<blockquote>
  <p>What is momentary concentration (khanikasamadhi)? Is it the kind of
  concentration that was found in those listening attentively to the
  Buddha who attained stream entry at the end of the discourse (although
  they did not have any meditation experience)?</p>
</blockquote>

<p>I have not studied much about khanikasamadhi apart from <a href="http://www.dhammatalks.net/Books3/Buddhadasa_Bhikkhu-Anapanasati.pdf" rel="nofollow noreferrer">one book</a> which states it is not a genuine samadhi, which I would agree with. </p>

<p><a href="https://i.sstatic.net/unouO.png" rel="nofollow noreferrer"><img src="https://i.sstatic.net/unouO.png" alt="enter image description here"></a></p>

<p>My <a href="http://dsalsrv02.uchicago.edu/cgi-bin/philologic/getobject.pl?c.3:1:3397.pali" rel="nofollow noreferrer">research</a> finds the idea about three kinds of samadhi are those of Buddhaghosa; found in his Visuddhimagga &amp; commentary on the DN (Sumangala-vilasini); rather than of the Buddha. I do not see the point of trying to understand the teachings of the Buddha by taking refuge in questionable teachers, such as Buddhaghosa &amp; his disciples, such as Nyanaponika. </p>

<p><em>Khanikasamadhi</em> sounds like a worldly concentration, such as when self or ego tries to focus on a meditation object. To experience stream-entry, I think neighbourhood/access concentration is required; which is probably why it is called "access" concentration.  </p>

<blockquote>
  <p>How does one cultivate momentary concentration (khanikasamadhi)? I
  guess one also needs to overcome the five hindrances (panca
  nivaranani) in the process of cultivating momentary concentration.</p>
</blockquote>

<p>Personally, I would disagree with Nyanaponika's ideas. If the concentration was not impaired by hindrances, why would it be called "<em>momentary</em>" concentration? </p>

<blockquote>
  <p>What is wise reflection (yoniso manasikara)? Is this the kind of
  reflection that was found in those listening attentively to the Buddha
  who attained stream entry at the end of the discourse (although they
  did not have any meditation experience)? This is implied in Ven.
  Dhammavuddho's talk.</p>
</blockquote>

<p>No. Wise reflection means to think or ponder. It is wisdom faculty rather than concentration faculty. Stream-entry obviously occurs via direct seeing or <em>vipassana</em> rather than via wise refection. </p>

<blockquote>
  <p>What is the relationship between wise reflection (yoniso manasikara)
  and momentary concentration (khanikasamadhi)? Is it like applying
  momentary concentration to wise reflection (outside meditation)?</p>
</blockquote>

<p>Imo, there is no relationship. Wise reflection can cut through hindrances and can lead directly to be able to develop access concentration; as is described in MN 19. Where as momentary concentration is the clumsy efforts of the <em>puthujjana</em> that meditates with craving &amp; ego. </p>

<blockquote>
  <p>*What is the relationship between mindfulness (sati) and the other two - wise reflection (yoniso manasikara) and momentary concentration (khanikasamadhi)? </p>
</blockquote>

<p>Mindfulness remembers to engage wise reflection. Where as momentary concentration is generally the result of wrong mindfulness, i.e., meditating with craving &amp; ego. </p>

<blockquote>
  <p>Do these factors make it possible for one to
  understand the Dhamma and attain stream entry without meditation,
  simply by wisely reflecting on the Dhamma with momentary concentration
  (which could only occur when the five hindrances are not present)?
  This is implied in Ven. Dhammavuddho's talk.*</p>
</blockquote>

<p>Stream-entry must taste liberation, which is why stream-entry extinguishes doubt about the teachings. Therefore, wise reflection alone probably cannot lead to stream-entry because the taste of liberation includes the absence of thinking. </p>

<hr>

<p>The Buddha taught the five hindrances cannot be removed when hearing the wrong teachings given by unworthy people (AN 10.61). These matters cannot be understood by taking monks seriously who cannot speak one sentence without say "uh", "ha", many times in one sentence. A monk with right mindfulness is at least aware of the quality of his speech when he talks. </p>

