Samatha: Meditative absorption, the ability to calmly and effortlessly focus on any external or internal object for as long as one pleases.
*There are many techniques and tips that can be learned to achieve these stages, but this post is focused on the results rather than the processes. Quickly I will answer the question of “Why would you want to achieve samatha?” Aside from the very obvious benefits you will see below, it is said that samatha is the basis for all other spiritual and magical abilities that can be gained through meditation.
Stage 1 - Mental Placement: This is reached automatically by engaging in your first meditation. At this stage the mind is easily distracted to the point of forgetting your focus within seconds. At times it feels like as soon as you place your mind on the object it begins to drift away.
Stage 2 - Continuous Placement: You gain a small ability to place your mind on the object for more than a few seconds. This stage is considered reached once you can spend a full minute without forgetting about your object of focus.
Stage 3 - Patched Placement: The length of how long your mind spends in distraction is drastically shortened and you are able to quickly return it to the object of focus. In stage 2 our length of focus increased, in stage 3 our length of distraction decreases. This is called patched placement because there is an ability to quickly patch the broken focus without fully forgetting about the object. At this point you still at times forget about your object of meditation but there is a significant decrease of these occurrences.
Stage 4 - Close Placement: Mindfulness is greatly increased and the mind gains the ability to “increase focus” by will. Not only can you focus but you now can feel and increase the strength of it. By this point you shouldn’t forget your object of focus at all, even if slight distractions occur you do not get fully carried away or forget your meditation.
Stage 5 - Taming: The mind has become, to an extent, tamed by the will and when meditating will not bring up any external concerns–like work, family, dreams, fears, etc… You have begun to experience benefits of meditation and joyously engage in the practice. Gross levels of laxity or excitement are fully cleared away and you begin to notice very subtle distractions that were barely noticeable beforehand. This stage is achieved through a combination of practice and understanding of the way a mind functions (i.e.. The easiest way to reach this level is to combine dedicated practice with philosophic study).
Stage 6 - Pacification: Any and all dislike or complaints about meditation are gone, laziness no longer arises towards the practice. It has become internalized. Subtle distractions are fully pacified, your level of introspection has reached to a point where you can notice subtle distractions before they even arise (you can “see” them coming a mile away). A practitioner’s level of introspection is said to be “complete and powerful” at this stage of development.
Stage 7 - Complete Pacification: Physical and mental pliancy are starting to flourish, and as a by-product unpleasant mental and physical states no longer arise in meditation. Even if you are awoken in the midst of the night you have the ability to discard any feelings of uneasiness, discomfort, lethargy, sleepiness, foggy mind, and so forth. At this point one’s focus can cut through any mental state, regardless of the current mood or situation.
Sage 8 - One Pointed Attention (Samadhi): At this stage you can focus on any object for as long as you please without any distractions, no laxity or excitement arise (not even in subtle forms). As long as effort is maintained the focus will not break, no matter how long one spends in meditation.
Stage 9 - Balanced Placement: In the previous stage a small level of effort is still required to maintain focus without distraction. At the ninth stage samadhi becomes effortless and natural–no effort is required once the intent to focus has been made. Distractions of laxity and excitement simply do not arise.
Stage 10 - Samatha: This stage is more or less the same as stage nine but more experienced. Through repetitious engagement in natural samadhi one fully masters physical and mental pliancy. Regardless of circumstance the body and mind are complaisant, whether one is sitting on a cushion in their asana or being tortured in a medieval dungeon.
