Essay Writing of Buddhas’ Practice Incorporated
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(Issue 22)
Buddhism Meditation Training: Stages, Challenges, and Accomplishments
Instructor: Shi Ziju
Author: Shi Fafu
August 15, 2025
Abstract
This thesis explores the disciplined stages and potential challenges of Buddhist meditation practice. It specifically focuses on the root causes that prevent beginners from entering meditative states, the demonic phenomena or illusory realms that may arise during practice, and how to ensure meditation progresses positively and ultimately leads to accomplishment through the cultivation of right understanding and adherence to precepts.
The paper integrates the doctrines of both Mahayana and Hinayana scriptures with an empirical analysis. It not only clarifies that meditation is a rigorous, progressive process with potential difficulties but also offers concrete solutions to help practitioners identify and avoid the risks of deviating from the right path. A particular emphasis is placed on how to prevent improper practice from leading to the development of a “malevolent fanatic with psychic powers,” providing clear guidance and a warning for contemporary meditation practitioners.
Keywords: Samadhi, Stages, Demonic Realms, Precepts, Right Understanding
Table of contents
(I) Contemporary Meditation Phenomena. 1
(II) Core Challenges Faced by Practitioners 1
(IV) Definition of Buddhist Samadhi 4
II. Entering Samadhi and Laying the Foundation. 7
(I) The Jungle of Afflictions. 7
1.The Interference of Distractive Thoughts. 7
2.The Manifestation of Drowsiness. 10
(II) Paving the Path Through the Jungle of Afflictions. 11
(III) The Foundations of Samadhi in Buddhist Scriptures. 14
1. The Foundations of Samadhi in Hinayana Scriptures. 15
2. The Depth of Samadhi in Mahayana Scriptures. 17
3. The Relationship Between Samadhi and Wisdom.. 19
III. States and Problems During Samadhi 20
(I) Empirical Analysis of Samadhi Levels and Progress. 20
2. The Second Dhyāna Stage. 22
(II) Demonic Realms in Meditation and the Protection of Precepts. 25
1. The Manifestation of Demonic Realms and the Risk of Becoming a Demon. 25
2. Upholding Precepts as the Fundamental Protection. 27
IV. Accomplishment in Samadhi 30
(I) The Manifestation of Wisdom and Psychic Powers. 30
I. Introduction
(I) Contemporary Meditation Phenomena
In today’s fast-paced, high-stress world, the need for inner peace is growing, making meditation an unprecedentedly widespread and significant lifestyle choice. From meditation classes at yoga studios to various meditation centers and a wide array of apps and related products, meditation has become a prominent cultural trend. Many people are drawn to it, hoping to relieve stress, improve focus, or even explore deeper meanings of life. However, beneath this trend, a crucial and often overlooked issue has emerged: many practitioners embark on this path without sufficient preparation or correct understanding. They might start with mere enthusiasm or a desire for the perceived benefits of meditation, knowing little about its underlying theoretical foundations, rigorous stages, or potential challenges. This lack of preparation creates numerous unforeseen risks for their future practice.
(II) Core Challenges Faced by Practitioners
Given the context above, contemporary meditation practitioners face several core challenges. These not only hinder their progress but also carry the risk of leading them astray from the right path:
- Difficulty Entering Meditation: For beginners, the two most common obstacles are distractive thoughts and drowsiness. The mind races like a wild horse, filled with countless, or the body and mind become tired and sleepy, making it impossible to stay alert. These afflictions are like an intricate jungle, severely blocking the mind’s focus and preventing practitioners from genuinely entering a state of samadhi. Investigating the causes of these common yet persistent obstacles and the methods to overcome them is the primary focus of this thesis.
- Potential Risks After Entering Samadhi: In society, there are not a few practitioners who, after some time of practice, do not become more compassionate and wise. Instead, they exhibit arrogance, fanaticism, or even use the “abilities” gained from meditation to indulge their afflictions. This phenomenon can be attributed to improper practice, which may lead to the “malevolent fanatic with psychic powers” effect. Furthermore, Buddhist scriptures clearly record various demonic phenomena that can arise during meditation. These disturbances can lead practitioners astray and even cause severe psychological distress. Therefore, a crucial task for all practitioners is to recognize and respond to the pitfalls of meditation to ensure their practice develops in a positive direction.
(III) Thesis Objectives
In response to the core challenges faced by meditators, this thesis aims to analyze the rigorous stages, potential challenges, and concrete solutions within Buddhist meditation practice. Specifically, the paper will focus on the following objectives:
- To Explore the Fundamental Obstacles to Entering Samadhi: We will deeply analyze the primary reasons why beginners struggle to enter meditation, particularly the obstructive role of afflictions (distractive thoughts and drowsiness). We will also clarify the central role of awareness in overcoming these obstacles, establishing it as the cornerstone for beginning meditation.
- To Analyze and Warn Against Demonic Phenomena in Meditation: We will elaborate on the demonic phenomena that may arise during meditation and their negative consequences. Drawing from both Mahayana and Hinayana scriptures—especially the detailed explanation of the “Fifty Skandha Demons” in the Śūraṅgama Sūtra—we will provide clear warnings for practitioners.
- To Establish the Path of Positive Development in Meditation: We will emphasize how maintaining right understanding and upholding precepts can ensure the positive development and ultimate accomplishment of one’s practice. This aims to help practitioners effectively avoid the risk of becoming a “malevolent fanatic with psychic powers.”
By integrating the doctrines of both Mahayana and Hinayana scriptures with an empirical analysis, this thesis will systematically explain that meditation is a rigorous, progressive process. It will offer specific countermeasures for potential problems in practice. The core argument of this paper is that without a solid foundation, practitioners not only find it difficult to genuinely enter samadhi but may also lead to the dangerous situation of becoming a “malevolent fanatic with psychic powers.” A key goal of this study is to show how to avoid these problems.
(IV) Definition of Buddhist Samadhi
Before exploring the stages, challenges, and accomplishments of Buddhist meditation, it is necessary to first clearly define the core concept of samadhi. Although “meditation” has become increasingly popular in contemporary society, its meaning is often simplified or misunderstood as a mere relaxation technique or psychological adjustment exercise. However, from a Buddhist perspective, samadhi is not just a state of physical and mental tranquility; it is a method of practice for awakening wisdom and moving toward liberation.
