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Problems Related to the <i>dhyāna-samāpatti</i>

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  • 定静慮(dhyāna-samāpatti)に関する問題
  • 定静慮(dhyana-samapatti)に関する問題
  • テイセイリョ(dhyana-samapatti)ニ カンスル モンダイ

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<p>There are two types of dhyāna: dhyāna-upapatti and dhyāna-samāpatti. The first of these, dhyāna-upapatti, is a state in which the meditator is reborn into one of the seventeen heavens. The state of dhyāna-upapatti expresses itself concretely, and it is thus relatively easy to understand. In contrast, dhyāna-samāpatti is the state in which the meditator enters rūpa-dhātu-samāpatti within this world. Until now, it has not been very clear how to describe what kind of state this is. Therefore, I considered the state of dhyāna-samāpatti and related issues. My results show that dhyāna-samāpatti is a state in which one enters dhyāna while one’s body resides in the kāma-dhātu (realm of desire). However, the two schools, Sautrāntika and the Sarvāstivādin, maintain different opinions about the āśraya (basis) in the rūpa-dhātu (realm of form). The Sarvāstivādin school considers the āśraya within the state of dhyāna-samāpatti to be avijn͂apti-rūpa (unexpressed form). On the other hand, the Sautrāntika school does not recognize that there is a state of avijn͂apti-rūpa (unexpressed form), and the school assumes that the body in the kāma-dhātu (realm of desire) becomes the āśraya, and the rūpa (form) in the rūpa-dhātu (realm of form) comes to vipāka-rūpa (full maturation) through samādhi. I believe that the Sautrāntika school assumes that the state of dhyāna-samāpatti refers only to the world of mental structures, thus meaning that the rūpa-dhātu is separated from the physical body. On the other hand, the Sarvāstivādin school assumes that rūpa (avijn͂apti-rūpa) becomes the āśraya (basis) in the world of mental structures, so I believe that the Sarvāstivādin school considers the physical body not to be separated from the rūpa-dhātu.</p>



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