Difference between revisions of "Samadhi"
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'''[[Samadhi]]''' (Skt. ''[[samādhi]]''; Tib. {{BigTibetan|[[ཏིང་ངེ་འཛིན་]]}}, ''[[tingédzin]]''; [[Wyl.]] ''[[ting nge ‘dzin]]'') is often translated as [[meditative]] [[absorption]] or [[concentration]]. | '''[[Samadhi]]''' (Skt. ''[[samādhi]]''; Tib. {{BigTibetan|[[ཏིང་ངེ་འཛིན་]]}}, ''[[tingédzin]]''; [[Wyl.]] ''[[ting nge ‘dzin]]'') is often translated as [[meditative]] [[absorption]] or [[concentration]]. | ||
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=={{Wiki|Etymology}}== | =={{Wiki|Etymology}}== | ||
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*The [[Sanskrit]] ''[[samādhi]]'' means to hold things together. | *The [[Sanskrit]] ''[[samādhi]]'' means to hold things together. | ||
*The [[Tibetan]] {{BigTibetan|[[ཏིང་ངེ་འཛིན་]]}}, ''[[tingédzin]]'' means to hold firmly and unwaveringly from the depths so that there is no {{Wiki|movement}}. | *The [[Tibetan]] {{BigTibetan|[[ཏིང་ངེ་འཛིན་]]}}, ''[[tingédzin]]'' means to hold firmly and unwaveringly from the depths so that there is no {{Wiki|movement}}. | ||
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==Different [[Samadhis]]== | ==Different [[Samadhis]]== | ||
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*[[samadhi]] called 'showing the way of all [[dharmas]]' | *[[samadhi]] called 'showing the way of all [[dharmas]]' | ||
*[[three samadhis]] | *[[three samadhis]] | ||
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[[三昧]] (Skt, [[Pali]]; Jpn sammai ) | [[三昧]] (Skt, [[Pali]]; Jpn sammai ) | ||
| − | A [[state]] of intense [[concentration]] of [[mind]], or [[meditation]], said to produce inner [[serenity]]. The term [[samadhi]] is translated as [[meditation]], contemplation, or [[concentration]]. Numerous types of [[meditation]] are described in the [[Buddhist sutras]], such as moon-loving [[meditation]], ocean-imprint [[meditation]], and [[Buddha-beholding meditation]]. | + | A [[state]] of intense [[concentration]] of [[mind]], or [[meditation]], said to produce inner [[serenity]]. |
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| + | The term [[samadhi]] is translated as [[meditation]], contemplation, or [[concentration]]. | ||
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| + | Numerous types of [[meditation]] are described in the [[Buddhist sutras]], such as moon-loving [[meditation]], ocean-imprint [[meditation]], and [[Buddha-beholding meditation]]. | ||
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[http://www.sgilibrary.org/search_dict.php?id=1883 sgilibrary.org] | [http://www.sgilibrary.org/search_dict.php?id=1883 sgilibrary.org] | ||
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In [[Buddhism]], [[Samādhi]] ([[Pali]] / [[Sanskrit]]: [[समाधि]]) is [[Mental Concentration]] or [[composing the Mind]]. It is one of [[three divisions]] of the [[Noble Eightfold Path]]. | In [[Buddhism]], [[Samādhi]] ([[Pali]] / [[Sanskrit]]: [[समाधि]]) is [[Mental Concentration]] or [[composing the Mind]]. It is one of [[three divisions]] of the [[Noble Eightfold Path]]. | ||
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The term [[Samādhi]] is common to the [[Sanskrit]] and [[Pali]] [[languages]]. | The term [[Samādhi]] is common to the [[Sanskrit]] and [[Pali]] [[languages]]. | ||
| − | Common {{Wiki|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. | + | Common {{Wiki|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"). |
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| + | [[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. | ||
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==[[Pali]] [[Nikayas]] and {{Wiki|Chinese}} [[Āgamas]]== | ==[[Pali]] [[Nikayas]] and {{Wiki|Chinese}} [[Āgamas]]== | ||
| − | Upon [[development]] of [[Samādhi]], one's [[Mind]] becomes [[purified]] of [[Defilements]], [[calm]], [[tranquil]], and {{Wiki|luminous}}. Once the [[meditator]] achieves a strong and powerful [[Concentration]], his [[Mind]] is ready to penetrate and see into the [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]] of [[reality]], eventually obtaining [[release]] from all [[Suffering]]. | + | |
