Right Concentration is not the end of the noble path. The next step is to sharpen one’s concentration and for it to become more penetrative. The two Buddhist methods of meditation in the Pali Canon are explained separately, although they could be seen as a single method together:

The first is the development of serenity (samatha), which has as it’s aim concentration [of the mind] (samadhi). These were discussed in the previous step of Right Concentration.

The second is the development of insight (vipassana), which has as it’s aim the knowledge and wisdom (panna) of how things truly are (yathabhutam). This is the true insight into the nature of reality.

To illustrate this in the teachings:

“Monks, these two things pertain to true knowledge. What two? Serenity and insight.

When serenity is developed, what benefit does one experience? The mind is developed. When the mind is developed, what benefit does one experience? Lust is abandoned.

When insight is developed, what benefit does one experience? Wisdom is developed. When wisdom is developed, what benefit does one experience? Ignorance is abandoned.” — AN I.61

In meditation the role of serenity meditation plays a slightly lesser role compared to insight mediation, because the latter is the important method used to rid oneself of the root causes of suffering, i.e., ignorance (avijja) and delusion. The attainments through serenity meditation were not new to India before the Buddha, but they can only bring about a better rebirth and not Buddhist Enlightenment. The Buddha includes serenity meditation as a practice, as the foundation and preparation for insight meditation:

“A mind defiled by lust is not liberated, and wisdom defiled by ignorance is not developed. Thus, monks, through the fading away of lust there is liberation of mind (ceto-vimutti), and through the fading away of ignorance there is liberation by wisdom (panna-vimutti).” — AN I.61

The usual order of meditation practice goes from concentration [serenity meditation] to wisdom [insight meditation], but several passages in the teachings explain different ways to reach the higher path. In general, three methods are mentioned:

1. Developing serenity first and then insight [the usual order]
2. Developing insight first and then serenity
3. Developing the two together

Insight meditation is more refined contemplation on the ever-changing reality and to establish penetration into the true nature of forms and mental phenomena, to remove wrong views and our clinging to conceptual reality to see things as they truly are; to see them in three characteristics: as impermanent, as suffering, and not self.

The three characteristics are discussed in relation to the five clinging aggregates of material form, feeling, perception, mental formations, and consciousness:

“Monks, what do you think?

The knowledge and vision that is the result of serenity and insight meditation is considered Right Knowledge to the true nature of reality:

“Seeing thus, monks, a well-taught noble disciple becomes disenchanted with material form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness. Being disenchanted, he becomes dispassionate. Through dispassion [his mind] is liberated.” — MN I.139

The Sangiti Sutta in the Digha Nikaya mentions four concentrative meditations, of which the 2nd pertains to gaining ‘knowledge and vision’ that is Right Knowledge. It summarizes the practice of the jhanas, serenity meditation, and insight meditation:

“‘Four concentrative meditations (samadhi-bhavana). This meditation, when developed and expanded, leads to:

1. happiness here and now (ditthadhamma-sukha)
2. gaining knowledge-and-vision (nana-dassana-patilabha)
3. mindfulness and clear awareness (sati-sampajanna)
4. the destruction of the corruptions (asavanam khaya)

1. How does this practice lead to happiness here and now?

Here, a monk practices the four jhanas.

1. How does it lead to the gaining of knowledge-and-vision?

(3) How does it lead to mindfulness and clear awareness?

(4) How does this practice lead to the destruction of the corruptions?

Here, a monk abides in the contemplation of the rise and fall of the five aggregates of grasping:

This Right Knowledge is the king of the world:

“But among knowledges, Ananda, this one is unsurpassed, namely, the knowledge of these things and those things as they really are. And, I say, there is no other knowledge higher or more excellent than this.” — AN V.38

In the next post No. 10, the final and last step of the path will be discussed: Right Liberation.

The Nikayas are Buddhist books that form the earliest Buddhist canon of scriptures containing the teachings of the Buddha.

First of all, it really helps to have these books in digital form, so you can search for a particular word easily and be able to read how it is mentioned and in what context it is placed in the teachings of the Buddha.

The following English translations of the primary texts are available and used:

• The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya (SN)
• The Long Discourses of the Buddha: A Translation of the Digha Nikaya (DN)
• The Middle-Length Discourses of the Buddha: A Translation of the Majjhima Nikaya (MN)
• The Numerical Discourses of the Buddha: A Translation of the Anguttara Nikaya (AN

1. Right livelihood (samma-ajiva)

1. Right effort (samma-vayama)
2. Right mindfulness (samma-sati)
3. Right concentration (samma-samadhi)

1. Right knowledge / wisdom (samma-nana)
2. Right liberation / release (samma-vimutti)

Note: Quotations follow the PTS (Pali Text Society) naming and numbering format:

• AN = Anguttara Nikaya,
• DN = Digha Nikaya,
• MN = Majjhima Nikaya,
• SN= Samyutta Nikaya); followed by book number in roman capitalized numerals and verse number (for example, AN I.30 = Anguttara Nikaya book 1 verse 30).

• Right View
• Right Intention/Thought
• Right Speech
• Right Action
• Right Livelihood
• Right Effort
• Right Mindfulness
• Right Concentration

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