroyed (vadhitvà) Mara's vision (màracakkhuü). He has disappeared from (adassanaü) and surpassed (gato) the Evil One (pàpimato). Having crossed over, he is unattached in the world. Carefree he walks, carefree he stands, carefree he sits, carefree he lies down. Why is that? Because he has gone beyond the Evil One's range."
Translated from the Pali by Jhananda

Best regards, Jhananda

[roamer]

Thanks for posting that Jeffrey! I do have some questions about it as I am trying to understand the many layers of samadhi myself.

First of all I wonder if I understand the word samadhi correctly. If jhana and samadhi are synomous, and if there are 8 levels of jhana's can we then think about lower samadhis as a stable plateau's on the ascent to more and more inclusive states of conciousness?

I also wonder about the role of attention in early states of jhanas. During some meditations I experience calm and tranquil effortless abiding, and when this happens it feels as though through a steady application of attention on the first the outer body and its senses and then the spot from where these senses arise that my attention merges with with the inner object of focus. So up to this point in my meditation having disciplined attention seems very important, but from this point on in meditation it seems to be more and more a matter of keeping myself out of the way of the inner currents and charisms that flow towards deeper jhanas.

So my question is does attention play a role in accessing and navigating higher non material states of jhana? On a slightly related note do you have the freedom to navigate the non material astral realm as you wish or is it experienced from a passive state of witnessing? I hope those questions aren't too far off the mark or confused, but I look forward to anyones thoughts attention and its role in samadhi.

[jhananda]

Hello Roamer, and thank-you for posting your response to my essay on samadhi. To clarify, the four jhanas are a subset of the 8 samadhis. Jhana is the lowest level of samadhi, but make an excellent platform from which to launch into the deeper 4 levels of samadhi.

When you experienced in meditation a “I experience calm and tranquil effortless abiding,” then that was the second jhana, because it is characterized by tranquility. Yes, you are correct, up to the second jhana one requires “disciplined attention,” but from the second jhana on, it is more a matter of keeping yourself “out of the way of the inner currents and charisms that flow towards deeper jhanas.”

Yes attention is important for going deeper into samadhi, but it is equally important to letting go at profoundly deep levels.

For navigating around the immaterial domains, such as the astral plane, then one simply wills it. It is very important to have no effort at all in one’s willing something to happen there.

Best regards, Jhananda

[roamer]

Jhananda,
Thank you for the clear response. I find your advice to always keep the attention at hand for letting go most relevant. This has been consistently the hardest lesson for me to learn in going deeper in meditation practice. How can I let go if I am not aware and attentive to my grasping?

I also believe that at deeper stages pre-nonmaterial realms, that in order not to grasp you must effectively traverse the deepest recesses of your psyche, if there are any skeletons in the closet they will come out at this point. Although I know your advice about effortless will in the astral plane is true, it simply is not possible for me since I have not navigated through all aspects of my psyche and established true equinimity. I still flinch and have aversion and desire and am therefore not able to effortlessy navigate by will in the astral plane.

[jhananda]

Hello Roamer, yes, renunciation, or deeply letting go, is an essential skill to be developed for the contemplative who wishes to dive deep into the ecstasies. And, you are also correct that this deep level of letting go and diving deep into the ecstasies also involves traversing the deepest levels of one’s psyche; and to dive deep into one’s psyche requires deep levels of letting go. Once one has facility with the deepest levels of letting go, then one can effortlessly travel in the immaterial domains. So, yes, one must become mindfully self-aware at ever deepening levels, and while doing that also let go at ever deepening levels. So, it all depends upon one’s ability to let go. One can only get to the deep level of letting go through regular and rigorous practice. However, through such a practice one can become saturated in the 4th jhana everyday, then one will develop the equanimity necessary to travel deeper into absorption (samadhi).