”From the Mahakundalini the universe has sprung. In Her Supreme Form She is at rest,coiled round and one (as Chidrupini) with the Siva-bindu. She is then at rest. She next uncoils Herself to manifest. Here the three coils of which the Kundalini Yoga speaks are the three Gunas and the three and a half coil are the Prakriti and its three Gunas, together with the Vikritis. Her 50 coils are the letters of the Alphabet. As she goes on uncoiling, the Tattvas and the Matrikas, the Mother of the Varnas, issue from Her. She is thus moving, and continues even after creation to move in the Tattvas so created. For, as they are born of movement, they continue to move. The whole world (Jagat), as the Sanskrit term implies, is moving. She thus continues creatively acting until She has evolved Prithvi, the last of the Tattvas. First She creates mind, and then matter. Shakti, and Kundalini Shakti. The difference between the two is that they are Shaktis in specific differentiated forms in movement; and Kundalini Shakti is undifferentiated, residual Shakti at rest, that is, coiled. She is coiled in the Muladhara, which means ‘fundamental support’, and which is at the same time the seat of the Prithvi or last solid Tattva and of the residual Shakti or Kundalini. The body may, therefore, be compared to a magnet with two poles. Thus, when completely dynamic,that is when Kundalini unites with Siva in the Sahasrara, the polarisation of the body gives way. The two poles are united in one and there is the state of consciousness called Samadhi. The polarisation,of course, takes place in consciousness. The body actually continues to exist as an object of observation to others. It continues its organic life. But man’s consciousness of his body and all other objects is withdrawn because the mind has ceased so far as his consciousness is concerned, the function having been withdrawn into its ground which is consciousness.”
It is very difficult to speak of enlightenment with detail or precision. Buddhists, Christians, Hindus, Taoists, Sufis, and Jewish mystics all describe enlightenment experiences. Are all such experiences the same? So long as you practice sincerely regardless of the path, any experience which gives you a more profound view of life, and which has a powerfully positive effect on your character can be called enlightenment.
But these experiences differ in their depth, and in this sense, they cannot be said to be exactly the same. Even the same person will experience different levels of enlightenment at different times.
In Buddhism there are nine levels of samadhi. The first level is not true samadhi but rather a pre-samadhi stage. At this level you are clearly aware of the environment, yet you are not aware of your own existence. There is simply no separation between yourself and the world. There is no sense of big or small, external or internal, good or evil. Your mind is completely relaxed and in a state of delight. You feel no suffering, no tension, no vexation. Although this is only the pre-samadhi states, it is a very good experience. Some people already call this stage enlightenment and there is nothing wrong with this.
One level higher than pre-samadhi is initial samadhi. This is the first stage that is considered genuine samadhi. In this state there is a very cool expansive feeling accompanied by radiant light and beautiful sounds. You feel that time and space do not exist. People who reach this level are attached to meditation because they desire this “joy of samadhi.” It would be very difficult for them to obey a command not to meditate.
Many people would also be tempted to call this initial samadhi stage enlightenment. However, from the Buddhist point of view this is not genuine enlightenment, at least, not deep enlightenment. But if people want to call it enlightenment, there is nothing seriously wrong with it.
I have just described the first of eight levels of genuine samadhi, which is called “the stage when samadhi arises and you feel happiness and contentment.” I will not go into the other seven levels now. But it is important to know that there are many levels of samadhi. In fact, even the experience of pre-samadhi would be of great help to us in life.
So it is quite all right for people who have been dramatically changed by these experiences to call it enlightenment. I do not want to negate their significance. I just want to emphasize to the serious practitioner that this is just the beginning.
Is it possible to say what genuine enlightenment is? Indeed, if Shakyamuni Buddha described himself as enlightened then he would not really be a Buddha because a Buddha would not have such a thought. Actually, Shakyamuni only claimed to have found a way for sentient beings to liberate themselves from suffering. Besides, any description of enlightenment would be inadequate since it would use language, and enlightenment transcends language.
Finally, it can even be said that there is really no such thing as genuine enlightenment, only various kind of experiences that seem to correspond more or less to an ideal. Nevertheless, we refer to it because in teaching the Dharma, it seems to be necessary. We have to point to a goal even if we can’t describe it.
How do you establish a real foundation that can lead to enlightenment? Very simply, you must start from the beginning and go through a process of training and practice. After a long while this may culminate in what can be called “gradual enlightenment.” When you reach that point, however, that single dramatic event can be considered “sudden enlightenment.” It’s like going on a trip; you have to take the first step before you can reach your goal. But after many steps, suddenly you are there.
There’s no reaching a distant goal without taking many steps. In this sense there is no such thing as sudden enlightenment if by that is meant leaping right into it with no work or preparation. Nevertheless, there have been many who had no prior practice, yet got enlightened very quickly. Others practice for a whole lifetime without results. Why is this?
