"너희 비구들이 마음을
통일하면 마음은 삼매에 들어간다. 마음이 삼매에 있으므로 세상의
여러 현상의 생성과 소멸의 특징을 알느니라....] 삼매를 얻으면 마음이 흐트러지지 아니하니, 마치 홍수로부터 몸을 보호하는
자가 제방을 지키는 것과 같으니라. .""[8]
Richard Shankman: "
삼매라는용어는기본적으로
"분심되지 않음"을 의미합니다."[9] 이는 "단일 대상에 대한 독점적인 초점"으로 볼 수도
있지만[10] "마음이 안정적으로 유지되는 더 넓은 인식 상태"로도 볼 수
있습니다. 움직이지 않지만 명상 대상 주변의 광범위한 현상을
인식합니다."[10]
Shankman에 따르면 관련
용어인cittas'ekaggata는하나의 대상에 집착하는 "일점성"으로 번역될 수도 있지만, 마음이 매우 고요해지지만
대상과 합쳐지지 않는 "마음의 통일"로도 번역될 수 있습니다. 관심의 대상이 되며, 경험의 변화하는 흐름을 관찰하고 통찰력을 얻을 수
있습니다.[10]
Dan Lusthaus:
"Samadhi는경험을 검토하는 방법론과 맥락을 제공합니다.
[...] Samadhi는훈련, 집중/수집, 정화 및 마음의 진정을 통해 [...] 사물이 최종적으로 알려지는
것을 촉진하고(janatti) 보이는(passati)그대로(tathata).[11]
Keren Arbel:
"삼매(Samadhi)는 [불교 경전에서] 인식의 넓은 분야, 알지만 추론하지 않는 [...]
안정적이고 분별력 있고 집중된 마음으로 묘사됩니다."[4]
Tilmann Vetter:
불교의두 번째, 세 번째, 네 번째
선정인삼마 삼매
(samma-samadhi) , 즉 "올바른 삼매"는 네
번째선정에서 완성되는 "자발적인 인식"(sati)과 평정심을 기반으로 한다고
주장합니다.[12]
어근sam("함께
모으다") 또는sama("동일하고 동등하며 서로 다른 두 사물의 수렴")를 사용하여
가능합니다
.Dan Lusthaus에 따르면, 삼매는삼스카라("매장된 잠복기")를 의식하게 하거나 명상 대상에 대한 명상적
집중을의미합니다
.[14]
샘, "함께
모으다"; adhi,
"입히다, 두다, 함침시키다, 주다, 받다": 인지 조건을 하나로 모으는 것, "숨겨진
잠복기나삼스카라를완전히 볼 수 있게 가져오는 것", 그래서 "모호하고 숨겨진
것이 인지의 명확한 대상이 됩니다" ," "통찰력이 탄생하는
자궁."[14]
사마(sama), "같은 것, 균등한 것, 어떤 공통성에 기초한 두 가지
별개의 것의 수렴"; adhi,
"더 높고, 더 좋고, 가장 능숙하게 달성된": "마음과 대상의 능숙한 통합", "대상에 완벽하게 집중된 주의에 도움이 되고 그로부터
파생되는 정신적 평정". "때때로ekacitta, '하나의 집중된 마음'과 동의어로 취급됩니다. 즉,
마음(citta)은 대상과 하나(eka) 에 완전히 집중합니다
."[14]
sam-ā-dhā의 어원은다음과
같습니다.
sam-ā-dhā': "'수집하다' 또는 '모으다', 따라서 마음의 집중이나
통일을 암시합니다.";일반적으로 [불교에서는] "집중"으로
번역됩니다.[15]
다시,
비타르까-비카라(vitarka-vicara)를 고요 하게 함으로써 비구는 두
번째선정,
즉 [정신적]피티와
[신체]수카
"삼매에서 태어난"(samadhi-ji; 전통적으로 "집중"에서 태어난) 두 번째 선정에 들어가 머뭅니다. 대체.
"알고 있지만 비 추론적인 [...] 인식","숨겨진 잠복기
또는삼스카라를전체보기로
가져오기"[50][주 5]), 삼파사다나("고요함,"[51]"내면의 평온"[48][주 6]) 및에카가타(마음의
통일,[51]인식)vitarka-vicara없이 ;
세 번째선정:
비구가
사라지면서 비구는 우
페카(평정," "정서적 초연"[48][주 7]),사토(생각 챙김)
,삼파자냐("완전히 아는 것,"[52]"분별력 있는 알아차림"에 머뭅니다.
"[53]).
[여전히]몸으로수카(sukha)를 경험하면서, 그는
제3선에 들어가 머무르고, 이로 인해 고귀한 자들은 "[신체의] 즐거움에 머무르면 평정하고
마음챙김이 된다"고 선언합니다.
넷째선:
sukha("즐거움")에
대한 욕망 과dukkha("고통"[54][53])을 버리고 [그 사이의 내적
움직임] somanassa("즐거움") 가 이전에
사라졌습니다.[55])
및도마나사("불만"[55]), 비구는 네
번째선정인아두캄 아수캄("괴로움도 즐겁지도
않음",[54]"쾌락과 고통으로부터의 자유"에 들어가
머뭅니다."[56])
그리고upekkhāsatipārisuddhi(평정과 마음챙김의 완전한 순수성)를 가지고
있습니다.[참고
8]
리차드 곰브리치(Richard Gombrich)에 따르면, 네
가지루빠-선의순서는 두 가지 다른 인지 상태를 설명합니다. "나는 이것이 논란의 여지가 있다는 것을
알고 있지만, 따라서 세 번째와 네 번째 선정은 두 번째 선정과 상당히 다른 것
같습니다."[23][참고 9]
Alexander Wynne은
dhyana계획이 제대로
이해되지 않았다고말합니다
.[61]
Wynne에 따르면,
sati,sampajāno,upekkhā와 같은 인식의 주입을 표현하는
단어는 명상 상태의 특정 요소로 잘못 번역되거나
이해되지만[61] 감각 대상을 인식하는 특정 방식을
나타냅니다.[61][주
10][주 11]
몇몇 서양 스승들(Thanissaro
Bhikkhu, Leigh Brazington, Richard Shankman)은 ' 경경지향' 선정
과'청정도지향'선정을 구별합니다.[63]
Polak에 따르면, 이는 신체적인 측면 대신 인지적인 측면을 설명하는 네 가지 선정에
대한 대안적인 설명입니다.
폴락에 따르면, 선정의 마지막 단계에서는 경험에 대한 관념이 일어나지
않으며 어떤
표징도파악되지
않습니다(animittasamādhi ). 여섯 가지 감각에 대한 인식은
"자아"(sunñata samādhi) 라는 개념 없이 그대로 남아 있습니다.[68]
중국 불교 전통에서는 이를 '해방의 세 문'( sān jiětuō
mén,3解脫문)이라고 부릅니다
.[69]
이 세 문은 항상 같은 순서로 인용되는 것은
아닙니다.
Madhyamaka불교 학자
인Nagarjuna는 그의Maha-prajnaparamita-sastra 에서 이 "세
가지삼매" 에 대한 첫 번째 설명에서apraṇihita를animitta앞에나열했지만 나중에 같은 작업의 목록과 설명에서는 더
일반적인 순서로 되돌아갔습니다.
티엔불교
스승인Thích Nhất Hạnh과 같은 다른
사람들은apraṇihita를śūnyatā다음으로 세 번째로
나열합니다.
나가르주나(Nagarjuna)에 따르면, 공삼매는
모든법의 참된
성품이절대적으로
공(atyantaśūnya)이고, 다섯 가지
더미가자아(anatman)가 아니며 자아(anātmya) 에 속하지 않는다는 것을
인식하는삼매입니다.
, 그리고자성이 없이
공(śūnya) 이다.[69]
다라나― 다라나에서 마음은 하나의 생각 대상에 집중하는 법을
배웁니다. 초점을 맞추는
대상을프라티야(pratyaya)라고 합니다
. 다라나에서수행자는 의식을
프라먀야(pratyaya)에 집중하면서 다른 생각이 침입하는 것을 방지하는 법을 배웁니다
.
선정(Dhyāna) — 시간이 지나면서 수행을 통해 수행자는
프라 티야(pratyaya)에 대한 인식을 유지하는 법을 배우게
되며, 이를
통해다라나는
선정(dhyāna)으로 변합니다. 선정에서
요가행자는 지각자(요긴), 지각(프라트야야), 지각 행위의삼중성을 깨닫게 됩니다 . dhyāna수행에 추가되어 다라나와구별되는 새로운 요소는수행자가 이 삼중성의 지각 요소를
최소화하는 방법을 배운다는 것입니다. 이런 방식으로dhyāna는 지각하는 사람의 점진적인 최소화, 즉 관찰자와 관찰
대상(pratyaya) 의 융합입니다.
삼매(Samādhi)― 요긴이 (1) 장기간
동안프라트야야에 집중하고 (2) 수련하는 동안 자의식을 최소화할 수 있을 때
,선정은삼매로 전환됩니다. 이런 방식으로 요긴은 프라티야와 융합됩니다. Patanjali는 이것을 유색 표면에 투명한 보석을 놓는 것에 비유합니다. 보석은 표면의 색상을
취합니다. 마찬가지로삼매에서는
요긴의 의식이 생각의 대상인 프라먀야(pratyaya)와 융합됩니다 . 프라먀야는색깔
있는 표면과 같고, 수행자의 의식은 투명한 보석과 같습니다.
파라마한사 요가난다(Paramahansa Yogananda)에 따르면, 이 상태에서 사람은 자아를 버리고 창조 너머의 정신을 깨닫게
됩니다. 그러면 영혼은 육체에 묶인 성향의 씨앗을 "태우거나"
파괴하는 영-지혜의 불을 흡수할 수 있습니다.
명상자로서의
영혼, 명상의 상태, 명상의 대상인 영이 모두 하나가 됩니다. 영의
바다에서 명상하는 영혼의 분리된 물결은 영과 합쳐집니다. 영혼은 그
정체성을 잃지 않고 오직 영으로 확장될 뿐입니다. 사비칼빠
삼매(savikalpa samādhi)에서 마음은 내면의 영만을 의식합니다.그것은 외부 세계를 의식하지 않습니다. 몸은 황홀경
상태에 있지만 의식은 몸 안에서의 행복한 경험을 완전히 인식합니다.[85]
Ian Whater에 따르면 Patanjali
체계에서ānanda와āsmitā의 지위는 논쟁의 여지가
있습니다.
Maehle에 따르면 처음 두 구성 요소인 숙고와 성찰이 다양한
유형의사마파티의
기초를 형성합니다 .[79]
포이어슈타인(Feuerstein)에 따르면:
"기쁨"과 "나는 존재함" [...]은 모든 인지적 [황홀경]에 수반되는 현상으로
간주되어야 합니다. 이 점에 대한 고전 주석가들의 설명은 파탄잘리의 [황홀경] 상태 위계와는 다른 것으로 보이며,
아 난다와아스미타가 독립적인삼매수준을 구성해야 할
것같지
않습니다.[87]
Ian Whater는 Feuerstein의
의견에 동의하지 않으며 ānanda와asmitā를nirvicara-samāpatti의 후기 단계로봅니다.[87]
Savitarka-samāpatti및nirvitarka-samāpatti는둘 다 지원 대상으로 총체를
사용합니다.
