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Home , Samadhi

SAMADHI IN BUDDHISM1

Phra Dhammapitaka ( P.A. Payutto)2

As I have discovered from different sense as in . The closest to such a sources, people in the West have been practice would probably be that of the showing an increasing interest in Buddhism Quakers. When the Quakers come to a and particularly in . For this meeting, they sit quietly and calmly, and if reason I feel it necessary for us to have a someone experiences some thoughts, he clear comprehension of the subject and will stand up and tell the people at the would like today to talk about samadhi in a meeting what his thoughts are. Still, this general way. cannot be compared to our practice in Buddhism because the two are widely Let us start by taking a look at the different. vocabulary related to the subject. The terms are loosely translated as follows: When scholars who study Buddhist scriptures in English translation and those • bhiivanii: or,' more_· faith­ of other English-speaking Buddhist com­ fully, development munities decide to use a word more precise • samiidhf- concentration than meditation, they come up with the • kammaf.thiina: subjects of medita­ word concentration. The English word tion; meditation exercises concentration gives a much clearer con­ ception. In whatever we do, for instance We frequently hear the word meditation when we study, our mind has to con­ being used for samiidhi But it does not centrate-to focus on one point. If we do really convey the actual meaning. People not concentrate, it will be difficult to use it out of habit and through lack of understand the subject. The word con­ understanding. I have talked with an centration is closer in meaning to the Pali American professor who taught Buddhism term samiidhi in America. He said that there was no practice of samadhi in the West in the same Bhiivanii means development in reference to the mind. When translated literally, it has the meaning of growth and cultivation When our mind does not have a whole­ some quality, we develop it; this is called 1 Based on a lecture gi\1en at Dhammaram, bhiivanii. The development of anything of a Chicago, Illinois, on May 5, 1996. This wholesome , such as developing slightly abridged version was translated into faith, loving-kindness, samadhi, wisdom, English by Janet Chan, and the translation understanding, and so forth, is termed was originally edited by Susan Kirchhoff. bhiivanii. The word meditation is loosely used to stand for bhiivanii., but it has to be 2 Abbot, Wat Nyanavesakavan, Nakhon Pathom understood that these are simply words that Province, Thailand. we use to explain.

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When we talk about bhiivanii or the the mind can stay with the object of its development of aspects of the mind and choice, it is called samadhi wisdom, it is also sometimes called kamma.(thiina. There are two main kinds of If we want to really understand samadhi meditation: well, I suggest that we do not spend too much time on the meaning, but rather place I .Tranquillity meditation (­ emphasis on the benefits. When we look at bhiivani); and the benefits, we will see the meaning more 2. Insight meditation ( vipassanff-bhiivani). clearly as well.

Tranquillity meditation is aimed at devel­ There are three important, beneficial oping , which calms the mind in characteristics of a concentrated mind. We order to attain sarnadhi. Insight meditation shall look at these major benefits as cultivates wisdom, which will enable us to outlined in Buddhism: see the true nature of life and the world, to see that all compounded things are 1. A concentrated mind is a mind that impennanent-they arise, proceed, and has power; it has a lot of energy. dissolve. They cannot remain static in their original fonn; they have to follow a 2. A concentrated mind is lucid- like metamorphic process and evolve according clear water. When it is calm, it enables us to cause and condition. The awareness of to see things with clarity. This second point this truth is called insight. is conducive to wisdom.

3. The third benefit follows as a result of the first and second benefits. When the mind is calm with nothing to disturb or The Correct Way of Practicing confuse it, it is at ease, stable and not Meditation agitated. It is in a peaceful state. Such a mind is happy. Therefore, people with a Now, let us take a closer look at samadhi, concentrated mind are calm and so they are which means- when interpreted in a simple happy. This is also a desirable quality. way-"the state of a steadfast mind." We well remember sammii-samiidhi in the These are the three main characteristics of (ariya-af!ha.iJgika­ a concentrated mind. We can see here the magga). Sammii-samiidhi means "Right purposes of practicing sarnadhi. Let us Concentration." The mind is stead.fast when examine more closely each beneficial it is tranquil, even, and strong, when it is characteristic to determine which one has focused on one point. When the mind is the benefits that the Buddha wants us to centered on one object, it stays with the pursue. object- stable, at ease, not distracted, not agitated; it is firmly grounded. When it 1. Mental Energy. The following is an contemplates, it stays with the object and analogy by the Buddha: no other thoughts can arise. If we put it in general tenns, it is when the mind is at the "Like a river springing from the place where we want it to be. When put in mountain in a long stream, its swift technical tenns, it is when the mind is one­ current washes away anything that it pointed. That is to say, when the mind is can carry along. If we close up the anchored on one point, it stays with the openings on both sides of the river, object and is not distracted or lost. When the current in the middle will not

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spread out, meander, or go off its society suffer. When people suffer, they course. It will speedily and will want to find release and they find the way carry along with it whatever it can of samadhi from Buddhism, , and sweep away ... ,,3 in the East. They tum to samadhi as a means to happiness and tranquillity, a This saying of the Buddha is aimed at solution to the troubled mind. showing the benefits of using mental energy to fortify the strength of wisdom, but 3. Clear mind and Development of generally people like to use mental energy wisdom. Here is another analogy by the to perform miracles only. When intended Buddha: for this use, mental energy can be developed to a high degree. Some people in "O , like a water reservoir the West are interested in . that is clear, not muddy, a person with They perform experiments in psychokinesis good eye sight standing on the shore to show that a concentrated mind can will see snails, mollusks, stones, and influence the motion of a remote object. It pebbles, even fish that are swimming can also make a person look at one point or lying still in the reservoir. Why is far away and be .clairvoyant, or hear this so? It is because the water is not remote sounds and be clairaudient. Some muddy. Likewise for the Bhikkhus, people are interested in this kind of benefit with a mind that is not muddy, they that is derived from samadhi. will know what is beneficial for themselves, beneficial for other i. Happiness and Tranquillity. The people, and beneficial for both Buddha exhorted the monks (bhikkhus): parties. They will be able to realize a superior intuitive attainment beyond a "O Bhikkhus, the development of normal person's capability. This is samadhi, when well-cultivated and iJ.filJ.adassana (vision through wisdom) regularly practiced, will lead to a which can lead a person to become a . ,,5 happy life here and now. What does no ble b emg ... this mean? 0 Bhikkhus, when free from desires, free from all un­ The foremost benefit of samadhi is a clear wholesome states, one enters the First mind. When the mind is lucid, it sees what Absorption .. . , the Second Absorption it wants to see with clarity. This is related .. ., the Third Absorption .. ., and the to wisdom-a mental phenomenon. Fourth Absorption ... "4 Samadhi is a quality of the mind. We practice samadhi to bring serenity to the This benefit is also sought after by many mind. When the mind is serene, it is clear. people especially in contemporary society, When it is clear, it is conducive to wisdom. where emotional problems prevail. In a Wisdom can be put to full use and this will society which has its structure based on enable us to see things with clarity. Many competition, struggles for benefits cause people can remember well what the Buddha stress to people. People's minds become said: "Sama.hito yathabhiltam pajiinati "6 tense and in time suffering occurs. It is true This means that he who has a steadfast that . the more a society is materially mind will see things clearly as they are. developed, the more the people in that When samadhi is developed, insight- the