CC BY-SA 3.0
2017-10-01T09:33:41.640Z
2017-10-01T10:11:06.180Z
2017-10-01T10:11:06.180Z
Dhamma Dhatu
<p><strong>1)</strong></p>
<blockquote>
<p>What is momentary concentration (khanikasamadhi)?</p>
</blockquote>
<p>Higher concentration that is last only for very small time periods(kshanika).</p>
<p>This happens at the beginning of any Samatha meditation. Mind build up very focused concentration for very small time periods.(momentary).</p>
<p>Even doing Vipassana meditation, you can build up this momentary concentration (khanikasamadhi). That's because there's no Vipassana without any Samatha.
You don't have to do Samatha specifically, if you do Vipassana, this momentary concentration (khanikasamadhi) automatically get build up.</p>
<p><strong>2)</strong></p>
<blockquote>
<p>How does one cultivate momentary concentration (khanikasamadhi)?</p>
</blockquote>
<p>Start some (method is as you prefer) Samatha meditation. (or Vipassana).</p>
<p><strong>3)</strong></p>
<blockquote>
<p>What is wise reflection (yoniso manasikara)?</p>
</blockquote>
<p>It's the thinking of things that reduces  five hindrances. Anything that reduces five hindrances.</p>
<p><strong>4)</strong></p>
<blockquote>
<p>What is the relationship between wise reflection (yoniso manasikara) and momentary concentration (khanikasamadhi)? Is it like applying momentary concentration to wise reflection (outside meditation)?</p>
</blockquote>
<p>Wise reflection (yoniso manasikara) reduces the five hindrances. And make suitable ground for higher concentration.(momentary concentration).</p>
<p><strong>5)</strong></p>
<blockquote>
<p>What is the relationship between mindfulness (sati) and the other two - wise reflection (yoniso manasikara) and momentary concentration (khanikasamadhi)?</p>
</blockquote>
<p>Wise reflection help to build stronger mindfulness (sati). Mindfulness (sati) help to build momentary concentration (khanikasamadhi).</p>
<p><strong>6)</strong></p>
<blockquote>
<p>Do these factors make it possible for one to understand the Dhamma and attain stream entry without meditation, simply by wisely reflecting on the Dhamma with momentary concentration (which could only occur when the five hindrances are not present)?</p>
</blockquote>
<blockquote>
<p>which could only occur when the five hindrances are not present</p>
</blockquote>
<p>Only an Arahant have removed five hindrances completely.
But when someone do Vipassana or Samatha five hindrances get reduced.
But Samantha alone can't remove five hindrances.
Only Vipassana can remove five hindrances.</p>
<blockquote>
<p>Do these factors make it possible for one to understand the Dhamma and attain stream entry without meditation</p>
</blockquote>
<p>Yes. But the thing is, when you practice(develop) these (without meditating), While listening to Damma, while reading a book, ect; five hindrances get reduced automatically, then Samantha and Vipassana build up automatically (momentarily or static).
If all goes well, you reach Nirvana.</p>
<p><strong>That's why lot of people reached Nirvana while listening to Damma of Buddha himself, without doing any Samatha or Vipassana meditation.
(they automatically get build up, momentarily or static).</strong></p>

CC BY-SA 4.0
2024-04-18T14:00:03.390Z
2024-04-18T14:56:29.963Z
2024-04-18T14:56:29.963Z
Pycm
<p>There are NO prerequitites to temporarily experiencing jhana factors in meditation, other than being legal and moral enough to stay out of prisons, hospitals, institutions, or death. In fact, the experience can be profound. But without the cultivation and development of sila, wisdom, etc. the meditator does not progress beyond temporary expericences.</p>
<p>The authors you cite wouldn't know from experience. The danger posed is that they raise a barrier, at the point of entry into the Dhamma, one that does not need to exist. Don't let traditional teachings passed down from generations fool you. If they were all true, we wouldn't be in the fix we are in today.</p>
<p>I say, let anyone begin samatha and vipassana, and let that be the place to begin to rebuild a Dhamma-led life. Millions in India have done exactly this. Buddhist meditation is lifting the whole nation, from the prisons, schools, and so on. The West can do the same.</p>