Savicāra-samāpatti및nirvicāra-samāpatti, 둘 다 미묘한 대상을 지원 대상으로 사용합니다.
Sānanda-samāpatti와nirānanda-samāpatti, 둘 다 감각 기관을 지원 대상으로 사용
Sāsmitā-samāpatti와nirasmitā-samāpatti는둘 다 "나이다"라는 의미를
뒷받침합니다.
Vijnana Bikshu(ca. 1550–1600)는 Vacaspati Misra의 모델을 명시적으로 거부하는 6단계
모델을 제안합니다. Vijnana Bikshu는
기쁨(ānanda )을
마음이비카라단계 를 넘어설 때 발생하는 상태로
간주합니다.
Whater는
ānanda가samādhi의 별도 단계가 아니라는점에 동의합니다. Whater에 따르면 Patanjali
자신의 견해는 nirvicara-samādhi가인지 적 황홀경의 가장 높은 형태라는것 같습니다 .[80]
Sarasvati Buhrman에 따르면,
"Babaji는 사람들이사다나동안 행복한 감각을 느낄
때총체적인 수준에서는 양쪽 콧구멍의 호흡이 동일하고 미묘한
수준에서는이다와핑갈라나디
의프라나흐름이균형을 이룬다고
설명했습니다. 이것을수슘나라고 합니다. 왜냐하면 수슈마의 잔여
프라나인쿤달리니가수슘나 나디로
흘러사트바
구나가지배하게 되기 때문입니다. "그것은 평화로운 느낌을
만들어냅니다.그 평화는 아난다입니다."
사난다 삼매(sānanda
samādhi)에서 그 아난다, 즉 사트빅 흐름의 경험은
다른 어떤vrittis
에 의해 오염되지 않습니다., 또는 생각은
그 행복을 받는 기쁨에 대한 인식을 저장합니다."[89]
반면에, 자의식 없는 삼매인
니르비칼파 삼매(Nirvikalpa samādhi) 는 참나의 정신
활동(cittavṛtti)이 아는 사람의 구별(vikalpa), 행위의구별( vikalpa) 이 되는 정도 또는 방식으로 파도가 물 속에서 사라지듯이, 거품이 바다 속으로 사라지듯이, 아는 것과 알려진 대상은
용해됩니다.[90]
Swami
Sivananda는nirbija samādhi(씨앗이 없는 문자 그대로 "samādhi")를 다음과 같이
설명합니다.
"씨앗이나 Samskaras가없으면[...] 모든
씨앗이나 인상은 지식의 불에 의해 태워집니다. [...] 재생을 가져오는 모든 Samskaras와 Vasanas는 완전히
해방됩니다. 모든 Vrittis 또는 정신적 변형은 마음 호수가 억제되어 다섯 가지 번뇌, 즉 Avidya(무지),
Asmita(이기주의), Raga-dvesha(사랑과 증오) 및 Abhinivesha(생명에 대한 집착)가 파괴되고 카르마의 결속이
소멸됩니다. ..] 목샤(생사의 수레바퀴로부터의 해탈)를 주십니다. 진아에 대한 지식이 출현하면 무지가 사라지고, 근본 원인,
즉 무지, 이기심 등도 사라지게 됩니다. 사라지다".[웹
3]
사 하자삼매(Sahaja
samadhi)는인간
능력을 최대한 활용하면서(동시에) 주체 내부의 침묵 수준이 유지되는
상태입니다.[91]
Kevala nirvikalpa
samādhi는일시적인 반면,sahajanirvikalpa samādhi 는 일상
활동 전반에걸쳐 지속적인
상태입니다.[91] 이 상태는 삶의 여러 측면, 즉 외부 활동, 내부 고요함 및 이들 사이의 관계를 포함하기
때문에 본질적으로 삼매보다 더 복잡해
보입니다.[91] 그것은 또한 삼매(samādhi)를 터득한 이후에 오기 때문에 더욱 발전된 상태인 것
같습니다.[91][주 23][주 24]
니르비칼파카 요가(Nirvikalpaka yoga) 는
샤이비즘(Shaivism)철학 체계의 용어로
, 삼매(samādhi)를 통해 "나"와시바(Shiva) 가 완전히 동일시되며이름과 형태의 개념 자체가 사라지고 시바만이진정한 자아로 경험됩니다.
. 그 체계에서 이 경험은 모든 생각 구조가 완전히 중단될 때
발생합니다.[92]
Patanjali의samādhi설명은 불교jhānas와 유사합니다 .[93][주 25] Jianxin Li에 따르면
삼프라즈냐타
삼매(samprajñata samādhi)는불교의루파 선정(rūpa jhāna)과 비교될 수 있습니다 .[94]이 해석은 첫 번째 및 두
번째 선정이집중을 나타내는
반면, 세 번째 및 네 번째선정은집중과
마음챙김을 결합한다는Gombrich 및 Wynne과 충돌할 수 있습니다
.[77]Eddie Crangle에 따르면 첫
번째jhāna는Patanjali의samprajñata samādhi와 유사하며 둘
다vitarka의 적용을 공유하고비카라.[78]
Robert Thurman은
Patañjali가불교수도원
시스템 의 성공에 영향을 받아그가 정통이라고 생각하는 사상 버전에 대한
자신의 매트릭스를 공식화했다고 썼습니다. 그러나 요가
수트라, 특히
Kaivalya Pada의 네 번째 부분에는 불교, 특히 Vasubandhu의 Vijñānavāda 학교를 비판하는 여러 논쟁적인 구절이
포함되어 있습니다.[98]
Patañjali는 불교의 영향을 받아 불교 사상과 용어를
통합했지만[99][100][101]" nirvikalpa
samādhi" 라는
용어는불교 맥락에서 흔하지 않습니다. 그러나 일부
저자는nirvikalpa
samādhi를무형의 선정및/또는 동일시했습니다.nirodha samāpatti.[102][103][104][94]
"무분별한 인식"은 먼저 모든 대상의 비현실성을 알고, 그런 다음 그것들 없이도 지식
자체가 땅에 떨어지고 마침내 최고의 현실을 직접 직관한다는 것을
깨닫습니다. 이 영지의
역설적 성격을 유지하기 위해 많은 노력이 이루어졌습니다. 비록 개념도 없고 판단도 없고 분별력도 없지만
단순한 무분별함은 아닙니다. 그것은 인식도 아니고 비인지도
아닙니다. 그 기초는 생각도 아니고 생각도 아닌데... 여기에는
주체와 객체의 이중성이 없습니다. 인식은 인식되는 것과 다르지
않지만 완전히 동일합니다.[106][참고
26]
불교 용법의 다른 의미는 산스크리트어
표현인nirvikalpayati(Pali:nibbikappa)에서 발생하는데, 이는 "불확실성(또는 잘못된 차별)에서 벗어나다", 즉
"구별하다, 신중하게 고려하다"를 의미합니다.[107]
힌두교 또는 요가 전통에서,"위대한" 최종 삼매인마하사마디(mahāsamādhi)는 죽음의 순간에 의식적으로 그리고 의도적으로 몸을 떠나는
행위입니다. 이 신념에 따르면, 니르비칼파
삼매(nirvikalpa samādhi) 상태에 도달한깨달음 과 해방(Jivanmukta)
요기또는요기니는 깊은 의식 명상 상태에 있는 동안
죽음의 순간에의식적으로 몸에서
빠져나와깨달음을 얻을 수 있습니다.[112]
^Arbel은 "viveka"가 일반적으로 "분리",
"분리" 또는 "격리"로 번역되지만 기본 의미는 "차별"이라고 설명합니다.Arbel에 따르면, 첫 번째 dhyana에
대한 설명에서vivicca/vivicceva및viveka의 사용은"동사의 두 가지 의미, 즉 분별력과 그에
따른 '고립' 및 놓아주기라는 의미를 모두 갖고 있습니다." 경험의 본질에 대한 식별력'은 네 가지염원에 의해
발전되었습니다 .[35]도겐(Dogen)과 비교하라: "모든 소란을 피하고 조용한 곳에 혼자 사는 것을 "평온함과
평온함을 누리는 것"이라고 합니다. dhyanas에 대한 대체 설명인bojjhanga에 언급된dhamma vicaya
는dhyana설명 에 언급되지 않은유일한bojjhanga용어입니다
.[37]Sutta Nipatha
5.14Udayamāṇavapucchā(Udaya의
질문) 비교: "원리에 대한 탐구가 선행되는 순수한 평정과 마음챙김, 이것이 깨달음에 의한 해탈이고, 무지를 깨뜨리는 것이라고 나는
선언합니다."(번역: 수자토)
^Stata Nipatha
5:13Udaya의
질문(Thanissaro
번역): "기쁨으로 세상은 속박되었습니다. 지시된 생각으로 조사됩니다." Chen 2017: "총괄적 고찰과 구체적인 심층 조사를 통한 삼매란 탐욕과 증오와 같은 불선한
법을제거하고, 일어남으로 인한 기쁨과 즐거움에 머물며, 첫
번째 선정에 들어가 완전히 머무는 것을그것."아벨 2016, p.73초선에 있는위탁카와비까라의 존재를
해석해야 한다는 것입니다. 건전한 생각의 이전 발전의 건전한
'잔재물'입니다.이는 경험된 것에 대한 건전한
태도로초선에들어간 사람에게 반향되는 이러한 선한 생각의 '메아리'를 나타냅니다
."
^팔리어 경전에서Vitakka-vicāra는하나의 표현을 형성하는데 ,이는 사람의 생각이나 주의를
대상(vitarka)에 집중하고 그것을 조사(vicāra)하는 것을 의미합니다.[40][43][44][45][46]Dan Lusthaus에따르면vitarka-vicāra 는 분석적
조사,반야의 한
형태입니다.그것은 "[무언가]에
초점을 맞춘 다음 그것을 기능적 구성 요소로 분해하여" "경이로운 사건에 연루된 수많은 조건화 요소를 구별하는 것"을
포함합니다.[47]테라와다(Theravada) 주석 전통은 다음과 같이
대표됩니다.Buddhaghosa의Visuddhimagga
는비타르카와비카라를명상 대상에 대한 최초의 지속적인 주의
적용으로해석하며 , 이는 두 번째 선정으로 넘어갈 때 마음이
고요해지는 데서 정점에 이릅니다.[48][49]Fox와 Bucknell에 따르면 이는
제2선에
흡수되어 조용해지는 "일반적인 담론적 사고 과정"을 의미할 수도 있습니다
.[49][48]
^삼매의 표준
번역은"집중"입니다.그러나 이
번역/해석은 다수의 동시대 작가들이 설명하는 주석적 해석에 기초하고 있습니다.[32]Tilmann Vetter는삼매에는
광범위한 의미가 있으며 "집중"은 그 중 하나일 뿐이라고 지적합니다.Vetter는 두 번째, 세 번째, 네 번째선정이삼마삼매(samma-samadhi), 즉 '올바른 삼매'이며, 네 번째선정에서
완성되는 "자발적인 인식"(sati)과 평정심을 바탕으로 한다고 주장합니다 .[12]
↑dhyana를 확장된 흡수
상태로해석하는 일반적인 번역에서는삼파사다나를"내적 확신"으로 번역합니다.그러나 Bucknell이 설명했듯이 이는 "안정화"를 의미하기도 하며 이러한 맥락에서 더
적절합니다.[48]Passaddhi도
참조하세요.