Buddhist samadhi is not the ordinary concentration found in the mundane world. It includes two indispensable aspects: calming and insight. Calming refers to focusing the mind on a single object to achieve a state of “one-pointedness of mind”. In this state, the mind is highly concentrated, not scattered or grasping. As stated in the Abhidharma-prakaraṇa-pāda-śāstra: “What is concentration? It is when the mind abides, abides equally, settles, settles near, and abides firmly, without confusion or dispersion, collected and held, with one-pointedness of mind; this is called concentration.”[1]This state of mental stability and one-pointedness allows the mind to shift from a scattered state to a collected one, and from gross afflictions to tranquility, laying the foundation for further inner observation. Furthermore, the Vajrasamādhi-sūtra-śāstra adds: “If one abides in a single state, without sinking or floating, and observes with correct, careful thought, this is called concentration.”[2]This emphasizes the unbiased, correct observation in the state of concentration, which is integrated with insight. Insight refers to using wisdom to see through all phenomena—such as impermanence, suffering, emptiness, and non-self—on the basis of one-pointedness of mind. Through insight, practitioners can break through delusion and attachment to worldly things, fundamentally uprooting the source of afflictions. Therefore, Buddhist samadhi is a process of integrating both calming and insight, with the ultimate goal being not to seek psychic powers or sensory pleasure but to give rise to wisdom, move away from suffering and attain bliss, and ultimately achieve final liberation.
Moreover, Buddhist samadhi is inseparable from the Threefold Training of precepts, samadhi, and wisdom, which together form a complete system of Buddhist practice. Precepts are the cornerstone of samadhi, helping to purify the body and mind and prevent the creation of negative karma, thereby providing a favorable internal and external environment for meditation. Samadhi, in turn, creates the conditions for the arising of wisdom, enabling the mind to attain a state in which it can clearly perceive reality. The three are interdependent and mutually reinforcing.[3]Similarly, the Buddha’s teaching to the venerable Ānanda in the Śūraṅgama Sūtra states: “You have often heard me, in the Vinaya, speak of the three ultimate meanings of practice: taking control of the mind as precepts, from precepts producing samadhi, and from samadhi giving rise to wisdom. These are called the Threefold Training beyond the mundane.”[4]This passage clearly explains the stages and essence of the Threefold Training. “Taking control of the mind as precepts” means abandoning all distraction and abiding in the naturally pure mind, which in turn leads to the power of concentration. “From precepts producing samadhi” emphasizes that precepts are a necessary prerequisite for the accomplishment of samadhi. “From samadhi giving rise to wisdom” indicates that within the state of samadhi, a practitioner can give rise to special wisdom, including the wisdom of reality, dhāraṇī, a retentive memory, principles, and psychic transformations, ultimately leading to ultimate liberation. Therefore, the samadhi discussed in this thesis is a system of practice within this framework of Buddhist doctrine.
II. Entering Samadhi and Laying the Foundation
(I) The Jungle of Afflictions
The most fundamental reason meditators struggle at the beginning stage of samadhi is their entanglement with afflictions. These afflictions are like an intricate web that tightly ensnares the practitioner, making it difficult to enter a meditative state. During meditation, they manifest directly as various mental states and moods that severely hinder the mind’s focus. Worse still, these afflictions can drive practitioners to commit negative karma, leading to endless bondage and suffering and creating a vicious cycle. At the introductory stage of meditation, two types of afflictions are particularly prominent:
1．The Interference of Distractive Thoughts
When a meditator attempts to sit quietly, their thoughts often race around like an untamed horse—this is the work of distractive thoughts. These miscellaneous thoughts are typically rooted in the mind’s greed and attachment to the five worldly desires: delicious food, beautiful forms, fame, power, etc. They may appear as past memories, current worries, or future fantasies, constantly swirling in the mind and making it difficult to focus.
For instance, while sitting, a practitioner might suddenly remember an important email to reply to or the plot of a TV show they watched last night. Or they might feel excited about an upcoming weekend feast and start planning how they’ll enjoy it. These seemingly trivial thoughts are enormous obstacles to entering samadhi. They not only distract attention but also disturb inner peace, preventing the mind from becoming one-pointed. From a Buddhist perspective, the essence of these distractive thoughts is the mind’s reaction to the six sense objects (forms, sounds, smells, tastes, tangibles, and mental objects), which arises as the afflictions of greed, aversion, and delusion. To overcome this difficulty, the practitioner must resolve it through awareness. This means developing a high degree of mindfulness. Once a distractive thought arises, one must immediately be aware of its presence without following it. Only then can its influence gradually be dissolved.
Buddhist scriptures explicitly point out how the mind’s grasping at the six sense objects obstructs meditation. For example, the Mahāyāna Kṣitigarbha Daśacakra Sūtra details “ten kinds of baseless conduct,” which, if not countered, will severely hinder the accomplishment of samadhi:
There are also ten kinds of baseless conduct. If a meditator practices even one of them, they will ultimately be unable to accomplish any samadhi; and even if they have already accomplished it, they will quickly lose it. What are these ten? First, delighting in one’s work. Second, delighting in conversation. Third, delighting in sleep. Fourth, delighting in seeking profit. Fifth, delighting in beautiful forms. Sixth, delighting in pleasant sounds. Seventh, delighting in fragrant smells. Eighth, delighting in delicious tastes. Ninth, delighting in fine tangibles. Tenth, delighting in searching and analyzing thoughts.[5]
The “delighting in one’s work, conversation, and seeking profit” as well as the grasping at “beautiful forms, pleasant sounds, fragrant smells, delicious tastes, and fine tangibles” mentioned in the scripture are all concrete manifestations of the mind grasping at the six sense objects. They directly cause inner distraction, making it difficult to achieve samadhi or causing the loss of an already-gained meditative state.
2．The Manifestation of Drowsiness
In contrast to the “dynamic interference” of distractive thoughts, another common “static obstacle” in meditation is drowsiness. Drowsiness primarily manifests as a lack of mental energy, sleepiness, physical and mental fatigue, and a cloudy mind. During seated meditation, practitioners might feel their eyelids heavy, their head swollen, or even unknowingly doze off. This not only directly impacts the quality of their practice but also prevents them from progressing deeper.