3 A.III.64 5 A.I.9 4 A.11.44 6 A.V.313

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ability to see the truth-will follow. Many , ascetics, hermits before the Samadhi is a foundation, an aid, a Buddha's time had psychic power and supporting factor, a tool to develop and attained jhanas. But the Buddha was not increase wisdom. This benefit is sometimes satisfied. If our goal is to have psychic overlooked, yet precisely this is the most power and to attain jhana only, we do not important goal, the benefit that we aim to need Buddhism, because other people have obtain in Buddhism. achieved it already. This is a point to which we have to pay attention. Please note that Now that we have reached some under­ after the Buddha attained Enlightenment, standing, let us investigate the subject he discouraged the use of samadhi for the further to see the underlying purposes of purpose of attaining psychic power and for the practice. miracles.

The Buddha outlined the three Marvels Samadhi for Mental Energy (pafihariya) in connection with samadhi as follows: Many people are interested in the mental energy aspect of samadhi, in psychic power 1. The Marvel of psychic power and marvels. If samadhi were good for (iddhi-pff.tihariya): the ability to use these only, Buddhism would not have been different kinds of psychic power: to fly, to born. India has had a long history of walk on air or on water, to go beneath the experience in this; the practice of yoga earth, etc. existed before Buddhism. The Buddha went to different yoga masters before his 2. The Marvel of mind-reading Enlightenment, and he practiced samadhi (adesanfi-piifihariya): the ability to read the and attained the highest realm of jhii.na minds of others: what they think, how they (absorption). think, what they intend to do, or what the state of their mind is. There are eight levels of jhana: four jhanas of the Fine-Material Sphere and four 3. The Marvel of teaching jhanas of the Immaterial Sphere. The (anusiisani-pii_tihiiriya): the teaching of the Buddha's first master, A!ara Kalama, had way to cultivate wisdom, to know the truth attained the seventh level of jhana­ by oneself. akiiicafiffiiyatana (Sphere of Nothingness). The Buddha went to study with him and Only the third Marvel is praised by the also attained this level, but the Buddha was Buddha; the first and second Marvels are not satisfied, he left and went to study with discouraged. Why so? One important Master Uddaka Ramaputta. This master reason is that with the first and second had attained one level higher: the eighth Marvels, when someone is able to do these level of jhana- nevasaiiiiii.niisafiffiiyatana things, the ability belongs to him only. (Sphere of Neither Perception Nor Non­ Other people will simply be interested to perception). The Buddha attained this level them as miracles and come to rely on as well . His master informed him that he him. When people rely on others, they ~e had obtained all the knowledge that he dependent and are not free. In the case of could from him and invited him to stay and the third Marvel, the Buddha taught people teach the followers. The Buddha considered to cultivate wisdom. It is a marvel in the the proposal but concluded that this was sense that when they achieved wisdom, not his goal. He left again, this time to they saw the truth for themselves. When search on his own .. they saw the truth for themselves, they

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knew how to do by themselves whatever go astray from the doctrines of Buddhism. they had been taught to do and thus became Any interest that we have in it should not independent of the Buddha. In the same be a hindrance to our standing on our own way that he himself came to see the truth, feet. We should discipline and cultivate the Buddha taught others to cultivate ourselves and work diligently to gain the wisdom. When wisdom was developed, right results. This is one of the important people were able to see the truth, just as the doctrines of Buddhism. Buddha saw it. They became free and did not have to rely on the Buddha any more. Buddhism transcends the practices of But with the first and second Marvels, they ascetics and hermits. In ancient times- as a had to count on the Buddha and wished to matter of fact, even today-ascetics and depend on him continuously. The Buddha yogis in India like to compete with each wanted them to be independent. Therefore, other in the matter of psychic power, but he discouraged the attainment of the first the Buddha did not like this. He said that if and second Marvels, which are good in people were concerned solely with psychic some particular cases only. We have to be power, they would not make progress. careful when they are used in the long term, Under what circumstances then would the since they can lead to carelessness. When Buddha use his psychic power? He would we see people with supernatural power, we utilize psychic power when he chose to respect them, are drawn to them and tend to have people who were proud of their depend on them. We wait for them to give personal psychic power accept his us what we wish to obtain. As a result, we superiority and be ready to listen to his do not know how to face problems, how to teaching. In the Buddha's time, people solve problems, how to move on in life. We considered psychic power as very are bound to stay in place without making important; whoever did not have it would any progress. The Buddha did not want this not be considered an Arahant (one who to happen. has attained nibbana). They believed that an Arahant must have psychic power. But We can see that the Buddha exceeded the Buddha did not think of it as a criterion everyone else in psychic power. Although of being an Arahant. The Buddha was he only praised anusasani-pa!ihariya, he living in a society which had this belief, was also supreme in iddhi-patihariya and and as a supreme master- one who adesana-patihariya. It should be noted that proclaimed a great religion- he had to during all of the 45 years that the Buddha have this kind of power in order for others taught Dhamma (the laws of nature), he to believe in him in the first place. The never used his psychic power for anyone to Buddha used his psychic power as a tool to gain anything. This is an important proclaim Buddhism. At that time, when observation which is often ignored. Why is people with powers met together, they it that the Buddha never used his psychic challenged each other's ability. If you did power for anyone to obtain what he wanted not have the powers, people ·would not during those 45 years? It is because the believe in you. Buddha did not want·an yone to depend on him. If people kept relying on him, they Let us look at the example of the Buddha's would become careless; they would not meeting with matted-haired ascetics Uatila). think of standing on their own feet, not These ascetics possessed super psychic learn to cope with problems on their own. power and were much respected by the If we do not face problems ourselves, we public who held that Arahants should have will not learn. So, if we are interested in psychic power. For this reason, the Buddha psychic power, we have to be careful not to went to see them first. He reasoned that if