↑네 번째선정 에서는 더 높은
지식(abhijñā) 을 얻습니다. 즉, 모든
정신적 취하게 하는 물질(āsava)뿐만 아니라 심령력도
소멸됩니다.[57]예를 들어AN5.28에서 부처님은 다음과 같이 말씀하셨습니다(Thanissaro,
1997.). "승려가 이런 방식으로 다섯 가지 고귀한
올바른 집중을 계발하고 추구했다면, 그는 여섯 가지 더 높은 지식 중 어느 것에 마음을 돌립니다. 알고 깨달으면 그는 기회가 있을 때마다
그것을 직접 목격할 수 있습니다...." "그가 원한다면
그는 다양한 초자연적 힘을 휘두른다. 하나였다가 여럿이 되고, 여럿이 되어서 하나가 된다. 그는 나타난다. 그는 사라진다. 그는 마치 우주를
통과하는 것처럼 벽, 성벽, 산을 방해 없이 통과한다. 그는 뛰어들어 땅에서 물처럼 나오시며 물 위를 걸으시고 물 위를 걸으시고 물 위를
육지 같게 하시며 책상다리로 앉으시고 날개 달린 새 같이 공중으로 날아가시며 그 손으로 해와 달을 만지시며 어루만지시니 그 위력이 크도다
그는 강력하다. 그는 심지어 범천계까지 그의 몸으로 영향력을 행사한다. 그는 틈이 있을 때마다 이것을 스스로 목격할 수
있다..."
^Wynne: "따라서 세 번째선정
의sato sampajāno라는표현은두 번째
선정(cetaso ekodibhāva) 의 명상적 흡수와는 다른 인식 상태를 나타내야 합니다. 이는 대상이 명상 상태에 머무르는 것과는 다른 뭔가를 하고 있음을 암시합니다.그는 자신의 몰입에서 벗어나 이제 다시 대상을 인식하게 됩니다.
upek(k)hā라는 단어도
마찬가지입니다. 이는 추상적인 '평정'을 의미하는 것이 아니라 [그러나] 무엇인가를 인식한다는
의미입니다. 그리고 그것에 무관심합니다. [...]제가 보기에세 번째와 네 번째 선정은 명상적 흡수 상태를 대상에 대한 마음챙김 인식으로 향하게 하는
과정을 설명합니다.[62]
^theravadin.wordpress.com:
"그러므로 이 순서에서 우리가 위빠사나로 이해해야 하는 것은 전혀 사티의 동의어가 아니라 오히려 이 모든 요소, 특히 물론 마지막 두 요소인
삼마 사티의 조합에서 자라나는 것입니다. 그리고 삼마 삼매(samma samādhi)는 존재하는 것에 대한 무자비한 관찰(야타부타)에
적용됩니다. 위빠사나는 육행을 향한 무상/고/무아(즉 지혜 생성)에 적용되는 사띠+삼매 수행의 이름이라고 말할 수 있습니다. 모든 정신
활동을 포함한 감각 과정."곰브리치(Gombrich)에 따르면,
"후기 전통은 선정을 집중적이고 차분한 종류의 명상의 정수로 분류하고 다른 요소, 실제로는 더 높은 요소를 무시함으로써 선정을 위조했습니다.
[23]
^Gomez & Silk: "이 삼매는 동시에
공허함에 대한 인지적 경험, 부처님의 속성 달성, 보살의 발치에서의 봉사와 숭배를 포함하여 보살의 다양한 수행이나 일상 활동의
수행입니다.삼매(samādhi)라는 단어는 경(sūtra) 자체를 의미하는 데에도 사용됩니다.
결과적으로 우리는 본문의 기초가 되는 수트라 = 삼매(samādhi) = śūnyatā라는 방정식을 말할 수 있습니다. 이러한 의미에서
삼마디라자( Samādhiraja)라는 제목은 경의 내용을 정확하게 표현합니다.[67]
^Thich Nhat Hanh, Sherab
Chodzin Kohn, Melvin McLeod (2012),현재 위치: 현재 순간의 마법 발견, p.104: "무목적은 부처님이 권장하는 깊이 보기의 세 가지
수행법 중 하나인 집중의 한 형태입니다. . 나머지 두 가지는 구별되는 표시가 없는 것에 대한 집중(alakshana)과 공허함에 대한 집중(sunyata)입니다."</ref>
^러스트하우스 2014년, p.266: "Sangharakshita는apraṇihita를'목적 없음'으로 번역하는 반면 Conze는 'Wishless'를
사용하여인도 불교
사상(Ann
Arbor:University of
Michigan Press, 1967) p. 67에 다음과 같이 썼습니다. "a-pra-ni라는 단어는 히타 문자
그대로 '앞에 아무것도 두지 않는다'는 뜻이며, 미래에 대한 계획도 없고, 미래에 대한 희망도 없고, 목적도 없고, 아무 것도 굽히지 않고,
집중에 의해 거부된 지각 대상에 대한 선호나 욕망이 없는 사람을 가리킨다. Signless [animitta]에서."
↑Jianxin Li Samprajnata
Samadhi에 따르면불교의루파 선정(rupa jhānas)과 비교될 수 있습니다[76]이 해석은 첫 번째 및 두 번째 선정이집중을 나타내는 반면, 세 번째 및 네 번째선정은집중과
마음챙김을 결합한다는Gombrich 및 Wynne과 충돌할 수 있습니다EddieCrangle에 따르면 첫 번째jhāna는Patnajali의samprajñata samādhi와 유사하며 둘
다vitarka와vicara의
적용을 공유합니다.[78]
↑요가경 1.17:
"객관적삼매(samprajnata)는 숙고, 성찰, 행복,
나임(asmita)과 연관되어 있습니다 .[81]
^요가경 1.42:
"심의(savitarka)사마파티는 단어, 사물, 지식이 개념화를 통해 혼합되는삼매입니다[79]
^요가경 1.43: "기억이 정화되면 마음은 그 자체의
본성이 비워지고 대상만이 빛을 발하는 것처럼 보입니다. 이것이 초고의적(nirvitarka)사마빠띠입니다 ."[83]
↑요가경 1.17에 따르면, "나이다"라는 의미에 대한
명상은 다른 설명에서 "sāsmitā samāpatti"로 분류됩니다.
↑요가경 1.44: "이런 식으로미묘한 대상을 기반으로 하는반사( savichara) 및 초반사(nirvichara)samāpatti 도
설명됩니다."[82]
↑Jianxin Li에
따르면Asamprajnata Samādhi는불교의arupa jhānas
및Nirodha-samāpatti와 비교될 수 있습니다.[76]Crangle은 또한sabija-asamprajnata
samādhi가네 가지
형태 없는jhānas와 유사하다고 지적합니다
.Crangle에 따르면 네 번째arupa jhāna는Patanjali의 "씨앗 없는 의식"으로의 전환
단계입니다.[84]
↑Buddhaghosa & Nanamoli
(1999), pp. 90–91 (II, 27–28, "간단한 개발"), 110ff.(III, 104, "열거"로 시작).또한 p.에서와
같이 이 텍스트의 앞부분에 뿌려져 있는 것을 볼 수도 있습니다.18
(I, 39, v. 2) 및 p.39(Ⅰ,
107).
^Nhat Hanh,
Thich;노이만,
레이첼 (2008).부처님 마음, 부처님
몸.HowYouWant.com을
읽어보세요.피.140.ISBN978-1427092922.목적 없음
세 번째 집중은 목적 없음, apraṇihita입니다.걱정 없이,
불안 없이 우리는 삶의 매 순간을 자유롭게 즐길 수 있습니다.노력하지
않고, 큰 노력을 하지 않고, 그냥 존재하는 것입니다.정말
기쁘네요!이것은 우리의 평소와 모순되는 것 같습니다
...
↑로버트 서먼(Robert
Thurman),티베트의
중심 철학.프린스턴 대학
출판부, 1984년, 34페이지.
↑2001년 10월 20일 애리조나 주 피닉스에서
John Myrdhin Reynolds가 발표한 "불교 명상을 통한 자기 발견" 워크숍의 일부 사본,
http://www.vajranatha.com/articles/what-is-meditation.
html?showall=1
↑Donald Jay Rothberg, Sean M.
Kelly (1998),Ken Wilber의 대화: 주요 자아초월 사상가와의
대화
↑Candradhara Śarmā(1996), 인도
철학의 Advaita 전통: 불교의 Advaita 연구, Vedānta 및 Kāshmīra Shaivism, Motilal
Banarsidass, p.139: "불교 작품에서 창백한 말과 산스크리트어로 사용된 단어는 다음과 같습니다.
nirvikalpa-samadhi는 samnja-vedayita-nirodha와
nirodha-samāpatti입니다.
Bucknell, Robert S. (1993),"Jhanas의
재해석",국제불교학회지,16(2): 375–409
Chapple, Christopher (1984),"간결한 요가 바시스타(The Concise Yoga Vasistha)"
소개, 뉴욕
주립대학교
Crangle, Eddie (1984),"Samādhi 달성을 위한 힌두교와 불교
기술의 비교"(PDF), Hutch, RA;Fenner, PG (eds.),Under The Shade of the Coolibah Tree: Australian Studies
in Consciousness, University Press of
America,2021-09-01에원본(PDF) 에서
보관됨,2014-11-27 에 검색됨
Crangle, Edward Fitzpatrick
(1994),초기 인도
명상 수련의 기원과 발전, Harrassowitz Verlag
Cousins, LS(1996),"통찰 명상의
기원"(PDF), Skorupski,
T.(ed.),The
Buddha Forum IV, 세미나 논문 1994–1996(pp. 35–58), 영국 런던: 동양 및 아프리카 연구
대학
Fuller-Sasaki, Ruth (2008),The Record of Lin-Ji, University of Hawaii
Press
Gombrich, Richard F. (1997),불교가 어떻게 시작되었는지, Munshiram Manoharlal
고메즈, 루이스 O.;실크,
조나단 A. (1989).대승에 관한 문헌 연구: 세 개의 대승 불교 문헌.앤아버: 미시간
대학교 불교문학 연구 대학 연구소 및 남아시아 및 동남아시아 연구 센터.ISBN0891480544.
Kalupahana, David J. (1994),불교 철학의 역사, Delhi: Motilal BanarsidassPublishers Private
Limited
군상, 에릭 페마(2004),지식으로의 관문, Vol.1,
북대서양 도서
Lusthaus, Dan (2014),불교 현상학: 요가카라 불교와 성위사륜에 대한 철학적 조사, Routledge
마에즈미, 타이잔;Cook, Francis
Dojun(2007), "깨달은 사람의 여덟 가지 인식": Dogen Zenji의 Hachidainingaku", in Maezumi,
Taizan; Glassman, Bernie(eds.), The Hazy Moon of
Enlightenment,WisdomPublications
Schmithausen, Lambert (1981),초기 불교의 '해방적인 통찰력'과 '계몽'에 대한 설명 또는 이론의 일부 측면에 대하여" In:
Studien zum Jainismus und Buddhaus (Gedenkschrift für Ludwig Alsdorf), hrsg.
von Klaus Bruhn und Albrecht Wezler , 비스바덴 1981,
199-250
Shankman, Richard (2008),Samadhi의 경험, Shambhala 출판물
Siddheswarananda, Swami
(1998),힌두교 사상과
카르멜 신비주의,
Motilal Banarsidass Publ.
