Yoga

The dhyana (Sanskrit and in Pali: jhan) means state concentration grown in the Hinduism and Buddhism. It is often translated as “absorption”, although it simply means qu’étymologiquement meditation or contemplation.

Patanjali, the compiler of the path of raja yoga, in fact a stage of “samadhi”. The two terms are interchanged for these states of consciousness “transcendental.” For example, translations Ch’an Chinese, Son en coréeen and Zen in Japan are the names of schools Dhyana Buddhist, derived from each other, where Dhyana takes this sense of samadhi.

There are more often in Buddhism, Pali Jhana term, because the lessons that are linked rather a concern for school Theravada.

In Yoga

The word dhyana means in Hinduism: “1) deep meditation, 2) the seventh member of the Raja-Yoga and Hatha Yoga, 3) stream of consciousness on a particular object (in shri Aurobindo)”

Dhyana is the last of the eight directions, or “members”, outlined in the Yoga, especially the Raja-Yoga described by Patanjali in the Yoga-Sutra (II century BC.?). This contributes to a much larger practice based on the simultaneous observance of the eight directions called ashtanga-yoga, which are:

• yama: moral code of others,
• Niyama: observances to oneself,
• asana: posture,
• Pranayama: breath control, discipline of breath
• Pratyahara: withdrawal of the senses, control of the senses
• dharani concentration, establish the setting of the mind on one point, the concentration. (Yoga-Sutra III-1).
• Dhyana: deep meditation, “keep it there in a continuous flow, it is meditation.” (Yoga-Sutra III-2).
• Samadhi: deep contemplation, of unit mystical state of union with the personal God or absorption in the Absolute.

The concentration is associated with mental, meditation is associated with consciousness.

In Buddhism

Theravada

Reaching Jhana is the development of tranquility see Samatha Bhavana. There are five jhan the form of pure physical sphere. Anapanasati is the main method of access to jhan. Jhan These are differentiated in terms of “factors” that characterize these factors are mental activities, samkhāra, including:

• Conceptual thinking, or prize-farm vitakka;
• Critical thinking, or sustained application: Vicara
• Joy, delight: piti;
• Happiness sukha;
• Concentration: ekkagata;
• Equanimity: upekkha.

To be met, requiring the removal jhan five impediments:

• the desire of the senses (kāmacchanda)
• anger or hostility (byāpāda, vyāpāda)
• the torpor (thin-middha)
• agitation or concern (uddhacca-kukkucca)
• doubt (vicikicchā)

Jhan five of the world of form all have different factors and their number is often reduced to four:

1. first dhyana: vitakka, Vicari, piti, sukha and ekkagata (the world of the five senses is completely transcended);
2. second dhyana: piti, sukha and ekkagata (there is more action, movement of the mind, are only felt the joy and happiness).
3. third dhyana: sukha and ekkagata (only happiness remains).
4. fourth dhyana: upekkha and ekkagata (pure equanimity, there is temporary cessation of breathing in this state).

These two factors, equanimity and concentration, will remain present in the 4 jhan without form or non-physical,

Mahayana

Chan and Zen

Chan and Zen are the transcripts in Chinese and Japanese term Dhyana. In these schools, is the practice zazen while not limited. Dhyana is traditionally presented as the practice of triple Sila, Samadhi and Prajna.