CC BY-SA 4.0
2024-09-19T17:44:33.453Z
"The person who waits to become totally moral before he begins to meditate is waiting for a situation that will never arise. The ancient sages say this person is like a man waiting for the ocean to become calm so that he can take a bath." Bhante Gunaratana, pg 17, " Mindfulness in Plain English", Wisdom ed. of 2011,2015,2019
The Ancient One
CC BY-SA 4.0
2024-09-19T16:56:16.507Z
2024-09-19T16:56:16.507Z
The Ancient One
<p>In the essay entitled "<a href="http://www.accesstoinsight.org/lib/authors/nyanaponika/wheel026.html" rel="nofollow noreferrer">The Five Mental Hindrances and Their Conquest</a>" by Ven. Nyanaponika, he wrote:</p>

<blockquote>
  <p><strong>Not only the meditative absorptions but also lesser degrees of mental
  concentration are impeded by these five hindrances.</strong> So is the
  "neighborhood" (or "access") concentration (<em>upacarasamadhi</em>), being
  the preliminary stage for the fully absorbed concentration (<em>appana</em>)
  reached in jhana. <strong>Likewise excluded by the presence of the hindrances
  is the momentary concentration (<em>khanikasamadhi</em>) which has the
  strength of neighborhood concentration and is required for mature
  insight (<em>vipassana</em>). But apart from these higher stages of mental
  development, any earnest attempt at clear thinking and pure living
  will be seriously affected by the presence of these five hindrances.</strong></p>
  
  <p>This widespread harmful influence of the five hindrances shows the
  urgent necessity of breaking down their power by constant effort. <strong>One
  should not believe it sufficient to turn one's attention to the
  hindrances only at the moment when one sits down for meditation.</strong> Such
  last-minute effort in suppressing the hindrances will rarely be
  successful unless helped by previous endeavor during one's ordinary
  life.</p>
</blockquote>

<p>The above excerpt and <a href="https://youtu.be/VI3dT4aXkfM" rel="nofollow noreferrer">this video</a> featuring a talk by Ven. Dhammavuddho, implies that the Five Hindrances (<em>panca nivaranani</em>) not just affect meditation. They could also habitually obsess one's mind and prevent progress even outside meditation. I also see that they are among the <a href="https://en.wikipedia.org/wiki/Fetter_(Buddhism)" rel="nofollow noreferrer">ten fetters (<em>samyojana</em>)</a>.</p>

<p>Questions:</p>

<ol>
<li>What is momentary concentration (<em>khanikasamadhi</em>)? Is it the kind of concentration that was found in those listening attentively to the Buddha who attained stream entry at the end of the discourse (although they did not have any meditation experience)?</li>
<li>How does one cultivate momentary concentration (<em>khanikasamadhi</em>)? I guess one also needs to overcome the five hindrances (<em>panca nivaranani</em>) in the process of cultivating momentary concentration.</li>
<li>What is wise reflection (<em>yoniso manasikara</em>)? Is this the kind of reflection that was found in those listening attentively to the Buddha who attained stream entry at the end of the discourse (although they did not have any meditation experience)? This is implied in Ven. Dhammavuddho's talk.</li>
<li>What is the relationship between wise reflection (<em>yoniso manasikara</em>) and momentary concentration (<em>khanikasamadhi</em>)? Is it like applying momentary concentration to wise reflection (outside meditation)?</li>
<li>What is the relationship between mindfulness (<em>sati</em>) and the other two - wise reflection (<em>yoniso manasikara</em>) and momentary concentration (<em>khanikasamadhi</em>)?</li>
<li><strong>Do these factors make it possible for one to understand the Dhamma and attain stream entry without meditation, simply by wisely reflecting on the Dhamma with momentary concentration (which could only occur when the five hindrances are not present)?</strong> This is implied in Ven. Dhammavuddho's talk.</li>
</ol>