인간인 욕계(欲界), 천사인 색계(色界), 신인 무색계(無色界), 깨달은자는 투리야(Turiya)의 세계에 태어난다고 한다.
힌두교의 유상삼매(有想三昧), 일시성 무상삼매(無想三昧), 완전한 무상삼매(無想三昧)에서 경험하는데 유상삼매에서는 매우 노력해야
잠깐, 무상삼매는 매우 노력하지 않아도 얼마간[一時] 드는 경지이고, 완벽한 무상삼매에서는 깨나 어디에서나 투리야 상태가
지속된다.
Tools
From Wikipedia,
the free encyclopedia
This article is about meditation.
For other uses,
see Samādhi (disambiguation).
The Samādhi Buddha,
Anuradhapura,
Sri Lanka
Samādhi (Pali and Sanskrit: समाधि),
in Hinduism,
Buddhism,
Jainism,
Sikhism and yogic schools,
is a state of meditative consciousness.
In Buddhism,
it is the last of the eight elements of the Noble Eightfold Path.[web 1] In the Ashtanga Yoga tradition,
it is the eighth and final limb identified in the Yoga Sutras of Patanjali.[1][2]
In the oldest Buddhist sutras,
on which several contemporary western Theravada teachers rely,
it refers to the development of an investigative and luminous mind which is equanimous and mindful.
In the yogic traditions,
and the Buddhist commentarial tradition on which the Burmese Vipassana movement and the Thai Forest tradition rely,
it is interpreted as a meditative absorption or trance,
attained by the practice of dhyāna.[3]
Definitions
Samadhi may refer to a broad range of states.[4][5][6] A common understanding regards samadhi as meditative absorption:[4]
Sarbacker: samādhi is meditative absorption or contemplation.[3]
Diener,
Erhard & Fischer-Schreiber: samādhi is a non-dualistic state of consciousness in which the consciousness of the experiencing subject becomes one with the observing object.[7]
In a Buddhist context,
a more nuanced understanding sees samadhi as a state of intensified awareness and investigation of bodily and mental objects or experiences:
Dogen: "The Buddha says: "When you monks unify your minds,
the mind is in samadhi.
Since the mind is in samadhi,
you know the characteristics of the creation and destruction of the various phenomena in the world [...] When you gain samadhi,
the mind is not scattered,
just as those who protect themselves from floods guard the levee."
"[8]
Richard Shankman: "The term samadhi basically means "undistractedness."
"[9] It may be viewed as "an exclusive focus on a single object,"[10] but also as "a broader state of awareness in which the mind remains steady and unmoving,
yet aware of a wide range of phenomena around the meditation object."
[10] According to Shankman,
the related term cittas'ekaggata may be rendered as "one-pointedness," fixated on a single object,
but also as "unification of mind," in which mind becomes very still but does not merge with the object of attention,
and is thus able to observe and gain insight into the changing flow of experience.[10]
Dan Lusthaus: "Samadhi provides the methodology and context within which experience is to be examined [...] Samadhi,
by training,
focusing/collecting,
cleansing and calming the mind [...] facilitates things being finally known (janatti) and seen (passati) just as they are (tathata).[11]
Keren Arbel: "Samadhi is depicted [in the Buddhist sutras] as a broad field of awareness,
knowing but non-discursive [...] a stable,
discerning and focused mind."
[4]
Tilmann Vetter: argues that the second,
third and fourth dhyana in Buddhism,
samma-samadhi,
"right samadhi," build on a "spontaneous awareness" (sati) and equanimity which is perfected in the fourth dhyana.[12]
In Hinduism,
samadhi is also interpreted as the identification with the Absolute:
Paramahansa Yogananda: A soundless state of breathlessness.
A blissful super consciousness state in which a yogi perceives the identity of the individualized Soul and Cosmic Spirit.[13]
Etymology
Sanskrit
Various interpretations for the term's etymology are possible,
either with the root sam ("to bring together") or sama ("the same,
equalized,
the convergence of two distinct things").
According to Dan Lusthaus,
samadhi refers to either bringing to consciousness the samskaras ("buried latencies"),
or meditative concentration on a meditation object:[14]
sam,
"to bring together"; adhi,
"to place on,
put,
to impregnate,
to give,
to receive": the bringing together of cognitive conditions," "bringing the buried latencies or samskaras into full view," so "the obscure and hidden become clear objects of cognition," "the womb through which insight is born."
[14]
sama,
"the same,
equalized,
the convergence of two distinct things based on some commonality"; adhi,
"higher,
better,
most skilfully achieved": "the skillful unification of mind and object," "the mental equanimity conducive to and derived from attention perfectly focused on its object."
"[S]ometimes treated as synonymous with ekacitta,
'one-focused mind,' i.e.
mind (citta) completely focused on and at one (eka) with its object."
[14]
Etymologies for sam-ā-dhā include:
sam-ā-dhā’: "'to collect' or 'to bring together',
thus suggesting the concentration or unification of the mind"; generally translated [in Buddhism] as "concentration."
[15]
sam-ā-dhā: "to hold together,
to concentrate upon."
[16]
sam,
"completely"; ā,
"the return towards the subject"; dha,
"maintaining together: "to assemble completely"; "the tension borne between two poles of existence (object and thought) is reduced to zero."
[17]
sam,
"together" or "integrated"; ā,
"towards"; dhā,
"to get,
to hold": to acquire integration or wholeness,
or truth (samāpatti);
sam,
"together"; ā,
"toward"; stem of dadhati,
"puts,
places": a putting or joining;
Particular Hindu/yoga interpretations include:
sam,
"perfect" or "complete"; dhi,
"consciousness": "all distinctions between the person who is the subjective meditator,
the act of meditation and the object of meditation merge into oneness" (Stephen Sturgess);[18]
sam,
"with"; ādhi,
"Lord": Union with the Lord (Stephen Sturgess);[16]
sama,
"equanimous"; dhi,
"buddhi or the intellect": equanimous intellect,
non-discriminating intellect (Sadhguru);[19]
sama,
"balance"; ādi,
"original": " a state that is equal to the original state,
which is the state that prevailed before we came into existence"; "original balance" (Kamlesh D.
Patel.[20]
Chinese
Common Chinese terms for samādhi include the transliterations sanmei (三昧) and sanmodi (三摩地 or 三摩提),
as well as the translation of the term literally as ding (定 "fixity").
Kumarajiva's translations typically use sanmei (三昧),
while the translations of Xuanzang tend to use ding (定 "fixity").
The Chinese Buddhist canon includes these,
as well as other translations and transliterations of the term.
Buddhism
Translations of
samādhi
English concentration; meditative consciousness; 'bringing together'
Sanskrit समाधी
(IAST: samādhi)
Pali samādhi
Burmese သမာဓိ
(MLCTS: samardhi)
Chinese 三昧 or 三摩地 or 定
(Pinyin: sānmèi or sānmóde or dìng)
Japanese 三昧
(Rōmaji: sanmai)
Khmer សមាធិ
(UNGEGN: sâméathĭ)
Korean 삼매
(RR: sammae)
Tibetan ཏིང་ངེ་འཛིན་
(Wylie: ting nge 'dzin)
Thai สมาธิ
(RTGS: samathi)
Vietnamese định
(Chữ Nôm: 定)
Glossary of Buddhism
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vte
Samma-samādhi and dhyāna
Uses of samādhi (based on AN IV.41)
object of concentration development
four jhānas pleasant abiding (sukha-vihārāya) in this life (diţţhadhamma)
perception (sañña) of light (āloka) knowing (ñāṇa) and seeing (dassana)
arising,
passing,
fading of feelings (vedanā),
perceptions (saññā) and thoughts (vitakkā) mindfulness (sati) and clear comprehension (sampajaññā)
arising and fading of the five aggregates of clinging (pañc'upādāna-khandha) extinction (khaya) of the taints (āsava) [Arahantship]
This box: viewtalkedit
Main article: Dhyāna in Buddhism
Samma-samadhi,
"right samadhi," is the last of the eight elements of the Noble Eightfold Path.[web 1] When samadhi is developed,
things are understood as they really are.[21]
Samma-samadhi is explicated as dhyana,
which is traditionally interpreted as one-pointed concentration.
Yet,
in the stock formula of dhyāna samādhi is only mentioned in the second dhyana,
to give way to a state of equanimity and mindfulness,
in which one keeps access to the senses in a mindful way,
avoiding primary responses to the sense-impressions.[22][23]
The origins of the practice of dhyāna are a matter of dispute.[24][25] According to Crangle,
the development of meditative practices in ancient India was a complex interplay between Vedic and non-Vedic traditions.[26] According to Bronkhorst,
the four rūpa jhāna may be an original contribution of the Buddha to the religious landscape of India,
which formed an alternative to the painful ascetic practices of the Jains,
while the arūpa jhāna were incorporated from non-Buddhist ascetic traditions.[24] Alexander Wynne argues that dhyāna was incorporated from Brahmanical practices,
in the Nikayas ascribed to Alara Kalama and Uddaka Ramaputta.
These practices were paired to mindfulness and insight,
and given a new interpretation.[25] Kalupahana also argues that the Buddha "reverted to the meditational practices" he had learned from Alara Kalama and Uddaka Ramaputta.[27]
The rupa jhānas
Table: Rūpa jhāna
In the sutras,
jhāna is entered when one 'sits down cross-legged and establishes mindfulness'.
According to Buddhist tradition,
it may be supported by ānāpānasati,
mindfulness of breathing,
a core meditative practice which can be found in almost all schools of Buddhism.
The Suttapiṭaka and the Agamas describe four stages of rūpa jhāna.
Rūpa refers to the material realm,
in a neutral stance,
as different from the kāma-realm (lust,
desire) and the arūpa-realm (non-material realm).[31] While interpreted in the Theravada-tradition as describing a deepening concentration and one-pointedness,
originally the jhānas seem to describe a development from investigating body and mind and abandoning unwholesome states,
to perfected equanimity and watchfulness,[32] an understanding which is retained in Zen and Dzogchen.[33][32] The stock description of the jhānas,
with traditional and alternative interpretations,
is as follows:[32][note 1]
First jhāna:
Separated (vivicceva) from desire for sensual pleasures,
separated (vivicca) from [other] unwholesome states (akusalehi dhammehi,
unwholesome dhammas[34]),
a bhikkhu enters upon and abides in the first jhana,
which is [mental] pīti ("rapture," "joy") and [bodily] sukha ("pleasure") "born of viveka" (traditionally,
"seclusion"; alternatively,
"discrimination" (of dhamma's)[35][note 2]),
accompanied by vitarka-vicara (traditionallly,
initial and sustained attention to a meditative object; alternatively,
initial inquiry and subsequent investigation[38][39][40] of dhammas (defilements[41] and wholesome thoughts[42][note 3]); also: "discursive thought"[note 4]).
