Editing Samadhi (section)

=== Mahāyāna ===
[[File:Gandhara, bodhisattva assiso, II sec..JPG|thumb|150px|[[Bodhisattva]] seated in [[jhana|meditation]]. [[Afghanistan]], 2nd century CE.]]

==== Indian Mahāyāna ====
The earliest extant Indian Mahāyāna texts emphasize ascetic practices, forest-dwelling, and states of meditative oneness, i.e. ''samādhi''. These practices seem to have occupied a central place in early Mahāyāna, also because they "may have given access to fresh revelations and inspiration".{{sfn|Williams|2009|p=30}}

Indian Mahāyāna traditions refer to numerous forms of ''samādhi'', for example, Section 21 of the ''Mahavyutpatti'' records 118 distinct forms of ''samādhi''{{sfn|Skilton|2002|p=56}} and the [[Samadhiraja Sutra]] has as its main theme a ''samādhi'' called 'the ''samādhi'' that is manifested as the sameness of the essential nature of all ''dharma''s' (''sarva-dharma-svabhavā-samatā-vipañcita-samādhi'').{{sfn|Gomez|Silk|1989|p=15-16}}{{refn|group=note|Gomez & Silk: "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 <nowiki>=</nowiki> samādhi <nowiki>=</nowiki> śūnyatā, underlying the text. In this sense, the title ''Samadhiraja'' expresses accurately the content of the sūtra".{{sfn|Gomez|Silk|1989|p=15-16}}}}

==== ''Vimokṣamukha'' ====
{{further|Śūnyatā#Meditative state|l1=Sunyata as meditative state}}

Buddhist Pali texts describe three kinds of ''samādhi'' which the commentarial tradition identify as the 'gates of [[Moksha#Buddhism|liberation]]' (''vimokṣamukha''):{{refn|group=note|Thich Nhat Hanh, Sherab Chodzin Kohn, Melvin McLeod (2012), ''You Are Here: Discovering the Magic of the Present Moment'', p.104: "Aimlessness is a form of concentration, one of three practices of deep looking recommended by the Buddha. The other two are concentration on the absence of distinguishing signs (''alakshana'') and concentration on emptiness (''sunyata'')."}}
# Signlessness-samadhi (<small>[[Sanskrit|Sa]]:</small> ''[[nimitta|ānimitta]]-samādhi'') (<small>[[Pali|Pi]]:</small> ''animitto samādhi'') or marklessness-concentration (<small>[[Sanskrit|Sa]]:</small> ''alakṣaṇa-samādhi'')
# Aimlessness-samadhi (<small>[[Sanskrit|Sa]]:</small> ''apraṇihita-samādhi'') (<small>[[Pali|Pi]]:</small> ''appaṇihito samādhi'')
# Emptiness-samadhi (<small>[[Sanskrit|Sa]]:</small> ''[[śūnyatā]]-samādhi'') (<small>[[Pali|Pi]]:</small> ''suññato samādhi'')

According to Polak, these are alternative descriptions of the four dhyanas, describing the cognitive aspects instead of the bodily aspects.{{sfn|Polak|2011|p=201}} According to Polak, in the final stages of dhyana no ideation of experience takes place, and no signs are grasped (''animitta samādhi''), which means that the concentrated attention cannot be directed (''appaṇihita samādhi'') towards those signs, and only the perception of the six senses remains, without a notion of "self" (''suññata samādhi'').{{sfn|Polak|2011|p=201}}

In the Chinese Buddhist tradition these are called the 'three doors of liberation' ({{lang|zh-Latn|sān jiětuō mén}}, {{lang|zh|三解脫門}}):{{sfnp|Nagarjuna|2001}} These three are not always cited in the same order. [[Nagarjuna]], a [[Madhyamaka]] Buddhist scholar, in his ''Maha-prajnaparamita-sastra'', listed ''apraṇihita'' before ''ānimitta'' in his first explanation on these "three ''samādhi''", but in later listings and explanations in the same work reverted to the more common order. Others, such as [[Thích Nhất Hạnh]], a [[Thien Buddhism|Thien]] Buddhist teacher, list ''apraṇihita'' as the third after ''śūnyatā'' and ''ānimitta''.{{sfnp|Nagarjuna|2001}}<ref>{{cite book |first1=Thich |last1=Nhat Hanh |first2=Rachel |last2=Neumann |title=Buddha Mind, Buddha Body |isbn=978-1427092922 |year=2008 |page=140 |publisher=ReadHowYouWant.com |quote="AIMLESSNESS The third concentration is aimlessness, apraṇihita. Without worry, without anxiety we are free to enjoy each moment of our lives. Not trying, not making great efforts, just being. What a joy! This seems to contradict our normal ..."}}</ref> Nagarjuna lists these three kinds of ''samādhi'' among the qualities of the ''[[bodhisattva]]''.{{sfnp|Nagarjuna|2001}}

