Vimuttimagga

IV On distinguishing concentration

Q. Now; what should the yogin who dwells in pure virtue do, when he has already observed the austerities and has reached an excellent station?

A. Let him bring out concentration.

Q. What is concentration? What is its salient characteristic? What is its function? What is its manifestation? What is its near cause? Who observes it? What differences are there between meditation, freedom, concentration and right observance? How many are the causes which produce concentration? How many states are obstacles to progress in concentration? How many benefits of concentration are there? What are the requisites of concentration? How many kinds of concentration are there? What is the bringing out of concentration?

1 Meaning of concentration

A. Concentration means that one has purity of mind, endeavours steadfastly, dwells with the truth having the benefit of tranquillity and is not distracted. This is called concentration.

And again, it means not allowing one’s mind to be bent by the strong wind of passion. It is comparable to the unflickering flame of the lamp behind the palace.

It is said in the Abhidhamma thus: “What fixes the mind aright, causes it to be not dependent on any, causes it to be unmoved, undisturbed, tranquillized and non-attached, and Tightens the faculty of concentration and the power of concentration [407] is called concentration.” 1

2 Salient characteristic etc.

What are its salient characteristic, function, manifestation and near cause? Dwelling of mind is its salient characteristic; overcoming of hatred is its function; tranquillity is its manifestation; non-association with defilement and the mind obtaining freedom are its near cause.

Who observes concentration? Namely, he who maintains the mind and the mental properties in a state of equilibrium. It is like the hand which holds a pair of scales evenly.

The even practice of mindfulness and energy is concentration. It is comparable to the evenness of oil in an oiled bowl. Equilibrated thought, {103|40} like the equalized energy of four horses of a chariot, is concentration. It is like the attentiveness of a fletcher scrutinizing the straightness of a shaft. It is like a drug which counteracts poison, because it removes resentment. It is said in the Abhidhamma thus: “ 2 *………. is the meaning of concentration.” This explanation of concentration is comprehensive.

‘Meditation’ means the four meditations, namely, the first meditation and others.

‘Freedom’ means the eight kinds of freedom, namely, one having internal perception of form reflects on external form and so on. 3

‘Concentration’ means the three kinds of concentration, namely, initial and sustained application of thought and others.

‘Right observance’ means the right observance of the nine gradually ascending states. 4

‘What is ‘meditation’? It is to contemplate on reality, to remove resentment, to make the mind happy, to discard the hindrances, to gain freedom, to equalize, to arouse concentration skilfully, to acquire liberation, to dwell in right observance, to wish to arouse concentration and to aspire to possess freedom.

3 Benefits produced by concentration

How many benefits can concentration produce? There are four benefits which concentration can produce. What are the four? Pleasant dwelling in the happiness of truth in the present life; enjoyment of all objects through investigation; acquisition of worldly knowledge; the attainment of perfection.

What is ‘pleasant dwelling in the happiness of truth in the present life’? Namely, one acquires concentration and is freed from corruption. One’s mind arouses joy, partakes of the joy of the supramundane and dwells pleasantly in the happiness of truth in the present life. Therefore, has the Blessed One said: “He produces joy from quietude, acquires coolness and becomes perfect gradually.” 5 And again, the Buddha declared to the bhikkhus: “At {104|41} first I was a naked ascetic; I did not move my body or open my mouth for seven days and seven nights; I sat in silence enwrapped in bliss.” 6 This is the meaning, in the Noble Teaching, of ‘pleasant dwelling in the happiness of truth in the present life’.