CC BY-SA 3.0
2017-10-01T08:00:06.940Z
Related: [Can you attain stream entry without meditation?](https://buddhism.stackexchange.com/q/7082/471)
ruben2020
CC BY-SA 3.0
2017-10-01T21:16:21.307Z
You ask many questions in one post. Khanika, Upacara and Appana are Abhidhamma teaching. Yoniso manasikara, Sati, panca nivarana are mainly  Sutta teachings. https://discourse.suttacentral.net/t/what-are-khanika-upacara-and-appana-samadhi/6604/6
SarathW
CC BY-SA 3.0
2017-10-01T21:19:30.620Z
In nutshell, these terms refer to the different stages of concentration. In my experience, you will be better off if you try to understand Sutta Jhana. They are user-friendly and organic.
SarathW
CC BY-SA 3.0
2017-10-31T13:30:05.157Z
Sounds like how I practice.
Lowbrow
<personal-practice><five-hindrances><right-concentration>
Wise reflection on Dhamma with momentary concentration, without meditation
# Wise reflection on Dhamma with momentary concentration, without meditation

(Asked by: username_0 on 2017-10-01)

In the essay entitled "[The Five Mental Hindrances and Their Conquest](http://www.accesstoinsight.org/lib/authors/nyanaponika/wheel026.html)" by Ven. Nyanaponika, he wrote:

> **Not only the meditative absorptions but also lesser degrees of mental
> concentration are impeded by these five hindrances.** So is the
> "neighborhood" (or "access") concentration (*upacarasamadhi*), being
> the preliminary stage for the fully absorbed concentration (*appana*)
> reached in jhana. **Likewise excluded by the presence of the hindrances
> is the momentary concentration (*khanikasamadhi*) which has the
> strength of neighborhood concentration and is required for mature
> insight (*vipassana*). But apart from these higher stages of mental
> development, any earnest attempt at clear thinking and pure living
> will be seriously affected by the presence of these five hindrances.**
>
> This widespread harmful influence of the five hindrances shows the
> urgent necessity of breaking down their power by constant effort. **One
> should not believe it sufficient to turn one's attention to the
> hindrances only at the moment when one sits down for meditation.** Such
> last-minute effort in suppressing the hindrances will rarely be
> successful unless helped by previous endeavor during one's ordinary
> life.

The above excerpt and [this video](https://youtu.be/VI3dT4aXkfM) featuring a talk by Ven. Dhammavuddho, implies that the Five Hindrances (*panca nivaranani*) not just affect meditation. They could also habitually obsess one's mind and prevent progress even outside meditation. I also see that they are among the [ten fetters (*samyojana*)](https://en.wikipedia.org/wiki/Fetter_(Buddhism)).

Questions:

1. What is momentary concentration (*khanikasamadhi*)? Is it the kind of concentration that was found in those listening attentively to the Buddha who attained stream entry at the end of the discourse (although they did not have any meditation experience)?
2. How does one cultivate momentary concentration (*khanikasamadhi*)? I guess one also needs to overcome the five hindrances (*panca nivaranani*) in the process of cultivating momentary concentration.
3. What is wise reflection (*yoniso manasikara*)? Is this the kind of reflection that was found in those listening attentively to the Buddha who attained stream entry at the end of the discourse (although they did not have any meditation experience)? This is implied in Ven. Dhammavuddho's talk.
4. What is the relationship between wise reflection (*yoniso manasikara*) and momentary concentration (*khanikasamadhi*)? Is it like applying momentary concentration to wise reflection (outside meditation)?
5. What is the relationship between mindfulness (*sati*) and the other two - wise reflection (*yoniso manasikara*) and momentary concentration (*khanikasamadhi*)?
6. **Do these factors make it possible for one to understand the Dhamma and attain stream entry without meditation, simply by wisely reflecting on the Dhamma with momentary concentration (which could only occur when the five hindrances are not present)?** This is implied in Ven. Dhammavuddho's talk.