| + | Upon [[development]] of [[Samādhi]], one's [[Mind]] becomes [[purified]] of [[Defilements]], [[calm]], [[tranquil]], and {{Wiki|luminous}}. | ||
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| + | Once the [[meditator]] achieves a strong and powerful [[Concentration]], his [[Mind]] is ready to penetrate and see into the [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]] of [[reality]], eventually obtaining [[release]] from all [[Suffering]]. | ||
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=== Lists of topics === | === Lists of topics === | ||
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In the [[Pāli Canon]] of the [[Theravada]] [[tradition]] and the related [[Āgamas]] of other [[Early Buddhist schools]], [[Samādhi]] is found in various lists of topics: | In the [[Pāli Canon]] of the [[Theravada]] [[tradition]] and the related [[Āgamas]] of other [[Early Buddhist schools]], [[Samādhi]] is found in various lists of topics: | ||
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* Similarly, [[Samādhi]] is the second part of The [[Buddha]]'s [[threefold training]]: [[Sīla]] ([[Morality]] or [[Virtue]]), [[Samādhi]], and [[Pañña]] ([[Wisdom]]; S. [[prajña]]). | * Similarly, [[Samādhi]] is the second part of The [[Buddha]]'s [[threefold training]]: [[Sīla]] ([[Morality]] or [[Virtue]]), [[Samādhi]], and [[Pañña]] ([[Wisdom]]; S. [[prajña]]). | ||
* In the [[development]] of the [[four jhānas]], the second [[Jhāna]] (S. [[Dhyāna]]) is "born" from [[Samādhi]] ([[samādhija]]). | * In the [[development]] of the [[four jhānas]], the second [[Jhāna]] (S. [[Dhyāna]]) is "born" from [[Samādhi]] ([[samādhija]]). | ||
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=== Four types of [[samadhi]] === | === Four types of [[samadhi]] === | ||
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In [[Anguttara Nikaya|AN]] IV.41, The [[Buddha]] identifies four types of [[Concentration]] [[development]], each with a different goal: | In [[Anguttara Nikaya|AN]] IV.41, The [[Buddha]] identifies four types of [[Concentration]] [[development]], each with a different goal: | ||
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# [[Mindfulness]] and [[clear comprehension]] — achieved through concentrative [[Mindfulness]] of the rise and fall of [[feelings]], [[perceptions]] and [[thoughts]]. | # [[Mindfulness]] and [[clear comprehension]] — achieved through concentrative [[Mindfulness]] of the rise and fall of [[feelings]], [[perceptions]] and [[thoughts]]. | ||
# The destruction of the [[taints]] — achieved through concentrative [[Mindfulness]] of the rise and fall of [[The five aggregates]]. | # The destruction of the [[taints]] — achieved through concentrative [[Mindfulness]] of the rise and fall of [[The five aggregates]]. | ||
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=== [[Supernatural powers]] === | === [[Supernatural powers]] === | ||
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The [[Buddhist]] [[suttas]] mention that [[Samādhi]] practitioners may develop [[supernormal powers]] ([[Abhijna]], cf. [[Siddhis]]), and list several that The [[Buddha]] developed, but warn that these should not be allowed to distract the [[practitioner]] from the larger goal of complete freedom from [[Suffering]]. | The [[Buddhist]] [[suttas]] mention that [[Samādhi]] practitioners may develop [[supernormal powers]] ([[Abhijna]], cf. [[Siddhis]]), and list several that The [[Buddha]] developed, but warn that these should not be allowed to distract the [[practitioner]] from the larger goal of complete freedom from [[Suffering]]. | ||
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== [[Theravada]] {{Wiki|commentarial}} [[tradition]] == | == [[Theravada]] {{Wiki|commentarial}} [[tradition]] == | ||