Physiologically, drowsiness can stem from factors like insufficient sleep, overeating, or physical exhaustion. However, its deeper cause is related to mental laxity. When the mind cannot stay alert and clear, it falls into a state of chaos, making inner observation impossible. If not noticed and corrected in time, drowsiness will envelop the mind like a thick fog, preventing the practitioner from maintaining mindfulness or clearly observing inner changes. Therefore, overcoming drowsiness is just as important as countering distractive thoughts; both are major afflictions that practitioners must face and work to overcome at the introductory stage of samadhi.
Following the teachings from the Mahāyāna Kṣitigarbha Daśacakra Sūtra mentioned earlier, “delighting in sleep” is the most direct manifestation of drowsiness. Moreover, the phrase “delighting in searching and analyzing thoughts” can lead to a lax and scattered mind due to an attachment to finding faults. If these “baseless conducts” exist, even a preliminary meditative state can be quickly lost. This highlights again the crucial role of maintaining alertness and clarity in meditation—it is the fundamental way to ensure the mind is not bound by drowsiness.
(II) Paving the Path Through the Jungle of Afflictions
Having recognized that afflictions are the fundamental cause of difficulty in beginning meditation, the first step is to pave a road through this “jungle of afflictions.” The starting point and core of this path is awareness.
Awareness is a crucial concept in Buddhist meditation. It guides the practitioner to forge a path of clarity through afflictions like distractive thoughts and drowsiness. Without the guidance of awareness, the mind will forever be obscured by afflictions, making it impossible to enter the gate of samadhi.
- Concept and Depth: Awareness means that the practitioner is no longer entrapped by any confusion and can completely break free from the state of “chasing clouds and dreams.” Here, “chasing clouds and dreams” is a metaphor for a practitioner’s endless pursuit and indulgence in the five worldly desires (wealth, forms, fame, food, and sleep)—for example, the craving for food or the indulgence in sleep. Regardless of what affliction arises in meditation, true awareness enables the mind not to pursue it. It represents a high degree of insight, allowing one to immediately recognize when an affliction arises in the mind and to not follow it.
- Breaking Free from Entanglement: The core of awareness is to completely detach from the entanglement with all things (such as food, clothing, wealth, and power). This is not just a theoretical understanding but a practical application of mind and body. When a practitioner recognizes the harm of attachment to something and can detach from it, that is a manifestation of the power of awareness. Only by completely leaving these entanglements can the mind gain true freedom and continue to progress on the path of meditation. Awareness is also the embodiment of right mindfulness and right understanding, as recorded in the Saṁyuktāgama: “What are the Four Foundations of Mindfulness? The contemplation of the body within the body, with diligence, proper method, right mindfulness, and right understanding, to subdue worldly greed and sorrow.”[6]Through right mindfulness and right understanding, the practitioner can subdue the mind’s greed and sorrow.
- The Generation of Wisdom: The initial stage of awareness is a theoretical understanding, referred to as “wisdom from hearing”. This is the theoretical knowledge gained from listening to the Dharma, reading scriptures, or following a teacher’s guidance. However, the purpose of meditation goes far beyond this. As practice deepens, awareness will gradually deepen, culminating in empirically-gained wisdom, or “wisdom from practice”. This is the wisdom gained through one’s own direct experience through meditation. At this point, the practitioner no longer has just a theoretical understanding but has personally realized and verified the truth. This wisdom arising from awareness is also reflected in the Seven Factors of Enlightenment. For example, the Madhyamāgama mentions the “Factor of Mindfulness” and the “Factor of Equanimity”: “Contemplate the first Factor of Mindfulness, relying on detachment, on desirelessness, on cessation, giving rise to emergence from suffering. Diligently, with joy and tranquility, contemplate the seventh Factor of Equanimity, relying on detachment, on desirelessness, on cessation, progressing toward emergence from suffering. If one does not contemplate, afflictions and sorrow will arise. If one contemplates, afflictions and sorrow will not arise. This is how defilements are cut off through contemplation.”[7]This explains how, through awareness and right contemplation, one can cut off afflictions and move toward liberation.
- The Core Element: Awareness is the “birth” stage of meditation. If one cannot truly “awaken” from afflictions and effectively break their entanglement, then subsequent practice is impossible. Without awareness, a practitioner cannot genuinely enter samadhi, let alone experience the joy of meditation or develop wisdom. Therefore, awareness is not only the first step of meditation but a core element that permeates the entire process and determines its success or failure. The Buddha emphasized this in the Dīrghāgama: “When the Tathāgata, the Truly Accomplished One, appears in the world, even until the Fourth Dhyāna, he gains happiness in the present life. Why? This is due to diligent effort, one-pointedness of mind, delighting in quietude, and not being negligent. Kasyapa! This is the perfection of precepts and the perfection of view, which is superior to all ascetic practices, subtle, and supreme.”[8]This passage powerfully points out that it is precisely because of diligent concentration, abiding in quietude, and not being negligent (i.e., the practice of awareness) that one can accomplish profound samadhi and abide happily in the present.
(III) The Foundations of Samadhi in Buddhist Scriptures
Buddhist samadhi practice is not an arbitrary invention; it is deeply rooted in the Buddha’s own realized teachings. These crystallized insights were systematically recorded in the vast Buddhist canon, providing a solid theoretical foundation and clear practical guidance for meditation. Although Mahayana and Hinayana scriptures differ in their doctrinal emphasis, they both highly affirm the importance of samadhi practice.
1. The Foundations of Samadhi in Hinayana Scriptures
Hinayana scriptures emphasize personal liberation and escape from the cycle of birth and death. Their explanations of samadhi are more specific and systematically staged. These scriptures focus on how to purify afflictions through meditation to ultimately attain the fruit of an arhat.
（1）、The Gate to Liberation and the Essential Path in the Dīrghāgama: The Dīrghāgama directly points to the essential path to liberation. The “five difficult-to-understand dharmas” mentioned in the sutra refer to five entryways to liberation. As the scripture states: “What are the five difficult-to-understand dharmas? They are the five entries to liberation: if a bhikkhu is diligent and unceasing, delights in a quiet place, focuses his mind one-pointedly, what is not yet liberated becomes liberated, what is not yet exhausted becomes exhausted, and what is not yet at peace becomes at peace.”[9]This passage explains the meaning of “liberation”: it does not refer to external freedom but to complete liberation from internal entanglements, namely the fundamental afflictions of greed, aversion, delusion, arrogance, and doubt discussed earlier. The scripture clearly emphasizes the importance for a practitioner to be “diligent and unceasing, delighting in a quiet place, and focusing the mind one-pointedly.” This requires the practitioner to have perseverance, choose a secluded location, and focus their mind on one point without attachment. Only then can they attain liberation, exhaust their afflictions, and find peace.