Second jhāna:
Again,
with the stilling of vitarka-vicara,
a bhikkhu enters upon and abides in the second jhana,
which is [mental] pīti and [bodily] sukha "born of samadhi" (samadhi-ji; trad.
born of "concentration"; altern.
"knowing but non-discursive [...] awareness,"[4] "bringing the buried latencies or samskaras into full view"[50][note 5]),
and has sampasadana ("stillness,"[51] "inner tranquility"[48][note 6]) and ekaggata (unification of mind,[51] awareness) without vitarka-vicara;
Third jhāna:
With the fading away of pīti,
a bhikkhu abides in upekkhā (equanimity," "affective detachment"[48][note 7]),
sato (mindful) and [with] sampajañña ("fully knowing,"[52] "discerning awareness"[53]).
[Still] experiencing sukha with the body,
he enters upon and abides in the third jhana,
on account of which the noble ones announce,
"abiding in [bodily] pleasure,
one is equanimous and mindful".
Fourth jhāna:
With the abandoning of [the desire for] sukha ("pleasure") and [aversion to] dukkha ("pain"[54][53]) and with the previous disappearance of [the inner movement between] somanassa ("gladness,"[55]) and domanassa ("discontent"[55]),
a bhikkhu enters upon and abides in the fourth jhana,
which is adukkham asukham ("neither-painful-nor-pleasurable,"[54] "freedom from pleasure and pain"[56]) and has upekkhāsatipārisuddhi (complete purity of equanimity and mindfulness).[note 8]
The arupas
See also: Formless Realm
Appended to the jhana-scheme are four meditative states,
referred to in the early texts as arupas or as āyatana.
They are sometimes mentioned in sequence after the first four jhānas and thus came to be treated by later exegetes as jhānas.
The immaterial are related to,
or derived from,
yogic meditation,
and aim more specific at concentration,
while the jhanas proper are related to the cultivation of the mind.
The state of complete dwelling in emptiness is reached when the eighth jhāna is transcended.
The four arupas are:
fifth jhāna: infinite space (Pali ākāsānañcāyatana,
Skt.
ākāśānantyāyatana),
sixth jhāna: infinite consciousness (Pali viññāṇañcāyatana,
Skt.
vijñānānantyāyatana),
seventh jhāna: infinite nothingness (Pali ākiñcaññāyatana,
Skt.
ākiṃcanyāyatana),
eighth jhāna: neither perception nor non-perception (Pali nevasaññānāsaññāyatana,
Skt.
naivasaṃjñānāsaṃjñāyatana).
Although the "Dimension of Nothingness" and the "Dimension of Neither Perception nor Non-Perception" are included in the list of nine jhanas attributed to the Buddha,
they are not included in the Noble Eightfold Path.
Noble Path number eight is "Samma Samadhi" (Right Concentration),
and only the first four Jhanas are considered "Right Concentration".
When all the jhanas are mentioned,
the emphasis is on the "Cessation of Feelings and Perceptions" rather than stopping short at the "Dimension of Neither Perception nor Non-Perception".
Theravāda
Samadhi as concentration
According to Gunaratana,
the term ‘samādhi’ derives from the roots ‘sam-ā-dhā’,
which means 'to collect' or 'bring together',
and thus it is generally translated as "concentration."
In the early Buddhist texts,
samādhi is also associated with the term samatha (calm abiding).
In the commentarial tradition,
samādhi is defined as ekaggata,
one-pointedness of mind (Cittass'ekaggatā).[15]
Buddhagosa defines samādhi as "the centering of consciousness and consciousness concomitants evenly and rightly on a single object [...] the state in virtue of which consciousness and its concomitants remain evenly and rightly on a single object,
undistracted and unscattered".[58] According to Buddhaghosa,
the Theravada Pali texts mention four attainments of samādhi:
Momentary concentration (khanikasamādhi): a mental stabilization which arises during samatha meditation.
Preliminary concentration (parikammasamādhi): arises out of the meditator's initial attempts to focus on a meditation object.
Access concentration (upacārasamādhi): arises when the five hindrances are dispelled,
when jhāna is present,
and with the appearance the 'counterpart sign' (patibhaganimitta).
Absorption concentration (appanasamādhi): the total immersion of the mind on its meditation of object and stabilization of all four jhānas.
According to Buddhaghosa,
in his influential standard-work Visuddhimagga,
samādhi is the "proximate cause" to the obtainment of wisdom.[59] The Visuddhimagga describes 40 different objects for meditation,
which are mentioned throughout the Pali canon,
but explicitly enumerated in the Visuddhimagga,
such as mindfulness of breathing (ānāpānasati) and loving kindness (mettā).[60]
Criticism
While the Theravada-tradition interprets dhyana as one-pointed concentration,
this interpretation has become a matter of debate.
According to Richard Gombrich,
the sequence of the four rupa-jhanas describes two different cognitive states: "I know this is controversial,
but it seems to me that the third and fourth jhanas are thus quite unlike the second."
[23][note 9]
Alexander Wynne states that the dhyana-scheme is poorly understood.[61] According to Wynne,
words expressing the inculcation of awareness,
such as sati,
sampajāno,
and upekkhā,
are mistranslated or understood as particular factors of meditative states,[61] whereas they refer to a particular way of perceiving the sense objects.[61][note 10][note 11]
Several western teachers (Thanissaro Bhikkhu,
Leigh Brazington,
Richard Shankman) make a distinction between 'sutta-oriented' jhana and 'Visuddhimagga-oriented' jhāna.[63][full citation needed] Thanissaro Bhikkhu has repeatedly argued that the Pali Canon and the Visuddhimagga give different descriptions of the jhanas,
regarding the Visuddhimagga-description to be incorrect.[63][citation needed] Keren Arbel has conducted extensive research on the jhānas and the contemporary criticisms of the commentarial interpretation.
Based on this research,
and her own experience as a senior meditation-teacher,
she gives a reconstructed account of the original meaning of the dhyanas.
She argues that the four jhānas are the outcome of both calming the mind and developing insight into the nature of experience and cannot not be seen in the suttas as two distinct and separated meditation techniques,
but as integral dimensions of a single process that leads to awakening.
She concludes that "the fourth jhāna is the optimal experiential event for the utter de-conditioning of unwholesome tendencies of mind and for the transformation of deep epistemological structures.
This is because one embodies and actualizes an awakened awareness of experience."
[64]
Mahāyāna
Bodhisattva seated in meditation.
Afghanistan,
2nd century CE
Indian Mahāyāna
The earliest extant Indian Mahāyāna texts emphasize ascetic practices,
forest-dwelling,
and states of meditative oneness,
i.e.
samādhi.
These practices seem to have occupied a central place in early Mahāyāna,
also because they "may have given access to fresh revelations and inspiration".[65]
Indian Mahāyāna traditions refer to numerous forms of samādhi,
for example,
Section 21 of the Mahavyutpatti records 118 distinct forms of samādhi[66] and the Samadhiraja Sutra has as its main theme a samādhi called 'the samādhi that is manifested as the sameness of the essential nature of all dharmas' (sarva-dharma-svabhavā-samatā-vipañcita-samādhi).[67][note 12]
Vimokṣamukha
Further information: Sunyata as meditative state
Buddhist Pali texts describe three kinds of samādhi which the commentarial tradition identify as the ‘gates of liberation’ (vimokṣamukha):[note 13]
Signlessness-samadhi (Sa: ānimitta-samādhi) (Pi: animitto samādhi) or marklessness-concentration (Sa: alakṣaṇa-samādhi)
Aimlessness-samadhi (Sa: apraṇihita-samādhi) (Pi: appaṇihito samādhi)
Emptiness-samadhi (Sa: śūnyatā-samādhi) (Pi: suññato samādhi)
According to Polak,
these are alternative descriptions of the four dhyanas,
describing the cognitive aspects instead of the bodily aspects.[68] According to Polak,
in the final stages of dhyana no ideation of experience takes place,
and no signs are grasped (animitta samādhi),
which means that the concentrated attention cannot be directed (appaṇihita samādhi) towards those signs,
and only the perception of the six senses remains,
without a notion of "self" (suññata samādhi).[68]
In the Chinese Buddhist tradition these are called the ‘three doors of liberation’ (sān jiětuō mén,
三解脫門):[69] These three are not always cited in the same order.
Nagarjuna,
a Madhyamaka Buddhist scholar,
in his Maha-prajnaparamita-sastra,
listed apraṇihita before ānimitta in his first explanation on these "three samādhi",
but in later listings and explanations in the same work reverted to the more common order.
Others,
such as Thích Nhất Hạnh,
a Thien Buddhist teacher,
list apraṇihita as the third after śūnyatā and ānimitta.[69][70] Nagarjuna lists these three kinds of samādhi among the qualities of the truly enlightened (bodhisattva).[69]
Signlessness samadhi
According to Nagarjuna,
signlessness-samadhi is the samādhi in which one recognises all dharmas are free of signs (ānimitta).[69] According to Thích Nhất Hạnh,
"signs" refer to appearances or form,
likening signlessness samadhi to not being fooled by appearances,
such as the dichotomy of being and non-being.[71]
Aimlessness-samadhi
'Aimlessness',
also translated as 'uncommittedness' or 'wishlessness' (Chinese wúyuàn 無願,
lit. 'non-wishing',
or wúzuò 無作,
lit. 'non-arising'),
literally means 'placing nothing in front'.
According to Dan Lusthaus,
aimlessness-samadhi is characterised by a lack of aims or plans for the future and no desire for the objects of perception.[note 14] According to Nagarjuna,
aimlessness-samadhi is the samādhi in which one does not search for any kind of existence (bhāva),
letting go of aims or wishes (praṇidhāna) regarding conditioned phenomena and not producing the three poisons (namely,
passion,
aggression,
and ignorance) towards them in the future.[69]
Emptiness-samadhi
According to Nagarjuna,
emptiness-samadhi is the samādhi in which one recognises that the true natures of all dharmas are absolutely empty (atyantaśūnya),
and that the five aggregates are not the self (anātman),
do not belong to the self (anātmya),
and are empty (śūnya) without self-nature.[69]
Zen
A traditional Chinese Chán Buddhist master in Taiwan,
sitting in meditation
Main articles: Zen Buddhism and Chán Buddhism
Indian dhyāna was translated as chán in Chinese,
and zen in Japanese.
Ideologically the Zen-tradition emphasizes prajñā and sudden insight,
but in the actual practice prajñā and samādhi,
or sudden insight and gradual cultivation,
are paired to each other.[72][73] Especially some lineages in the Rinzai school of Zen stress sudden insight,
while the Sōtō school of Zen lays more emphasis on shikantaza,
training awareness of the stream of thoughts,
allowing them to arise and pass away without interference.
Historically,
many traditional Japanese arts were developed or refined to attain samādhi,
including incense appreciation (香道,
kodõ),
flower arranging (華道,
kadō),
the tea ceremony (茶道,
sadō),
calligraphy (書道,
shodō),
and martial arts such as archery (弓道,
kyūdō).
The Japanese character 道 means the way or the path and indicates that disciplined practice in the art is a path to samādhi.[citation needed]
Hinduism
See also: Samādhāna
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Patanjali's Yoga Sūtras
Main article: Yoga Sutras of Patanjali
Samādhi is the eighth limb of the Yoga Sūtras,
following the sixth and seventh limbs of dhāraṇā and dhyāna respectively.
