Wrong Concentration, Right Concentration and their Dependent States (4) Skip to main content

Wrong Concentration, Right Concentration and their Dependent States (4)



Difference Between Wrong and Right Concentration

First, one might raise a question: How can there be “wrong concentration”? Isn’t any form of concentration inherently good?

The Buddha clarifies that concentration becomes wholesome (kusala) only when two essential conditions are met: first, it must arise from wholesome roots (alobha, adosa, amoha—non-greed, non-hatred, non-delusion); and second, it must conduce toward liberation, that is, progress along the path to Nibbāna.

Accordingly, any concentration that is rooted in unwholesome motivations or that does not support the Noble Eightfold Path cannot be regarded as right concentration (sammā-samādhi). Such mental unification, even if technically refined or powerful, is classified as wrong or unwholesome concentration (micchā-samādhi), because it neither purifies the mind nor leads to awakening.

This distinction is articulated clearly in Cūḷavedalla Sutta (MN 44), where right concentration is defined in inseparable relation to the other path factors—especially right view and right intention—highlighting that authentic samādhi is always embedded within an ethical and wisdom-based framework.

katamo panāyye, samādhi, katame dhammā samādhinimittā, katame dhammā samādhiparikkhārā, katamā samādhibhāvanā”ti?

But, venerable sir, what is concentration (samādhi)?
Which states are the signs (nimitta) of concentration?
Which states are the supports (parikkhāra) for concentration?
And what is the cultivation (bhāvanā) of concentration?

yā kho, āvuso visākha, cittassa ekaggatā ayaṃ samādhi;

“Friend Visākha, whatever is one-pointedness of mind (cittassa ekaggatā): this is concentration (samādhi).

cattāro satipaṭṭhānā samādhinimittā;

The four establishments of mindfulness (cattāro satipaṭṭhānā) are the signs or guiding marks of concentration.

cattāro sammappadhānā samādhiparikkhārā.

The four right efforts (cattāro sammappadhānā) are the supporting conditions for concentration.

yā tesaṃyeva dhammānaṃ āsevanā bhāvanā bahulīkammaṃ, ayaṃ ettha samādhibhāvanā”ti.

And whatever is the repeated practice (āsevanā), cultivation (bhāvanā), and frequent application (bahulīkammaṃ) of precisely those same states—this, here, is the development of concentration.

  • Samādhi = cittassa ekaggatā → one-pointedness of mind

  • Samādhi-nimitta (signs of concentration) = the four satipaṭṭhānā

  • Samādhi-parikkhāra (supports of concentration) = the four sammappadhānā

  • Samādhi-bhāvanā (development of concentration) = repeatedly cultivating these very qualities

The Four Jhānas: How They Are Attained

To understand right concentration (sammā-samādhi) and wrong concentration (micchā-samādhi) together with their respective dependent conditions, it is also helpful to examine how a yogi or yoginī gradually attains the four foundational jhānas (absorptive meditative states). This outline follows the Subha Sutta (DN 10)

Paṭhama-jhāna (First Jhāna)

How it is attained

  • Vivicceva kāmehi, vivicca akusalehi dhammehi
    → Through physical and mental seclusion from sense pleasures and unwholesome states.

  • Attention is unified on a wholesome meditation object, allowing absorption to form.

What is removed

  • Kāma-saṅkappa (sense-desire thinking)

  • Akusala dhamma (five hindrances in particular)

    • Kāmacchanda (sense desire)

    • Byāpāda (ill will)

    • Thīna-middha (sloth & torpor)

    • Uddhacca-kukkucca (restlessness & remorse)

    • Vicikicchā (doubt)

What arises

  • Vitakka – initial application of the mind

  • Vicāra – sustained application

  • Pīti – energizing joy

  • Sukha – bodily–mental pleasure

  • Ekaggatā – unification

  • Joy and pleasure born of seclusion (vivekajaṃ pītisukhaṃ)

Thought is still present, but now task-oriented and unified, not discursive.

Dutiya-jhāna (Second Jhāna)

How it is attained

  • Vitakka-vicārānaṃ vūpasamā
    → By letting go of directed and sustained thinking.

  • Mind becomes internally confident (ajjhattaṃ sampasādanaṃ) and fully unified.

What is removed

  • Vitakka

  • Vicāra

  • Subtle effort related to “placing” the mind

What arises

  • Pīti and Sukha born of samādhi (samādhijaṃ pītisukhaṃ)

  • Cetaso ekodibhāva – one-pointedness without guidance

  • Deep inner clarity and confidence

Experience shifts from doing → being. The mind rests effortlessly.

Tatiya-jhāna (Third Jhāna)

How it is attained

  • Pītiyā ca virāgā
    → Through fading of exhilaration, not suppression.

  • One remains mindful and clearly knowing (sato sampajāno).

What is removed

  • Pīti (rapture / excitement)

  • Emotional uplift that disturbs equanimity

What arises

Upekkhā – equanimity

Sukhaṃ kāyena paṭisaṃvedeti – refined bodily happiness

Noble contentment described as:“Upekkhako satimā sukhavihārī”

Happiness becomes quiet, stable, and mature.

Catuttha-jhāna (Fourth Jhāna)

How it is attained

  • Sukhassa ca pahāṇā, dukkhassa ca pahāṇā

  • Pubbeva somanassa-domanassānaṃ atthagamā
    → By abandoning both pleasure and pain, including subtle affective tones.

What is removed

  • Sukha and Dukkha

  • Somanassa (joy) and Domanassa (sadness)

  • Any affective colouring of experience

What arises

  • Adukkhaṃ asukhaṃ – neither-pain-nor-pleasure

  • Upekkhā-sati-pārisuddhi – purified mindfulness through equanimity

  • Perfect balance, clarity, and stability

This is affect (feeling) -free awareness, ideal for insight.

What Happens After the Fourth Jhāna — and What the Yogi Can Do

1. Deepening Samādhi (Optional Path): the Formless Attainments

Some meditators proceed to the immaterial (arūpa) attainments:

  • Sphere of Infinite Space (ākāsānañcāyatana)

  • Sphere of Infinite Consciousness (viññāṇañcāyatana)

  • Sphere of Nothingness (ākiñcaññāyatana)

  • Sphere of Neither-Perception-nor-Non-Perception (nevasaññā-nāsaññāyatana)

These are extremely refined states of concentration — but they are still conditioned (saṅkhata).They do not liberate by themselves.

They belong to samādhi-development, not yet to wisdom (paññā).

2. The Buddha’s Main Path: Turning to Insight (towards Nibbāna)

More centrally, the Buddha teaches that after the fourth jhāna, one should direct the calm, unified mind toward liberating insight, contemplating:

  • Impermanence (anicca)

  • Unsatisfactoriness (dukkha)

  • Not-self (anattā)

  • The five aggregates (pañcakkhandhā)

  • Dependent arising (paṭicca-samuppāda)

This is where true transformation happens.

From here arise:

  • Knowledge and vision of things as they really are (yathābhūta-ñāṇadassana)

  • Disenchantment (nibbidā)

  • Dispassion (virāga)

  • Liberation (vimutti)

  • Knowledge of liberation (vimutti-ñāṇa)

This culminates in arahantship.

In other words:

Fourth jhāna → insight → release (freedom/nibbāna).

Here, I invite you to consult the Atthakanagara Sutta (MN 52), where the Buddha outlines eleven supportive pathways leading to Nibbāna.
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Location: Kuala Lumpur, Federal Territory of Kuala Lumpur, Malaysia

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