（2）、Specific Elucidation of Samadhi Stages: After pointing to the essential path of liberation, the Dīrghāgama further explains the specific stages and states of samadhi practice. The description of the levels of samadhi in the scripture provides a clear, verifiable blueprint for practitioners:
What is the peaceful and joyful state of a bhikkhu? Here, a bhikkhu, having cut off lust and abandoned unwholesome states, with thinking and contemplation, experiences the joy and bliss born of seclusion, and enters and abides in the first dhyāna. Having eliminated thinking and contemplation, with inner confidence and delight, the mind becomes one-pointed, without thinking or contemplation, and experiences the joy and bliss born of concentration, and enters and abides in the second dhyāna… This is the peaceful and joyful state of a bhikkhu.[10]
This passage accurately explains that the focus of the first dhyāna is on “having thinking and contemplation”. Its purpose is to achieve “one-pointedness of mind,” which leads to leaving behind distractive thoughts and attachments and thus generating great joy. The second dhyāna is a qualitative leap, with its core characteristic being “without thinking or contemplation”. At this point, the practitioner has surpassed their reliance on the provisional methods of the first dhyāna. The mind becomes completely one-pointed, and a deeper, more profound joy arises naturally from the power of concentration.
The combination of these two passages not only shows the progression of samadhi from entry to depth but also confirms that samadhi is the fundamental method for achieving a state of “peace and joy” and purifying afflictions.
2. The Depth of Samadhi in Mahayana Scriptures
Mahayana Buddhism not only encompasses the foundational principles of Hinayana samadhi but also expands the purpose of meditation to include the bodhisattva path. Its exposition of samadhi not only covers the depth of integrating both calming and insight but also emphasizes the breadth of wisdom and compassion. The Śūraṅgama Sūtra holds a pivotal position among Mahayana scriptures, and its discussion of samadhi practice is particularly profound and comprehensive. It not only provides a detailed account of the ultimate meditative state—the Śūraṅgama Samadhi—but also dedicates a lengthy section to a meticulous explanation of the various demonic phenomena that may arise during meditation, serving as a vital warning to practitioners. One of the core purposes of this sutra is precisely to prevent practitioners from going astray in meditation and to ensure their practice follows the right path. In the sutra, the venerable Ānanda once asked the Buddha a question that reflects a common confusion faced by practitioners in the Dharma-Ending Age: “With false teachers speaking like the sands of the Ganges, how can one who wishes to collect his mind to enter samadhi be established in the Bodhimanda and remain far from all demonic phenomena? How can he prevent the Bodhi mind from regressing?”[11]This question reveals the context of Ānanda’s query: in an era of rampant false teachings, how can practitioners, while pursuing genuine samadhi, effectively avoid being disturbed by demonic phenomena and steadfastly walk the Bodhi path without feeling discouraged? The Buddha’s detailed revelation of the “Fifty Skandha Demons” in the sutra is a direct and authoritative response to this question. These teachings aim to guide practitioners to discern demonic realms and hold fast to the right path, providing extremely important guidance and a warning for modern meditators seeking to avoid becoming “a malevolent fanatic with psychic powers.” (The specific content of the “Fifty Skandha Demons” will be detailed in the section “III. States and Problems During Samadhi.”)
3. The Relationship Between Samadhi and Wisdom
Across all Buddhist scriptures, both Mahayana and Hinayana, it is repeatedly emphasized that samadhi is the fundamental path to awakening wisdom. The Buddha taught this principle on numerous occasions. For example, the Sūtra of Perfect Enlightenment clearly states: “All bodhisattvas’ unimpeded and pure wisdom is born from samadhi.”[12]This sentence reveals the ultimate purpose and core value of meditation practice. Samadhi is not merely about achieving a calm and tranquil mind; it is the necessary condition and prerequisite for the arising of wisdom. Without a solid foundation in samadhi, the mind cannot become one-pointed, and its inherent wisdom cannot manifest. Only in a state of deep concentration can one truly perceive the reality of all phenomena, thus giving rise to a pure, undefiled, and unimpeded wisdom. Therefore, gaining wisdom through samadhi is not just a key stage of Buddhist meditation practice; it is its ultimate goal.
III. States and Problems During Samadhi
When a practitioner has initially grasped the essence of awareness and holds fast to the foundation of precepts, they formally enter the practical stage of samadhi. At this stage, they can experience inner transformations and the manifestation of meditative states, but they may also encounter various tests and the risk of deviating from the right path. This section will use an empirical perspective to analyze the specific experiences and potential problems at each level of samadhi.
(I) Empirical Analysis of Samadhi Levels and Progress
Buddhist samadhi is typically divided into different levels, with the Four Dhyānas and Eight States of Samadhi being the most common. These levels represent a gradual process of purifying the mind, moving from a scattered state to one of extreme one-pointedness, and from coarse to subtle afflictions. From an empirical standpoint, each level of samadhi presents its unique psychological and physiological experiences.
1. The First Dhyāna
The First Dhyāna is the first significant milestone in entering samadhi, marking the point where the practitioner’s scattered mind begins to enter a preliminary meditative state.
（1）、With Thinking: In the state of the First Dhyāna, the meaning of awareness becomes more subtle and profound. It refers to the realization and breakthrough of various afflictions—such as greed—while in the state of concentration. This is no longer just a simple noticing of distractive thoughts as they arise, but rather an immediate awareness of their illusory nature when an affliction (e.g., a craving for the five desires) appears, without being led by it. This realization keeps the mind highly alert and vigilant, no longer giving rise to a continuous stream of afflictions.
（2）、With Contemplation: Here, contemplation is the ability to focus the mind’s energy on a single point, much like a magnifying glass focusing sunlight or a fist’s force concentrating on the tip of a needle. This concentration can effectively break through the obstacles of afflictions, karma, and retributions. Although the power of contemplation can penetrate coarse afflictions and make the mind one-pointed, the “thinking and contemplation” at this stage are still considered provisional methods for entering the state of concentration. The practitioner’s mind has not yet reached a state of complete stability, and there are still subtle mental fluctuations and an attachment to the thinking and contemplation themselves.