**Tags:** personal-practice, five-hindrances, right-concentration

> **Comments:**
> **username_0**: Related: [Can you attain stream entry without meditation?](https://buddhism.stackexchange.com/q/7082/471)  
> **username_1**: You ask many questions in one post. Khanika, Upacara and Appana are Abhidhamma teaching. Yoniso manasikara, Sati, panca nivarana are mainly  Sutta teachings. https://discourse.suttacentral.net/t/what-are-khanika-upacara-and-appana-samadhi/6604/6  
> **username_1**: In nutshell, these terms refer to the different stages of concentration. In my experience, you will be better off if you try to understand Sutta Jhana. They are user-friendly and organic.  
> **username_2**: Sounds like how I practice.  

---

## 3 answers

### Answer by username_3 on 2017-10-01. Score: 0

> What is momentary concentration (khanikasamadhi)? Is it the kind of
> concentration that was found in those listening attentively to the
> Buddha who attained stream entry at the end of the discourse (although
> they did not have any meditation experience)?

I have not studied much about khanikasamadhi apart from [one book](http://www.dhammatalks.net/Books3/Buddhadasa_Bhikkhu-Anapanasati.pdf) which states it is not a genuine samadhi, which I would agree with.

[![enter image description here](https://i.sstatic.net/unouO.png)](https://i.sstatic.net/unouO.png)

My [research](http://dsalsrv02.uchicago.edu/cgi-bin/philologic/getobject.pl?c.3:1:3397.pali) finds the idea about three kinds of samadhi are those of Buddhaghosa; found in his Visuddhimagga & commentary on the DN (Sumangala-vilasini); rather than of the Buddha. I do not see the point of trying to understand the teachings of the Buddha by taking refuge in questionable teachers, such as Buddhaghosa & his disciples, such as Nyanaponika.

*Khanikasamadhi* sounds like a worldly concentration, such as when self or ego tries to focus on a meditation object. To experience stream-entry, I think neighbourhood/access concentration is required; which is probably why it is called "access" concentration.

> How does one cultivate momentary concentration (khanikasamadhi)? I
> guess one also needs to overcome the five hindrances (panca
> nivaranani) in the process of cultivating momentary concentration.

Personally, I would disagree with Nyanaponika's ideas. If the concentration was not impaired by hindrances, why would it be called "*momentary*" concentration?

> What is wise reflection (yoniso manasikara)? Is this the kind of
> reflection that was found in those listening attentively to the Buddha
> who attained stream entry at the end of the discourse (although they
> did not have any meditation experience)? This is implied in Ven.
> Dhammavuddho's talk.

No. Wise reflection means to think or ponder. It is wisdom faculty rather than concentration faculty. Stream-entry obviously occurs via direct seeing or *vipassana* rather than via wise refection.

> What is the relationship between wise reflection (yoniso manasikara)
> and momentary concentration (khanikasamadhi)? Is it like applying
> momentary concentration to wise reflection (outside meditation)?

Imo, there is no relationship. Wise reflection can cut through hindrances and can lead directly to be able to develop access concentration; as is described in MN 19. Where as momentary concentration is the clumsy efforts of the *puthujjana* that meditates with craving & ego.

> \*What is the relationship between mindfulness (sati) and the other two - wise reflection (yoniso manasikara) and momentary concentration (khanikasamadhi)?

Mindfulness remembers to engage wise reflection. Where as momentary concentration is generally the result of wrong mindfulness, i.e., meditating with craving & ego.

> Do these factors make it possible for one to
> understand the Dhamma and attain stream entry without meditation,
> simply by wisely reflecting on the Dhamma with momentary concentration
> (which could only occur when the five hindrances are not present)?
> This is implied in Ven. Dhammavuddho's talk.\*

Stream-entry must taste liberation, which is why stream-entry extinguishes doubt about the teachings. Therefore, wise reflection alone probably cannot lead to stream-entry because the taste of liberation includes the absence of thinking.