===== Signlessness samadhi=====
According to Nagarjuna, signlessness-samadhi is the ''samādhi'' in which one recognises all dharmas are free of signs (''ānimitta'').{{sfnp|Nagarjuna|2001}} According to Thích Nhất Hạnh, "signs" refer to appearances or form, likening signlessness samadhi to not being fooled by appearances, such as the dichotomy of being and non-being.<ref>{{cite web |last1=Nhat Hanh |first1=Thich |title=Dharma Talk: The Fourth Establishment of Mindfulness and the Three Doors of Liberation |url=https://www.mindfulnessbell.org/archive/2014/11/dharma-talk-the-fourth-establishment-of-mindfulness-and-the-three-doors-of-liberation-2 |website=The Mindfulness Bell |access-date=3 July 2021 |archive-date=9 July 2021 |archive-url=https://web.archive.org/web/20210709184624/https://www.mindfulnessbell.org/archive/2014/11/dharma-talk-the-fourth-establishment-of-mindfulness-and-the-three-doors-of-liberation-2 |url-status=dead }}</ref>

===== Aimlessness-samadhi=====
'Aimlessness', also translated as 'uncommittedness' or 'wishlessness' ([[Chinese language|Chinese]] {{lang|zh-Latn|wúyuàn}} {{lang|zh|無願}}, {{lit|non-wishing}}, or {{lang|zh-Latn|wúzuò}} {{lang|zh|無作}}, {{lit|non-arising}}), literally means 'placing nothing in front'. According to Dan Lusthaus, aimlessness-samadhi is characterised by a lack of aims or plans for the future and no desire for the objects of perception.{{refn|group=note|{{harvnb|Lusthaus|2014|p=266}}: "Sangharakshita translates ''apraṇihita'' as 'Aimlessness,' while Conze uses 'Wishless', and writes in ''Buddhist Thought in India'' (Ann Arbor: [[University of Michigan Press]], 1967) p. 67: "The word a-pra-ni—hita means literally that one 'places nothing in front' and it designates someone who makes no plans for the future, has no hopes for it, who is aimless, not bent on anything, without predilection or desire for the objects of perception rejected by the concentration on the Signless [''animitta'']."}} According to Nagarjuna, aimlessness-samadhi is the ''samādhi'' in which one does not search for any kind of existence (''bhāva''), letting go of aims or wishes (''praṇidhāna'') regarding [[Saṅkhāra|conditioned phenomena]] and not producing the [[three poisons]] (namely, passion, aggression, and ignorance) towards them in the future.{{sfnp|Nagarjuna|2001}}

===== Emptiness-samadhi =====
According to Nagarjuna, emptiness-samadhi is the ''samādhi'' in which one recognises that the true natures of all [[Dharma#Buddhism|dharma]]s are absolutely empty (''atyantaśūnya''), and that the [[Skandha|five aggregates]] are not the self (''[[Anatta|anātman]]''), do not belong to the self (''anātmya''), and are empty (''śūnya'') without [[Svabhava|self-nature]].{{sfnp|Nagarjuna|2001}}

==== Zen ====
[[File:Grandmaster.png|thumb|right|150px|A traditional Chinese Chán Buddhist master in [[Taiwan]], sitting in meditation]]
{{Main|Zen Buddhism|Chán Buddhism}}

Indian ''dhyāna'' was translated as ''chán'' in Chinese, and ''zen'' in Japanese. Ideologically the [[Zen|Zen-tradition]] emphasizes [[Prajñā (Buddhism)|prajñā]] and [[Subitism|sudden insight]], but in the actual practice prajñā and samādhi, or sudden insight and gradual cultivation, are paired to each other.{{sfn|McRae|2003}}{{sfn|Hui-Neng|1998}} Especially some lineages in the [[Rinzai school|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. Historically, many traditional Japanese arts were developed or refined to attain ''samādhi'', including [[Kōdō|incense appreciation]] (香道, ''kodō''), [[Ikebana|flower arranging]] (華道, ''kadō''), the [[Japanese tea ceremony|tea ceremony]] (茶道, ''sadō''), [[Japanese calligraphy|calligraphy]] (書道, ''shodō''), and martial arts such as [[Kyudo|archery]] (弓道, ''kyūdō''). The Japanese character 道 means ''the way'' or ''the path'' and indicates that disciplined practice in the art is a path to ''samādhi''.{{citation needed|date=July 2021}}