‘Enjoyment of all objects through investigation’ means that a yogin acquires concentration and is not hindered by objects. Being pliant of mind, he is able to concentrate. He investigates the aggregations, the sense-spheres, the elements and others. He is well-disposed. Therefore, the Blessed One taught the bhikkhus thus: “Thus should you train yourselves. Everything depends on mind. Know this as it is.” 7

‘Acquisition of worldly knowledge’ means that one having acquired concentration, develops the five faculties of knowledge, namely, psychic power, divine ear, knowledge of others’ thoughts, recollection of past existences, and the divine eye. Therefore, the Blessed One has declared: “With concentrated mind one is able to change one’s body at will. Thus one produces psychic power in the various modes.” 8

‘The attainment of perfection’ means that one having a concentrated mind, although one has yet to reach the stage of the learning-ender, may not fall back at all. One gains (a good) reward through concentration. One attains to ‘the form’, ‘the formless’ and to perfection. The Buddha has declared: “Those who practise a little of the first meditation are able to join the retinue of Brahmā. All such are born in such a world.” 9 These four benefits can be produced by concentration. Each of them causes to arouse.

4 Obstacles to concentration

How many states are obstacles to progress in concentration? Namely, eight states: lust, hatred, indolence, rigidity, agitation, uncertainty, delusion, absence of joy and bliss. All other evil demeritorious states are obstacles.

5 Causes of concentration

How many causes of concentration are there? Namely, eight states are causes: renunciation, non-hatred, brightness, non-disturbedness, all skilful states, sustained application of thought, gladness, and those states that arouse knowledge of the truth. These are causes of concentration. {105|42}

6 Requisites of concentration

What are the requisites of concentration? There are seven, namely: virtue, contentment, shielding of the faculties, moderation in drink and food, not sleeping in the first, middle and last watches of the night, the being intent on wisdom and a calm and quiet dwelling-place.

7 Kinds of concentration (Various)

7.1 Two kinds of concentration

How many kinds of concentration are there?

There are two kinds of concentration. The first is mundane concentration; the second is supramundane concentration. The acquisition of the Noble Fruit is called ‘supramundane concentration’; the others are named ‘mundane’. Mundane concentration is accompanied by corruption, is connected with the fetters and is bound. This is the flood. This is the bond. This is hindrance. This is the corruption of virtue and views. This is clinging. This is defilement. Such are the qualities of ‘mundane concentration’. The opposite of this is named ‘supramundane concentration’.

And again, there are two kinds in concentration: wrong concentration 10 and Right Concentration. What is wrong concentration? Unskilful unification of mind is called ‘wrong concentration’. Skilful unification of mind is called ‘Right Concentration’. Wrong concentration should be abandoned. Right concentration should be practised.

And again, there are two kinds of concentration: access concentration and fixed concentration. The antecedent portion — this is called ‘access concentration’. Suppression, of the hindrances — this is called ‘fixed concentration’.

7.2 Three kinds of concentration

And again, there are three kinds: concentration with initial and sustained application of thought; without initial and only with sustained application of thought; with neither initial nor sustained application of thought. 11

What is ‘with initial and sustained application of thought’? The first meditation is ‘with initial and sustained application of thought’. In the second meditation there is no initial application of thought, but there is sustained application of thought. In the other meditations there is ‘neither initial nor sustained application of thought’.

And again, there are three kinds of concentration. Namely, the concentration that is produced together with joy; the concentration that is produced {106|43} together with bliss; the concentration that is produced together with indifference. The first and the second meditations (jhānas) are ‘produced together with joy’, the third is ‘produced together with bliss’ and the fourth meditation (jhāna) is ‘produced together with equanimity’.

And again, there are three kinds of concentration: skilful concentration; skilful result (producing) concentration; real concentration.

What is ‘skilful concentration’? The concentration pertaining to the form and the formless practised by the learner of the Noble Path and the commoner is called ‘skilful concentration’. The concentration of the learner who is established in the Noble Fruit (in the spheres of form and the formless) and of the commoner who is reborn in the spheres of the form and the formless is called ‘result producing concentration’. The concentration of the form and the formless practised by the learning-ender is called ‘real concentration’.