---

The Buddha taught the five hindrances cannot be removed when hearing the wrong teachings given by unworthy people (AN 10.61). These matters cannot be understood by taking monks seriously who cannot speak one sentence without say "uh", "ha", many times in one sentence. A monk with right mindfulness is at least aware of the quality of his speech when he talks.


---

### Answer by username_4 on 2024-04-18. Score: 0

**1)**

> What is momentary concentration (khanikasamadhi)?

Higher concentration that is last only for very small time periods(kshanika).

This happens at the beginning of any Samatha meditation. Mind build up very focused concentration for very small time periods.(momentary).

Even doing Vipassana meditation, you can build up this momentary concentration (khanikasamadhi). That's because there's no Vipassana without any Samatha.
You don't have to do Samatha specifically, if you do Vipassana, this momentary concentration (khanikasamadhi) automatically get build up.

**2)**

> How does one cultivate momentary concentration (khanikasamadhi)?

Start some (method is as you prefer) Samatha meditation. (or Vipassana).

**3)**

> What is wise reflection (yoniso manasikara)?

It's the thinking of things that reduces five hindrances. Anything that reduces five hindrances.

**4)**

> What is the relationship between wise reflection (yoniso manasikara) and momentary concentration (khanikasamadhi)? Is it like applying momentary concentration to wise reflection (outside meditation)?

Wise reflection (yoniso manasikara) reduces the five hindrances. And make suitable ground for higher concentration.(momentary concentration).

**5)**

> What is the relationship between mindfulness (sati) and the other two - wise reflection (yoniso manasikara) and momentary concentration (khanikasamadhi)?

Wise reflection help to build stronger mindfulness (sati). Mindfulness (sati) help to build momentary concentration (khanikasamadhi).

**6)**

> Do these factors make it possible for one to understand the Dhamma and attain stream entry without meditation, simply by wisely reflecting on the Dhamma with momentary concentration (which could only occur when the five hindrances are not present)?

> which could only occur when the five hindrances are not present

Only an Arahant have removed five hindrances completely.
But when someone do Vipassana or Samatha five hindrances get reduced.
But Samantha alone can't remove five hindrances.
Only Vipassana can remove five hindrances.

> Do these factors make it possible for one to understand the Dhamma and attain stream entry without meditation

Yes. But the thing is, when you practice(develop) these (without meditating), While listening to Damma, while reading a book, ect; five hindrances get reduced automatically, then Samantha and Vipassana build up automatically (momentarily or static).
If all goes well, you reach Nirvana.

**That's why lot of people reached Nirvana while listening to Damma of Buddha himself, without doing any Samatha or Vipassana meditation.
(they automatically get build up, momentarily or static).**


---

### Answer by username_5 on 2024-09-19. Score: -1

There are NO prerequitites to temporarily experiencing jhana factors in meditation, other than being legal and moral enough to stay out of prisons, hospitals, institutions, or death. In fact, the experience can be profound. But without the cultivation and development of sila, wisdom, etc. the meditator does not progress beyond temporary expericences.

The authors you cite wouldn't know from experience. The danger posed is that they raise a barrier, at the point of entry into the Dhamma, one that does not need to exist. Don't let traditional teachings passed down from generations fool you. If they were all true, we wouldn't be in the fix we are in today.

I say, let anyone begin samatha and vipassana, and let that be the place to begin to rebuild a Dhamma-led life. Millions in India have done exactly this. Buddhist meditation is lifting the whole nation, from the prisons, schools, and so on. The West can do the same.

> **Comments:**
> **username_5**: "The person who waits to become totally moral before he begins to meditate is waiting for a situation that will never arise. The ancient sages say this person is like a man waiting for the ocean to become calm so that he can take a bath." Bhante Gunaratana, pg 17, " Mindfulness in Plain English", Wisdom ed. of 2011,2015,2019  

---