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he did not prove he was more advanced, were suppressed and calmed; so there was people would not listen to him. They would no chance for them to surface. He thought say no one could be compared to their chief he had attained Arahantship. A master who ascetic. When the Buddha went to see the is not an Arahant can teach disciples to chief ascetic, he was put to the test for attain the Arahantship, because the ability several nights, but each night he prevailed. to succeed depends on one's own In the end, the chief ascetic realized that the development; the master only teaches them Buddha was more highly developed. When the principles and techniques. he realized this, he surrendered and was willing to listen to the Buddha. Before that This senior monk had large numbers of time he would not listen and boasted that he disciples who came to study with him; they was supreme, and others were no match for learned the techniques and practiced them him. When the chief ascetic was willing to by themselves and some of them were able listen, the Buddha started to teach him with to realize Arahantship. One of the disciples anusasani-pa!ihariya. He realized the truth knew that his master had not attained the and accepted the Buddha's views on goal and wanted to warn him, but he did psychic power and the Buddha stopped not want to tell him directly because being using it himself. Thus we see how the the master, he might not like it. If he Buddha used psychic power to conquer became angry or resisted, it could be unbelievers. Once they surrendered, he dangerous to his practice. This disciple stopped using it. He never used it as a found a way by creating a vision of an means of giving special favors to anyone. elephant. One day while the master was sitting, taking his ease, an elephant ­ Another critical point that we have to bear peared to be charging toward him. Taken in mind, about using samadhi as a way to aback and caught off guard, the master got gain psychic power, besides the ones up at once and·was ready to leap away. His mentioned earlier, is that when someone Arahant disciple seized the tail of his robe has this kind of power, other people will and gave it a sudden pull. The master was come to .rely on him. He will not be free. thus able to regain his . More importantly, this kind of power does not eliminate mental defilements (greed, The reason why the master was able to hatred, and delusion), nor can it put an end regain his awareness was that he had been to suffering. There is no warranty of purity practicing for a considerable time, and it and freedom for people who use samadhi was simply that his mindfulness was not merely for this purpose. The best one can sharp at that particular moment. When his achieve is a calm mind with mental disciple pulled his robe abruptly, his defilements suppressed temporarily by the mindfulness came back. And with this, he power of samadhi, which is called realized that he had not achieved Arahant­ vikkhambhana-vimutti (temporary deliver­ ship. Arahants no longer experience any ance by suppression). But when something feeling of fright because they have no more comes to stir up the mind, the defilements defilement that may give rise to fear. Fear can reassert. befalls people who still have greed (Jobha), hatred (dosa), and delusion-(). Those There is a story of a senior monk who was who have craving (ta!).hi)_ have fear. When a meditation master after the time of the there are no defilements, there is no fear. Buddha. Being an experienced master, he The master knew this; he knew he still had had attained a high level of samadhi. As he defilements and turned to his disciple for had been practicing meditation for a long help. He continued his practice and eventu­ time, his mind was calm, his defilements ally attained Arahantship.

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What I want to point out here is that the for happiness and tranquillity is also very possession of supernatural power, the. beneficial-not only is it a good way for attainment of jhana or samadhi in the sense relaxation, but it is also a way to prevent of mental energy does not help to make one and remedy emotional problems such as an Arahant, nor does, it help to end stress, restlessness, confusion, disturbance, defilements and suffering. It only helps to anxiety, loneliness, forlornness, and so calm the mind and the defilements will then forth. The mind will thus be at ease and settle down temporarily. This is also good happy. and useful in one way. For some people who have attained a certain level of However, to aim merely for these purposes samadhi but still have defilements, there is in samadhi is not enough according to the a chance that they will become imbued with principles of Buddhism. This is still not the. a sense of their own importance. If this is goal of Buddhism. This is only using the case, the situation can become worse, samadhi to address mental problems and because when we do not have authority or deal with suffering up to a certain level. power, even though we have defilements, Moreover, such usage may become they are not powerful, but once we know detrimental and has to be applied with that we have some kind of authority and wisdom. If we are not careful and keep power, we may feel presumptuously using samadhi for these purposes only, it arrogant. The same goes for people who may become a tranquilizer, which may have psychic power. If they still have cause heedlessness leading to loss and may defilements and feel proud of themselves, become a hindrance to attaining the goal of they can do worse things. Buddhism.

An example can be seen in the case of the There are only certain beings who can fully monk . Devadatta attained a high use samadhi for happiness and calmness level of abhiiiiia (superknowledge) though with safety, without running into the hazard still at a worldly level. He became of its becoming a tranquilizer; these are the conscious of his power and came to think Arahants. This is because Arahants have of gain, honor, and so forth. He made use already reached the goal of Buddhism; they of his psychic power to get what he wanted do not have to go further on the path. For and what he got in the end was his own them, heedlessness does not exist. Thus, rum. they can use samadhi as a means for rest between work; this is called di.tfhadhamma­ As we can see, the use of samadhi for the vihara (an immediate happy state of sole purpose of producing psychic power mind). People, in general, can do likewise, and marvels can become a hindrance in our but it must really be kept within limits as pursuit of the highest goal. Hence, we have with the Arahants and not overdone to the to exercise caution to prevent us from extent that it becomes a tranquilizer. falling into error. A tranquilizer is something that soothes and makes people comfortable. We may Samadhi for Happiness and Tran­ use it as a medicine that calms the mind quillity when we have emotional problems in the same way as when we are excited, Before talking about the last point on depressed, uptight, or cannot sleep, we take samadhi-a clear mind, I would like to go medicine to help us go to sleep. The over the use of samadhi for happiness and medicine does help, but it also has its tranquillity. The use of samadhi as a means limits; it h~ negative side effects. We can

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use it to temporarily relieve our stress, to National Institute of Mental Health. How is overcome the conditions, but if we count on this possible for young people between 15- it to save us from our predicament in the 19 years old? People are stunned when the long term, it is really not a good idea. young commit suicide in a society that is prosperous with everything that could be There are many kinds of tranquilizers desired. Normally young people are at a available. The more people strive for prime age of joy; they have the strength to happiness from material consumption, the look for happiness. Why then do they want more problems they will encounter. Since to resort to death and miss out on material comfort can provide happiness to happiness? a certain extent only, sometimes boredom follows after happiness is gained. There is A society that is rich and progressive does also another kind of person who is always not provide a warranty in the matter of striving for happiness through material securing happiness. In such a society, acquisitions but is never satisfied. Life that happiness tends to be identified with is full of competition brings about a tense material wealth. As this trend continues, mind. People strive in every way to get people who get bored with material goods what they want, and at the same time, they become bored with life as well. This has fear losing the fortune that they have become a serious threat to society and accumulated. The expectation of happiness civilization at the present time. People in through material possessions entices the the past did not so much identify happiness mind in different ways, to the extent that with material goods because they did not some people come to identify happiness have that much to consume. Their with abundance in material goods only. happiness came from other sources. Material comfort can produce boredom as Material comfort is not the only source of well as happiness. When we identify our happiness. But now with people opting for hope for happiness with material goods economic prosperity or material progress, only, our life will have meaning in material society has turned into a consumer-oriented consumption only. When we are tired of society. People seek only to consume; material goods, we become tired of life. happiness comes only from consumption When we are disappointed with material and so the meaning of life has become syn­ goods, we become disappointed with life. onymous with material consumption. This When there is no meaning in material is the tendency in developed societies now goods, there is no meaning in life. and the situation is getting more complicated. Such an unhealthy environ­ This has become a predominant issue m ment poses threats and hazards to a developed societies that are affluent in civilization that has followed the wrong material goods and that stress material path. wealth. A society that is developed and rich in material goods does not necessarily have_ I would like to return to talking about the a basis for happiness. Indeed such a society use of samadhi as a tranquilizer. In has a high rate of suicide. People in a poor societies where emotional problems prevail, society rarely commit suicide. In America, people look for happiness in material the rate of suicide that is on the increase is comfort but meet with failure, or they get suicide among the youth. According to what they want but it does not bring them statistics in USA Today, during the last 30 the expected happiness. What do they do? years, the rate of suicide among American Life no longer has any meaning for them. youth has increased by 300%. These are One way is to commit suicide out of statistics produced by the American disappointment; another way is to put their