7.3 Four kinds of concentration

And again, there are four kinds of concentration: the sense plane concentration; 12 the form plane concentration; 13 the formless plane concentration; 14 unincluded concentration. 15

The putting away of each of the five hindrances by its opposite and the maintaining of it is called ‘the sense plane concentration’ ; the four meditations are called ‘the form plane concentration’ ; the four formless plane meditations and the result of good action (?) are called ‘the formless plane concentration’. The concentration of the four Paths and the four Fruits is called ‘unincluded concentration’.

And again, there are four practices in concentration: painful practice (of a man of) slow wit; painful practice (of a man of) quick wit; pleasant practice (of a man of) quick wit; pleasant practice (of a man of) slow wit. 16 (Here) the first of these four kinds of men has dense passion, and the second, rare passion; the third has keen faculties, and the fourth, dull faculties.

To a man of dense passion and dull faculties practice is ‘painful’; he gains concentration with ‘slow wit’.

To a man of dense passion and keen faculties practice is ‘painful’, though he gains concentration with ‘quick wit’.

To a man of rare passion and dull faculties practice is ‘pleasant’, though he gains concentration with ‘slow wit’.

To a man of rare passion and keen faculties practice is ‘pleasant’; he gains concentration with ‘quick wit’. {107|44}

Because of the density of passion, a densely passionate man overcomes passion with difficulty. Therefore, his practice is painful.

Because of the dullness of faculties, a man of dull faculties has to practise meditation assiduously fora long time and wake up his sluggish wit. Therefore, he is called (a man of) dull faculties.

In this way the others also should be understood.

And again, there are four kinds in concentration, namely, restricted concentration with restricted object; restricted concentration with immeasurable object; immeasurable concentration with restricted object; immeasurable concentration with immeasurable object. 17 What is ‘restricted concentration with restricted object’? The concentration that is not able to keep pace with the mind and an object that is weak — these are called ‘restricted concentration with restricted object’. What is ‘restricted concentration with immeasurable object’? The concentration that is not able to keep pace with the mind and an object that is powerful—these are called ‘restricted concentration with immeasurable object’. What is ‘immeasurable concentration with restricted object’? The concentration capable of keeping pace with the mind and an object that is weak — these are called ‘immeasurable concentration with restricted object’. What is ‘immeasurable concentration with immeasurable object’? The concentration that is capable of keeping pace with the mind and an object that is powerful — these are called ‘immeasurable concentration with immeasurable object’.

And again, there are four kinds in concentration: will-concentration; effort-concentration; mind-concentration; scrutiny-concentration. 18

‘Will-concentration’ is attained by means of the will; ‘effort-concentration’ is attained by means of effort; what is attained by means of the mind is ‘mind- concentration’; what is attained by means of scrutiny is ‘scrutiny-concentration’.

And again, there are four kinds in concentration: the concentration to which the Enlightened One attains but not the hearer; the concentration to which the hearer attains but not the Enlightened One; the concentration to which both the Enlightened One and the hearer attain; the concentration to which neither the Enlightened One nor the hearer attains.

The concentration of great commiseration 19 and the concentration of the twin-miracle 20 are attainments of the Enlightened One and not of the hearer. The fruition concentration of the learner 21 is an attainment of the hearer and not of the Enlightened One. The concentration of the nine gradually ascending states and the fruition concentration of the learning-ender are attainments of {108|45} both the Enlightened One and the hearer. And the concentration of inconscience 22 is an attainment neither of the Enlightened One nor the hearer.

And again, there are four kinds in concentration: the concentration that is a cause of origination and not of cessation; of cessation and not of origination; of both origination and cessation; of neither origination nor cessation.

Q. What are causes of ‘origination and not of cessation’? Skilful and unskilful concentration of the sense plane are causes of ‘origination and not of cessation’. The concentration of the fourfold Noble Path causes cessation and not origination. Skilful concentration of the learner and the commoner pertaining to the form plane and the formless plane cause ‘origination and cessation’. [408] The concentration of the Noble Fruit and object concentration cause ‘neither origination nor cessation’.

And again, there are four kinds in concentration: the first meditation; the second meditation; the third meditation; the fourth meditation.

