Tibetan Vajrayana Buddhist Preliminaries Practices · 2019. 8. 16. · 3/ The Vajrayana...

Tibetan Vajrayana Buddhist Preliminaries Practices

3 Levels of Buddhism

1/ Hinayana (Meditation and liberation for Self enlightenment)

2/ Mahayana (Bodhisattva Mind and liberation to be able to liberate others)

3/ Vajrayana or Tantrayana (Non Duality Emptiness, All Phenomenon are Nirvana, Guru Yoga and Yidam visualisation, Mahamoudra meditation and liberation in one's life)

3 Refuges

Taking refuge in the 3 Jewels is a ceremony or a self decision that marks officially the entrance in Buddhism, and when somebody wants to call himself or herself a Buddhist. Taking refuge in the 3 Jewels is the first step in Buddhism.

Taking refuge in the 3 Jewels consists in repeating 3 times the phrases "I take refuge in the ..." with and for each jewel.

Buddha (Doctor)Dharma (Medicine)Sangha (Nurse)

5 Precepts

Engaging oneself in the 5 precepts is an important part of the Buddhist practice as it means that the person is trying to bring the Dharma into her or his own life and daily reality. It is a real engagement and a real daily effort to live with the guidelines of the Dharma, with integrity and compassion, and to follow the 5 precepts. Such a conscious and volontary engagement is also very helpful and meaningful in order to bring more understanding and experiences in one's own practice.

Tibetan Vajrayana Buddhist Preliminaries Practices1 - 17

The 5 precepts is about avoiding wrong actions and developping skillful actions.

Undertaking the training to abstain from doing unskilful or negative actions.Avoiding 10 evil actions and developing 10 virtuous actions.

The 5 precepts are based on non violence (in body, speech and mind, and about others livingbeings, material objects, and self) upon others and oneself. Non violence is about having positive, peaceful and harmonious relationships with others and oneself. Since the whole purpose of Buddhism is to liberate the mind from impurities and unskilful deeds, the action to indulge in intoxicants goes against the goal to attain a clear, calm and wise mind.

Not KillingNot StealingNot LyingNot Sexual misconducts or abusesNot Drugs or Intoxicants abuses

There are also 8 precepts that can be temporary taken for layretreatants or during a full moon or while a silent retreat.

Hundreds of other precepts for monks that goes into the verydetailed way of daily life (Vinaya basket). Hundreds of preceptsfor nuns.

4 Ordinary Preliminaries

Turning the mind to the Dharma. Finding motivation to practice the Dharma.

The purpose of the 4 ordinary preliminaries is to really enter in the practice as a Buddhist, which is about taking refuge in the 3 jewels, and to really be motivated to study the Dharma and practice the Path of liberation. The 4 ordinary preliminaries' purpose is to help the practitioner to find understandings and resources in order to really get into daily life practice, whether as a lay civilian person, or to become a monastic.

The 4 ordinary preliminaries are consisting in reflections or meditations or discussions on the meaning and the consequences of one human life in our world, and in particular the 4 right view recollections in favour of the practice and dedication to meditation which is the core of what Buddhism teaches.

The 4 ordinary preliminaries is about discovering in one's self the inner true motivation to practice.

The precious rare human life easy to loose hard to obtainThe certainty of death and the uncertainty of time of death or its circumstancesThe unsatisfactoriness of life with suffering and impermanenceThe law of causes and effects


1/ The precious human life

The precious human life is rare and easy to loose and hard to obtain. The precious human lifeis a gift and a chance in a time and in a space where the teachings and the teachers of the Dharma are available and authentic. The precious human life includes our own physical and mental abilities, and also our personal situation in society, with freedom, intelligence, resources and access to the Dharma. (HUMAN REALM, HUMAN REINCARNATION, SANGHA, DHARMA, LAMA, NIRVANA)

2/ Death and impermanence

Death and impermanence exist for each one of us and no-one can escape this fate. There is a certainty of death and there is an uncertainty of the time of death or of its circumstances. Death and impermanence can be helpful in order to justify the urgency and the necessity to practice now and as much as possible. (BARDO, WHEEL OF LIFE, MARA, ANICCA)

3/ Insatisfaction suffering

The whole idea of Buddhism is not to suffer, and not to be entangled into the unsatisfactoriness of life. (DUKKA, SAMSARA, NIRVANA, FOUR NOBLE TRUTHS)

4/ The Law of causes & effects

The Law of causes and effects, of causes, conditions and consequences is what Karma is about. Our reality is a complex interactions and interrelationships of things. Everything is in Interdependence with other things. What we do matters, what we say matters, what we think matters. (KARMA, REINCARNATION, LAW OF CAUSES AND CONDITIONS, VIPASSANA)

4 Extraordinary Preliminaries

Engaging in Vajrayana Tantric practices under the guidance of a spiritual friend (LAMA GURU) requires to be very motivated, to engage fully in the Bodhisattva way of life, and to find the perfect spiritual friend.