| − | According to the [[Visuddhimagga]], [[Samādhi]] is the "proximate [[cause]]" to the obtainment of [[Wisdom]]. In the [[Buddhist tradition]], [[Samādhi]] is [[traditionally]] developed by contemplating one of 40 different [[objects]], which are mentioned throughout the [[Pali]] [[canon]], but explicitly enumerated in the [[Visuddhimagga]], such as [[Mindfulness]] of [[breathing]] ([[Anapanasati]]) and [[loving]] [[Kindness]] ([[Metta]]). | + | According to the [[Visuddhimagga]], [[Samādhi]] is the "proximate [[cause]]" to the obtainment of [[Wisdom]]. In the [[Buddhist tradition]], [[Samādhi]] is [[traditionally]] developed by [[contemplating]] one of 40 different [[objects]], which are mentioned throughout the [[Pali]] [[canon]], but explicitly enumerated in the [[Visuddhimagga]], such as [[Mindfulness]] of [[breathing]] ([[Anapanasati]]) and [[loving]] [[Kindness]] ([[Metta]]). |
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==[[Samādhi]] in [[Mahāyāna]] teachings== | ==[[Samādhi]] in [[Mahāyāna]] teachings== | ||
=== [[Indian]] [[Mahāyāna]] === | === [[Indian]] [[Mahāyāna]] === | ||
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In the [[Indian]] [[Mahāyāna]] [[traditions]] [[Samādhi]] is used in the earlier [[sense]], but | In the [[Indian]] [[Mahāyāna]] [[traditions]] [[Samādhi]] is used in the earlier [[sense]], but | ||
| − | : There also appear in [[Mahayana]] {{Wiki|literature}} references to a number of specific [[samadhi]], each with a [[name]] and associated benefits, and a number of which are associated with specific [[Sutras]] [...] one notes the [[appearance]] of lengthy lists of [[samadhi]] names, which one suspects have acquired their [[own]] [[Wikipedia:aura (paranormal)|aura]] of [[magical]] [[potency]]. Thus we can find samadhi-name lists, some of considerable length, in the [[Akṣayavamatinirdeśa]], [[Bodhisattvapiṭaka]], [[Daśabhhūmīśvara]], [[Gaṇḍavyūha]], [[Kāraṇḍavyūha]], [[Mahāvyutpatti]], and various [[Prajñā pāramitā]] texts. Section 21 of the [[Mahāvyutpatti]] records some 118 [[Samādhi]]. | + | : There also appear in [[Mahayana]] {{Wiki|literature}} references to a number of specific [[samadhi]], each with a [[name]] and associated benefits, and a number of which are associated with specific [[Sutras]] [...] one notes the [[appearance]] of lengthy lists of [[samadhi]] names, which one suspects have acquired their [[own]] [[Wikipedia:aura (paranormal)|aura]] of [[magical]] [[potency]]. |
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| + | Thus we can find samadhi-name lists, some of considerable length, in the [[Akṣayavamatinirdeśa]], [[Bodhisattvapiṭaka]], [[Daśabhhūmīśvara]], [[Gaṇḍavyūha]], [[Kāraṇḍavyūha]], [[Mahāvyutpatti]], and various [[Prajñā pāramitā]] texts. Section 21 of the [[Mahāvyutpatti]] records some 118 [[Samādhi]]. | ||
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=== [[Heart]] [[Sutra]] === | === [[Heart]] [[Sutra]] === | ||
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This is reflected in [[The Heart Sutra]], a famous [[Mahāyāna]] {{Wiki|discourse}}, in which [[Avalokiteśvara]] gives a [[teaching]] in the presence of The [[Buddha]] after The [[Buddha]] enters "the [[Samādhi]] which expresses the [[Dharma]] called Profound [[Illumination]]," which provides the context for the [[teaching]]. | This is reflected in [[The Heart Sutra]], a famous [[Mahāyāna]] {{Wiki|discourse}}, in which [[Avalokiteśvara]] gives a [[teaching]] in the presence of The [[Buddha]] after The [[Buddha]] enters "the [[Samādhi]] which expresses the [[Dharma]] called Profound [[Illumination]]," which provides the context for the [[teaching]]. | ||
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Likewise, the [[Samādhirāja Sūtra]] | Likewise, the [[Samādhirāja Sūtra]] | ||
