ABSTRACT

This Thesis is of  3  objectives , namely :- (1) to study the Concentration (Samādhi) in the Theravāda Buddhist Scriptures, (2) to study the Attainment of the Dhamma in the Theravāda Buddhist Scriptures and (3) to propose the Concentration (Samādhi) and the  Attainment of the Dhamma in Theravāda Buddhism.

From the study, it is found that the Concentration (Samādhi), in term of vocabulary means the Dhamma that calm the restless mind down to a tranquility state, the Concentration (Samādhi), in term of dissertation means the condition of one – pointedness of mind. The concentration is divided  into  many kinds according  its  types, characteristics, duties, appearing manners and  standards. In the commentary  scriptures,  the concentration is divided into 3 levels, namely :-the  momentary  one, the access one  and the attainment  one. The concentration  will be of the concerned Dhamma groups which the most interested ones are : the Nivaranas (the Hindrances) - the Obstacles of the Concentration (Samādhi)  , the Concentration (Samādhi) is parts of the threefold learning, and the Concentration in relation with the Doctrinal Groups, Bodhipakkhiyadhammas. Moreover the Concentration practiser will obtain several merit benefits. This study has concentrated  mainly on the Abhiññā.

The attainment  of the Dhammas in Theravāda  Buddhism  means to achieve, to reach, to succeed, to realize the  Dhammas in Theravāda. The attainment  is significant because it is the topmost destination of Theravāda Buddhism that is Nibbana. . There are 4 methods of practice to attain the Dhammas, namely:- (1) the Vipassanā Bhāvanā led by Samatha Bhāvanā,
(2) the Samatha Bhāvanā led by Vipassanā Bhāvanā, (3) Samatha Bhāvanā and Vipassanā Bhāvanā are practiced together and (4) the method of practice when the mind is controlled to go wrong (Dhammuddhacca). The above mentioned 4 methods are the foundations of the 2 ways of concentration practices : Samatha Bhāvanā and Vipassanā Bhāvanā. Either of both ways requires the same principles for attainment of the Dhammas that is Bodhipakkhiyadhammas. Moreover, there is a rule used for dividing the level of Dhamma attainment  in Theravāda Buddhist  Scriptures  called  Samyojana which is the division of the levels of Sotāpanna, Sakadāgamī, Anāgāmī and Arahanta. The result received  from the practice  of  Concentration(Samādhi)  will cause  the practiser  to  receive  the  special  ability  after  attaining the Dhamma called Six Abhiññās. i.e. (1) magical powers, (2) divine ear, (3) penetration of the minds of others, (4) remembrance of former existences, (5) divine eye and (6) knowledge of the exhaustion of all mental intoxicants.

From the view point about the analysis of the Concentration (Samādhi) and the attaining of the Dhamas, it is for end that the concentration is a part of every methods of practice to attain the Dhammas, namely :- the Vipassanā Bhāvanā led by Samatha Bhāvanā, Samatha Bhāvanā  led  by Vipassanā Bhāvanā, Samatha Bhāvanā and Vipassanā Bhāvanā practiced together and the method of practice when the mind is controlled to go wrong. Moreover the Concentration (Samādhi) is applied as tools or instruments of methods of practice to attain the Dhammas. Concentration (Samā) is also related to the principles for attainment of the Dhammas that is Bodhipakkhiyadhammas. In considering the moment of approaching the attainment of the Dhammas, it is found that Concentration (Samādhi) is the Doctrinal organ at the moment of attaining the Dhamma. In other words, at the moment of attaining the Dhamma there must be Concentration (Samādhi) as the Doctrinal Organ. The Concentration (Samādhi) is of importance to the attaining of the Dhammas at different levels. It is found that the levels of Sotāpanna and Sakadākamī, are those who attain the suitable concentrations and can attain the low concentration, but they cannot attain Nirodhasamāpatti. Regarding Anāgāmī  and Arahanta, they will be at the complete levels of concentration and they can attain Nirodhasamāpatti, which is the practice of the Samathayānika, but the Anāgāmī and the Arahanta who practice in the form of Sukkhavipassaka cannot enter Nirodhasamāpatti. The Six Abhiññās are the results of the arising of the concentration and the attaining of the Dhamma.  All the Arahantas shall obtain the knowledge of the exhaustion of all mental intoxicants, but other super knowledges may be different depending on the methods of practice. This study has presented several case studies i.e. Sāmāvatī, Uttarā, Ven Sārīputta, Ven Culapanthaka, Dhammika Upāsaka, Ven Anuruddha,
Ven Moggallāna.