The 4 extraordinary preliminary practices are supposed to purify the mind of past mistakes and impurities, and to dissipate the veils that obstruct the mind.

The prostrationsThe one hundred syllabus mantra recitationsThe Vajrasattva purification meditationsThe mandala offerings


The 4 extraordinary preliminaries also contribute to fullfil the 2 accumulations that are necessary and that allows the Vajrayana practice to be real and efficient.

The accumulation of merit The accumulation of wisdom

The 4 extraordinary preliminaries are a mixing of different activities that involves the body, the speech and the mind, and can be accomplished along with other practices that make the day very busy (prostration, recitations, dedications, offerings, mantras, sutras, meditations, mudras, chants, ceremonies, empowerments, readings, questioning...).

The accountability of each of the 4 extraordinary preliminaries is generally made by using a MALA perl neckless.

Along with taking refuge in the 3 Jewels (Hinayana), and after having been engaged into the Bodhisattva practices (Mahayana) of the 6 perfections (PARAMIS or PARAMITAS), the Vajrayana student is also taking refuge in the Lama Guru (Vajrayana).

2 types of meditations

In order to engage into the Vajrayana practices, the student is also required to be well advanced in the understanding of the Buddhist teachings and concepts, and is also supposedto be well practiced in the 2 base types of meditations. These two types of meditation are practised along together and are improving one another.

Concentration meditation (Samatha)Mindfullness meditation (Vipassana)

The first type of meditation is the concentration meditation of the mind, focusing the attention of the mind in one only object like the breath or a single point, enabling the practitioner to acquire the ability to put its own mind into a stable and clear state of mind of concentration (Samatha).

The second type of meditation is the mindfulness meditation or insights meditation, which consist of using the concentration state of mind in order to investigate the inner and outer self reallity and to develop insights about the patterns and the views of one's own mind. The mindfulness meditation is said to see things as they really are (Vipassana) without interfering, and it is also called in Tibetan Buddhism the "penetrating wisdom" or "clear seeing".


4 foundations of minfulness

The 4 foundations of mindfulness is a Sutra that explains how to practice mindfulness meditation, of the body and breath, of the sensations and perceptions, of the emotions and of the thoughts. Teachers and meditation practitioners agree to say that both types of meditation practices (Samatha and Vipassana) are very close to one another, and help one another, and the progress in each type of meditation enables the practitioner to make progress in the other type of meditation. Concentration enriches Mindfulness, and Mindfulness deepens Concentration.

The Lama Guru

The Lama Guru can be also called the guide or the teacher or the spiritual friend. The refuge in the Lama Guru involved the refuge in the 3 Jewels, in the BUDDHA, the SANGHA and the DHARMA, in the LAMA GURU person, as well as in the BHODICITTA desire and personnal engagement.

The relationship created and accepted by both the student and the guide, is a very special type of relationship, compared to father and son, master and apprentice, and it is a relationship of complete trust and devotion, where the mind of the student and the mind of the guide are supposed to merge together like in a fusion to form one single mind. The Guru Lama is seen and considered by the student as the Buddha himself. The Guru Lama is said to be essential and determinant for the student to progress and eventually to become enlightened in one life time. The student is encouraged to see the guide as a venerable guru, who allows the student not to fall, nor fool himself, and who holds the keys, opens the doors, shows the way on the path, and gives the light in the dark.

The Vajrayana path is said to offer to the students the possibility to be able to get enlighten in this one lifetime. It is also said to be a fast but difficult or even dangerous path, and that explains why the Lama Guru is mandatory, why a Lama Guru normally has few followers, and why the Lama Guru receives so much veneration from the scholars.

111 111 counting practices

Each of the 4 extraordinary preliminaries (the prostrations, the one hundred syllabus mantra recitations, the Vajrasattva purification meditations, the mandala offerings) is supposed to be accomplished 111 111 times, before the student is considered ready and recognised to be motivated and prepared enough for the Lama Guru relationship. To the 4 extraordinary preliminaries is added the practice of taking refuge, which also may include 111 111 full developed prostrations.


