Concentration
Ekaggatā, concentration or one-pointedness, is another cetasika among the seven ’universals’ which arises with every citta: with kusala citta, akusala citta, vipākacitta and kiriyacitta. It arises with all cittas of all planes of consciousness, but, as we will see, its quality is different as it arises with different cittas.
The characteristic of citta is cognizing an object and thus, every citta which arises must have an object. There is no citta without an object and each citta can know only one object at a time. Ekaggatā is the cetasika which has as function to focus on that one object. Seeing-consciousness, for example, can only know visible object, it cannot know any other object and ekaggatā focuses on visible object. Hearing-consciousness can only know sound, it cannot know visible object or any other object and ekaggatā focuses on sound.
The word ’object’ (ārammaṇa) as it is used in the Abhidhamma does not have the same meaning as the word ’object’ or ’thing’ we use in common language. In common language we may call a thing such as a vase an object. We may think that we can see a vase, touch it and know that it is a vase all at the same time. In reality there are different cittas which know different ’objects’ (ārammaṇas) through their appropriate doorways. These cittas arise one at a time and know only one object at a time. The citta which sees knows only visible object, it cannot know tactile object or a concept. Visible object is that which is experienced through the eyes. What is seen cannot be touched. We may understand this in theory, but the truth should be verified by being mindful of different objects which appear one at a time.
When we speak about an ārammaṇa, an object, we have to specify which kind of ārammaṇa. There is visible object which is known through the eye-door. There is sound which is known through the ear-door. Smell, taste and tactile object are known through their appropriate sense-doors. Through the mind-door all these objects can be known as well. Everything which is real and also concepts and ideas, which are not real in the absolute sense, can be known through the mind-door. Thus we see that the word ’object’ in the Abhidhamma has a very precise meaning.
Ekaggatā which has as function to focus on an object is translated as ’one-pointedness’ or concentration. When we hear the word concentration we may believe that ekaggatā only occurs in samatha, tranquil meditation, but this is not so. It is true that when calm is developed ekaggatā also develops, but ekaggatā does not only occur in samatha. Ekaggatā accompanies every citta, although its quality is different as it arises with different cittas. Even when we are, as we call it in common language, ’distracted’, there is ekaggatā arising with the akusala citta since it arises with every citta. It focuses on the object which is cognized at that moment. For example, when there is moha-mūla-citta (citta rooted in ignorance) accompanied by uddhacca (restlessness), there is also ekaggatā cetasika accompanying that citta. There is ekaggatā arising with all types of akusala citta. When we enjoy a beautiful sight or pleasant music there is ekaggatā cetasika with the lobha-mūla-citta. At that moment we are absorbed in the pleasant object and enslaved to it. There is concentration when one performs ill deeds.
Ekaggatā which accompanies akusala citta is also called ’micchā-samādhi’, wrong concentration. Ekaggatā which accompanies kusala citta is also called ’sammā-samādhi’, right concentration. Samādhi is another word for ekaggatā cetasika. Although wrong concentration and right concentration are both ekaggatā cetasika their qualities are different. Sammā-samādhi focuses on the object in the right way, the wholesome way. There are many levels of right concentration.
The Atthasālinī (1, Part IV, Chapter 1. 118, 119) states about ekaggatā, and here it deals actually with sammā-samādhi(43) :
This concentration, known as one-pointedness of mind, has non-scattering (of itself) or non-distraction (of associated states) as characteristic, the welding together of the coexistent states as function, as water kneads bath-powder into a paste, and peace of mind or knowledge as manifestation. For it has been said: ’He who is concentrated knows, sees according to the truth.’ It is distinguished by having ease (sukha) (usually) as proximate cause(44). Like the steadiness of a lamp in the absence of wind, so should steadfastness of mind be understood.
The Visuddhimagga (XIV, 139) gives a similar definition, except that it mentions only peace of mind as manifestation, not knowledge.
Sammā-samādhi is one of the jhāna-factors which are developed in samatha in order to suppress the hindrances and attain jhāna(45) . The jhāna factors of applied thought (vitakka), sustained thought (vicāra), enthusiasm (pīti), happy feeling (sukha) and samādhi have to be developed together in order to attain jhāna. All the jhāna-factors assist the citta to attain tranquillity by means of a meditation subject.