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hope in tranquilizers. As a consequence, a 2. An obstacle to the practice of the choice of relief for people who have not system. What is more found happiness is the tranquilizer, important is that in Buddhism, all doctrines starting with drugs. Hence, the use of drugs of the Dhanuna are covered under the is widespread in these societies. Threefold Training (tisikkhli): morality (sila), mental qualities (samadh1), and People who may not take drugs sometimes wisdom (paiiiili). This training calls for engage in habits such as drinking, discipline and practice to cultivate oneself gambling, or things that are more delicate in order to enable life to proceed to its goal like music, various forms of entertainment, which is the complete extinction of or sports. The tranquilizer that is more suffering. So long as the goal is not refined for the mind is samadhi. We do not reached, we cannot stop. Samadhi being need to depend on addictive substances or part of the process of the Threefold even on music; when we have problems and Training has to be a means for us to troubles, we go to samadhi to relieve us advance to a higher state, not to soothe us from worries and anxieties. Samadhi helps and leave us basking in comfort. us to achieve happiness and peace.

But if we keep using samadhi in this way without proper attention, it can also be Samadhi for Clear Mind and Culti­ turned into a tranquilizer. What does a vation of Wisdom tranquilizer do? It relieves us from our stress, suffering and troubles; we are happy The Threefold Training system gathers all to be temporarily free from our frustration important Dhammas under one roof. These and misery. But in the actual Dhammas work together to proceed to the problems are not solved; the defilements ultimate goal- the liberation from deep underneath are still there. The real suffering. All Dhammas in the system act issues in family and in society are not dealt as factors and connect to each other in such with. If, whenever we are unhappy or when a way that they follow the process of factor we suffer, we simply tum to samadhi for and effect. Thus, in Buddhism, every some peaceful moments, the problems will practice of Dhamma is part of the process not be solved and there may even be new of the Threefold Training. Each Dharnma ones. Therefore, it is wrong to be interested serves as a factor to condition, induce, in samadhi merely as a tranquilizer in view assist, or support the ne>..1 one. If we of the following: · practice Dhamma and do not progress, that means something is wrong. This is an 1. The possibility of falling into important rule that we use for evaluation. carelessness. When people are soothed and comfortable, they can escape temporarily No matter which Dhammas you choose, be from their problems and suffering. But the they loving-kindness, , mindful­ real problems are not solved. To avoid ness, or concentration, they are all in the problems is to become negligent and Threefold Training. When they are in the attached to co~fort. When people are Threefold Training, they are in the process; comfortable, they do not want to do any­ that is to say, they are progressing toward thing. Things that need to be done are not the same goal. Every factor passes its done; issues that need to be addressed are effects on to the next one in the system in not taken care of. They have no diligence one way or another. If we practice any one and perseverance in doing what should be Dhamma and we stop without going on to done; they stop and become careless. the next one or are left floating in the air

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without a destination, we are on the wrong when we listen to a teacher, if we do not path. have samadhi at all, we will not under­ stand. Wisdom will not be developed. If, when we practice samadhi, it soothes us, Therefore, wisdom can only work with the leaves us impaired and we are lost in the support of a concentrated mind. How calmness, stay there and are not led to the concentrated a mind we need depends on next step in the process-this is wrong the task at hand. practice. If we practice correctly, we will move forward to accomplish the desired We have come to the conclusion that in result in the Threefold Training. Buddhism, the benefit of samadhi that we want to attain is the one of making the Samadhi is a factor for what? As a general mind ready for work. The important task of rule, samadhi is a factor for wisdom. such a mind is to cultivate wisdom­ Samadhi makes the mind serene, clear, and wisdom to know, to understand the truth of powerful. The characteristic of a serene everything, to the point of understanding mind or a clear, powerful mind is that it is the truth of nature. And what is this truth ready for work. The Buddha calls a mind of nature? It is to know things as they are. that has samadhi kammaniyariJ. It is this It is this ability to know the truth of all characteristic of the mind that the Buddha things that we want. If we do not know up wants us to have. As soon as the mind to this point, we still have defilements. enters samadhi, it attains the state of Therefore, samadhi has to be connected kammaniyaril. Kammaniyam means "ready with wisdom. or appropriate for work." We have to make use of it. If, when our mind attains So far, what I would like to point out is samadhi, we feel comfortable and become that, even on the subject of samadhi, we attached to the feeling, we have missed the have to be careful. If we do not understand whole point. What the Buddha wants is the the principles in Buddhism clearly, we can state of mind that is kammaniyarh and for go off track. For as we have already seen us to make use of it, not just sit back and from above, each of the three kinds of relax. When you have samadhi, if you just benefits to be acquired from samadhi has sit back and enjoy it, that means you are its own use. Let us now summarize what not doing the right thing. What work has been discussed so far, namely, the three should such a mind do then? The Threefold principal qualities or benefits of samadhi: Training consists of morality, con­ l. Samadhi makes the mind steadfast centration, and wisdom. Concentration and energy is produced as a result. This (samadhi) gives support to wisdom, mental energy can be used to produce therefore, it is to be used to cultivate miracles and marvels. wisdom. This is the second benefit that I 2. Samadhi makes the mind clear and mentioned earlier. The most significant enables it to see things with clarity. This is characteristic of the mind is here-a clear favorable to wisdom. mind, which, without anything to muddle or 3. Samadhi makes the mind tranquil disturb it, can be fully used to cultivate and brings forth happiness. wisdom. In today's society, mental problems caused When we work on something, the more by the menaces of materialism are delicate and profound the subject is, the prevalent. To find an alternative, people more solid a mind we need to have. When resort to samadhi for happiness. This the task is not so detailed, we do not need benefit, however, is not the goal of wisdom so much. In whatever we do, even Buddhism.