All together these five practices are called the "five hundred thousands" in the Kagyu lineage (the school of the black hat). In the Gelougpa lineage (the school of progressive liberation of the Dalai Lama or yellow hats) there are 3 other practices of offerings that are added to the 4+1 extraordinary preliminaries, and each of them are also supposed to be accomplished 111 111 times (flowers, waters, foods) and following the same idea of hundred of thousands, they are called the "eight hundred thousands".

Every rituals, deities and visualisation are very similar from one Tibetan school to the other,and despites the little variations of details and preferences that changes, the practices are considered as equivalent.

1/ The prostrations

The prostrations are an intense body practice, and a preparation for humbleness and devotion. Each prostration is supposed to be accomplished 108 000 or 111 111 number of times, and it requires months or years of practices, depending on the daily time schedule of the student.

2/ The one hundred syllabus mantra recitations

The one hundred syllabus mantra recitations consists in repeating consciously and meaningfully the Mantra of Vajrasattva that contains one hundred gem syllabus. Each syllabus represents the gem of others Buddhas or Bodhisattvas related to Vajrasattva. It is a way to call for the support and the help of these Deities into one's own engagement in the practice.

3/ The Vajrayana purification visualisation

The Vajrayana purification visualisation is a meditation that consists in visualising and merging with the appropriate YIDAM and its qualities (VajraDhara or Varjadattva) or the particular Root Lama of the student.

The YIDAM can be visualised either in front of the meditator, or can be imagine on top of one's own head. The YIDAM is first visualised under the form of 3 syllabus gems (PAM A HOUNG). The practitioner imagine these 3 syllabus gem on top of his or her head, then these3 syllabus gems are developed into the bodily well known form or representation of the Deity. Then the Vajrasattva is sitting in the Bodhisattva position, the right leg extended and the leftleg crossed towards himself, the right hand near the heart is holding a Dorje (wisdom) and the left hand is holding a Bell (compassion). And from the Vajrasattva thumb of his own foot of the right leg is pooring into the crane of the meditator some white liquid or white light.


This white matter progressively clean and purify the body and the mind of the meditator, who becomes like a transparent form full of white liquid or light. The impurities, faults and mistakes are thrown out the body and expurgated through each holes and pores, in the form of black matter or in the form of insects like scorpion or snakes that leave the body. The practitioner's impurities and unskilful karma is then progressively purified and cleaned.

The Deity is pooring white liquid or light into the crane which then flows into the whole body ofthe person, expurging misdeeds, wrong and unskilful karma, and forcing outside all bad imprints in the form of black matters or black insects like scorpions or snakes. These animals and symbols are pushed outside the body and out of the mind, cleaning the body and the mind from previous faults or mistakes.

Then at the end of the visualization, the YIDAM is dissolved into one syllabus gem or one light, and all forms desintegrates into Emptyness, which is the real nature of all phenomenon.Sometimes in some ritual, the light is directed to the heart of the person that receives it as a blessing. Finally, the meditation ends with the dedication of the merit to all living beings, so the merit is not lost nor vanished if ever the meditator fault again...

4/ The Mandala offering

The Mandala offering consists in offering oneself and the world, to the Lama Guru, the Yidam or the Deity. It is drastically and fundamentally an immense act of generosity and of devotion. The practitioner offers all that he or she has, wants and knows, and symbolically expresses his or her own renunciation of an egoistic material life in this world, and dedicate his or her entire life to the practice of liberation. The self body, speech and mind, the personalbelongings and the entire world are offered to the Lama Guru. It is an act of complete abandonment and detachment of one's own life to the practice and to the spiritual guide.


The Mandala offerings consists physically in using some metallic plane surfaces, that which represent the known cosmos, and on which is progressively installed during the ceremony, some materials like grains of rice, or even powders of silver and gold, that represent and symbolised different types of offerings. The Mandala represents the universe symbolised into a miniature structure, where take places continents, seas and mountains, sky and the realm of the Gods. In the center of the Mandala, is represented the sacred Mount Merou which is the axe of the universe, and where live all the Deities. In the middle of the mandala isthe shape that resembles a Stupa, with stairs, and alike a palace, with four sides and four floors. Then the structure of the God's heavens continue in the form if an inverted pyramid. The whole Mount Merou is surrounded with mountains and lakes, auspicious symbols and offerings, and protections. There is ideally represented the realms and paradises of the Gods,and there dwell all the Deities of the Buddhist Pantheon in the sky.