Samyama
Main article: Samyama
According to Taimni,
dhāraṇā,
dhyāna,
and samādhi form a graded series:[74]
Dhāraṇā ― In dhāraṇā,
the mind learns to focus on a single object of thought.
The object of focus is called a pratyaya.
In dhāraṇā,
the yogi learns to prevent other thoughts from intruding on focusing awareness on the pratyaya.
Dhyāna ― Over time and with practice,
the yogin learns to sustain awareness of only the pratyaya,
thereby dhāraṇā transforms into dhyāna.
In dhyāna,
the yogin comes to realize the triplicity of perceiver (the yogin),
perceived (the pratyaya) and the act of perceiving.
The new element added to the practice of dhyāna,
that distinguish it from dhāraṇā is the yogi learns to minimize the perceiver element of this triplicity.
In this fashion,
dhyāna is the gradual minimization of the perceiver,
or the fusion of the observer with the observed (the pratyaya).
Samādhi ― When the yogin can: (1) sustain focus on the pratyaya for an extended period of time,
and (2) minimize their self-consciousness during the practice,
then dhyāna transforms into samādhi.
In this fashion,
then,
the yogin becomes fused with the pratyaya.
Patanjali compares this to placing a transparent jewel on a coloured surface: the jewel takes on the colour of the surface.
Similarly,
in samādhi,
the consciousness of the yogin fuses with the object of thought,
the pratyaya.
The pratyaya is like the coloured surface,
and the yogin's consciousness is like the transparent jewel.
Samādhi in the Yoga Sūtras
Samādhi is oneness with the object of meditation.
There is no distinction between act of meditation and the object of meditation.
Samādhi is of two kinds,
with and without support of an object of meditation:[75][web 2][web 3]
Samprajñata samādhi (also called savikalpa samādhi and sabija samādhi,[web 4][note 15]) refers to samādhi with the support of an object of meditation.[web 2][note 16] In Sutra 1:17 Patanjali tells us that samprajnata samādhi comprises four stages: "complete high consciousness (samprajnata samādhi) is that which is accompanied by vitarka (deliberation),
vicara (reflection),
ānanda (ecstasy),
and asmitā (a sense of 'I'-ness)".[79][80][note 17]
The first two,
deliberation and reflection,
form the basis of the various types of samāpatti:[79][80]
Savitarka,
"deliberative":[79][note 18] The mind,
citta,
is concentrated upon a gross object of meditation,
an object with a manifest appearance that is perceptible to our senses,
such as a flame of a lamp,
the tip of the nose,
or the image of a deity.[web 2][82] Conceptualization (vikalpa) still takes place,
in the form of perception,
the word and the knowledge of the object of meditation.[79] When the deliberation is ended this is called nirvitarka samāpatti.[83][note 19]
Savichara,
"reflective":[82] the mind,
citta,
is concentrated upon a subtle object of meditation,
which is not perceptible to the senses,
but arrived at through inference,[web 2][82] such as the senses,
the process of cognition,
the mind,
the I-am-ness,[note 20] the chakras,
the inner-breath (prana),
the nadis,
the intellect (buddhi).[82] The stilling of reflection is called nirvichara samāpatti.[82][note 21]
The last two associations,
sānanda samādhi and sāsmitā,
are respectively a state of meditation,
and an object of savichara samādhi:
Ānanda,
"with bliss": also known as "supreme bliss",
or "with ecstasy",
this state emphasizes the still subtler state of bliss in meditation; ānanda is free from vitarka and vicara.
[web 2]
Āsmitā,
"with egoity": the citta is concentrated upon the sense or feeling of "I-am-ness".[web 2]
Asamprajñata samādhi (also called nirvikalpa samādhi and nirbija samādhi)[web 3] refers to samādhi without the support of an object of meditation,[web 2] which leads to knowledge of purusha or consciousness,
the subtlest element.[82][note 22]
Samprajñata samādhi
According to Paramahansa Yogananda,
in this state one lets go of the ego and becomes aware of Spirit beyond creation.
The soul is then able to absorb the fire of Spirit-Wisdom that "roasts" or destroys the seeds of body-bound inclinations.
The soul as the meditator,
its state of meditation,
and the Spirit as the object of meditation all become one.
The separate wave of the soul meditating in the ocean of Spirit becomes merged with the Spirit.
The soul does not lose its identity,
but only expands into Spirit.
In savikalpa samādhi the mind is conscious only of the Spirit within; it is not conscious of the exterior world.
The body is in a trancelike state,
but the consciousness is fully perceptive of its blissful experience within.[85]
Apollo 14 astronaut Edgar Mitchell,
founder of the Institute of Noetic Sciences,
has compared the experience of seeing the earth from space,
also known as the overview effect,
to savikalpa samādhi.[86]
Ānanda and asmitā
According to Ian Whicher,
the status of ānanda and āsmitā in Patanjali's system is a matter of dispute.[87] According to Maehle,
the first two constituents,
deliberation and reflection,
form the basis of the various types of samāpatti.[79] According to Feuerstein:
"Joy" and "I-am-ness" [...] must be regarded as accompanying phenomena of every cognitive [ecstasy].
The explanations of the classical commentators on this point appear to be foreign to Patanjali's hierarchy of [ecstatic] states,
and it seems unlikely that ānanda and asmita should constitute independent levels of samādhi.[87]
Ian Whicher disagrees with Feuerstein,
seeing ānanda and asmitā as later stages of nirvicara-samāpatti.[87] Whicher refers to Vācaspati Miśra (900–980 CE),
the founder of the Bhāmatī Advaita Vedanta who proposes eight types of samāpatti:[88]
Savitarka-samāpatti and nirvitarka-samāpatti,
both with gross objects as objects of support;
Savicāra-samāpatti and nirvicāra-samāpatti,
both with subtle objects as objects of support;
Sānanda-samāpatti and nirānanda-samāpatti,
both with the sense organs as objects of support
Sāsmitā-samāpatti and nirasmitā-samāpatti,
both with the sense of "I-am-ness" as support.
Vijnana Bikshu (ca.
1550–1600) proposes a six-stage model,
explicitly rejecting Vacaspati Misra's model.
Vijnana Bikshu regards joy (ānanda) as a state that arises when the mind passes beyond the vicara stage.[80] Whicher agrees that ānanda is not a separate stage of samādhi.[80] According to Whicher,
Patanjali's own view seems to be that nirvicara-samādhi is the highest form of cognitive ecstasy.[80]
According to Sarasvati Buhrman,
"Babaji once explained that when people feel blissful sensations during sādhanā,
on a gross level the breath is equal in both nostrils,
and on the subtle level pranic flow in ida and pingala nadis is balanced.
This is called the sushumna breath because the residual prana of the sushuma,
the kundalini,
flows in sushumna nadi,
causing sattva guna to dominate.
"It creates a feeling of peace.
That peace is ānanda".
In sānanda samādhi the experience of that ānanda,
that sattvic flow,
is untainted by any other vrittis,
or thoughts,
save the awareness of the pleasure of receiving that bliss".[89]
Asamprajñata samādhi
According to Maehle,
asamprajñata samādhi (also called nirvikalpa samādhi and nirbija samādhi)[web 3] leads to knowledge of purusha or consciousness,
the subtlest element.[82] Heinrich Zimmer distinguishes nirvikalpa samādhi from other states as follows:
Nirvikalpa samādhi,
on the other hand,
absorption without self-consciousness,
is a mergence of the mental activity (cittavṛtti) in the Self,
to such a degree,
or in such a way,
that the distinction (vikalpa) of knower,
act of knowing,
and object known becomes dissolved — as waves vanish in water,
and as foam vanishes into the sea.[90]
Swami Sivananda describes nirbija samādhi (lit.
"samādhi" without seeds) as follows:
"Without seeds or Samskaras [...] All the seeds or impressions are burnt by the fire of knowledge [...] all the Samskaras and Vasanas which bring on rebirths are totally freed up.
All Vrittis or mental modifications that arise from the mind-lake come under restraint.
The five afflictions,
viz.,
Avidya (ignorance),
Asmita (egoism),
Raga-dvesha (love and hatred) and Abhinivesha (clinging to life) are destroyed and the bonds of Karma are annihilated [...] It gives Moksha (deliverance from the wheel of births and deaths).
With the advent of the knowledge of the Self,
ignorance vanishes.
With the disappearance of the root-cause,
viz.,
ignorance,
egoism,
etc.,
also disappear".[web 3]
Sahaja samadhi
Ramana Maharshi distinguished between kevala nirvikalpa samadhi and sahaja nirvikalpa samādhi:[91][web 5][web 6]
Sahaja samadhi is a state in which a silent level within the subject is maintained along with (simultaneously with) the full use of the human faculties.[91]
Kevala nirvikalpa samādhi is temporary,
[web 5][web 6] whereas sahaja nirvikalpa samādhi is a continuous state throughout daily activity.[91] This state seems inherently more complex than sāmadhi,
since it involves several aspects of life,
namely external activity,
internal quietude,
and the relation between them.[91] It also seems to be a more advanced state,
since it comes after the mastering of samādhi.[91][note 23][note 24]
Sahaja is one of the four keywords of the Nath sampradaya along with Svecchachara,
Sama,
and Samarasa.
Sahaja meditation and worship was prevalent in Tantric traditions common to Hinduism and Buddhism in Bengal as early as the 8th–9th centuries.
Nirvikalpaka yoga
Nirvikalpaka yoga is a term in the philosophical system of Shaivism,
in which,
through samādhi,
there is a complete identification of the "I" and Shiva,
in which the very concepts of name and form disappear and Shiva alone is experienced as the real Self.
In that system,
this experience occurs when there is complete cessation of all thought-constructs.[92]
Buddhist influences
Further information: Dhyāna in Buddhism
Patanjali's description of samādhi resembles the Buddhist jhānas.[93][note 25] According to Jianxin Li,
samprajñata samādhi may be compared to the rūpa jhānas of Buddhism.[94] This interpretation may conflict with Gombrich and Wynne,
according to whom the first and second jhāna represent concentration,
whereas the third and fourth jhāna combine concentration with mindfulness.[77] According to Eddie Crangle,
the first jhāna resembles Patanjali's samprajñata samādhi,
which both share the application of vitarka and vicara.[78]
According to David Gordon White,
the language of the Yoga Sūtras is often closer to "Buddhist Hybrid Sanskrit,
the Sanskrit of the early Mahāyana Buddhist scriptures,
than to the classical Sanskrit of other Hindu scriptures".[95] According to Karel Werner:
Patanjali's system is unthinkable without Buddhism.