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Please remember the important principle of will not be smooth. For example, when in a Buddhism which states that, if the practice state of anger, what is the body like? The of Dhamma leads to carelessness, it is heart beats fast. The angrier a person is, wrong. If the practice of Dhamma does not the harder his heart pounds, like a person lead us to the next factor in the process of climbing up a mountain. How about when the Threefold Training until we realize the fear arises? When fear arises, the face true nature of reality, it is also wrong. We turns pale; sometimes breathing stops, the have to be careful and keep this crucial blood does not flow normally. What point constantly in mind. follows is that the body gets weak and physical ailments occur. If this happens often, the mind is tense all the time. When the mind is tense, so is the body. The state Attendant Benefits of mind and body is at a critical point now. Mind and body are at their meeting point Let us now look at some of the attendant when both are tense. When the mind is benefits of samadhi which may be strained, so is the body and it follows that beneficial to the world in the present day. the functioning of the body becomes These are, however, only side benefits and abnormal; health deteriorates and sickness cannot be considered as the main purposes occurs. of Buddhism. From this we can see an important A concentrated mind is a mind that is attendant benefit. When we practice stable and firmly centered . It is different samadhi, our mind works properly; it is at from the ordinary mind, which is usually its proper place, smooth and stable. The busy and incoherent. The latter thinks mind is in a balanced state and lucid. The about this, thinks about that and does not functioning of the body, like breathing, is stick to one point. Some scriptures say it is also well-maintained at the normal ~tate. If like a monkey. Monkeys do not like to stay the mind goes deeper into samadhi, it will in one place; they are restless, constantly become more delicate and very calm. When running and swinging from one branch to it becomes very calm, it needs less energy. another. Our mind also is like that- it goes from one thought to another. It has so The working of the mind depends on the many things to think about. Often it picks brain. The working of the brain needs up the wrong things, such as things in the blood; blood needs oxygen, and oxygen past that upset and irritate us; it makes comes from breathing. When the mind is them repeat themselves over and over again deep in samadhi, the heart is calm, light, or builds up stories around them to make and not tired; its need for energy is us angry. Sometimes it worries about decreased. The burning of energy in the things in the future. A mind like this is not body is reduced. The need for oxygen at ease. When the mind is not firmly becomes less and the breathing becomes established, mental suffering follows. The ~ore delicate. The rule states that when mind works together with the body. We someone attains the fourth jhana realm, he have always to remember this point. does not breathe. That means when measured· by the standard of an ordinary Our life is made up of body and mind. person, breathing does not take place. Mind and body are interrelated; they work When we put our hand near the nose, we do together and one affects the other. If the not feel the breath because it is very mind is not firmly established, the body delicate. Very little oxygen is needed. With will be affected. The working of the body the small amount of oxygen that it gets, the

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body can go on for a long time. A person it. For people whose minds are not deep in samadhi has a very peaceful mind disturbed by anything, isn't it a wonderful and smooth breathing, and needs little thing? When there is nothing to bother it, energy. The burning of energy is kept at a the mind is in a peaceful state; the function minimum and this has an impact on the of the body also is well-tuned in harmony body-it keeps the body healthy with even with the mind. Everything goes smoothly; blood circulation. This is favorable to the body is in a healthy condition, not longevity. There are various types of tense, with nothing to block its proper samadhi, such as the cultivation of the Four functioning and the blood circulation is Holy Abidings (): loving­ free . As a result, health is well-maintained. kindness (mett8), compassion (karutJ.8), Hence, samadhi can be used to boost sympathetic joy (), and physical health and to treat diseases. (upekkh8). Meditating on these virtues can refresh and temper the mind, and give the Even in our daily life, samadhi can be used person a delightful, joyous and ageless in a simple way. Whenever we feel upset, appearance. angry, frightened, or nervous, if we are mindful and remember, we can take a few As we have said, body and mind are deep breaths in and long breaths out; our interrelated. Now let us take a look at the breathing will then become well-regulated other side of the situation. When a person and balanced, and we will feel better gets angry, physical problems will follow immediately. The tension in our body will immediately. Because the body needs more be alleviated. A simple action of breathing, energy, breathing becomes heavier. The which is within our reach anytime, can heart beats faster and the lungs are hard at come in handy to redress our negative work; more air is needed, like the person emotions. climbing up a mountain. If we tend to get angry easily, our mind and body will Breathing is another example of the close deteriorate fast. relationship between body and mind. Like the body of the person climbing up a When we understand the underlying mountain, when the body gets tired, the relationship between samadhi and health, breathing becomes labored. But even when we can use samadhi as an aid in healing. In one is not climbing up a mountain or using America, they have started to use samadhi any physical energy, if one gets angry, one to treat diseases, even those that are breathes like a mountain climber. This considered incurable. At the University of shows that body and mind are closely Massachusetts, they have opened up a related. clinic which provides treatments using samadhi combined with physical exercises. Now let us look at the reverse action­ The clinic has been accepted by the using the body to regulate the mind. When University and has become a part of the our mind is not in a favorable state, our hospital. It is managed by experts who are breathing becomes abnormal. We regulate experienced in samadhi. This is another our breathing to a steady rhythm and example of_the attendant benefits of samadhi. mindfulness will follow suit. When we breathe this way, we have to have In fact, when we look at samadhi overall, mindfulness. When mindfulness is we see that all these benefits are really just present-mindfulness is a mental quality­ one single thing. We see that when the body and mind work together to improve mind reaches the state of samadhi, it is the state of the mind, and anger is balanced, centered and nothing can bother dissolved. Free of hindrances, the mind of

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wisdom starts to see things more distinctly factor in support of wisdom leading to the and is able to investigate the matter. achievement of the final goal in the Threefold Training. When samadhi is Mindfulness is a virtue, a quality of the developed, the mind is ready for work. Its mind. Body and mind work together to work is to cultivate wisdom-wisdom to regulate the state of the mind and to investigate, to realize the Three Charac­ alleviate negative emotions. Wisdom is not teristics ( tilakkhaIJ.a) of clouded and is given a chance to develop, (aniccata), suffering (dukkhat§), and non­ and we are thus able to see things clearly. self (anattat§). The ability to know the true If an angry person lets go of his emotion nature of all things with a liberated mind without realizing it and does not try to will lead us to the ultimate goal of control it, he is bound to go the wrong way. Buddhism-this is the real purpose that we The Buddha said that a person with anger pursue. is a person without wisdom. Wisdom is lost. An angry person does not care about Now that sarnadhi has become a popular right or wrong, good or bad. A person in subject, we have to be aware of what anger can even kill his own mother. This is people have in mind when they talk about one of the outcomes of anger. samadhi; which value or benefit they look for, and whether it is right according to the With this understanding in mind, when Buddhist principle. As a reminder, people anger arises, we can use a simple technique in the West tend to look at samadhi as a like breathing to help us. At that moment, means to cope with stress and suffering we do not even know whether we have caused by emotional problems. If one is not stopped breathing or whether we are careful, samadhi can be turned into a breathing heavily. So we regulate our tranquilizer as discussed above. Once used breathing by taking steady deep inhalations in this way, it can bring harm to life and to and long exhalations. Our mood will be society. Samadhi can be misused. relieved, our mind calmed, mindfulness sharp, and wisdom will follow in due course. [n this way, we are able to think Techniques to Prevent and clearly. Overcome the Potential Mis- Samadhi is not confined simply to the uses of Samadhi period of time when we are actually sitting in meditation; we can practice samadhi It is stated in the scriptures that samadhi anytime, anywhere. We do not have to wait can produce both positive and negative until we are angry or tense to make use of effects. What negative effects can samadhi it. For instance, when we are not occupied produce? The scriptures say that samadhi in any activity, our mind will become can lead to sloth (kosajja). Once samadhi is restless. So we look at our breath­ attained, the mind becomes calm. Calmness breathing in and out evenly, with full can bring idleness; idleness can bring awareness. Let our mind stay with our laziness-having no ~esire to do anything. breath; this alone is already helpful. It is usual that when one is happy and comfortable, one does not want to do As we can see, regular practice of samadhi anything. Such being the case, care has to is essential. The benefits derived from be exercised in the practice-it has to be in sarnadhi come at different levels as cited equilibrium. The scriptures teach us to above. And the ultimate benefit according keep our . five controlling faculties in to the Buddhist principle is its role as a balance.