| − | : ... declares its main theme to be a particular [[Samādhi]] that is supposed to be the key to all [[elements]] in the [[path]] and to all the [[virtues]] and [[merits]] of [[Buddhas]] and [[Bodhisattvas]]. This [[state]] of [[Mind]], or [[Spiritual]] [[practice]], is called 'the [[Samādhi]] that is [[manifested]] as the [[sameness]] of the [[essential]] [[nature]] of all [[dharmas]]' ([[sarva-Dharma-svabhavā-samatā-vipañcita-Samādhi]]). One may be tempted to assume that this refers to one particular [[Form]] or [[state]] of contemplation; however, here the term '[[Samādhi]]' is understood in its broadest signification. This [[Samādhi]] is at the same [[time]] the [[Wikipedia:cognition|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]] | + | : ... declares its main theme to be a particular [[Samādhi]] that is supposed to be the key to all [[elements]] in the [[path]] and to all the [[virtues]] and [[merits]] of [[Buddhas]] and [[Bodhisattvas]]. |
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| + | This [[state]] of [[Mind]], or [[Spiritual]] [[practice]], is called 'the [[Samādhi]] that is [[manifested]] as the [[sameness]] of the [[essential]] [[nature]] of all [[dharmas]]' ([[sarva-Dharma-svabhavā-samatā-vipañcita-Samādhi]]). | ||
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| + | One may be tempted to assume that this refers to one particular [[Form]] or [[state]] of contemplation; however, here the term '[[Samādhi]]' is understood in its broadest signification. | ||
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| + | This [[Samādhi]] is at the same [[time]] the [[Wikipedia:cognition|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]]. | ||
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| + | 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 [[Samādhirāja]] expresses accurately the content of the [[Sūtra]]. | ||
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=== [[Zen]] === | === [[Zen]] === | ||
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{{see}} [[Zen]], {{Wiki|Chinese}} [[Chán]], [[Japanese]] [[Zen]], and [[Zen]] in the [[United States]] | {{see}} [[Zen]], {{Wiki|Chinese}} [[Chán]], [[Japanese]] [[Zen]], and [[Zen]] in the [[United States]] | ||
| − | Ideologically the [[Zen]]-[[tradition]] stresses [[Prajna]] and sudden [[Insight]], but in the actual practice [[Prajna]] and [[samadhi]], or sudden [[Insight]] and [[gradual]] [[cultivation]], are paired to each other. The {{Wiki|distinction}} between sudden and [[gradual]] [[Awakening]] was first introduced in [[China]] in the beginning of the 5th century CE by [[Tao Sheng]]. In the 8th century it became part of a struggle for influence at the {{Wiki|Chinese}} court by [[Shenhui]], a [[student]] of [[Huineng]]. Here-after "[[sudden Enlightenment]]" became on of the hallmarks of {{Wiki|Chinese}} [[Chán]], though the sharp {{Wiki|distinction}} was softened by subsequent generations of [[Zen]]-practitioners. | + | Ideologically the [[Zen]]-[[tradition]] stresses [[Prajna]] and sudden [[Insight]], but in the actual practice [[Prajna]] and [[samadhi]], or sudden [[Insight]] and [[gradual]] [[cultivation]], are paired to each other. |
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| + | The {{Wiki|distinction}} between sudden and [[gradual]] [[Awakening]] was first introduced in [[China]] in the beginning of the 5th century CE by [[Tao Sheng]]. | ||
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| + | In the 8th century it became part of a struggle for influence at the {{Wiki|Chinese}} court by [[Shenhui]], a [[student]] of [[Huineng]]. | ||
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| + | Here-after "[[sudden Enlightenment]]" became on of the hallmarks of {{Wiki|Chinese}} [[Chán]], though the sharp {{Wiki|distinction}} was softened by subsequent generations of [[Zen]]-practitioners. | ||
This softening is reflected in The [[Platform Sutra]], a text ascribed to [[Hui Neng]], but composed by later writers of various schools. In [[chapter]] 4 [[Huineng]], the renowned [[Sixth Ancestor of Chinese }} [[Chan]] ([[Zen]]), teaches that [[Samādhi]] and [[prajñā]] are not different: | This softening is reflected in The [[Platform Sutra]], a text ascribed to [[Hui Neng]], but composed by later writers of various schools. In [[chapter]] 4 [[Huineng]], the renowned [[Sixth Ancestor of Chinese }} [[Chan]] ([[Zen]]), teaches that [[Samādhi]] and [[prajñā]] are not different: | ||