Some people take wrong concentration for right concentration of samatha. They want to try to concentrate on one point with the desire to become relaxed. Then there is akusala citta with clinging to relaxation. The aim of samatha is not what we mean by the word ’relaxation’ in common language, but it is the temporary elimination of defilements. In order to develop samatha in the right way, right understanding of its development is indispensable. Right understanding should know precisely when the citta is kusala citta and when akusala citta and it should know the characteristic of calm so that it can be developed. There are different stages of calm and as calm becomes stronger, samādhi also develops(46). Ekaggatā cetasika which accompanies rūpāvacara citta (rūpa-jhānacitta) is altogether different from ekaggatā arising with kāmāvacara citta, citta of the sense-sphere. In each of the higher stages of jhāna there is a higher degree of calm and thus ekaggatā becomes more refined. Ekaggatā which accompanies arūpāvacara citta is different again: it is more tranquil and more refined than ekaggatā arising with rūpāvacara citta.
There is also sammā-samādhi of vipassanā. As we have seen, the second manifestation of ekaggatā cetasika or samādhi mentioned by the Atthasālinī is knowledge or wisdom. When paññā knows a nāma or a rūpa as it is, there is at that moment also right concentration performing its function. Sammā-samādhi is one of the factors of the eightfold Path. When paññā knows, for example, the visible object which presents itself as only a rūpa appearing through the eyes or the seeing which presents itself as only a nāma which experiences visible object, there is also right concentration at that moment: sammā samādhi focuses on the object in the right way. When sammā-samādhi accompanies lokuttara citta, sammā-samādhi is also lokuttara and it focuses on nibbāna. Then sammā-samādhi is a factor of the supramundane eightfold Path (lokuttara magga).
Some people believe that in the development of vipassanā they should try to focus on particular nāmas and rūpas in order to know them as they are. If concentration accompanies a citta with desire for result it is wrong concentration. So long as one has not become a sotāpanna ( the person who has attained the first stage of enlightenment) the inclination to wrong practice has not been eradicated. We may still be led by desire and then we are on the wrong way. When a nāma or rūpa appears through one of the six doors there can be mindfulness of it and then, at that moment, right understanding of that reality can be developed. Right understanding is accompanied by right concentration which has arisen because of the appropriate conditions and which performs its function without the need to think of focusing on a particular object. Mindfulness, right understanding and right concentration are realities which arise because of their own conditions, they are anattā. There is no self who can direct the arising of any citta or who can regulate the experiencing of a particular object. But the conditions for right mindfulness and right understanding can be cultivated; they are: studying the realities the Buddha taught and considering them when they appear in daily life.
In the Gradual Sayings (Book of the Fours, Chapter V, par1, Concentration) we read about four ways of developing concentration. As to the first way, the Buddha explained that this is the development of the four stages of jhāna which leads to ’happy living’ in this life. As to the second kind, this is the concentration on ’consciousness of light’ which is a meditation subject of samatha. This leads to ’knowledge and insight’ which means in this context, according to the commentary (Manorathapūraṇī), clairvoyance.
As regards the third way of developing concentration, this leads, if developed and made much of, to ’mindfulness and well-awareness’. We read:
Herein, monks, the feelings which arise in a monk are evident to him, the feelings which abide with him are evident to him, the feelings which come to an end in him are evident to him. The perceptions which arise in him…the trains of thought which arise in him, which abide with him, which come to an end in him are evident to him. This monks, is called ’the making-concentration-to-become which conduces to mindfulness and well-awareness’.
As regard the fourth way of developing concentration, this leads to the destruction of the ’āsavas’ (defilements). We read:
And what sort of making-concentration-to-become, if developed and made much of, conduces to the destruction of the āsavas?
Herein a monk dwells observing the rise and fall in the five khandhas of grasping, thus: Such is rūpa, such is the arising of rūpa, such its vanishing. Such is feeling …such is perception …such are the activities …Such is consciousness, such is the arising of consciousness, such the vanishing of consciousness. This, monks, is called ’the making-concentration-to-become which conduces to the destruction of the āsavas’. These are the four forms of it. Moreover, in this connection I thus spoke in ’The Chapter on the Goal’ in (the sutta called) ’The Questions of Puṇṇaka’:
When there is right mindfulness of a nāma or rūpa which appears, without trying to focus on a particular object, there is also right concentration which arises at that moment because of the appropriate conditions and performs its function. When right understanding develops it penetrates the arising and ceasing of the five khandhas and eventually there will be the destruction of the āsavas at the attainment of arahatship.
Questions
Are ekaggatā and samādhi the same cetasika?
Can there be samādhi with akusala citta?
What is the difference between sammā-samādhi in samatha and
sammā-samādhi in vipassanā?
If we try to concentrate on sound is that the way to know sound as
it is?
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