Samadhi: The Numinous and Cessative in Indo-Tibetan Yoga (SUNY Series in Religious Studies)
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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. Alexander Wynne further explains that the dhyana -scheme is poorly understood.
It suggests that the subject is doing something different from remaining in a meditative state, i. A core problem in the study of early Buddhism is the relation between dhyana and insight. 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. Le Chemin de Nirvana. 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.
Samadhi: The Numinous and Cessative in Indo-Tibetan Yoga - Stuart Ray Sarbacker - Google Книги
According to Frauwallner, this may have been the Buddha's original idea. According to Buddhaghosa, in his influential standard-work Visuddhimagga , samadhi is the "proximate cause" to the obtainment of wisdom. 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.
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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 samadhi. Samadhi is the main subject of the eighth limb of the Yoga Sutras called Samadhi-pada. They resemble the Buddhist jhanas.
Patanjali's system is unthinkable without Buddhism. 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: According to Ian Whicher, the status of sananda and sasmita in Patanjali's system is a matter of dispute. 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. India's undying and sensible scripture awarded as a handbook for daily use. Read e-book online The Ramayana: The placement used to be dire whilst the gods appealed to their chief, Vishnu, for aid.
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