（3）、Observing the Breath: When distractive thoughts no longer interfere frequently and the mind is relatively stable, the practitioner can focus on observing their breath. This involves continuously and subtly tying the mind firmly to the inflow and outflow of breath.[13]As the observation of breath deepens, the mind gradually becomes collected, leading to a state of inner stillness. At this point, the body and mind feel a sense of lightness and tranquility.
（4）、One-pointedness of Mind: Through the combined effect of “thinking, contemplation,” and “observing the breath,” the practitioner can achieve a state of concentration that does not follow distractive thoughts (i.e., is not affected by the sensations of the six senses). This is the preliminary “concentration.” At this stage, the mind still has subtle awareness and contemplation, but it can maintain a state of one-pointedness for an extended period.
2. The Second Dhyāna Stage
When a practitioner deepens their practice based on the First Dhyāna, they enter the Second Dhyāna. This is a qualitative leap, signifying entry into a more formal meditative state. The Madhyamāgama provides a precise summary of the transition from the First to the Second Dhyāna: “That person, whose thinking and contemplation have ceased, whose mind is inwardly still and one-pointed, without thinking and contemplation, experiences the joy and bliss born of concentration, and enters and abides in the Second Dhyāna.”[14]
This passage clearly describes the process from the First to the Second Dhyāna. In the First Dhyāna, the practitioner still relies on “with thinking and contemplation” to subdue distractive thoughts and make the mind tranquil (inner stillness, one-pointedness). However, upon entering the Second Dhyāna, they transcend this reliance and directly experience joy and bliss born of the power of concentration. The specific steps are as follows:
（1）、Letting Go of the Provisional Methods of “Thinking and Contemplation”: The key to entering the Second Dhyāna is to let go of “thinking and contemplation,” which served as the “stairs” for the First Dhyāna. Just as one must let go of the handrail after climbing a staircase, if one remains attached to the provisional methods of “thinking and contemplation,” they cannot enter a deeper meditative state. At this stage, the mind can automatically remain one-pointed, reaching a state of “without thinking and contemplation.”
（2）、The Essence of the Second Dhyāna: In the Second Dhyāna, the practitioner’s inner world is completely empty and free from any attachments. This “emptying” is a true letting go, where even the awareness of “being empty” does not arise. The mind no longer forms concepts or engages in analysis; it is like a clear mirror that reflects everything distinctly without creating, grasping, or analyzing. At this point, the mind state is extremely pure and transparent.
（3）、Purity and Bliss: Upon entering the Second Dhyāna, the practitioner begins to experience a “demagnetization” process, similar to iron filings gradually falling off a magnet. This symbolizes the deep-seated “dust and defilements” that have accumulated on the six senses (eyes, ears, nose, tongue, body, and mind) since time immemorial, now being “detached and unbound.” This profound detachment brings about immense purity and bliss of body and mind, confirming the state of “what is not yet liberated becomes liberated, what is not yet exhausted becomes exhausted, and what is not yet at peace becomes at peace” mentioned earlier in the Dīrghāgama. At this point, the practitioner will experience a “joy” and “bliss” that arise naturally from concentration, a meditative ecstasy that permeates the entire body and is incomparably more comfortable and blissful than any worldly sensory pleasure. However, this feeling of bliss has an important empirical characteristic: the practitioner cannot move their mind; as soon as a thought arises, this bliss immediately disappears. This is also a severe test for the practitioner.
（4）、The Test of Joy and Bliss: The joy and bliss of the Second Dhyāna are often more difficult to abandon than worldly afflictions. They can become a new, subtle attachment for the practitioner, making them unwilling to advance further. Because this extraordinary bliss vanishes as soon as a thought arises, the practitioner might stagnate in an effort to maintain this state of comfort, no longer seeking a deeper level of samadhi. This attachment to the joy of meditation becomes a highly hidden obstacle on the path of practice, hindering further breakthrough.
(II) Demonic Realms in Meditation and the Protection of Precepts
As practitioners delve deeper into a state of samadhi and experience profound inner bliss, they also face a higher-level challenge: the manifestation of demonic realms and the risk of becoming a demon. This is not only a severe test of one’s character but also the ultimate trial of their right understanding and adherence to precepts.
1.The Manifestation of Demonic Realms and the Risk of Becoming a Demon
In the Śūraṅgama Sūtra, the Buddha provides an exceptionally detailed explanation of the demonic realms or phenomena that can appear during meditation. These meticulous descriptions serve as a crucial warning to practitioners of later generations. These demonic realms are subtle demonic manifestations that arise as the practitioner breaks through the Five Aggregates (Form, Feeling, Perception, Mental Formations, and Consciousness).
The “Fifty Skandha Demons” section of the Śūraṅgama Sūtra meticulously analyzes the various demonic realms that can appear during meditation. They typically arise when the practitioner’s foundation is unstable—for example, due to a lack of right understanding or a failure to uphold pure precepts—or when they develop attachment to or craving for a particular state. For instance, when a practitioner sees strange visions, hears profound sounds, experiences unusual physical or mental sensations, or has abilities and thoughts they’ve never had before, they can easily become deluded. They might mistakenly believe they have attained a certain spiritual fruition or become misled by these illusions. Subsequently, they may use the “psychic powers” born of samadhi to satisfy their personal greed, aversion, and delusion—for example, by seeking fame and fortune, manipulating others, or even harming sentient beings. In this situation, instead of purifying the mind, meditation can lead the practitioner to become a “malevolent fanatic with psychic powers.” As recorded in Volume 9 of the Śūraṅgama Sūtra: “Again, those good men in samadhi, seeing the form aggregate extinguished and the feeling aggregate becoming clear, think they have reached a sufficient stage and suddenly give rise to immense and baseless arrogance… Those who deeply believe them are misled and cast into the Avīci Hell. Having lost the right concentration, they fall into ruin.”[15]This outcome is contrary to the Buddhist spirit of compassion and represents the greatest danger on the path of practice. The specific details of the “Fifty Skandha Demons” are not fully explained here but can be found in Volumes 9 and 10 of the Śūraṅgama Sūtra.[16]
2. Upholding Precepts as the Fundamental Protection
In the face of potential demonic realms and the risk of becoming a demon in meditation, the Buddha offered the most fundamental and effective protection: upholding precepts. Precepts are not just external behavioral norms; they are also an internal discipline for the mind. They serve as a solid safeguard to ensure practitioners stay on the right path. In the Śūraṅgama Sūtra, when the Buddha taught the Four Pure and Clear Instructions, he warned that without a solid foundation in precepts, it is difficult to enter samadhi. Even if one does, they are sure to become a demon or a monster.[17] This profoundly illustrates the extreme importance of precepts, which are the fundamental guarantee for the safety of meditation.
