2.2: (1a) The Concept of Samatha-bhāvanā

[Full title: 2.2—Types of Meditation (1): Tranquility Meditation (Samatha-bhāvanā) (a): The Concept of Samatha-bhāvanā]

Buddhism teaches various methods of meditation practice, but all may be grouped under the two main categories of samatha and vipassanā. The former refers to concentration (samādhi) and is a mode of training designed for the specific purpose of cultivating one-pointedness of mind (cittekaggata); the latter refers to insight, the penetrative mental faculty which perceives and understands realities the way they really are.

Samatha is the development of mental concentration ( samatha or samādhi), of one-pointedness of mind (cittekaggatā, Skt. cittaikāgratā).^[1]

What is concentration (samādhi)? Buddhaghosa explains: concentration is of many sorts and has various aspects. An answer that attempted to cover it all would accomplish neither its intention no its purpose and would, besides, lead to distraction; so we shall confine ourselves to the kind intended here, calling concentration profitable unification of mind.^[2]

It is concentration (Samādhi) in the sense of concentrating (samādhāna). What is concentrating? It is the centering (ādhāna) of consciousness-concomitants evenly (samam) and rightly (sammā) on a single object;placing, is what is meant. So it is the state, in virtue of which consciousness and its concomitants remain evenly and rightly on a single object undistracted and unscattered, that should be understood as concentrating.

Concentration has non-distraction as its characteristic. Its function is to eliminate distraction. It is manifested as non-wavering. Because of the words “Being blissful, his ‘mind becomes concentrated” ^[3] its proximate cause is bliss.

It is the right concentration of thought upon a single object. Meditation is to be practised only after concentration; in concentration we start with simple objects, and in meditation we carry the clear conception of that simple object to the higher mental and intellectual levels. To make it clear, imagine someone pouring water from above into a jar. If there are many holes round the bottom and sides of the jar, the water will run out, but if the holes are all filled in, the water will rise. Most of us are like the jar full of holes, ready to leak, so that we cannot concentrate our thoughts. Meditation is like the pouring of water, concentration is like the filling of the holes. Concentration makes our consciousness steady without leakage and meditation fills it with clear vision and wisdom. By meditation on a chosen object, you will observe that object clearly and understand the function of it in conjunction with other things. By meditation, therefore, we enlarge our knowledge and wisdom.

When your meditation is fully developed it opens up ways of intuition and many supernormal powers which some people call occult powers. These powers may be obtained even before one reaches the state of Nibbāna. In a way it is true that they are occult powers because they are hidden from those who have not developed their minds in this way. On the other hand these powers are not occult because they are not hidden from those who have sincerely and strenuously practised right meditation, they just form an extension of the powers used in ordinary life. By the powers developed you can see things which you cannot see otherwise, because your consciousness, thoughts, are so pure, like a polished mirror which reflects everything that appears in front of it. If the surface of a mirror is not clear you can see nothing in it. In the same way, without meditation your consciousness and thoughts may be mixed up with selfish desire, hatred and delusion, but when they are purified and developed by means of meditation. You will see things as they truly are and your wisdom will shine forth.

Samatha-bhāvanā, the development of mental tranquility with concentration is accompanied by three benefits; it gives happiness in the present life, a favorable rebirth, and the freedom from mental defilements which is a prerequisite for attainment of insight. In samatha the mind becomes like a still, clear pool completely free from disturbance and agitation, and ready to mirror on its surface the nature of things as they really are, the aspect of them which is hidden from ordinary knowledge by the restlessness of craving. It is the peace and fulfillment which is depicted on the features of the Buddha, investing his images with a significance that impresses even those who have no knowledge of what it means. Such an image of the Buddha can itself be a very suitable object of meditation, and is, in fact, the one that most Buddhists instinctively use. The very sight of the tranquil image can calm and pacify a mind distraught with worldly hopes and fears. It is the certain and visible assurance of Nibbāna.

Footnotes and references:

[1]:

W. Rahula. What the Buddha Taught, London: Gordon Fraser Gallery Ltd., London and Bedford, 1959. p. 68.

[2]:

Buddhaghosa. The Path of Purification (Visuddhimagga), Bhikkhu Ñānamoli. (trans.) Colombo, Ceylon: R. Semage, l956. Ch. III. 2. p. 84.

[3]:

Dīgha-Nikāya I. 73.