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; Table:; Jhāna-related factors.
	sustained; thought; (vicāra)
	Table's sources: Bodhi, Bhikkhu (2005). In the Buddha's Words, pp. 296-8; (SN 28:1-9). Somerville, MA: Wisdom Pub. ISBN 081714911.; Sri Lanka Buddha Jayanti Tipitaka Series (n.d.). Pañcaṅgika-; vaggo (AN 5.1.3.8, in Pali). Retrieved 2007-06-06 from; MettaNet-Lanka.; Thanissaro Bhikkhu (1997). Samadhanga Sutta: The Factors; of Concentration (AN 5.28). Retrieved 2007-06-06 from; "Access to Insight".;

; Table: Uses of samādhi; (based on AN IV.41)
object of; concentration	development
four jhānas	pleasant abiding; (sukha-vihārāya); in this life; (diţţhadhamma)
perception (sañña); of light (āloka)	knowing (ñāṇa) and; seeing (dassana)
arising, passing, fading; of feelings (vedanā),; perceptions (saññā); and thoughts (vitakkā)	mindfulness (sati); and clear; comprehension; (sampajaññā)
arising and fading of the; five aggregates of clinging; (pañc'upādāna-khandha)	extinction (khaya); of the taints (āsava); [Arahantship]

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Main article: Samādhi

In Buddhism, samādhi (Pali; Skt.; Chinese: 三昧地 or 三摩地 or 定, Tibetan: bstan ’dzin) is mental concentration or composing the mind.

In the Pali literature, samadhi is found in the following contexts:

In the Noble Eightfold Path, "right concentration" (samma-samadhi) is the eighth path factor.
Similarly, samadhi is the second part of the Buddha's threefold training: sīla (morality or virtue), samadhi or samatha (concentration), and pañña (wisdom).
In the development of the four jhanas, the second jhana is "born" from samadhi (samādhija).
According to the Visuddhimagga, samadhi is the "proximate cause" to the obtainment of wisdom.^[1]

[edit] Developing samadhi

In Buddhism, samadhi is traditionally developed by contemplating one of 40 different objects, such as mindfulness of breathing (anapanasati) and loving kindness (metta).

Upon development of samadhi, one's mind becomes purified of defilements, calm, tranquil, and luminous. Once the meditator achieves a strong and powerful concentration, his mind is ready to penetrate and see into the ultimate nature of reality, eventually obtaining release from all suffering.

In AN IV.41,^[2] the Buddha identifies four types of concentration development, each with a different goal:

a pleasant abiding in this current life - achieved through concentrative development of the four jhanas
knowledge and the divine eye - achieved by concentration on light
mindfulness and clear comprehension - achieved through concentrative mindfulness of the rise and fall of feelings, perceptions and thoughts.^[3]
the destruction of the taints - achieved through concentrative mindfulness of the rise and fall of the Five Aggregates.^[4]

The Buddhist suttas mention that samadhi practitioners may develop supernormal powers (abhijna, cf. siddhis), and list several that the Buddha developed, but warn that these should not be allowed to distract the practitioner from the larger goal of complete freedom from suffering.

Samadhi is also viewed as serving as the basis for increasing intelligence.^[5] According to B. Alan Wallace, Buddhist psychology suggests that concentration may be a factor in the emergence of extraordinary intelligence.^[6]

[edit] Right concentration

In the Buddhist Noble Eightfold Path, the Buddha explains that "Right Concentration" (Pali: sammā-samādhi; Skt.: samyak-samādhi) involves attainment of the successively higher meditative states known as the four jhanas.^[7]

[edit] See also

[edit] Notes

^ Buddhaghosa & Ñāṇamoli (1999), p. 437.
^ Nyanaponika & Bodhi, 1999, pp. 88-89.
^ These appear to refer to three of the five aggregates.
^ This is similar to the instructions for mindfulness of the aggregates in the Satipatthana Sutta.
^ B. Alan Wallace, The bridge of quiescence: experiencing Tibetan Buddhist meditation. Carus Publishing Company, 1998, page 81.
^ B. Alan Wallace, The bridge of quiescence: experiencing Tibetan Buddhist meditation. Carus Publishing Company, 1998, page 82.
^ Brasington, 1997; and, Thanissaro, 1997.

[edit] Bibliography

Brasington, Leigh (1997). Sharpening Manjushri's Sword: The Jhanas in Theravadan Buddhist Meditation. Retrieved 2007-10-04 from "Leigh Brasington's Web Site" at http://www.leighb.com/jhana2.htm.

Buddhaghosa, Bhadantācariya and Bhikkhu Ñāṇamoli (trans.) (1999). The Path of Purification: Visuddhimagga. Seattle, WA: BPS Pariyatti Editions. ISBN 1-928706-00-2.

Nyanaponika Thera & Bhikkhu Bodhi (trans.) (1999). Numerical Discourses of the Buddha: An Anthology of Suttas from the Anguttara Nikaya. Kandy, Sri Lanka: Buddhist Publication Society. ISBN 0-7425-0405-0.

Thanissaro Bhikkhu (1997). One Tool Among Many: The Place of Vipassana in Buddhist Practice. Retrieved 2007-10-04 from "Access to Insight" at http://www.accesstoinsight.org/lib/authors/thanissaro/onetool.html.

[edit] External links

[0] Buddhaghosa & Ñāṇamoli (1999), p. 437.

[1] Nyanaponika & Bodhi, 1999, pp. 88-89.

[2] These appear to refer to three of the five aggregates.

[3] This is similar to the instructions for mindfulness of the aggregates in the Satipatthana Sutta.

[4] B. Alan Wallace, The bridge of quiescence: experiencing Tibetan Buddhist meditation. Carus Publishing Company, 1998, page 81.

[5] B. Alan Wallace, The bridge of quiescence: experiencing Tibetan Buddhist meditation. Carus Publishing Company, 1998, page 82.

[6] Brasington, 1997; and, Thanissaro, 1997.

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