In Volume 7 of the Śūraṅgama Sūtra, the Buddha’s instruction to the venerable Ānanda goes straight to the core, emphasizing the crucial role of precepts in collecting the mind to enter a meditative state:
You ask about collecting the mind. I will now first explain the wonderful gate to practice to enter samadhi. To seek the Bodhisattva Path, you must first hold these four types of proper conduct as pure as ice and frost. The three evil deeds of the mind and the four evil deeds of the mouth will not arise. Ānanda, if these four matters are not neglected or lost, your mind will not even grasp at forms, smells, tastes, and tangibles. How, then, can any demonic phenomena arise?[18]
This passage clearly emphasizes that upholding the fundamental precepts—the four moral principles of not killing, stealing, engaging in sexual misconduct, or lying—is the key to ensuring one does not enter a demonic realm during meditation. The Buddha pointed out that if these four fundamental principles are upheld, as pure and undefiled as ice and frost, then all the secondary afflictions born of greed, aversion, and delusion (e.g., the three mental evils: greed, aversion, delusion; and the four verbal evils: lying, double-tongue, harsh speech, and frivolous talk) lose their fundamental cause for arising. The scripture further clarifies: if these four fundamental precepts are not lost or violated in the slightest, then your consciousness will not even grasp at the external objects of form, sound, smell, taste, and touch. How, then, could any demonic phenomena arise?
From this, we can see that the purity of precepts—which progresses from “holding the body still” to “holding the mind still,” ultimately reaching a state where both are as pure as ice and frost—can effectively prevent psychic abilities from combining with afflictions. This, in turn, keeps the practitioner from falling into evil paths or becoming a demon or monster. When the power of precepts deeply penetrates the mind, it can restrain thoughts from following external circumstances and from being moved by worldly temptations. Then, even if certain demonic realms appear during meditation, the practitioner can use clear wisdom to discern their true nature and not be deluded by them. They will not become attached to these abilities or use them to do evil, thus ultimately avoiding the risk of becoming a “malevolent fanatic with psychic powers.” Therefore, precepts are not just the escort vessel for the path of meditation but the fundamental guarantee that the direction of practice is correct. Without the protection of precepts, even a high level of samadhi can lead to falling into the hell of continuous suffering.
IV. Accomplishment in Samadhi
(I) The Manifestation of Wisdom and Psychic Powers
The accomplishment of samadhi practice does not mean gaining some kind of external superpower. Rather, it is the natural development of one’s inherent “supernormal abilities” when the mind reaches a state of ultimate purity and one-pointedness. This is a process where one’s inner potential is activated, and it is a natural result of meditation.
- The Effect of “Root-Dust Falling Away”: As meditation deepens, practitioners gradually experience the effect of the “dust and defilements” on their six sense roots (eyes, ears, nose, tongue, body, and mind) falling away. This “dust and defilement” doesn’t refer to physical grime but to the afflictions, habitual patterns, and delusional attachments that have long been attached to the six roots. When this “dust and defilement” is completely shed, the six sense roots regain their inherent purity and sensitivity. For example, when the eye-root becomes pure, it can be endowed with the “eight hundred merits.”[19]This means that the eyes are no longer limited to what is visible to the physical eye but can genuinely perceive everything. As recorded in Volume 9 of the Śūraṅgama Sūtra: “Again, he sees Buddhas as numerous as the sands of the Ganges, filling the space, with magnificent towers and palaces. He can see down to the hells and up to the heavenly palaces without obstruction.”[20]This is what is known in Buddhism as the “divine eye,” which can see not only day and night but also hells and heavenly realms with clarity.
- The Attainment of Pure, Innate Wisdom: As the “dust and defilements” on the Five Aggregates (form, feeling, perception, mental formations, and consciousness) are completely broken through, the practitioner can reach the state of “dry wisdom.” This state signifies that the practitioner is endowed with a pure, innate wisdom and can truly perceive everything. As explained in Volume 8 of the Śūraṅgama Sūtra: “This good person’s craving is dry, the roots and objects do not connect, and the present remaining body will not continue to be reborn. His clinging mind is clear and empty, purely wisdom. The wisdom nature is clear and complete, illuminating the ten directions. This wisdom is dry, and so it is called the state of dry wisdom.”[21]This passage clearly points out that when the root of afflictions (such as craving) is exhausted, the mind can attain the state where pure, innate wisdom manifests.
- The Embodiment of Psychic Powers: When this pure, innate wisdom is embodied in the six sense roots, it naturally manifests as psychic powers. Taking the eye-root as an example, this wisdom embodied in the eye-root is the “divine eye of wisdom and realization.” It is both wisdom and a psychic power. These psychic powers are a natural product of samadhi, not something that the practitioner deliberately seeks, nor are they the ultimate goal of meditation.
- The Inter-functioning of the Six Roots: By delving even deeper into samadhi, when a large amount of the “dust and defilement” on the six sense roots has fallen away, the practitioner can attain the state where the six roots inter-function. This means that the eye-root can not only see but also hear, smell, and touch; the ear-root can not only hear but also see, smell, etc. For example, the practitioner can see things without their eyes or “see” the world without their ears. At this point, they see, hear, and perceive entirely based on their fundamental nature, and the functions of the six roots are greatly expanded. Regarding this, Volume 10 of the Śūraṅgama Sūtra clearly states: “When the consciousness aggregate is exhausted, your present six roots inter-function. From this inter-functioning, you can enter the diamond-like dry wisdom of a Bodhisattva. The perfectly bright, refined mind manifests and transforms within, like a pure lapis lazuli containing a precious moon.”[22]This passage further reveals that after the consciousness aggregate is extinguished, the six roots inter-function, and this is an important sign of entering the state of dry wisdom and the manifestation of pure, innate wisdom.
