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Samadhi (Sanskrit: समाधि, Hindi pronunciation: [səˈmaːd̪ʱi]), also called samāpatti, in Hinduism, Buddhism, Jainism, Sikhism and yogic schools refers to a state of meditative consciousness. It is a meditative absorption or trance, attained by the practice of dhyāna. In samādhi the mind becomes still. It is a state of being totally aware of the present moment; a one-pointedness of mind.[web 1]
Various interpretations for the term's etymology are possible:
Common Chinese terms for samadhi 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.
The origins of the practice of dhyana, which culminates into samadhi, are a matter of dispute. According to Bronkhorst, dhyana was a Buddhist invention, whereas Alexander Wynne argues that dhyana 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. Kalupahana also argues that the Buddha "reverted to the meditational practices" he had learned from Alara Kalama and Uddaka Ramaputta.
The term 'Samadhi' derives from the root sam-a-dha, which means 'to collect' or 'bring together', and thus it is often translated as 'concentration' or 'unification of mind'. In the early Buddhist texts, samadhi is also associated with the term samatha (calm abiding). In the suttas, samadhi is defined as one-pointedness of mind (Cittass'ekaggatā).
Buddhagosa defines samadhi 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" (Vism.84-85; PP.85).
The Theravada Pali texts mention four kinds of samadhi:
Samadhi the last of the eight elements of the Noble Eightfold Path.[web 2] The Noble Eightfold Path is a condensation of more elaborate descriptions of this path, which starts with a householder who hears the dhamma and leaves home (either literally or figuratively), and after preparatory practices starts with the practice of dhyana.[note 2] Samādhi refers here to the jhanas, levels of gradual deepening of meditation. The Pāli canon describes eight progressive states of jhāna: four meditations of form (rūpa jhāna), and four formless meditations (arūpa jhāna). A ninth form is Nirodha-Samāpatti.
According to Bronkhorst, the four rūpa jhāna may be an original contribution of the Buddha to the religious landscape of India. They formed an alternative to the painful ascetic practices of the Jains. The arūpa jhāna were incorporated from non-Buddhist ascetic traditions. According to Crangle, the development of meditative practices in ancient India was a complex interplay between Vedic and non-Vedic traditions.
|First jhāna||Second jhana||Third jhana||Fourth jhana|
|Kāma / Akusala dhamma
(sensuality / unskillful qualities)
|Does not occur||Does not occur||Does not occur|
|stilled||Does not occur||Does not occur|
(along with distress)
|Does not occur|
(along with pain)
(pure, mindful equanimity)
|Does not occur||internal confidence;
no pleasure or pain
Majjhima Nikaya 26:34-42, Ariyapariyesana Sutta, "The Noble Search", gives the following description of the four rupa jhanas ("form jhanas"), the four arupha jhanas ("formless jhanas"), and nirodha-samapatti, the cessation of perception and feeling:[web 5][note 3]
"Suppose that a wild deer is living in a wilderness glen. Carefree it walks, carefree it stands, carefree it sits, carefree it lies down. Why is that? Because it has gone beyond the hunter's range.[note 4] In the same way, a monk—quite withdrawn from sensual pleasures, withdrawn from unskillful qualities—enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. This monk is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.
"Then again the monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation—internal assurance. This monk is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.
"Then again the monk, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' This monk is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.
"Then again the monk, with the abandoning of pleasure & stress—as with the earlier disappearance of elation & distress—enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain. This monk is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.
"Then again the monk, with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, [perceiving,] 'Infinite space,' enters & remains in the dimension of the infinitude of space. This monk is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.
"Then again the monk, with the complete transcending of the dimension of the infinitude of space, [perceiving,] 'Infinite consciousness,' enters & remains in the dimension of the infinitude of consciousness. This monk is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.
"Then again the monk, with the complete transcending of the dimension of the infinitude of consciousness, [perceiving,] 'There is nothing,' enters & remains in the dimension of nothingness. This monk is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.
"Then again the monk, with the complete transcending of the dimension of nothingness, enters & remains in the dimension of neither perception nor non-perception. This monk is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One.
"Then again the monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. And, having seen [that] with discernment, his mental fermentations are completely ended. This monk is said to have blinded Mara. Trackless, he has destroyed Mara's vision and has become invisible to the Evil One. Having crossed over, he is unattached in the world. Carefree he walks, carefree he stands, carefree he sits, carefree he lies down. Why is that? Because he has gone beyond the Evil One's range."
