"Mind is the forerunner of all things, mind is their chief, and they are mind-made. If one speaks or acts with an evil mind, then suffering follows him, even as the wheel follows the hoof of the ox."

1.What is samadhi?

Samadhi means a strong willing of the mind to concentrate, to focus on only one thing, to clear the mind of all other matters and to be calm.

The mind can have samadhi through the practice of samathabhavana (tranquillity development) which can be achieved by many methods. One should choose the method that best suits one's own character. The three most appropriate methods are :

1. reflection on the virtue of the Lord Buddha (Buddhanussati),
   
2. breathing meditation (anapanasati), and
   
3. radiation of loving-kindness (mettabrahmavihara).
   

I shall elaborate only on breathing meditation, which I practice.


Breathing meditation is a practical method in which the meditator tries to be mindful of his breathing. This method is not difficult and is quite popular.


First, a place must be chosen which is quiet, peaceful, unfrequented, and isolated. This will be helpful in settling the mind. Having taken the proper place, the meditator should then sit comfortably upright in the half-lotus position or a polite sideways posture with the right hand placed on top of the left one. He or she should then be attentive to the breathing, following the inhaling and exhaling, and being aware of whether the breaths are long or short.


This method of breathing practice, without anything for the mind to hold on to, may result in the mind being distracted and the meditator's lack of attention to the breathing. Therefore the meditator needs a method to bind the mind to the breathing. This can be done by saying "Bud-" while inhaling and saying "-dho" while exhaling. The word a "Buddho" means The Enlightened One, The Awakened One, or The Exalted One. It is used to keep us constantly aware. The mental repetition of "Bud-" and "-dho" can be fast or slow. If the mind is becoming distracted, a fast rate should be used in order to prevent the mind from straying. In brief, we must focus our attention on the tip of the nose, where the air we breathe passes in and out, continually taking note of the breathing, and remaining aware, in order that our minds may reach samadhi.


Another method to achieve samadhi is to radiate loving-kindness. The practice aims to create goodwill toward fellow human beings and other creatures through thinking without hostility or evil intent but with an intention to free them from suffering and to make them happy. Frequently practicing goodwill, the meditator will become kind-hearted and resistant to anger. If he does get angry, he will be aware of his anger and be able to calm himself.


We can practice radiating loving-kindness in all postures : standing, walking, sitting, and lying. We should wish everyone to be happy and do so frequently until we are free from hostility toward others, ready to forgive, and full of goodwill. This loving and kind thinking has creative power which will result in peace, happiness and goodwill toward others.

Sati, samadhi, and panna are interrelated.


Sati means mindfulness, the state of being always aware of who we are and what we are doing.


If we have sati, and if we can concentrate on what we are thinking of, we have samadhi. With mindfulness and concentration, if we carefully examine the object of our thoughts, we have panna (discernment).


In summary, if we practice being always mindful or having sati, our mind will reach samadhi. This is because samadhi follows sati : that is, if sati occurs, then samadhi also occurs. If sati does not occur, neither can samadhi. If sati occurs briefly, so will samadhi. If sati remains with us for a long time, so will samadhi. With samadhi in our mind, panna will spontaneously occur.

Sati means being always of one's own thinking.
Samadhi is the concentration of the mind on only one thing, one object of consciousness.
Panna is discernment. Discernment can occur only after the mind has reached samadhi.
Sati is the originator.
Samadhi is the operator.

There are three kinds of samadhi :

1. Khanikasamadhi, or momentary concentration, is the state of mind that is peaceful momentarily.
   
2. Uppacarasamadhi, or access concentration, is almost perfect samadhi, close to the level of jhana (trance).
   
3. Appanasamadhi, or attainment concentration, is perfect samadhi, on the level of jhana. This kind of samadhi can eliminate nivarana (hindrances) from the mind.
   

The three kinds of concentration can be shortened to two as follows :

1. ) Natural concentration Everyone readily possesses natural concentration to a greater or lesser degree. Even though this kind of concentration occurs naturally, it does not come all the time, but comes with our intention to have it or our attention to what we are doing at that moment. When we withdraw our intention or attention, this kind of concentration will disappear.
   

2. ) Concentration to be developed (The kinds of samadhi in 2. and 3.). This is the kind of concentration that can be developed from natural concentration by using proper practical methods. This kind of concentration is more powerful and can be used in everyday life, so that we can work more efficiently and can temporarily control our defilements (kilesa), thus laying the foundation of introspection (vipassana) which can completely destroy the defilements.
   

The objectives of achieving samadhi are as follows :

1. To be happy now. The meditator who has reached an unperturbed state of mind will be happy spiritually. His mind will be peaceful, free from the five hindrances (nivarana), and joyful. There is a Buddhist saying that no other happiness can equal peace of mind.
   
2. To achieve nanadassana (vision through nan, or wisdom). This is internal, mental vision -- that which cannot be seen with the eyes. A result of samadhi of the mind is a special knowledge known as "nan" (wisdom).
   
3. To be attentive. The meditator who achieves samadhi will continually have attentiveness (sati) and awareness (sampajanna). Continual awareness prevents misbehavior caused by blunder or thoughtlessness.
   
4. To be free from asava, or kilesa (defilements). This means liberation from all kinds of suffering. The result of being liberated through both concrete and abstract elements of samadhi, with wise contemplation, is called cetovimutti (deliverance of mind).
   

We are free to set our goal among these four objectives of achieving samadhi.

The ultimate benefit of the Buddhist practice of samadhi is called vimutti, which means deliverance or freedom from all kinds of suffering. Deliverance requires three consecutive practical steps, namely, sila (precept), samadhi (concentration), and panna (discernment).
The three steps lead to three stages of deliverance : sila helps us to get rid of coarse defilements or impurities from the mind, samadhi helps in getting rid of finer ones, and panna destroys the finest ones.
Therefore, samadhi is the second step that eventually leads to the third, that is, panna. Practice of samadhi can have the following immediate effects on the meditator :

1. Happiness, joy and peace of mind.
   
2. Energy, vigor and freedom from lethargy.
   
3. Diligence and perseverance.
   
4. Efficiency in working. (As working requires concentration.)
   

1. Strength, stability, and soundness of both body and mind.
   
2. Good mental health.
   
3. Good physical health. Ability to relieve such symptoms as anxiety, insomnia, phobia, hypertension, etc.
   
   BY
   Phra Bhisal Pattanadhorn
   (Thavorn Chittathavaro)
   Thavornchittathavaro-Wongmalai Foundation

   Wat Padumavanaram
   Bangkok
   

   Translated By Dr.Mongkol Dejnakarintra

   
   

   "It needs a Peaceful Mind to support a Peaceful Body, and it needs a Peaceful Body to support a Peaceful Mind, and it needs Both Peaceful Body and Mind to attain all success that which you wish."

   
   

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