(II) The Ultimate Goal
When a practitioner, guided by right understanding and upholding precepts, has passed the tests of entering samadhi and undergone the training of its stages, their practice enters an entirely new phase: the accomplishment of samadhi. This signifies not only a deep transformation of one’s character but also the inevitable result of wisdom and psychic powers manifesting naturally. However, the ultimate goal of Buddhist meditation practice extends far beyond personal purity and the manifestation of psychic powers; it points toward the great vow to benefit sentient beings.
As the Buddha stated in Volume 1 of the Sūtra of Perfect Enlightenment: “All bodhisattvas’ unimpeded and pure wisdom is born from samadhi.”[23]This scripture re-emphasizes that samadhi is the fundamental path to awakening unimpeded and pure wisdom, serving as the ultimate guide for meditation practice. The true meaning of accomplishment in samadhi lies not just in the display of extraordinary psychic powers. More importantly, it is about purifying the mind completely through the cultivation of concentration and manifesting the inherent wisdom of reality. This wisdom is not only the key to personal liberation but also the foundation for practicing the bodhisattva path. As explained in Volume 17 of the Mahāprajñāpāramitā-śāstra: “Bodhisattvas, therefore, give rise to great compassion and wish to benefit sentient beings with the permanent and blissful nirvāṇa. This permanent and blissful nirvāṇa arises from genuine wisdom, and genuine wisdom arises from one-pointed samadhi.”[24]This passage clearly reveals the perfect sequence: one-pointed samadhi gives rise to genuine wisdom, genuine wisdom is the permanent and blissful nirvāṇa, and this nirvāṇa is then used to benefit sentient beings. The purpose of the psychic powers born from samadhi is also to propagate the Dharma and benefit sentient beings, not to satisfy one’s own entertainment. Volume 30 of the Mahāprajñāpāramitā-śāstra also states: “A Bodhisattva who enters deep samadhi gives rise to inconceivable psychic powers and can, in a single thought, reach all the Buddha-worlds in the ten directions.”[25]This shows that the inconceivable psychic powers that a Bodhisattva gains through profound samadhi enable them to reach the ten directions of the world quickly, creating vast opportunities to benefit sentient beings. The Mahāprajñāpāramitā Sūtra in 600 Fascicles, Volume 394, further clarifies the role of psychic powers in propagating the Dharma and benefiting living beings:
Just as a bird without wings cannot freely fly in the sky and reach distant places, so too are the Bodhisattvas and Mahāsattvas. If they do not have the Pāramitā of Psychic Powers, they cannot freely teach the Dharma and bring benefit to sentient beings… If they develop the Pāramitā of Psychic Powers, they can teach the Dharma as they wish and benefit and bring peace and joy to all sentient beings.[26]
This passage uses a vivid metaphor to emphasize that the Pāramitā of Psychic Powers is like the wings of a bird, an indispensable expedient for a Bodhisattva to freely teach the Dharma and benefit living beings. Therefore, the development of psychic powers is for the more effective fulfillment of the Bodhisattva’s mission to propagate the Dharma and benefit living beings.
In conclusion, the goal of samadhi practice is to integrate the physical and mental purity, the manifestation of psychic powers, the unimpeded and pure wisdom, and the great compassion that arise from meditation. The ultimate aim is to realize the great vow to benefit and bring peace and joy to all sentient beings and to accomplish the noble mission of spreading the Dharma.
V. Conclusion
This study aimed to explore the stages, challenges, and accomplishments of Buddhist samadhi practice, revealing it as a practical path toward liberation. Through an analysis of canonical doctrines and empirical experiences, this thesis has summarized several core points and the ultimate goal of samadhi practice.
(I) The Stages and Core Elements of Samadhi
This research reveals that Buddhist samadhi practice is a rigorous, progressive process that cannot be accomplished overnight. Practitioners must begin at the most fundamental level, with the primary task being to cultivate awareness. This means becoming keenly aware of and effectively overcoming the mind’s distractive thoughts and drowsiness. These fundamental afflictions are like an intricate jungle that severely entangles and obstructs the mind’s purity and stability. Only through continuous awareness can one gradually be liberated from these entanglements, paving the way to enter deeper levels of samadhi.
Subsequently, practitioners must strictly uphold precepts, which serve as the solid foundation to ensure that their practice develops positively. Protected by the precepts, one can gradually undergo the First Dhyāna training of “with thinking and contemplation” and then reach the profound state of the Second Dhyāna of “without thinking and contemplation.” At this point, the mind has already transcended attachment to the provisional methods of the First Dhyāna and genuinely entered a deeper and vaster power of concentration. Throughout this entire process, awareness remains the key to both entering and deepening samadhi, and it is the core element for resolving all confusions and breaking free from all entanglements.
(II)Guarding Against Attachment and Demonic Realms in Meditation
During samadhi practice, a practitioner may experience a sense of tranquility and comfort, a joy that is a natural manifestation of entering a deep meditative state. However, this thesis specifically warns that this pleasant feeling can itself become a new attachment. If a practitioner becomes immersed in the joy of samadhi and is unwilling to let go of their grasping, it can become a serious obstacle to entering deeper stages of meditation. True liberation requires letting go of all attachments, including the craving for the joy of samadhi, to inspire a deeper level of wisdom and psychic powers, ultimately reaching a state of mind free from any hindrance.
(III) Attitude and Ultimate Goal of Practice
Given the stages and potential risks of samadhi practice, this thesis calls for all practitioners to possess right understanding. This means deeply comprehending the Buddha’s teachings, following the stages of practice, and never blindly pursuing sensory pleasure or rushing to gain psychic powers. Practitioners should always maintain a humble and cautious attitude, constantly examining their minds to avoid giving rise to arrogant self-conceit and falling into a demonic realm.
As the Buddha repeatedly taught in the scriptures, “unimpeded and pure wisdom is born from samadhi.”[27]This reiterates that samadhi is the fundamental path to awakening all wisdom. The perfect accomplishment of this path depends on a solid foundation, pure precepts, and a non-attached attitude toward all states. By forging a path through the jungle of afflictions and guarding against the demonic phenomena and attachments in meditation, practitioners can enter profound samadhi, uncover their inherent “supernormal abilities,” and ultimately achieve the goals of liberation and altruism. This means using the wisdom and psychic powers they have realized to better benefit all sentient beings and fulfill the noble mission of propagating the Buddha’s teachings.