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Maintaining the Five Controlling but nothing earnestly in particular. We may Faculties in Equilibrium have a scattered superficial knowledge. We know this, we know that, but we do not The Five Controlling Faculties () know anything in depth to get access to are important Dhanuna constituents in the truth or to be of real use. This is not good practice. They are: faith (saddhi), effort either. When we combine wisdom and ( viriya), mindfulness (), concentration faith, we are on the right path. Faith leads (samiidh1), and wisdom (paiiiii). us directly to our object of belief and sustains it. Energy is then generated and a. Faith and Wisdom. Faith is belief. our goal becomes clear. Wisdom and faith Our heart is oriented to the object of belief support each other. When we have faith in and easily influenced. This is a quality that one matter, our faculty of wisdom will builds up energy. People who have faith investigate it meticulously. For instance, have confidence, and confidence brings when we have faith in one particular strength. If we do not have faith, we will Dhamma doctrine, we use wisdom to study not have the strength to come to the temple. it sincerely. Faith supports wisdom by When we have faith and the stronger our guiding it in a steady direction and faith is, the more strength we will have. sustaining it with perseverance. These two Even ifthe temple is far away, 100 miles or partners then work together toward the 500 miles away, when we have faith, we goal. Once the goal is reached-the truth is will go. Faith brings energy. But if we lose known-and wisdom prevails, faith does faith, we will not go even if the temple is not need to support wisdom any more. very close. When faith is lost, energy is However, during our practice, we still need nowhere to be found. Faith brings strength faith. It would be wrong to say that we do and is an essential quality. not need it when we have not reached our goal. The Buddha warns, however, that faith needs support, and this support comes from We can see that faith plays the following wisdom. One who has wisdom examines roles: the cause and effect, correctness, appro­ l . to point out directions to the faculty priateness, whether the matter is true or of wisdom false, right or wrong. If faith stands alone 2. to anchor this wisdom to the object by itself, it is prone to deception and errors 3. to provide (the search for) wisdom in judgment and is easily influenced by with strength emotion. Without wisdom we may believe whatever people tell us, no matter whether The faculty of wisdom plays the discrim­ it is right or wrong. Faith may give us the inating role of thoroughly investigating strength to do anything, even something what faith brings to it, shedding light on evil. This we can see from some religions matters until they become clear. that stress only faith. With the mighty strength that comes with faith, people can There are, nevertheless, cases where faith even kill fellow beings of different religions lacks wisdom or blocks wisdom, such as or engage in religious wars. With faith faith without inquiry. In some religions, being so powerful, we are reminded to keep you can only have faith, you cannot ask it under the control of wisdom to be in questions; it is wrong to ask. The Buddha proper balance. does not want anything like this. He says that such faith obstructs wisdom; it is blind On the other hand, in the case of wisdom faith. Blind faith is an obstacle to the without faith, we want to know everything development of wisdom and can even cause

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conflicts. Hence, faith has the duty to 2. Effort and Samadhi have to be support wisdom. It helps to bring about - teamed together to support each other and wisdom. When wisdom is fully developed, to be in equilibrium. faith's job is finished. One uses wisdom to penetrate the truth of the matter to see and And all this takes place under the watchful know it by oneself with clarity. One does eye of mindfulness which will give out not have to depend on faith anymore. signals when our practice is not in balance. It makes us aware that one aspect is loose b. Effort and Samadhi. Effort is and we must tighten it, or another aspect is diligence. Samadhi is a state of mind that is in excess and must be reduced. solid and tranquil. These two support each other to maintain balance. Mindfulness comes as the· third point and stands by itself. However, it is active in all Viriya (effort) comes from vira, which cases. In our daily life, this rule also means "bravery." This faculty has the applies. When our Five Controlling tendency to go forward as in bravery, to Faculties are working in equilibrium, our conquer and challenge whatever opposes it. practice of Dharnrna and our work will It is like wanting to win in all battles, advance steadily and smoothly to success. having the determination to succeed. This characteristic of effort-needing to go forward continuously- can lead us to Attuning the Practice to Conform to anxiety or lack of stability and we can miss the Threefold Training our goal. The Buddha, therefore, recom­ mends samadhi to support effort. Samadhi What has just been presented is a further brings calmness and stability. In this way, explanation of the role of sarnadhi. We can there is balance between this pair. see that samadhi is an important con­ stituent in Buddhism and is of enormous On the other hand, sarnadhi without effort value. Its position in Buddhism is clear­ slows things down, makes people sit back an integral part in the process of the and relax to enjoy pleasure. The result may Threefold Training. This training is a be that they fall into laziness. The Buddha practice in progression-all factors in the warns that too deep a samadhi can cause process are interrelated; the attainment of harm in that it may encourage sloth. As each one is a necessary factor to the next. such, it needs effort to drive it. With the The process has its ultimate goal and until presence of effort, sloth has no chance to the goal is reached, one does not stop. surface; there will be progress. But if there is only effort and no samadhi, the move­ The practitioner should know the relation­ ment will be tentative with anxiety and ship between the factors, the chain of impatience. With effort pushing forward succession, and how the previous factor and samadhi giving effort a steady hand, supports the next one. If this is not these two partners can move together comprehended, it means one does not reassuringly. understand the Dharnrna. This is significant because, as we have said, this is how the From the above, we can see that these two Threefold Training system works. teams are mutually supportive: Each Dhamrna factor is a part in the l. Faith and Wisdom have to JOm progression of the practice; it has to pass hands together to stay in balance. its effects to the next factor in line in order

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to reach the goal. Regrettably, this critical benefit of contentment, a gift that comes in point is very often neglected. When we look and of itself. When we are content we are at the purpose of the Dhamma, we tend to happy. Contentment means satisfaction and treat each factor as an isolated part and it makes our mind calm, not agitated, not have it stand alone. When the factors are rigid. At this point, if we know how to use thus viewed, we fail to see the inter­ it, contentment can become a support in relationship between them and then even return. When we can become happy easily the meaning of that particular factor will with the little that we have, our heart will not be clear to us. be at peace and not torm,ented. We are ready to orient our heart into the process of our practice. Contentment What effect does contentment have in the Contentment (santosa or santu.tthl) is an process of practice? Let us first look at important factor which supports the someone who has no contentment. He who development of samadhi. In fact, it does not is not content seeks for happiness in what support merely samadhi but also all other is not yet in his possession, so he is always practices of Dhamma, including our routine searching. He is, therefore, never happy. performance of duties. This will bring about the following consequences: Why do we practice contentment? A 1. Happiness through material goods contented person finds happiness in the few will still not yet be within his reach. things that he has; he is satisfied with 2. He is always running after it: whatever he has. On the other hand, a a. Time spent on the search for discontented person does not know material consumption happiness; he is not happy with what he b. Physical energy wasted in the already has. This means his happiness is search based on what he has yet to possess. c. Mental energy lost in thinking of Therefore, he is never happy. ways to acquire material things to enjoy

