DhyÄna in Buddhism
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Dhyana (Sanskrit, n, ध्यान, dhyāna, meditation, see Pali: Jhāna, often translated as annealing, burning) referred to in the Indian yoga philosophy the higher states of consciousness, meditation or contemplation. Dhyana can be described as a Erfahrungsakt pure observation, in which the human ego and his thoughts are no longer important; the state of timelessness and cosmic connectedness is experienced.
Use of the term in Hinduism
The term is found in all plants that deal with meditation, among others, in the Upanishads, the Bhagavad Gita and the Yoga Sutras of Patanjali.
Dhyana is the seventh stage of Raja Yoga, and follows on Pratyahara Dharana and. The eighth and final stage is called Samadhi. Patanjali explains in his Yogasutra in ( 3.1-2 ), the Guide to Yoga, the difference ". Fixing of the mind on one point is Dharana (concentration) The steady flow of a single idea there is Dhyana. "
Use of the term in Buddhism
The term is in Buddhism ( Jhana ), where he held various conditions caused by a collection of mindfulness :;: means can be obtained ( Pali Sati Sanskrit smrti स्मृति ). In this regard, the eight Jhanas are as set out below widely regarded as levels of concentration during which certain mental abilities (such as the activities of the six senses ) are no longer present. After spread of Buddhism in China it was the Chinese " Chan ", which later became the Japanese to " Zen", in Korea, " Seon " in Vietnam and " Thien ". In Tibetan, Dhyana is called " bsam gtan ".
The eight Jhanas
In the Pāli canon, such as in Anupada Sutta, the elements of the eight Jhanas are enumerated.
The four fine physical Jhanas ( rūpajjhāna ) are so named because they are localized in the body and have counterparts in the everyday experience:
- Pathamajjhāna - turn of mind
- Dutiyajjhāna - inner calm
- Tatiyajjhāna - equanimity
- Catutthajjhāna - purity of mindfulness
The four formless or incorporeal Jhanas are the following:
- ākāsanañcayatana - infinite space
- Viññānañcâyatana - infinite consciousness
- ākiñcaññâyatana - nothingness
- Nevasaññā - nasaññayatana - neither perception nor non- perception
The first four Jhanas are described in the Mahā - Assapura Sutta ( Majjhima Nikaya 39) in verses 15 to 18 as follows:
15 " After he has overcome the five hindrances, imperfections of the heart that weaken wisdom, he appears quite secluded from sensual pleasures, secluded from unwholesome states, in the first well, which is accompanied by initial and sustained application of mind, and abides, with rapture and pleasure that have arisen from the seclusion. "
16 " Again, bhikkhus, in the second depression occurs, a bhikkhu with the stilling of initial and persistent turning of the mind ( to the meditation object ) that contains the inner calm and unity of the heart without initial and sustained turn of mind, and abides in, with rapture and pleasure that are born of concentration. "
17 " Again, bhikkhus, enters a bhikkhu with the fading of rapture, lingering in equanimity, mindful and clearly comprehending, fully physically experienced bliss, in the third depression, a, of which the noble ones say: ' Blessed is he dwells one who equanimity and mindfulness is ', and abides. "
18 " Again, bhikkhus, in the basis of equanimity neither- painful - nor-pleasure and purity of mindfulness enters a bhikkhu with the overcoming of happiness and pain and have previous disappearance of joy and grief, in the fourth absorption, a, has, and abides. "
Nirodha Samapatti - The state after the neither- perception -nor- non-perception
After overcoming the eighth jhana one reaches the state of cessation of perception and sensation ( pi. saññāvedayitanirodham ). In the Majjhima Nikaya is this:
" Again, bhikkhus, by completely surmounting the base of neither - perception-nor - non-perception, Sariputta entered the extinction of perception and sensation, and remained in it. And his instincts were lifted by seeing with wisdom. He stepped out mindfully from that attainment status. After he had done so, he looked at the past states, which had stopped and changed, as follows: ' So these states occur actually in appearance after they previously did not exist; by their presence they decay '. With respect to those states he remained without being attracted without being repelled, independent, unattached, free, detached, with an unbounded heart. He understood: 'There is nothing beyond it ', and with the cultivation of that attainment status, he confirmed that there is nothing more. "