Freedom from the five hindrances, the fulfilment of initial and sustained application of thought, joy, ease and unification of mind are called ‘the first meditation’.

Freedom from initial and sustained application of thought and the fulfilment of the other three (are called ‘the second meditation’).

Freedom from joy and the fulfilment of the other two (are called ‘the third meditation’).

Freedom from ease and the fulfilment of equanimity and unification of mind are called the fourth meditation.

7.4 Five kinds of concentration

And again, there are five kinds in concentration, namely the first meditation; the second meditation; the third meditation; the fourth meditation; the fifth meditation. This fivefold (classification of) meditation is based on the five factors of meditation, namely, initial application of thought, sustained application of thought, joy, bliss, unification of mind.

The separation from the five hindrances and the fulfilment of the five factors are called ‘the first meditation’.

The separation from initial application of thought and the fulfilment of the other four factors are called ‘the second meditation’.

The separation from initial and sustained application of thought and the fulfilment of the other three factors are called ‘the third meditation’.

The separation from (initial and sustained application of thought, joy) and the fulfilment of the other two factors are called ‘the fourth meditation’. {109|46}

The separation from (initial and sustained application of thought, joy,) bliss and the fulfilment of two factors are called ‘the fifth meditation. (The two factors are) equanimity and unification of mind.

8 Miscellaneous teachings

8.1 Why four and five meditations are taught

Q. Why are four and five meditations taught?

A. Because the result depends on two sorts of men. In the second meditation there are two divisions: without initial and sustained application of thought, and without initial and only with sustained application of thought,

Q. How does a yogin induce the second meditation from the first?

A. He considers the coarseness of initial and sustained application of thought, knows the disadvantages of initial and sustained application of thought, and induces the second meditation which is free from initial and sustained application of thought. This is the way of progress in the four meditations.

And again, there is another man. He is able to induce freely the second meditation out of the first meditation. He considers the coarseness of initial application of thought and knows the disadvantages of initial application of thought. He discerns the state of being free from initial application of thought. Possessing restricted sustained application of thought, he induces the second meditation. This is the way of progress in the five meditations. Therefore, the five meditations are taught.

And again, there are five kinds in concentration, namely, complete fixed meditation in the five factors: joyfulness, blissfulness, mindfulness, luminousness and the perception of steadily moving thought. Here ‘joyfulness’ is in the first and the second meditations. ‘Blissfulness’ is in the third meditation. ‘Mindfulness’ is in the knowledge of others’ thoughts. ‘Luminousness’ is in the knowledge of the divine eye. The knowledge of steadily moving thought is born of reflection 23 concentration. This is called ‘the perception of steadily moving thought’.

And again there are five kinds in concentration, namely, Right Concentration connected with the fivefold knowledge. These are consequences of present bliss and the bliss to be. These arise depending on the knowledge of the body.

(1) This concentration is practised by the Noble Ones and is passion-free.

(2) This concentration is practised by wise men.

(3) This is the excellent bliss of solitude and the attainment of tranquillity. Although this accomplishes the unique, yet it does not overcome birth and death. {110|47}

(4) This concentration is most pleasant and peaceful. This becomes one endowed with tranquillity. This does not overcome the (belief in) self (which is the cause) of birth and death.

(5) This concentration moves in mindfulness and is a cause of mindfulness. These arise owing to knowledge of the body.

And now, (the acceptance of) objects of meditation, what is connected with the requisites, and the inferior, the middling and the superior have been distinguished. Thus there are many divisions of concentration.