As far as its terminology goes there is much in the Yoga Sutras that reminds us of Buddhist formulations from the Pāli Canon and even more so from the Sarvastivada Abhidharma and from Sautrāntika".[96]
Robert Thurman writes that Patañjali was influenced by the success of the Buddhist monastic system to formulate his own matrix for the version of thought he considered orthodox.[97] However,
the Yoga Sutra,
especially the fourth segment of Kaivalya Pada,
contains several polemical verses critical of Buddhism,
particularly the Vijñānavāda school of Vasubandhu.[98]
While Patañjali was influenced by Buddhism,
and incorporated Buddhist thought and terminology,[99][100][101] the term "nirvikalpa samādhi" is unusual in a Buddhist context,
though some authors have equated nirvikalpa samādhi with the formless jhānas and/or nirodha samāpatti.[102][103][104][94]
A similar term,
nirvikalpa-jñāna,
is found in the Buddhist Yogacara tradition,
and is translated by Edward Conze as "undifferentiated cognition".[105] Conze notes that,
in Yogacara,
only the actual experience of nirvikalpa-jñāna can prove the reports given of it in scriptures.
He describes the term as used in the Yogacara context as follows:
The "undiscriminate cognition" knows first the unreality of all objects,
then realizes that without them also the knowledge itself falls to the ground,
and finally directly intuits the supreme reality.
Great efforts are made to maintain the paradoxical nature of this gnosis.
Though without concepts,
judgements and discrimination,
it is nevertheless not just mere thoughtlessness.
It is neither a cognition nor a non-cognition; its basis is neither thought nor non-thought....
There is here no duality of subject and object.
The cognition is not different from that which is cognized,
but completely identical with it.[106][note 26]
A different sense in Buddhist usage occurs in the Sanskrit expression nirvikalpayati (Pali: nibbikappa) that means "makes free from uncertainty (or false discrimination)" i.e.
"distinguishes,
considers carefully".[107]
Bhāva samādhi
Bhāva samādhi is a state of ecstatic consciousness that can sometimes be a seemingly spontaneous experience,
but is recognized generally to be the culmination of long periods of devotional practices.[108] It is believed by some groups to be evoked through the presence of "higher beings".[109] Bhāva samādhi has been experienced by notable figures in Indian spiritual history,
including Sri Ramakrishna Paramahamsa and some of his disciples,
Chaitanya Mahaprabhu and his chief disciple Nityananda,
Mirabai and numerous saints in the bhakti tradition.[110]
Mahāsamādhi
In Hindu or Yogic traditions,
mahāsamādhi,
the "great" and final samādhi,
is the act of consciously and intentionally leaving one's body at the moment of death.[111] According to this belief,
a realized and liberated (Jivanmukta) yogi or yogini who has attained the state of nirvikalpa samādhi can consciously exit from their body and attain enlightenment at the moment of death while in a deep,
conscious meditative state.[112]
Some individuals have,
according to their followers,
declared the day and time of their mahāsamādhi beforehand.
These include Lahiri Mahasaya whose death on September 26,
1895,
was of this nature,
according to Paramahansa Yogananda.[112][113] Paramahansa Yogananda's own death on March 7,
1952,
was described by his followers as entering mahāsamādhi.[114] Daya Mata,
one of Yogananda's direct disciples,
said that Yogananda on the previous evening had asked her "Do you realize that it is just a matter of hours and I will be gone from this earth?"[115]
Sikhism
The Samadhi of Ranjit Singh is located next to the iconic Badshahi Masjid in Lahore,
Pakistan.
In Sikhism the word is used to refer to an action that one uses to remember and fix one's mind and soul on Waheguru.[citation needed] The Sri Guru Granth Sahib informs:
"Remember in meditation the Almighty Lord,
every moment and every instant; meditate on God in the celestial peace of Samādhi."
(p.
508)
"I am attached to God in celestial Samādhi."
(p.
865)
"The most worthy Samādhi is to keep the consciousness stable and focused on Him."
(p.
932)
The term Samadhi refers to a state of mind rather than a physical position of the body.
The Scriptures explain:
"I am absorbed in celestial Samādhi,
lovingly attached to the Lord forever.
I live by singing the Glorious Praises of the Lord" (p.
1232)
"Night and day,
they ravish and enjoy the Lord within their hearts; they are intuitively absorbed in Samadhi.
||2||" (p.
1259)
The Sikh Gurus inform their followers:
"Some remain absorbed in Samādhi,
their minds fixed lovingly on the One Lord; they reflect only on the Word of the Shabad."
(p.
503)[116]
Sufism
The idea of Fanaa in Sufi Islam has been compared to Samadhi.[117]
See also
flag India portal
Buddhism
Bhāvanā
Samatha
Sati (Buddhism)
Satori
Vipassanā
General
Ego death
Nondualism
Religious ecstasy
Samadhi (shrine)
Hinduism
Dhyana in Hinduism
Rāja yoga
Bhakti Yoga
Turiya
Islam
Baqaa
Fanaa
Jainism
Yogadṛṣṭisamuccaya
Jain meditation
Western traditions
Stoicism
Notes
Keren Arbel refers to Majjhima Nikaya 26,
Ariyapariyesana Sutta,
The Noble Search
See also:
* Majjhima Nikaya 111,
Anuppada Sutta
* AN 05.028,
Samadhanga Sutta: The Factors of Concentration.
See Johansson (1981),
Pali Buddhist texts Explained to Beginners for a word-by-word translation.
Arbel explains that "viveka" is usually translated as "detachment," "separation," or "seclusion," but the primary meaning is "discrimination."
According to Arbel,
the usage of vivicca/vivicceva and viveka in the description of the first dhyana "plays with both meanings of the verb; namely,
its meaning as discernment and the consequent 'seclusion' and letting go," in line with the "discernment of the nature of experience" developed by the four satipatthanas.[35] Compare Dogen: "Being apart from all disturbances and dwelling alone in a quiet place is called "enjoying serenity and tranquility."
"[36]
Arbel further argues that viveka resembles dhamma vicaya,
which is mentioned in the bojjhanga,
an alternative description of the dhyanas,
but the only bojjhanga-term not mentioned in the stock dhyana-description.[37] Compare Sutta Nipatha 5.14 Udayamāṇavapucchā (The Questions of Udaya): "Pure equanimity and mindfulness,
preceded by investigation of principles—this,
I declare,
is liberation by enlightenment,
the smashing of ignorance.” (Translation: Sujato)
Stta Nipatha 5:13 Udaya’s Questions (transl.
Thanissaro): "With delight the world’s fettered.
With directed thought it’s examined."
Chen 2017: "Samadhi with general examination and specific in-depth investigation means getting rid of the not virtuous dharmas,
such as greedy desire and hatred,
to stay in joy and pleasure caused by nonarising,
and to enter the first meditation and fully dwell in it."
Arbel 2016,
p.
73: "Thus,
my suggestion is that we should interpret the existence of vitakka and vicara in the first jhana as wholesome 'residues' of a previous development of wholesome thoughts.
They denote the 'echo' of these wholesome thoughts,
which reverberates in one who enters the first jhana as wholesome attitudes toward what is experienced."
In the Pali canon,
Vitakka-vicāra form one expression,
which refers to directing one's thought or attention on an object (vitarka) and investigate it (vicāra).[40][43][44][45][46] According to Dan Lusthaus,
vitarka-vicāra is analytic scrutiny,
a form of prajna.
It "involves focusing on [something] and then breaking it down into its functional components" to understand it,
"distinguishing the multitude of conditioning factors implicated in a phenomenal event."
[47] The Theravada commentarial tradition,
as represented by Buddhaghosa's Visuddhimagga,
interprets vitarka and vicāra as the initial and sustained application of attention to a meditational object,
which culminates in the stilling of the mind when moving on to the second dhyana.[48][49] According to Fox and Bucknell it may also refer to "the normal process of discursive thought," which is quieted through absorption in the second jhāna.[49][48]
The standard translation for samadhi is "concentration"; yet,
this translation/interpretation is based on commentarial interpretations,
as explained by a number of contemporary authors.[32] Tilmann Vetter notes that samadhi has a broad range of meanings,
and "concentration" is just one of them.
Vetter argues that the second,
third and fourth dhyana are samma-samadhi,
"right samadhi," building on a "spontaneous awareness" (sati) and equanimity which is perfected in the fourth dhyana.[12]
The common translation,
based on the commentarial interpretation of dhyana as expanding states of absorption,
translates sampasadana as "internal assurance."
Yet,
as Bucknell explains,
it also means "tranquilizing," which is more apt in this context.[48] See also Passaddhi.
Upekkhā is one of the Brahmaviharas.
With the fourth jhāna comes the attainment of higher knowledge (abhijñā),
that is,
the extinction of all mental intoxicants (āsava),
but also psychic powers.[57] For instance in AN 5.28,
the Buddha states (Thanissaro,
1997.):
"When a monk has developed and pursued the five-factored noble right concentration in this way,
then whichever of the six higher knowledges he turns his mind to know and realize,
he can witness them for himself whenever there is an opening...."
"If he wants,
he wields manifold supranormal powers.
Having been one he becomes many; having been many he becomes one.
He appears.
He vanishes.
He goes unimpeded through walls,
ramparts,
and mountains as if through space.
He dives in and out of the earth as if it were water.
He walks on water without sinking as if it were dry land.
Sitting crosslegged he flies through the air like a winged bird.
With his hand he touches and strokes even the sun and moon,
so mighty and powerful.
He exercises influence with his body even as far as the Brahma worlds.
He can witness this for himself whenever there is an opening ..."
Original publication: Gombrich,
Richard (2007),
Religious Experience in Early Buddhism,
OCHS Library
Wynne: "Thus the expression sato sampajāno in the third jhāna must denote a state of awareness different from the meditative absorption of the second jhāna (cetaso ekodibhāva).
It suggests that the subject is doing something different from remaining in a meditative state,
i.e.
that he has come out of his absorption and is now once again aware of objects.
The same is true of the word upek(k)hā: it does not denote an abstract 'equanimity',
[but] it means to be aware of something and indifferent to it [...] The third and fourth jhāna-s,
as it seems to me,
describe the process of directing states of meditative absorption towards the mindful awareness of objects.[62]
theravadin.wordpress.com: "In this order,
therefore,
what we should understand as vipassanā is not at all a synonym for sati but rather something which grows out of the combination of all these factors especially of course the last two,
samma sati and samma samādhi applied to the ruthless observation of what comes into being (yathābhūta).
One could say,
vipassanā is a name for the practice of sati+samādhi as applied to anicca/dukkha/anatta (i.e.
generating wisdom) directed at the six-sense-process,
including any mental activity."
According to Gombrich,
"the later tradition has falsified the jhana by classifying them as the quintessence of the concentrated,
calming kind of meditation,
ignoring the other - and indeed higher - element.[23]
Gomez & Silk: "This samādhi is at the same time the cognitive experience of emptiness,
the attainment of the attributes of buddhahood,
and the performance of a variety of practices or daily activities of a bodhisattva—including service and adoration at the feet of all buddhas.
The word samādhi is also used to mean the sūtra itself.
Consequently,
we can speak of an equation,
sūtra = samādhi = śūnyatā,
underlying the text.
In this sense,
the title Samadhiraja expresses accurately the content of the sūtra".[67]
Thich Nhat Hanh,
Sherab Chodzin Kohn,
Melvin McLeod (2012),
You Are Here: Discovering the Magic of the Present Moment,
p.104: "Aimlessness is a form of concentration,
one of three practices of deep looking recommended by the Buddha.
The other two are concentration on the absence of distinguishing signs (alakshana) and concentration on emptiness (sunyata)."
Lusthaus 2014,
p.
