samāpatti (16054)

samāpatti
Entry 16054, Page 569, Col. 2

(samApatti, samApatti)
samāpatti¦, f., primarily (as in Skt.) attainment (to samāpadyate, Skt. and BHS); esp. used (as in Pali) of the attainment of the nine successive anupūrvavihāra (q.v. for list) or 'successive states induced by the ecstatic meditation' (Childers, who lists only eight, as sometimes in Pali; add as ninth [saññāvedayita-] nirodha-sam°); these states are also called samādhi; navānupūrvasamā- dhi-samāpattayaḥ Dharmas 82 clearly = attainment of the nine successive samādhi; so also Laṅk 100.9 samādhi- samāpatty-adhiṣṭhānena, see adhiṣṭhāna; and in some other such cpds. But from this old association, in Pali and BHS alike, the attainment comes to mean the state attained, viz. one of the above nine (in Pali sometimes only eight, the nirodha-sa° being omitted) ‘modes of abstract meditation’ (Hardy ap. Childers), or recueille- ments, LaV-P. in AbhidhK, see esp. viii.182 n. 4 for a report of discordant Buddhist attempts to distinguish between samādhi and samāpatti. The fact seems to be that these two words are fundamentally and substantially identical in mg., and that the attempts to differentiate are scholastic pedantry. They are however used in dvandva cpds., sometimes with dhyāna too (note that the 4 dhyāna are included in the 9 samāpatti): dhyāna-samādhi-°ttīnāṃ LV 244.3, Tib. bsam gtan (dhyāna) daṅ tiṅ ṅe ḥdzin (samādhi) daṅ sñom par ḥjug pa, as a three-member dvandva. This is the regular Tib. rendering of samāpatti, [Page570-a+ 71] entering (ḥjug pa) into equanimily, evenness or calmness of mind (sñom par). This Tib. expression is, however, not always parallel with tiṅ ṅe ḥdzin = samādhi, which may depend upon it, as in LV 3.11 where samādhiṃ samāpanno 'bhūt, containing the cognate ppp., is rendered tiṅ ṅe ḥdzin la sñoms par zhugs par gyur to, arrived at equanimity- entrance into samādhi, or at entrance into equanimity (leading) to samādhi. Mvy 1491--1502 contains eleven (in Mironov only ten, 1499 being omitted) miscellaneous and unsystematic ‘names of (various sorts of) samāpatti’; 1492--5 are brief statements of the ārūpyasamā° (see ārūpya for other citations); the others are vyutkrān- taka-sa°, vyāskandaka-sa°, (nava-)anupūrvavihāra- sa°, samāpatti-skandhaḥ (om. Mironov), nirodha- (more fully saṃjñāvedayita-nirodha-)sa°, mahābhūtasama- tāsādhanam, and asaṃjñā-sa°, qq.v.; (bodhisattvasya …sarvasamādhiparicayaviśeṣeṇa ca dhyānapramukhāni) sarvāṇi laukikāni lokottarāṇi samāpatti-śatāny āmukhī- bhavanti sma LV 244.21 (attainments, or more specifically abstract meditations, trances, recueillements ? Tib. sñoms par ḥjug pa); in many other occurrences, like the last, I find it hard to draw a line between the two shades of mg.; (mārgo yas tvayā parigṛhītaḥ) samādhi-kauśala-samāpattyā Laṅk 11.1; sukhasamādhi-samāpatti-vihāras 12.7; (indriya- bala-bodhyaṅga-dhyāna-vimokṣa-)-samādhi-samāpattibhiś ca mahatīṃ ratiṃ pratyanubhaviṣyatha SP 80.2; dhyāna- vimokṣa-samādhi-samāpattīr (acc. pl.) 82.2; etc. See also next items.

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