| − | : Learned Audience, in my system [[Samadhi]] and [[Prajna]] are fundamental. But do not be under the wrong [[impression]] that these two are {{Wiki|independent}} of each other, for they are inseparably united and are not two entities. [[Samadhi]] is the quintessence of [[Prajna]], while [[Prajna]] is the [[activity]] of [[Samadhi]]. At the very [[moment]] that we attain [[Prajna]], [[Samadhi]] is therewith; and [[vice versa]]. If you understand this [[principle]], you understand the {{Wiki|equilibrium}} of [[Samadhi]] and [[Prajna]]. A [[Disciple]] should not think that there is a {{Wiki|distinction}} between '[[Samadhi]] begets [[Prajna]]' and '[[Prajna]] begets [[Samadhi]]'. To hold such an opinion would imply that there are two [[characteristics]] in the [[Dharma]]. | + | : Learned Audience, in my system [[Samadhi]] and [[Prajna]] are fundamental. |
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| + | But do not be under the wrong [[impression]] that these two are {{Wiki|independent}} of each other, for they are inseparably united and are not two entities. [[Samadhi]] is the quintessence of [[Prajna]], while [[Prajna]] is the [[activity]] of [[Samadhi]]. | ||
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| + | At the very [[moment]] that we attain [[Prajna]], [[Samadhi]] is therewith; and [[vice versa]]. If you understand this [[principle]], you understand the {{Wiki|equilibrium}} of [[Samadhi]] and [[Prajna]]. | ||
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| + | A [[Disciple]] should not think that there is a {{Wiki|distinction}} between '[[Samadhi]] begets [[Prajna]]' and '[[Prajna]] begets [[Samadhi]]'. To hold such an opinion would imply that there are two [[characteristics]] in the [[Dharma]]. | ||
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| + | In [[Chapter]] 5 of the [[Platform Sutra]], [[Huineng]] described the role of [[Samādhi]] in [[Meditation practice]] as follows: | ||
| − | + | : When we are free from [[Attachment]] to all outer [[objects]], the [[Mind]] will be in [[peace]]. | |
| − | + | Our [[Essence]] of [[Mind]] is intrinsically [[pure]], and the [[reason]] why we are perturbed is because we allow ourselves to be carried away by the circumstances we are in. | |
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| + | He who is [[able]] to keep his [[Mind]] [[unperturbed]], irrespective of circumstances, has [[attained]] [[Samadhi]]. | ||
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| + | To be free from [[Attachment]] to all outer [[objects]] is [[Dhyana]], and to attain inner [[peace]] is [[Samadhi]]. | ||
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| + | When we are in a position to deal with [[Dhyana]] and to keep our inner [[Mind]] in [[Samadhi]], then we are said to have [[attained]] [[Dhyana]] and [[Samadhi]]. | ||
== [[Intelligence]] == | == [[Intelligence]] == | ||
| − | According to B. {{Wiki|Alan Wallace}}, [[Samādhi]] is also viewed as serving as the basis for increasing [[intelligence]]. Wallace also maintains that [[Buddhist psychology]] suggests that [[Concentration]] may be a factor in the [[emergence]] of [[extraordinary]] [[intelligence]]. | + | According to B. {{Wiki|Alan Wallace}}, [[Samādhi]] is also viewed as serving as the basis for increasing [[intelligence]]. |
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| + | Wallace also maintains that [[Buddhist psychology]] suggests that [[Concentration]] may be a factor in the [[emergence]] of [[extraordinary]] [[intelligence]]. | ||
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Latest revision as of 01:20, 12 March 2016
Samadhi (Skt. samādhi; Tib. ཏིང་ངེ་འཛིན་, tingédzin; Wyl. ting nge ‘dzin) is often translated as meditative absorption or concentration.
