Revised May 16, 2019
1. Samādhi (“sama”+”adhi” where “sama” means “same” and “adhi” means “dominance”) means the object becomes the priority. Then the mind gets focused on it. As we discussed in many posts when the mind becomes focused on one object (ārammana), the ekaggata cetasika takes over and makes the mind latched “on to it.”
- That is how one gets to not only samādhi but also anāriya jhāna using breath meditation, just by focusing the mind on the breath.
- One gets to samādhi on whatever the activity one gets absorbed in.
- Being mindful depends on the situation. The kind of mindfulness needed while driving a car is different from the mindfulness required to design something (or read a book). And the mindfulness required to attain a jhāna needs to be different from those two.
2. There can be numerous kinds of samādhi. Here we distinguish three types of samādhi or mindfulness:
- Momentary mindfulness (khanika samādhi)
- Access mindfulness (upacāra, pronounced “upachāra,” samādhi)
- Absorption mindfulness (appanā samādhi)
Let us discuss each type separately.
3. We should always have the momentary mindfulness or khanika Samādhi. Here we frequently change the focus from one object to another based on the need.
- We can use momentary mindfulness during the day when we are active. When we talk to someone, we should be mindful of what we say. The more one practices, one will be able to control one’s speech by being mindful. It is the same with any physical activity too. When we are about to cross the street, we should be aware of the traffic, etc.
- Many people take this the wrong way, and use it as formal meditation. It is kind of silly to do the wrong “walking meditation” by saying “lifting the foot,” “putting it down,” etc. like a robot. That is what happens when Buddha’s teachings get distorted.
- For example, when driving, we need to pay attention to the road and then to apply brakes if the car in front gets too close. We need to keep an eye on the traffic and be prepared to take quick action. Focusing the mind on the job at hand here translates to shifting the focus to different tasks in an optimum way to drive the car safely.
4. Access concentration (upacāra samādhi) is more focused. While reading an exciting book, one gets absorbed in it. One cannot be thinking about other things while reading.
- On the supermundane (lokottara) side, when listening to a Dhamma discourse or reading about a Dhamma concept, one can get into access concentration or upacāra samādhi. Reading a web post on a Dhamma concept, if done at a quiet time, can calm one down. If read with understanding and focused mind, it is possible to get into a somewhat deeper samādhi.
- All following activities involve access concentration. A programmer writing computer code, a surgeon doing surgery, an architect designing a building, a scientist thinking about a new theory, etc. These are all mundane Samādhi. But one can still feel a kind of in a trance if one gets absorbed in any task.
5. Appanā Samādhi or absorption in mindfulness can lead to a jhānic state with practice. Here one needs to find a quiet place and need to close one’s eyes and concentrate on just one object.
- In Ariya meditations, the focus is something related to Nibbāna. It could be a Dhamma concept or Nibbāna itself. Ariya Metta Bhavana is another.
- In anāriya meditations, this object is usually either a kasina object or the breath or the falling/rising of the stomach.
6. Now let us look at some general features of the three types.
- It is possible, for someone with practice, to get into appanā samādhi (jhāna) very quickly. Thus the difference between the three types of samadhi is not in the time scale. Instead, it is on the goal or the situation at hand.
- Workplace or home accidents happen when one loses momentary mindfulness. If one loses attention on the task at hand, one can pull the wrong switch, cut oneself while chopping vegetables, or even tripping while walking.
- One can be reading something for hours and not get anything in if the mind wanders off. One can be sitting in meditation for hours and not get into samādhi if the mind wanders off.
7. In all these three types, achieving mindfulness comes naturally if the five hindrances are not covering the mind; see, “Key to Calming the Mind – The Five Hindrances.”
- If one has greedy or hateful thoughts (kāmacchanda and vyāpada), it is challenging to do any of the three.
- Even a simple task can become aggravating and frustrating under the following conditions. One’s mind is lethargic (tina middha), one is agitated by being high-minded or low-minded (uddacca kukkucca), or one does not have a clear idea of the task (vicikicca).
8. Thus it helps to live a moral life, i.e., avoid the ten immoral acts as much as possible. And it pays off to make preparations ahead of the time.
- Especially for the upacāra and appanā samādhi, one could make sure to get other tasks out of the way beforehand. Then meditation does not have to be interrupted in the middle. Simple things like going to the bathroom and making sure one does not have a full stomach before sitting down to meditate, can make a difference.
- Preliminary procedures such as reciting precepts or offering flowers or incense to the Buddha before a formal meditation session is also a part of “getting the mind ready.” As we will discuss later, attaining “citta pasāda” or a “joyful mind” has a valid reason behind it.
9. Samādhi is the endpoint of being mindful (sati).
- Samādhi is a synonym for the cetasika (mental factor) of ekaggata, i.e., having a focus. One can cultivate it by being mindful the correct way, i.e., via sammā sati.
10. Finally, it is also possible to get into miccā samādhi, the opposite of sammā samādhi. A master thief plotting a grand robbery can get focused and be absorbed in that immoral activity. The same is true for a serial killer planning a killing,
- Thus, there are three kinds of samādhi when categorized according to morality. One is micchā samādhi. The other two are sammā samādhi: one mundane (for living a better life) and one supermundane (focusing on Nibbāna).
11. One could get into upacāra samādhi by reading this post paying attention to the material. One may need to read related posts or other articles to absorb the material. When the minds get “absorbed in the issue,” it is in a state of samādhi. Of course, that is possible only if the material is interesting for oneself.
- If correctly done, one will have a lower heartbeat and a calmer and peaceful mind at the end of the reading session. People have attained even magga phala by attentively listening to Dhamma discourses.