The rupa-jhānas are described according to the nature of the mental factors which are present in these states:
A core problem in the study of early Buddhism is the relation between dhyana and insight. The Buddhist tradition has incorporated two traditions regarding the use of jhana. There is a tradition that stresses attaining insight (bodhi, prajna, kensho) as the means to awakening and liberation. But it has also incorporated the yogic tradition, as reflected in the use of jhana, which is rejected in other sutras as not resulting in the final result of liberation. The problem was famously voiced in 1936 by Louis de La Vallee Poussin, in his text Musila et Narada: Le Chemin de Nirvana.[note 6]
Schmithausen discerns three possible roads to liberation as described in the suttas, to which Vetter adds the sole practice of dhyana itself, which he sees as the original "liberating practice":
This problem has been elaborated by several well-known scholars, including Tilman Vetter, Johannes Bronkhorst, and Richard Gombrich. Schmithausen[note 7] notes that the mention of the four noble truths as constituting "liberating insight", which is attained after mastering the Rupa Jhanas, is a later addition to texts such as Majjhima Nikaya 36. Both Schmithausen and Bronkhorst note that the attainment of insight, which is a cognitive activity, cannot be possible in state wherein all cognitive activity has ceased. According to Vetter and Bronkhorst, dhyana itself constituted the original "liberating practice". According to Alexander Wynne, the ultimate aim of dhyana was the attainment of insight, and the application of the meditative state to the practice of mindfulness. According to Frauwallner, mindfulness was a means to prevent the arising of craving, which resulted simply from contact between the senses and their objects. According to Frauwallner, this may have been the Buddha's original idea. According to Wynne, this stress on mindfulness may have led to the intellectualism which favoured insight over the practice of dhyana.
According to Richard Gombrich, the sequence of the four rupa-jhanas describes two different cognitive states:
Alexander Wynne further explains that the dhyana-scheme is poorly understood. 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, whereas they refer to a particular way of perceiving the sense objects:
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.
According to Buddhaghosa, in his influential standard-work Visuddhimagga, samadhi is the "proximate cause" to the obtainment of wisdom. 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 (anapanasati) and loving kindness (metta).
The earliest extant Indian Mahayana texts emphasize ascetic practices and forest dwelling, and absorption in states of meditative oneness. These practices seem to have occupied a central place in early Mahayana, also because they "may have given access to fresh revelations and inspiration."
In the Indian Mahayana traditions the term is also to refer to forms of "samadhi" other than dhyana. Section 21 of the Mahavyutpatti records even 118 samadhi. The Samadhiraja Sutra for example has as its main theme a samādhi called 'the samadhi that is manifested as the sameness of the essential nature of all dharmas' (sarva-dharma-svabhavā-samatā-vipañcita-samādhi).[note 10]
Indian dhyana was translated as chán in Chinese, and zen in Japanese. Ideologically the Zen-tradition emphasizes prajna and sudden insight, but in the actual practice prajna and samādhi, or sudden insight and gradual cultivation, are paired to each other. 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.
Samadhi is the main subject of the eighth limb of the Yoga Sutras called Samadhi-pada. They resemble the Buddhist jhanas.[note 11] According to David Gordon White, the language of the Yoga Sutras is often closer to "Buddhist Hybrid Sanskrit, the Sanskrit of the early Mahayana Buddhist scriptures, than to the classical Sanskrit of other Hindu scriptures." 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."
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. However, it is also to be noted that the Yoga Sutra, especially the fourth segment of Kaivalya Pada, contains several polemical verses critical of Buddhism, particularly the Vijñānavāda school of Vasubandhu.
Samadhi is oneness with the object of meditation. There is no distinction between act of meditation and the object of meditation. Samadhi is of two kinds,[web 7] with and without support of an object of meditation:[web 8]
According to Ian Whicher, the status of sananda and sasmita in Patanjali's system is a matter of dispute. According to Maehle, the first two constituents, deliberation and reflection, form the basis of the various types of samapatti. According to Feuerstein,
"Joy" and "I-am-ness" [...] must be regarded as accompanying phenomena of every coginitive [ecstacy]. 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 ananda and asmita should constitute independent levels of samadhi.
Ian Whicher disagrees with Feuerstein, seeing ananda and asmita as later stages of nirvicara-samapatti. Whicher refers to Vācaspati Miśra (900-980 CE), the founder of the Bhāmatī Advaita Vedanta who proposes eight types of samapatti:
Vijnana Bikshu (ca. 1550-1600) proposes a six-stage model, explicitly rejecting Vacaspati Misra's model. Vijnana Bikshu regards joy (ananda) as a state that arises when the mind passes beyond the vicara stage. Whicher agrees that ananda is not a separate stage of samadhi. According to Whicher, Patanjali's own view seems to be that nirvicara-samadhi is the highest form of cognitive ecstasy.
According to Taimni, dharana, dhyana and samadhi form a graded series:
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.
Kevala nirvikalpa samadhi is temporary, [web 10][web 11] whereas sahaja nirvikalpa samadhi is a continuous state throughout daily activity. 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. It also seems to be a more advanced state, since it comes after the mastering of samadhi.[note 22][note 23]
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.
The term Samadhi refers to a state of mind rather than a physical position of the body. The Scriptures explain:
The Sikh Gurus inform their followers:
|Look up samadhi in Wiktionary, the free dictionary.|
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