Samma samadhi is the last of the listed eightfold path. It is the nurturing of a mental state already present in every state of consciousness. It aims at the development of citt’ekagatta one pointedness of mind, when the mind centres its acts of consciousness around an object.
Samadhi can be recognized by two salient features:
- Unbroken attentiveness to an object
- A consequent tranquillity
Samadhi is trained by use of the 40 kammatthana objects of meditation. The differences between the training of sati mindfulness and samadhi are exemplified in the use of the cemetery meditations: when training sati, the focus is on the corpses and reflecting on the corpses; when training samadhi thoughts are unhelpful.
Stages of samadhi development
At all times khanika-samadhi momentary concentration may be developed. This is the concentration that watches whatever appears, and also leads to one-pointedness.
(1) First one is repeatedly returning to the object. Here is developed parikkamma-sammadhi preliminary concentration and the parikkamma nimitta premiliminary sign.
(2) Once the initial excitement subsides the hindrances bubble up and the meditator must know when to return to the primary object and when to take up an opposing object.
(3) In time the 5 indriya spiritual faculties link up and steer the mind towards a state wherein samadhi governs the jhananga factors of absorption. They are:
- Vitakka initial application of mind – this drives the mind into an object like a nail into wood, or like the striking of a bell – it counters the hinderance dulness
- Vicara sustained application of mind – this anchors the mind, like the reverberations of the bell which continue on after it is struck – it counters doubt
- Piti rapture – this accompanies the favourable interest in an object; it is like a traveller seeing an oasis from afar – it counters ill-will
- Sukha happiness – this feeling accompanies succesful concentration; it is like a traveller resting in the shade at an oasis – it counters restlessness
- Ekagatta one pointedness – this is the pivotal function – it counters sensual desire
The word jhana (Skt. dhyana) is traced by the Buddhagosa to the verb jhāyati “to think, to meditate.” He also plays with the derivative jhāpeti “to burn up” because the states of jhana burn up the opposing states.
(4) With the strengthening of concentration appears uggaha-nimitta the learning sign.
(5) Later appears the patibhaga-nimitta the counterpart sign, which indicates the achievement of upacara-samadhi access concentration.
(6) Later appana samadhi absorption is achieved. And from this the 4 stages of jhana and then the 4 stages of aruppa are developed.
