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Extra resources for Samādhi : the numinous and cessative in Indo-Tibetan yoga
It is thus associated with such terminology as sama\patti “attainment” and nirodha “cessation,” sam≥prajña\ta “cognitive” and asam≥prajña\ta “noncognitive,” and sabêja “seeded” and nirbêja “seedless,” representing roughly the domains of cosmology, perception, and the mental substratum. These represent the progression leading up to cessation, Sources and Definitions 21 the shift of perception from mental faculty to basic consciousness, and the presence or lack of seeds of future affliction. The terms sama\patti and nirodha are remarkably similar in both the Hindu yoga and Buddhist contexts, bearing both technical definitions in the meditative context and more general significance in the social and cultural domain.
These represent the progression leading up to cessation, Sources and Definitions 21 the shift of perception from mental faculty to basic consciousness, and the presence or lack of seeds of future affliction. The terms sama\patti and nirodha are remarkably similar in both the Hindu yoga and Buddhist contexts, bearing both technical definitions in the meditative context and more general significance in the social and cultural domain. 37 Whicher has aptly suggested the dynamics of the use of the term sama\dhi as being characterized by what could be called ecstatic and enstatic characteristics, in contrast to the often used term enstasis to refer to sama\dhi as a whole.
Bha\vana\ and dhya\na are close approximations, especially as we consider the connection of óamatha and vipaóyana\ with bha\vana\, as they are also connected with dhya\na and sama\dhi in many Buddhist contexts, particularly with respect to óamatha. This notion of dhya\na presupposes the sama\patti, “attainment,” scheme of the dhya\nasama\patti system, a Buddhist conception that the progression of meditative concentration results in a succession of states, entitled dhya\na and sama\patti, respectively.