The initiation ceremony

Having accomplished all the preliminaries, the devotee can then be initiated. The supplication of the GURU YOGA acceptance is performed and actualised in the initiation ceremony, as well as the complete devotion to the Guru seen as a living Buddha. It is with and only with the Vajra initiation, that is performed by a competent and true Vajra Master from the lineage, that the student has permission to practice the Vajra visualisations, and thatthese practices can really become effective. Only when the student gain the acceptance and the benediction of the Lama Guru, that he or she is allowed to practice the Vajra Visualisation and study the Vajra Tantra. During the initiation, the guru read the instructions tothe student, who then is said to have received oral instructions.

The personal Vajra Yidam Deity that the student will practice is chosen by the affinities of thestudent, or by chance, for example by throwing a feather on a table where all representations of Yidam are proposed.

After the ceremony of the Vajra initiation, the student is fully initiated and become part of the lineage. The student is therefore allowed and empowered with the blessings and the capacity to practice the Vajra meditations, the mantras and the rituals.

Then the student is ready, accepted and able to officially continue its progress on the path of liberation under the supervision and guidance of the Vajra Lama Guru. The student is expected to obey at any request from its Lama Guru, never questioning its authority, nor the reasons of his or her choices. Complete obedience is the rule, and if not, then the link and the special relationship with the Lama Guru is said to be broken for lifetime, which is considered as a grave offense and very unskilful deed.

Then later at an appropriate time, the student can be empowered to the practice of the Mahamoudra meditation (or Chenrerig Avalokitesvara compassionate Bodhisattva) which is the most high type of meditation, and the final phase to liberation according to the Kagyu lineage.


The Paramis Purification

There are ten Paramitas (Mahayana) or six Paramis (Therevada) for purification and to develop the qualities of a Bodhisattva. Each Paramitas or Paramis represent a perfection or aqualities that the practitioner engage to perfect, and each quality is said to support all others qualities.

The collection of perfections or qualities to develop can be organised into groups.

The Thanissaro's list of Paramis with the Pali terminology (Therevada)

Thanissatro is an American Buddhist from the Therevada School of the Thai Forest Lineage. He has written many books free to download on his internet site.

I. Discernment Goodwill

II. Truth Persistence Virtue

III. Relinquishment Giving Renunciation

IV. Calm Endurance Equanimity

The ten Paramitas (Mahayana)

1) Generosity (Dana) 2/ Morality Ethics (Sila) 3/ Renunciation (Nekkhamma) 4/ Wisdom (Panna) 5/ Energy Effort (Viriya) 6/ Patience (Khanti) 7/ Truthfulness (Sacca) 8/ Resolution Perseverance (Adhitthana) 9/ Loving Kindness (Metta) 10/ Equanimity (Upekkha)


The Bodhisattva Daily Declaration

A daily declaration practice with regularity of 1 to 4 times per day (morning) and per night (evening) is to be practice in order for the practitioner to remember and undergo oneself ownBodhisattva engagement and dedication.

The antidotes to the 5 Hindrances

The practise of the antidotes is to refrain from unskilfull actions and to facilitate the transmutation of the five obstacles into the five infinite.

The antidotes are actions or states of mind to willingly generate in order to counteract the hindrances. Each antidote is like the opposite of a poison. For example, when one is recognising the hindrance of anger arising in one s own mind, then one can volontary focus his or her mind toward acceptance, compaassion and detachment, and develop the quality of clarity.

Hindances -> Antidotes -> Quality 1/ Anger -> Detachment -> Clarity 2/ Desire Greed Klinging -> Generosity -> Compassion 3/ Ignorance -> Mindfulness -> Wisdom 4/ Pride -> Humility -> Joy 5) Paranoia -> Confidence -> Efficiency

An antidote of thinking is not to believe in your own thoughts. Don't lead, don't follow your ownthoughts.


4 progressive types of Meditations

There are many types, practices or definitions of meditations (meditation, concentration, contemplation, recitation, visualisation,...). In Tibetan Buddhism two types are the base of others more advanced meditation practices.

CALMING THE MIND (concentration)CLEAR VIEW OF THE MIND (mindfulness)

But in order to complete the entire process to full enlightenment, there are two more types of meditation to be practised, and these two other type of meditation are based on the accomplishment mad mastery of the two previous types of meditation.