266: "Sangharakshita translates apraṇihita as 'Aimlessness,' while Conze uses 'Wishless',
and writes in Buddhist Thought in India (Ann Arbor: University of Michigan Press,
1967) p.
67: "The word a-pra-ni—hita means literally that one 'places nothing in front' and it designates someone who makes no plans for the future,
has no hopes for it,
who is aimless,
not bent on anything,
without predilection or desire for the objects of perception rejected by the concentration on the Signless [animitta]."
The seeds or samskaras are not destroyed.[web 4]
According to Jianxin Li Samprajnata Samadhi may be compared to the rupa jhānas of Buddhism.[76] This interpretation may conflict with Gombrich and Wynne,
according to whom the first and second jhāna represent concentration,
whereas the third and fourth jhāna combine concentration with mindfulness.[77] According to Eddie Crangle,
the first jhāna resembles Patnajali's samprajñata samādhi,
which both share the application of vitarka and vicara.[78]
Yoga Sutra 1.17: "Objective samādhi (samprajnata) is associated with deliberation,
reflection,
bliss,
and I-am-ness (asmita).[81]
Yoga Sutra 1.42: "Deliberative (savitarka) samāpatti is that samādhi in which words,
objects,
and knowledge are commingled through conceptualization".[79]
Yoga Sutra 1.43: "When memory is purified,
the mind appears to be emptied of its own nature and only the object shines forth.
This is superdeliberative (nirvitarka) samāpatti".[83]
Following Yoga Sutra 1.17,
meditation on the sense of "I-am-ness" is also grouped,
in other descriptions,
as "sāsmitā samāpatti"
Yoga Sutra 1.44: "In this way,
reflective (savichara) and super-reflective (nirvichara) samāpatti,
which are based on subtle objects,
are also explained".[82]
According to Jianxin Li,
Asamprajnata Samādhi may be compared to the arupa jhānas of Buddhism,
and to Nirodha-samāpatti.[76] Crangle also notes that sabija-asamprajnata samādhi resembles the four formless jhānas.[78] According to Crangle,
the fourth arupa jhāna is the stage of transition to Patanjali's "consciousness without seed".[84]
Compare the Ten Bulls from Zen
See also Mouni Sadhu (2005),
Meditation: An Outline for Practical Study,
p.92-93
See also Eddie Crangle (1984),
Hindu and Buddhist techniques of Attaining Samadhi
Routledge 2013 edition: note 854
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Diener, Erhard & Fischer-Schreiber 1991.
Maezumi & Cook (2007), p. 43.
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Shankman 2008, p. 4.
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"Suttantapiñake Aïguttaranikàyo § 5.1.3.8". MettaNet-Lanka (in Pali). Archived from the original on 2007-11-05. Retrieved 2007-06-06.
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Chen 2017, p. "samadhi: A calm, stable and concentrative state of mind".
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Johansson 1981, p. 98.
Sarbacker 2021, p. entry: "abhijñā".
Vism.84–85; PP.85
Buddhaghosa & Nanamoli 1999, p. 437.
Buddhaghosa & Nanamoli (1999), pp. 90–91 (II, 27–28, "Development in Brief"), 110ff. (starting with III, 104, "enumeration"). It can also be found sprinkled earlier in this text, as on p. 18 (I, 39, v. 2) and p. 39 (I, 107).
Wynne 2007, p. 106.
Wynne 2007, p. 106-107.
Quli 2008.
Arbel 2017.
Williams 2009, p. 30.
Skilton 2002, p. 56.
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Polak 2011, p. 201.
Nagarjuna (2001).
Nhat Hanh, Thich; Neumann, Rachel (2008). Buddha Mind, Buddha Body. ReadHowYouWant.com. p. 140. ISBN 978-1427092922. AIMLESSNESS The third concentration is aimlessness, apraṇihita. Without worry, without anxiety we are free to enjoy each moment of our lives. Not trying, not making great efforts, just being. What a joy! This seems to contradict our normal ...
Nhat Hanh, Thich. "Dharma Talk: The Fourth Establishment of Mindfulness and the Three Doors of Liberation". The Mindfulness Bell. Archived from the original on 9 July 2021. Retrieved 3 July 2021.
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Jianxin Li n.d.
Wynne 2007, p. 106; 140, note 58.
Crangle 1984, p. 191.
Maehle 2007, p. 177.
Whicher 1998, p. 254.
Maehle 2007, p. 156.
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Crangle 1984, p. 194.
Yogananda, Paramahansa: God Talks with Arjuna, The Bhagavad Gita, A new translation and commentary, Self-Realization Fellowship 2001, ISBN 0-87612-031-1 (paperback) ISBN 0-87612-030-3 (hardcover), I,10.
Overview. Planetary Collective, Vimeo.
Whicher 1998, p. 253.
Whicher 1998, p. 253-254.
Sarasvati Buhrman, Ph.D. (January 2000). Experiences of Meditation II. ISBN 1-57951-038-8. {{cite book}}: |work= ignored (help)
Zimmer 1951, pp. 436–437.
Forman 1999, p. 6.
Singh 1979, p. xxxiii.
Pradhan 2015, p. 151-152.
Jianxin Li 2018.
White 2014, p. 10.
Werner 1994, p. 27.
Thurman 1984, p. 34.
Farquhar 1920, p. 132.
Werner 1994, p. 26.
White 2014, p. 10, 19.
Robert Thurman, The Central Philosophy of Tibet. Princeton University Press, 1984, page 34.
Partial transcript from the workshop entitled “Self-Discovery through Buddhist Meditation”, presented by John Myrdhin Reynolds at Phoenix, Arizona, on October 20, 2001, http://www.vajranatha.com/articles/what-is-meditation.html?showall=1
Donald Jay Rothberg, Sean M. Kelly (1998), Ken Wilber in Dialogue: Conversations with Leading Transpersonal Thinkers
Candradhara Śarmā (1996), The Advaita Tradition in Indian Philosophy: A Study of Advaita in Buddhism, Vedānta and Kāshmīra Shaivism, Motilal Banarsidass, p.139: "In the Buddhist works, both in Pale and in Sanskrit, the words used for nirvikalpa-samadhi are samnja-vedayita-nirodha and nirodha-samāpatti".
Conze 1962, p. 253.
Conze 1962, p. 253, footnote ‡.
Edgerton 1953, p. 304, volume 2.
Swami Sivananda See here, Lt. Gen. Hanut Singh, Shri Shri Shri Shivabalayogi Maharaj: Life & Spiritual Ministration, pp. 109 Shri Shiva Rudra Balayogi "The Path Supreme" 2010 page 160 and See teachings of Shri Shiva Rudra Balayogi here Archived 2010-03-29 at the Wayback Machine.
Thomas L. Palotas, "Divine Play, the Silent Teaching of Shivabalayogi", pp 87–9,
Lt. Gen. Hanut Singh, Shri Shri Shri Shivabalayogi Maharaj: Life & Spiritual Ministration, pp. 110. and Jestice, Phyllis G, Holy People of the World: A Cross-cultural Encyclopedia. ABC-CLIO. (2004) ISBN 978-1-57607-355-1 pp 723.
"Glossary Of Siddha Yoga Terminology". Siddhayoga.org. 2010-07-25. Retrieved 2020-11-22.
Blackman, Sushila (1997). Graceful Exits: How Great Beings Die: Death Stories Of Tibetan, Hindu & Zen Masters. New York: Weatherhill. ISBN 0-8348-0391-7.
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"Mahasamadhi —". Yogoda Satsanga Society of India. Retrieved 2020-02-11.
Goldberg, Philip (2018). The Life of Yogananda. California: Hay House, Inc. p. 277. ISBN 978-1-4019-5218-1.
Singh Khalsa, Sant (2015). Siri Guru Granth Sahib Ji. Espanola: SikhNet.
Clinton Bennett, Charles M. Ramsey South Asian Sufis: Devotion, Deviation, and Destiny A&C Black ISBN 978-1-441-15127-8 page 23
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Gombrich, Richard F. (1997), How Buddhism Began, Munshiram Manoharlal
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accesstoinsight, Right Concentration, samma samadhi
Swami Jnaneshvara Bharati, Integrating 50+ Varieties of Yoga Meditation
Sri Swami Sivananda, Raja Yoga Samadhi
Swami Sivananda, Samprajnata Samadhi
David Godman, 'I' and 'I-I' – A Reader's Query
What is Liberation According to the Teachings of Sri Ramana Maharshi?
External links
Look up samadhi in Wiktionary, the free dictionary.
Theravada Buddhism
Sīla and Samādhi, Surendranath Dasgupta, 1940
Samma Samadhi, by Ajahn Chah
Samadhi is Pure Enjoyment, by Ajahn Sucitto
Samādhi in Buddhism, by P. A. Payutto
Samadhi for Liberation, by Ajahn Anan Akincano
Wisdom Develops Samadhi, by Ajahn Maha Boowa
Lessons in Samadhi, by Ajahn Lee Dhammadharo
Tibetan Buddhism
Developing Samadhi, by Lama Gelek Rinpoche
Hinduism
The question of the importance of Samadhi in modern and classical Advaita Vedanta, Michael Comans (1993)
Raja Yoga Samadhi, Sri Swami Sivananda (2005)
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介 ■ ( 낄 개 / 낱 개, 갑자기 알 ）
018▲ 乇土下丸介 ■ 탁토하환개 18 ( 부탁할 탁/ 풀잎 탁 ）( 흙 토 / 뿌리 두, 쓰레기 차 ）( 아래 하 ）( 둥글 환 ）( 낄 개 / 낱 개, 갑자기 알 ）
057▲ 戌囟臣羊亦 ■ 술신신양역 57 ( 개 술 / 열한째 지지 술) --CF-- 戍 수자리 수 ( 정수리 신 ) --CF-- 囱 창 창, 바쁠 총（신하 신 ）（ 양 양 / 상서( 祥瑞)롭다 배회( 徘徊)하다 양 ）（또 역 / 클 혁 ）
재춘법한자
57 대덕 세존이시여, 호로, 滸盧<五十七> huru, (~!~) 속히 속히 속히 영원히 행복한 세제에 이르게 하소서.
『대승대집지장십륜경』
♣0057-001♧
18 관세음보살이 다시 부처님께 말씀하시되 "세존이시여, 만약 모든 중생이 대비신주(大悲神呪)를 외우고 수행하는 자가 목숨이 마칠 때면 10방의 모든 부처님이 오셔서 손을 주시며 어느 부처님 계신 국토든 원하는 대로 태어나게 되나이다. 다시 부처님께 말씀하시되 "세존이시여 만약 모든 중생이 대비신주를 외우고 지니는 자가 삼악도에 떨어지게 되면 나는 맹세코 성불하지 않겠습니다. 또 대비신주를 외우고 지니는 자가 만약 모든 부처님의 국토에 태어나지 못한다면 나는 맹세코 정각을 이루지 않겠습니다. ● 다냐타(다질타) 怛姪他<十八> ta dya thāoṃ
『불설천수천안관세음보살광대원만무애대비심다라니경』
♣0294-001♧
36 아바 례다먀- 마바라 바 入嚩<二合>隸哆尾野<二合引>摩鉢囉<二合>婆<三十六>
『성관자재보살일백팔명경』
♣1122-001♧
