Ariya Samatha as Expounded by Buddha

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By Lalith Dhammika Mendis

amatha refers to the serenity of mind. It has a much deeper meaning in the Buddhist tradition as opposed to what is popularly referred to as Samatha today. First it is important to understand what causes mental turbulence or agitation which results in loss of serenity.

There are two traditions that demonstrate how Samatha is achieved. The Pre-Buddhist traditions involve Jainist, Vedic and Yogi Teachings and the other being what is expounded as Samatha in the Buddhist tradition. Unless the divergence between these two traditions is properly differentiated, it would eventually leave the follower aimlessly adrift in the infinite ocean of Samsara. Hence it is vital that those who are on the quest to seek ultimate truth or Nibbana clearly understand Samatha taught in the pure Buddhist tradition.

Ariya Samatha discoursed by Buddha is not achieved by focusing on a pre-determined object or concentrating on some selected process of thoughts as a form of meditation in undisturbed tranquility

Pre-Buddhist tradition postulated that, mental turbulence is caused by twin factors of “Raga” and “Dosa”, whilst Buddhist tradition clearly identifies “Raga”, “Dosa” and “Moha” as three causes responsible for the loss of serenity of mind. The old traditionalists who did not comprehend “Moha” developed transient calmness of mind through methodologies dictated by their own traditions. To avoid external stimuli which give rise to Raga and Dosa, being the causal factors of mental turbulence, retreating to monastic living was adopted, as tranquil surroundings offered an environment conducive for secluded existence, far detached from potential sources of distraction. This enabled sustainability of tranquility of mind. Widely used techniques in this endeavour included Apo Kasina, Thejo Kasina, etc. whereby the mind was trained to keep steady with a continued focus on objects such as water or flame of a lamp. The resultant state of calmness enabled gradual development of Vitakka, Vichara, Pithi, Sukha and Ekaggatha to elevate the mind to four stages of absorption or Jhanas where one is able to experience tranquility, full concentration and oneness of mind.   

Equanimity, composure and self-possession of mind thus achieved leads to “Anariya Samatha”, which is entirely different from the “Ariya Samatha” taught by Buddhist tradition. “Anariya Samatha” is of fragile and transient nature as there is high tendency on the part of those who even attain “Abhinna” or supernormal knowledges through Anariya Samatha to simply lose such elevated states of mind upon mere encounter of mundane stimuli or distractions arousing Raga, Dosa and Moha.

Buddhist tradition by contrast proclaims “Moha” too as one of the three sources of defilements as “Ragha” and “Dosa” cannot arise without “Moha”.
Ariya Samatha discoursed by Buddha is not achieved by focusing on a pre-determined object or concentrating on some selected process of thoughts as a form of meditation in undisturbed tranquility. It involves critical examining and dissecting of every thought that occurs based on the principles of Paticca Samuppada comprehending worldly phenomena through the three Characteristics of Raga, Dosa and Moha, thereby eliminating and uprooting all defilement that binds oneself to Sansara whilst absorbing and nurturing the Dhamma, which would enable the calming down of Nivaranas or hindrances that create obstacles to achieving Nibbana.

Samatha achieved through Buddhist tradition leads to “CethoVimutti” which forms the basis of elevating to Panna Vimutti leading to accomplishment of the ultimate goal of Nibbana. With the achievement of Ceto Vimutti, Bojjhanga’s or Seven Factors of Enlightenment would be developed consummating all 37 Bodhipakkhiya-Dhamma’s leading to the supreme bliss of Nibbana

Ariya Samatha expounded by Buddhist tradition is achieved in an entirely different process through four different unique approaches as described below.

 1.  Dhamma Uddachcha Viggahitha Maanasan

This refers to an extremely rare state of elevated mental capacity characterized by possession of superlative faculty of wisdom or “Panna Indriya”, which enables instantaneous realization of truth and achievement of Arahanthood through complete eradication of all defilements. Arahant Dharucheeriya and Santhathi found in Buddhist tradition are two perfect examples of this extremely rare state of elevated mind.

2.  Samatha Pubbangama Vidassana

Refers to achievement of Vipassana by those who are born with Samatha already developed through pre-birth endeavours during Sansarik journey.

 3.  Vidassana Pubbangama Samatha

Vidassana refers to the capability to comprehend true nature of all phenomena and worldly things through incisive analysis of such phenomena based on Buddhist teaching. Through such endeavour one is able to achieve serenity of mind by calming down Raga, Dosa and Moha. Hence Vidassana forms the essence of Buddha’s teaching.

 4.  Euganaddha

This is a process of mental evolution where Samatha and Vidassana develop simultaneously.

Accordingly Samatha could be said to be of twofold, namely Ariya Samatha and Anariya Samatha. According to Buddhist tradition Samatha and Vidassana are inseparable and considering Samatha and Vidassana as two distinct states is contrary to Buddha’s teaching.

Commentaries written by many authors other than Pali Cannon cannot be regarded as Buddha’s teaching. Hence various interpretations given by writers on Pali Cannon are of no relevance as they are often found to be at variance with the pristine Dhamma preached by Buddha. Pali Cannon contains Buddha’s own words of peerless wisdom and teaching.  Under the circumstances, commentaries written by Bhadanthacharya Buddha Gosha cannot be accepted as pristine pure Pali Cannon comprising of Buddha’s own words, but as his own writings only.

Buddha’s teaching expounds the accomplishment of Nibbana as the ultimate goal of Buddhist aspirations. Hence what is important is to achieve the Noble Elevated states beginning from Sothapanna to reach the final goal of Arahanthood which leads to Nibbana. Such accomplishment is irreversible, although various Jhana’s and super human powers developed through Anariya Samatha popularly practiced today are transient in nature.