Happiness, however, is not the purpose of So the discontented person wastes time, contentment. If we take happiness as the physical and mental energy in trying to find goal of contentment, we are again heading happiness through material possessions. in the wrong direction, which is possible in When he does not have enough time to sarnadhi. Samadhi that does not move spare, he takes it from his work hours. forward in the process of the Threefold Sometimes he has to pay for his Training leaves one indulging in happiness. acquisitions. lf he does not have enough In the same way, contentment, which is money, he may be forced to get funds ·satisfaction with what one has, also leaves through dishonorable channels. With the one indulging in happiness. So we enj oy the money that be gets improperly, he looks for happiness and we do not have to do enjoyment. This surely is not a good thing .anything else since we are content. This is to do. More importantly, when he is at unacceptable. The object is to keep pro­ work, his mind is not with his work; he is gressing in the Threefold Training. thinking of things to acquire: The fact that he has not found the happiness he seeks What is the role of contentment in the may affect his interest in his work. His Threefold Training? We start by looking at work becomes a kind of suffering and the way it affects the next factor in the torture to him. Sarnadhi is not developed. process. Happiness is simply an attendant In the end, not only has he failed to find

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happiness, but at the same time, he has to we are content in the right way, we are work against his wishes, fighting with ready to perform good deeds because we suffering and torture. Time, physical and have more time and energy at our disposal; mental energy are wasted in the pursuit of and we use these to do beneficial works. As pleasures and material comfort. Everything a result, we progress in our practice of the is lost along the way for the man who is not Threefold Training. content. Moreover, he may be lured into acting dishonorably. Here again we see how the main Dhamma components relate to one another. When the On the other hand, a contented person Buddha teaches contentment, he does not knows he already has his material needs make it stand by itself. He shows us how met. He does not have to waste time, the practice of contentment should be physical and mental energy seeking happi­ carried on. As is stated in the Fourfold ness through material acquisitions. And Traditional Practice of the Noble Ones precisely, these three precious items-time, (ariyavamsa) for the monks: physical and mental energy-are what we 1. Bhikkhus have contentment as want to conserve. We want to use them for regards robes; good causes. Lay people can use them in a 2. Bhikkhus have contentment as meaningful way in their work and duty. regards -food; Monks can apply them in the study, in the 3. Bhikkhus have contentment as practice, and in the search for ways to regards dwellings; perpetuate the Dhamma. Practitioners can 4. Bhikkhus delight in eliminating devote themselves wholeheartedly to the unwholesome qualities and in developing cause of the Dhamma. We can carry out wholesome qualities. our work thoroughly and at the same time, we can find happiness in doing our work The first three attitudes support the last and in performing our duty because we one. When the monks are content, they love our work. We like what we are doing. have more time and energy to practice the Our heart is set on wholesome deeds and fourth point- such as the development of we are satisfied in doing beneficial actions. samadhi and insight, or to devote We gain happiness through our work and themselves to the study of scriptures for the are content with our material possessions. perpetuation of the Dhamma. After all this, we still have time, physical and mental energy left to devote ourselves When the Buddha does not team to wholesome causes. Everything turns out contentment with the development of to be for the good. wholesome qualities (kusaladhamma) and the elimination of unwholesome qualities One point that we need to remember is that (akusaladhamma), he teams it with effort. contentment has the danger of not having a In any group of the Dhamma doctrines, goal and thus may become a handicap-if wherever there is contentment, there is we choose to rest here, it can sidetrack us effort. This is a general rule because the in our practice. This happens when feeling two support each other. A person who is content and happy, we may not want to do content is ready to practice diligently. The anything, but only want to enjoy an easy Buddha goes one step further-do not feel life. Contentment as such leads to laziness, readily content with your good something that is not productive. achievements. Our task is not finished; Contentment as meant here has to pass there is still more to do. This is a along its effects in the process of the significant point that has to be kept in Threefold Training. As we have seen, when mind.

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We should remember that the Buddha does which follows the same principle. When the not teach contentment only. Some people correct level of samadhi is attained, it understand this in a narrow and obscure becomes a support to wisdom. In way. We have to be more analytic Buddhism, the goal of the Dhanuna is (vibhajjavada). The Buddha teaches us to realized in the process of the Threefold be content with what we possess, but not to Training. Samadhi (samatha) serves as a be content in doing good. Because the factor in making use of the faculty of Buddha was not content with the good wisdom; thereafter, we proceed further to already accomplished, he was able to attain the development of insight ( vipassani). Enlightenment. The Buddha himself said that he had realized the benefits of two Insight development has a significant qualities which he recommended to us : practice technique called the Foundation of 1. not being content with good Mindfulness. We use the faculty of achievements mindfulness to catch up with the six 2. being unfaltering in effort external sense-fields (form, sound, smell, taste, touch, and mind-objects). When we The Buddha explained to us what he meant have mindfulness, we are aware of by non-contentment and continuous effort: whatever arises in our mind and pass this if the Buddha had been content, be would along to our faculty of wisdom for not have become enlightened. As cited examination. Mindfulness and wisdom above, the Buddha went to study with work together as a team. In this context, Master A!ara Kalama and attained the wisdom denotes clear comprehension seventh level of jhana; and with Master (sampajailiia) . An example of this occurs Uddaka Ramaputta, the eighth level of when we compare our eyes to wisdom. In jbana. If the Buddha had been content and order to see an object, it has to be in front satisfied with what he had achieved so far, of our eyes. If the object is not present, we he would have achieved simply sarnadhi cannot see it. Likewise, our faculty of and not the Enlightenment. But the Buddha wisdom examines what is present in our was not content, not satisfied with merely mind. For the object to be present in our good achievements. He was determined not mind, it has to be held fast- this is a to stop until he had reached the goal. For function of mindfulness. Our mindfulness this reason, he left the two masters to makes us aware of the object to be pursue his own spiritual search which led examined through the eyes of wisdom. him to wisdom, to the realization of bodhi (the supreme knowledge), which is the In the practice of insight development, ultimate goal-the Enlightenment. mindfulness is the foremost element-being the one that holds the object in awareness To sum up, when we find contentment in for wisdom to examine. Mindfulness, as it our material possessions, we have more were, captures everything that is happening time and energy to devote ourselves to the at the present moment, without fail, and cause of humanity. And when we do not presents the data to the wisdom faculty to rest content with our progress, we can study. A quality of wisdom is to "know practice the Dhamma with unfaltering effort. something as it is". Mindfulness is aware of everything that happens to the body­ the movements of the body: standing, The Foundation of Mindfulness sitting, sleeping, eating, drinking, and so forth. Wisdom perceives the happenings as The next discussion will be on the they truly are. Whatever goes on in the Foundation of Mindfulness (satipa.tthana), mind, be it sensations of happiness or of