References
Ancient Texts (Ordered chronologically by dynasty)
﹝Eastern Jin﹞Saṅghadeva, trans.: Madhyamāgama, Taishō Tripiṭaka Vol. 01.
﹝Yao Qin﹞Buddhayaśas and Zhu Fonian, trans.: Dīrghāgama, Taishō Tripiṭaka Vol. 01.
﹝Yao Qin﹞Kumārajīva, trans.: Mahāprajñāpāramitā-śāstra, Taishō Tripiṭaka Vol. 25.
﹝Liu Song﹞Guṇabhadra, trans.: Saṃyuktāgama, Taishō Tripiṭaka Vol. 02.
﹝Tang﹞Xuánzàng, trans.: Abhidharma-prakaraṇa-pāda-śāstra, Taishō Tripiṭaka Vol. 26.
﹝Tang﹞Xuánzàng, trans.: Mahāyāna Kṣitigarbha Daśacakra Sūtra, Taishō Tripiṭaka Vol. 13.
﹝Tang﹞Xuánzàng, trans.: Mahāprajñāpāramitā Sūtra, Taishō Tripiṭaka Vol. 06.
﹝Tang﹞Wonhyo, ed.: Vajrasamādhi-sūtra-śāstra, Taishō Tripiṭaka Vol. 34.
﹝Tang﹞Buddhatrāta, trans.: Sūtra of Perfect Enlightenment, Taishō Tripiṭaka Vol. 17.
﹝Tang﹞Paramiti, trans.: Śūraṅgama Sūtra, Taishō Tripiṭaka Vol. 19.
[1] Xuánzàng, trans.: Abhidharma-prakaraṇa-pāda-śāstra, scroll 2, Taishō Tripiṭaka Vol. 26, p. 699c.
[2] Wonhyo, ed.: Vajrasamādhi-sūtra-śāstra, scroll 1, Taishō Tripiṭaka Vol. 34, p. 962b.
[3] Kumārajīva, trans.: Mahāprajñāpāramitā-śāstra, scroll 14: “This is how holding precepts protects the faculties. When the faculties are protected, dhyāna arises; when dhyāna arises, wisdom arises,” Taishō Tripiṭaka Vol. 25, p. 163a.
[4] Paramiti, trans.: Śūraṅgama Sūtra, scroll 6, Taishō Tripiṭaka Vol. 19, p. 131c.
[5] Xuánzàng, trans.: Mahāyāna Kṣitigarbha Daśacakra Sūtra, scroll 3, Taishō Tripiṭaka Vol. 13, p. 735c.
[6] Guṇabhadra, trans.: Saṃyuktāgama, scroll 20, Taishō Tripiṭaka Vol. 02, p. 139c.
[7] Saṅghadeva, trans.: Madhyamāgama, scroll 2, Taishō Tripiṭaka Vol. 01, p. 432c.
[8] Buddhayashas and Zhu Fonian, trans.: Dīrghāgama, scroll 16, Taishō Tripiṭaka Vol. 01, p. 103c.
[9] Buddhayashas and Zhu Fonian, trans.: Dīrghāgama, scroll 9, Taishō Tripiṭaka Vol. 01, p. 53c.
[10] Buddhayashas and Zhu Fonian, trans.: Dīrghāgama, scroll 6, Taishō Tripiṭaka Vol. 01, p. 42b.
[11] Paramiti, trans.: Śūraṅgama Sūtra, scroll 6, Taishō Tripiṭaka Vol. 19, p. 131c.
[12] Buddhatrāta, trans.: Sūtra of Perfect Enlightenment, scroll 1, Taishō Tripiṭaka Vol. 17, p. 919a.
[13] Saṅghadeva, trans.: Madhyamāgama, scroll 10: “Cultivating the in-breath and out-breath severs distractive thoughts,” Taishō Tripiṭaka Vol. 01, p. 492a.
[14] Saṅghadeva, trans.: Madhyamāgama, scroll 55, Taishō Tripiṭaka Vol. 01, p. 755a.
[15] Paramiti, trans.: Śūraṅgama Sūtra, scroll 9, Taishō Tripiṭaka Vol. 19, pp. 148c–149a.
[16] Paramiti, trans.: Śūraṅgama Sūtra, scrolls 9–10, Taishō Tripiṭaka Vol. 19, pp. 147c–154b.
[17] Paramiti, trans.: Śūraṅgama Sūtra, scroll 6: “If the minds of the six kinds of sentient beings in the world are not lewd, they will not follow the continuous cycle of birth and death… What I have said is called the Buddha’s teaching. What is not like this teaching is the teaching of Papiyas,” Taishō Tripiṭaka Vol. 19, pp. 131c–132c.
[18] Paramiti, trans.: Śūraṅgama Sūtra, scroll 7, Taishō Tripiṭaka Vol. 19, p. 133a.
[19] Paramiti, trans.: Śūraṅgama Sūtra, scroll 10: “Riding on the eight hundred merits of the eye-root,” Taishō Tripiṭaka Vol. 19, p. 151c.
[20] Paramiti, trans.: Śūraṅgama Sūtra, scroll 9, Taishō Tripiṭaka Vol. 19, p. 148a.
[21] Paramiti, trans.: Śūraṅgama Sūtra, scroll 8, Taishō Tripiṭaka Vol. 19, p. 142a.
[22] Paramiti, trans.: Śūraṅgama Sūtra, scroll 10, Taishō Tripiṭaka Vol. 19, p. 154b.
[23] Same as footnote 12.
[24] Kumārajīva, trans.: Mahāprajñāpāramitā-śāstra, scroll 17, Taishō Tripiṭaka Vol. 25, p. 180c.
[25] Kumārajīva, trans.: Mahāprajñāpāramitā-śāstra, scroll 30, Taishō Tripiṭaka Vol. 25, p. 283c.
[26] Xuánzàng, trans.: Mahāprajñāpāramitā Sūtra, scroll 394, Taishō Tripiṭaka Vol. 06, p. 1041b.
[27] Same as footnote 12.