When enlightenment comes very quickly, we call it “sudden enlightenment;” when it takes a long time we call it “gradual enlightenment.” We say that people who get enlightened quickly have sharp karmic roots, and people who do not, have dull karmic roots. Where do these distinctions between sudden and gradual, sharp and dull come from?
In Buddhism we believe that the time span of a life includes one’s past as well as future lives. When we meet someone with sharp karmic roots, we believe that they must have practiced diligently in past lives to have such good karma. Such people have a good chance of becoming enlightened in this life, or some life in the near future.
Conversely, we believe that people of dull karmic roots did not practice too well in prior lives, but may sharpen their karmic roots by being diligent now. Taking into account that a person’s history spans over many lives, we can see there is really no diffference between sudden and gradual enlightenment or sharp and dull karmic roots. It is a very gradual process that sometimes ripens very quickly, in a flash of joyous awakening. So, as Buddhists, we believe that the fruition of practice depends on how diligently one has practiced in both the past and the present.
The important thing is whether people believe in rebirth. This belief is often difficult to accept in its entirety even among practicing Buddhists. But those who do not believe in rebirth have no way of explaining the differences in people’s achievements in the practice. They can merely imagine that some are more fortunate than others. From the standpoint of a single life, yes, there is good and bad fortune. But from the standpoint of many lives over eons of time, the force of karma applies equally to all. This is the law of karma, of cause and effect.
I would like to illustrate at least two stages of enlightenment by relating two stories. The first appears in the Platform Sutra of the Sixth Patriarch. It goes like this: At one time the Sixth Patriarch Huineng was staying at a certain temple. Two young monks were observing a flag on a pole. One monk said, “See how the flag moves in the wind!” The other responded, “No, the flag can’t move, it is the wind that is moving.” The Sixth Patriarch, overhearing this debate said, “Neither flag nor wind moves. Mind is moving.” Upon hearing this, the two monks realized his meaning. What level of enlightenment does this remark indicate?
The first monk’s remark that the flag was moving is a simplistic observation. The second monk, who said that the wind was moving, at least had some scientific knowledge. But the sixth Patriarch tried to help them reach a higher stage with his remark. I just now talked about the pre-samadhi stage, when the mind was already stationary. The world still exists then, but you sense no distinction between yourself and the world.
So it is at this stage that your mind and everything else is unmoving. The Sixth Patriarch was in effect telling the monks they should practice harder, since their perceptions were off the mark. After experiencing the pre-samadhi state, one will realize that it is the mind that moves, not external objects.
In the pre-samadhi state the mind is not moving. However, it still exists. This means that the practitioner has not yet reached a genuinely enlightened state. A genuine enlightenment corresponds to the state of no-mind, and that is the same thing as no self. The mind moving corresponds to a very narrow sense of self, or small self. The mind not moving corresponds to a very expanded sense of self, or large self. From the point of view of Chan, only the state of no-mind is the beginning of genuine enlightenment.
How is this no-mind different from the states of samadhi? There’s a great difference because throughout the nine states sensation still exists; even in the highest stage there is a sensation of nothingness—no time, no space, no thoughts. People who reach this stage may very well feel that they have attained ultimate liberation, but this very feeling knows that their mind still exists. A person who practices well but without any good guidance may reach the ninth level of samadhi and mistake this for final liberation. In the state of true enlightenment, however, there is no feeling of being liberated, nor is there a feeling of not being liberated.
- excerpted from Getting the Buddha Mind-On the Practice of Chan Retreat 1982 – Sheng Yen
“As a lotus flower is born in water, grows in water and rises out of water to stand above it unsoiled. So I, born in the world, raised in the world having overcome the world, live unsoiled by the world.”
Have you ever wondered what it would be like to experience cremation? Well now you can! There is a “ride” in China called the Samadhi. Riders will have to lie down in a wooden coffin before ride attendants push them into a “furnace” – which heats up to a sweltering 40 degrees Celsius with the use of hot air and light projections to create that “authentic experience of burning.”
After “dying”, the guests will be transported to soft, womb-like capsule where they will go through feeling a “rebirth.”
So, for 249 yuan (about 40 bucks) you can experience what it feels like to get cremated.