Медитация және самадхи күйі

State of meditative consciousness
meditation

Samādhi (Pali and ), in Hinduism, Buddhism, Jainism, Sikhism and yogic schools, is a state of meditative consciousness. In many Indian religious traditions, the cultivation of Samādhi through various meditation methods is essential for the attainment of spiritual liberation (known variously as nirvana, moksha). In Buddhism, it is the last of the eight elements of the Noble Eightfold Path. In Jain meditation, samadhi is considered one of the last stages of the practice just prior to liberation. 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.

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.

Samma samadhi, "right samadhi," is the last of the eight elements of the Noble Eightfold Path. When samadhi is developed, things are understood as they really are. 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. The origins of the practice of dhyāna are a matter of dispute. According to Crangle, the development of meditative practices in ancient India was a complex interplay between Vedic and non Vedic traditions. 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. 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. Kalupahana also argues that the Buddha "reverted to the meditational practices" he had learned from Alara Kalama and Uddaka Ramaputta.

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".