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sadness, is likewise a subject for mind­ rest of the society. This way is not really fulness and wisdom to observe. At the very beneficial either. moment a thought appears in our mind, we are aware of it through mindfulness; our The Buddha did not accept these practices faculty of wisdom is free · to examine it. and went his own way. Buddhism is very With wisdom, one perceives the nature of different from the sects of ascetics, yogis, impermanence, suffering, and non-self. or hermits. We have to make a clear This happens when we follow the evolution distinction and not mix up Buddhism with of phenomena closely as they unfold in these other practices. This is a delicate front of us. We see the way things arise, issue that has to be well understood for us sustain, and vanish. Such is the nature of to make the distinction. Even the Buddhist impermanence. When we are able to look at monks are not ascetics; their rules of the happenings without impediment, we conduct are very different. The Buddha set will see them as they really are, in their real strict rules for the monks not to become nature. That is to say that we see how all ascetics. He had tried all ascetic practices compounded things are changing, con­ and concluded they were not the right ditioned, and s_oulless. ways; he therefore left the ascetics to practice on his own. If we are not careful, we may fall into the way of ascetics. Conclusion We have seen the benefits that samadhi What we have discussed today is simply a gives, the correct method of practicing fundamental overview of samadhi intended samadhi according to the principles of to familiarize us with the underlying Buddhism, as well as the attendant benefits purposes of samadhi in Buddhism, its that samadhi gives. If we have a correct benefits and values, both the attendant understanding of the attendant benefits, we benefits and the real goal that we want to can make use of them. This does not mean pursue. that we cannot use samadhi as tranquilizer or for mental energy. We have to know the Before the Buddha's time, samadhi had limits so that we will not become careless been in use for a long time already by and stop halfway before we reach the goal. yogis, hermits, and ascetics to gain psychic We can use samadhi to address our power, to perform miracles and marvels. immediate problems on a temporary basis, Even so, they still had defilements because like the medicine that cures diseases, but samadhi does not dispel defilements. must not be addicted to it. We can use it San1adhi helps the mind to be momentarily also for mental energy and at least our free from defilements and gets it ready for mind will not be fragmented at that work. The mind has to be put to work to moment. More importantly, we should not eliminate defilements. It is not samadhi that forget to move on to take advantage of the eliminates defilements. real benefit in the long run. The real benefit according to the principles of Buddhism is Some people use samadhi as tranquilizer, a to end defilements and to know the truth of means to become comfortable and happy. nature-that all compounded things are The ascetics and yogis before the Buddha's impermanent, subject to suffering, and are time ·isolated themselves from society to not-self. With this knowledge, we come to dwell alone in the forests. They savored the perceive this world and our life as they pleasure acquired from samadhi and truly are until we have the right attitude enjoyed jhana games. However, they were toward them and do not cling to them. Our not concerned with the real life, with the mind then becomes serene and smooth; no

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more defilements or happenings in the benefit of others. As you practice in the world can disturb it, for we are able to see right way, may you have satisfaction and the tru.th through the wisdom we have joy in the virtues you develop in generosity developed. This is what we want to achieve ( dana), morality (sila), and meditation and can be realized when we practice (bhavani)- the three areas of practice for according to the integrated progressive lay people. When you have joy and process of the Threefold Training. satisfaction in your heart, the state of your mind is conducive to samadhi. In brief, there are two main kinds of meditation: tranquillity meditation and Lastly, I would like to mention that the insight meditation. We can join these two Buddha recommends practitioners to practices together by bringing forth the always evoke the following five states of result obtained from the tranquillity medi­ mind: . tation to support the cultivation of insight. 1. joyfulness (pfimojja) And with the development of insight, we 2. rapture (piti) will come to realize the true goal. 3. tranquillity () 4. bliss (sukha) We have discussed samadhi enough to 5. concentration ( samadhi) provide a guideline. It is now about time to end this talk. It is delightful that you have We need to become "one" with these five come to the Dhamma talk today, not only states of mind and to practice them to listen to the talk but also to support continuously. This will bring us happiness Buddhism. This will benefit both your­ in life and enable us to progress in our selves and society as a whole. You have Dhamma practice. Let samadhi lead us to done what the Buddha advises us to do: to wisdom and, with diligence, we will reach practice for your own benefit and for the the supreme goal of Buddhism.

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7 Appendix can be generosity, , virtuous acts, and the various points of the teaching. We can also investigate and reflect on the Dhamma. In general, samadhi is practiced in the two This will help calm our mind. As a result, main kinds of meditation: tranquillity wisdom will be born and stress dissolved. meditation and insight meditation. It is commonly believed that we have to go to a In the beginning, let mindfulness come temple or a forest to practice. In fact, we first. When the mind is invaded by un­ should not delay. We should practice favorable state leading to stress, we meditation in our daily life, as the state of recollect ourselves. Mindfulness is remem­ our mind is like the movement of our body: bering that this is not the right direction, so it gets used to what we do regularly out of we have to stop and change course. We habit. When we walk or do things repeat­ should pick up something good instead. We edly in a certain manner, they become a shift to a favorable state of mind by, for habit. Similarly, our mind tends to respond instance, contemplating on the breath. The to the way we usually organize our state of mind changes and is thus regulated. thoughts. If we let our mind wander . We can concentrate on our in-breath and around, dig up negative emotions, and pick out-breath and at the same time, mentally up unwholesome matters to proliferate, we saying something like will become tense and anxious. If this happens often, our mind will get out of (in-breath) Bud (out-breath) dho control easily; no matter where we are, we (in-breath) in (out-breath) out will be prone to get tense immediately. This kind of mind lacks samadhi and is not There are a variety of meditation tech­ happy. niques that we can use. In terms of happiness, they are means to create When we understand this, we will want to happiness. It should be noted that there are practice. We can use anything for our mind two kinds of happiness: happiness with to contemplate on-something that unites formation and happiness beyond forma­ body and mind. It can be as simple as our tion. For ordinary people like us, if we breath. When the breath is smooth, it can practice samatha we will achieve happiness regulate the body and improve the working with formation-happiness that still de­ of the mind as well. The mind supervised pends on the formation of mental qualities. by mindfulness will have tension eased. But if we go beyond this step to vipassanfi, These simple techniques can be very we will realize happiness beyond effective. If we do not want to use the formation-an experience of freedom, breath, there are other objects we can independent of volitional activities. use-anything. that is positive can be used Nonetheless, both kinds can loosen stress. to fix the mind.

As Buddhists, we revere the Triple Gem (ratanattaya). We can take the Buddha (the Enlightened One), the Dhanuna (the teaching of the· Buddha), and the (the Order) as objects of by recollecting their virtues. Other examples

7 Extract from another Dhamma talk.

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