(Further), it should be known that all concentration may be classified under the four meditations. 24 {111|48}

  1. In his Vimuttimagga and Visuddhimagga, p. 26, Prof. Dr. P. V. Bapat has traced this passage to [ Vbh. ] 217: Yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi: ayaṁ vuccati samādhi.
  2. * Unintelligible.
  3. Aṭṭha Vimokkha. Cp. [ D. ] II, 70, 71. [ A. ] IV, 306. Rūpī rūpāni passati etc. In the Abhidharma Saṅgīti Paryāya Padaṡāstra, the following account of the eight deliverances or kinds of freedom is given:- “Having (or with) form one reflects on form; not having internal perception of form, one reflects on external form; attaining to and realizing the emancipation of purity through one’s body, one dwells; transcending all perceptions of form, destroying all perceptions of sense-reactions, becoming heedless of perceptions of diversity, one enters limitless space, and, attaining to the sphere of the infinity of space, dwells; entirely transcending the sphere of the infinity of space, one enters limitless consciousness, and, attaining to the sphere of the infinity of consciousness, dwells; entirely transcending, the sphere of the infinity of consciousness, one enters nothingness and, attaining to the sphere of nothingness, dwells; entirely transcending the sphere of nothingness, one enters the sphere of neither perception nor non-perception and, attaining to it, dwells; and entirely transcending the sphere of neither perception nor non-perception, one enters the state of the dissolution of perception and sensation and, attaining to and realizing it through the body, dwells”.
  4. [ A. ] IV, 410: Nava anupubhavihārā.
  5. Not traced.
  6. Cp. [ Ud. ] 3.
  7. Cp. [ Dh. ] 1: Manopubbaṅgamā dhammā.
  8. [ M. ] II, 18.
  9. [ A. ] II, 126: Idha bhikkhave ekacco puggalo vivic’eva kāmehi vivicca akusalehi dhammehi .......... paṭhamajjhānaṁ upasampajja viharati. So tad assādeti taṁ nikāmeti tena ca vittiṁ āpajjati, tattha ṭhito tad-adhimutto tabbahulavihārī aparihīno kālaṁ kurumāno Brahma-kāyikānaṁ devānaṁ sahavyataṁ uppajjati.
  10. Micchāsamādhi.
  11. [ D. ] III, 219: Tayo samādhi. Savitakko savicāro samādhi, avitakko vicāramatto samādhi, avitakko avicāro samādhi.
  12. Kāmāvacara samādhi. Lit., ‘That that’ practice and ‘true keeping’. The rendering is tentative.
  13. Rūpāvacara samādhi.
  14. Arūpāvacara samādhi.
  15. Apariyāpanna samādhi.
  16. [ A. ] II, 149: Dukkhāpaṭipadā dandhābhiññā, dukkhāpaṭipadā khippābhiññā, sukhāpaṭipadā dandhābhiññā sukhāpaṭipadā khippābhiññā.
  17. Paritta-samādhi, paritta-ārammaṇa; paritta-samādhi, appamāṇa-ārammaṇa; appamāṇa- samādhi, paritta-ārammaṇa; appamāṇa-samādhi, appamāṇa-ārammaṇa.
  18. [ A. ] I, 39, 297—Chanda, viriya, citta and vīmaṁsa.
  19. Mahā karuṇā samāpatti.
  20. Yamakapāṭihāriya.
  21. Sek hiya-phala-samādhi.
  22. The concentration that causes rebirth among the unconscious gods (asañña samāpatti).
  23. Lit. “That that knowledge”.
  24. [ D. ] II, 313: Katamo ca bhikkhave sammā-samādhi? Idha bhikkhave bhikkhu vivic ‘eva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pīti-sukhaṁ paṭhamajjhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodi-bhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pīti-sukhaṁ dutiyajjhānaṁ upasampajja viharati. Pitiyā ca virāgā upekhako viharati sato ca sampajāno, sukhaṁ ca kāyena paṭisaṁvedeti yan taṁ ariyā ācikkhanti: ‘upekhako satimā sukha-vihāri ti’ tatiyajjhānaṁ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubb’ eva somanassa-domanassānaṁ atthagamā adukkhaṁ asukhaṁ upekhā-sati-pārisuddhiṁ catutthajjhāñaṁ upasampajja viharati. Ayaṁ vuccati bhikkhave sammā-samādhi.