Etymology
- The Sanskrit samādhi means to hold things together.
- The Tibetan ཏིང་ངེ་འཛིན་, tingédzin means to hold firmly and unwaveringly from the depths so that there is no movement.
Different Samadhis
- samadhi called 'showing the way of all dharmas'
- three samadhis
- vajropamasamadhi
Source
samadhi
三昧 (Skt, Pali; Jpn sammai )
A state of intense concentration of mind, or meditation, said to produce inner serenity.
The term samadhi is translated as meditation, contemplation, or concentration.
Numerous types of meditation are described in the Buddhist sutras, such as moon-loving meditation, ocean-imprint meditation, and Buddha-beholding meditation.
Source
In Buddhism, Samādhi (Pali / Sanskrit: समाधि) is Mental Concentration or composing the Mind. It is one of three divisions of the Noble Eightfold Path.
Etymology
The term Samādhi is common to the Sanskrit and Pali languages.
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.
Pali Nikayas and Chinese Āgamas
Upon development of Samādhi, one's Mind becomes purified of Defilements, calm, tranquil, and luminous.
Once the meditator achieves a strong and powerful Concentration, his Mind is ready to penetrate and see into the ultimate nature of reality, eventually obtaining release from all Suffering.
Lists of topics
In the Pāli Canon of the Theravada tradition and the related Āgamas of other Early Buddhist schools, Samādhi is found in various lists of topics:
- In the Noble Eightfold Path, "Right concentration" (samma-Samādhi, S. samyak-Samādhi) is the eighth path factor. Right concentration (Pāli: sammā-Samādhi; Skt.: samyak-Samādhi) involves attainment of the successively higher Meditative states known as the four jhānas.
- Similarly, Samādhi is the second part of The Buddha's threefold training: Sīla (Morality or Virtue), Samādhi, and Pañña (Wisdom; S. prajña).
- In the development of the four jhānas, the second Jhāna (S. Dhyāna) is "born" from Samādhi (samādhija).
Four types of samadhi
In AN IV.41, The Buddha identifies four types of Concentration development, each with a different goal:
- A pleasant abiding in this current Life — achieved through concentrative development of the four jhānas
- Knowledge and the divine eye — achieved by Concentration on Light
- Mindfulness and clear comprehension — achieved through concentrative Mindfulness of the rise and fall of feelings, perceptions and thoughts.
- The destruction of the taints — achieved through concentrative Mindfulness of the rise and fall of The five aggregates.
Supernatural powers
The Buddhist suttas mention that Samādhi practitioners may develop supernormal powers (Abhijna, cf. Siddhis), and list several that The Buddha developed, but warn that these should not be allowed to distract the practitioner from the larger goal of complete freedom from Suffering.
Theravada commentarial tradition
According to the Visuddhimagga, Samādhi is the "proximate cause" to the obtainment of Wisdom. In the Buddhist tradition, Samādhi is traditionally developed by contemplating one of 40 different objects, which are mentioned throughout the Pali canon, but explicitly enumerated in the Visuddhimagga, such as Mindfulness of breathing (Anapanasati) and loving Kindness (Metta).
Samādhi in Mahāyāna teachings
Indian Mahāyāna
In the Indian Mahāyāna traditions Samādhi is used in the earlier sense, but
- There also appear in Mahayana literature references to a number of specific samadhi, each with a name and associated benefits, and a number of which are associated with specific Sutras [...] one notes the appearance of lengthy lists of samadhi names, which one suspects have acquired their own aura of magical potency.
Thus we can find samadhi-name lists, some of considerable length, in the Akṣayavamatinirdeśa, Bodhisattvapiṭaka, Daśabhhūmīśvara, Gaṇḍavyūha, Kāraṇḍavyūha, Mahāvyutpatti, and various Prajñā pāramitā texts. Section 21 of the Mahāvyutpatti records some 118 Samādhi.
Heart Sutra
This is reflected in The Heart Sutra, a famous Mahāyāna discourse, in which Avalokiteśvara gives a teaching in the presence of The Buddha after The Buddha enters "the Samādhi which expresses the Dharma called Profound Illumination," which provides the context for the teaching.
Samādhirāja Sūtra
Likewise, the Samādhirāja Sūtra
- ... declares its main theme to be a particular Samādhi that is supposed to be the key to all elements in the path and to all the virtues and merits of Buddhas and Bodhisattvas.
This state of Mind, or Spiritual practice, is called 'the Samādhi that is manifested as the sameness of the essential nature of all dharmas' (sarva-Dharma-svabhavā-samatā-vipañcita-Samādhi).
One may be tempted to assume that this refers to one particular Form or state of contemplation; however, here the term 'Samādhi' is understood in its broadest signification.
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 Samādhirāja expresses accurately the content of the Sūtra.
Zen
Ideologically the Zen-tradition stresses Prajna and sudden Insight, but in the actual practice Prajna and samadhi, or sudden Insight and gradual cultivation, are paired to each other.
The distinction between sudden and gradual Awakening was first introduced in China in the beginning of the 5th century CE by Tao Sheng.
In the 8th century it became part of a struggle for influence at the Chinese court by Shenhui, a student of Huineng.
Here-after "sudden Enlightenment" became on of the hallmarks of Chinese Chán, though the sharp distinction was softened by subsequent generations of Zen-practitioners.
This softening is reflected in The Platform Sutra, a text ascribed to Hui Neng, but composed by later writers of various schools. In chapter 4 Huineng, the renowned [[Sixth Ancestor of Chinese }} Chan (Zen), teaches that Samādhi and prajñā are not different:
But do not be under the wrong impression that these two are independent of each other, for they are inseparably united and are not two entities. Samadhi is the quintessence of Prajna, while Prajna is the activity of Samadhi.
At the very moment that we attain Prajna, Samadhi is therewith; and vice versa. If you understand this principle, you understand the equilibrium of Samadhi and Prajna.
A Disciple should not think that there is a distinction between 'Samadhi begets Prajna' and 'Prajna begets Samadhi'. To hold such an opinion would imply that there are two characteristics in the Dharma.
In Chapter 5 of the Platform Sutra, Huineng described the role of Samādhi in Meditation practice as follows:
- When we are free from Attachment to all outer objects, the Mind will be in peace.
Our Essence of Mind is intrinsically pure, and the reason why we are perturbed is because we allow ourselves to be carried away by the circumstances we are in.
He who is able to keep his Mind unperturbed, irrespective of circumstances, has attained Samadhi.
To be free from Attachment to all outer objects is Dhyana, and to attain inner peace is Samadhi.
When we are in a position to deal with Dhyana and to keep our inner Mind in Samadhi, then we are said to have attained Dhyana and Samadhi.
Intelligence
According to B. Alan Wallace, Samādhi is also viewed as serving as the basis for increasing intelligence.
Wallace also maintains that Buddhist psychology suggests that Concentration may be a factor in the emergence of extraordinary intelligence.