1/ SAMATHA (Calming Stable Mind, Focusing on one single object, Concentration) 2/ VIPASSANA ( Mindfulness Insights, Clear Mind to Investigate Reallity) 3/ JHANAS (The 4 or 8 altered concentrated states of mind) 4/ MAHAMOUDRA (Letting go of thoughts disponibilty, Emptiness, non duality)

The Mahamoudra Meditation

The meditation practice of Mahamoudra is to see everything as sacred and arising from the emptiness, with a potential of Dharma teaching where everything, whether enjoyable or not, is positive and comes into the world with its own causes, conditions and resolution. In the Mahamoudra perspective everything is recognised as part of Samsara and of Nirvana.

AudioDharma talks recordings

Gil Fronsdal in California enjoys teaching Theravada tradition at the Insight Meditation Center (IMC) located in the city of Redwood City near San Francisco, and giving acronyms tophases of mindfulness meditation practice, like RAIN (Recognise Acceptance Investigate Nonattachment). Free recordings of Dharma talks in English and in Spanish are available in download or streaming through internet.

audiodharma.org


4 enemies of the 4 Bramaviharas

Recognising the 4 enemies of the 4 Bramaviharas. Beware of these 4 enemies that are not quite right and not quite the same feelings and attitudes of the 4 Bramaviharas. These 4 enemies seems similar, but they also may be an entry for corruption or unskilful behaviours, while the situation or the circumstances appears to be all positive. When the 4 Bramaviharasare states of mind of enlightenment, and of course very beneficial, the corrupted states of mind of the 4 enemies are not really beneficial. Transforming wrong thoughts or negative emotions into beautiful incommensurable qualities of enlightenment noble ones.

Near Enneny -> Bramavihara

1/ Luxurious Sexual Desire Affection Attachment -> Loving KindnessThe sincere wish for others to be happy (METTA)

2/ Disgust Pity Discouragement Suffering -> CompassionThe sincere wish for others not to suffer (KARUNA)

3/ Jalousie Excitement Concupiscence -> Joy AppreciationGratitude

The sincere happiness for the success of others (MUDITA)

4/ Boredom Disinterest Despite -> Equanimity AcceptanceDetachement

The mindful and stable state of mind of equanimity is to be fully aware of what ishappening in the present moment, and not reacting to what is happening (UPPEKHA). Seeing what is happening in the body, the emotions, the inner conversation and thoughts andconcepts, and letting go or pass the phenomenon without interacting or engaging with it.


5 friends of the 5 hindrances

Recognizing the 5 friends of the 5 Hindrances. Transforming the unskilful energy of the hindrances into skilful intentions. The recognition in the mind of the arisen of patterns of the 5 hindrances is a major practice in mindfulness meditation. Buddha said that in the process ofbecoming wise is knowing how to recognize and transform the arisen of the 5 hindrances. Entering the first Jhana of deep stable concentration is only possible when there is no more hindrances disturbing and distracting the mind.

Hindrances -> Near friend

1/ Greed Sensual Desire Egocentric Pride Attachment Craving Clinging Pleasure -> Aspiration and inner deep motivation to practice are good and skilful desires,

wellness and wellbeing to reach peace in meditation, joy in JHANAS, wanting to become a better person are necessary and positive to get in the path and continue the practice.

2/ Aversion Illwill -> Understanding the reasons to practice ethics and to apply countermeasures to

reduce this unskillful state of mind, enable the practitioner to reduce the intensity of such emotions, and to stop such a violent state of minds and hatred ideas. There are good reasonsto be "intolerant" to certain types of attitude, ideas and mentality and to let go of unskillful attitudes (greed, hatred and delusions). It is ok to be surprised and to share kindly the world with other people that are not necessary at the same level of what oneself might think of.

3/ Sloth and Torpeur or Lazyness -> Enjoying Relaxation contentment. It is usefull and skilfull to decide to rest the body

when the tiredness is real because of lack of sleep. This enable the practitioner to be able to continue the practice further on the next day.

4/ Restlessness and Regret or Remorse -> Enthousiasme, delight and overwhelming energy and stimulation for

accomplishments or spiritual realisations. Welcoming gratitude and joy is part of liberation. Willing to confess, regret, resolve and repair our past mistakes, is a good way to release self indulgence or guilty obsessions, and to let go of the gone past and to be more in the present. Past faults and wrong doings, are an opportunity to investigate and to understand the mechanism, the causes and the conditions of such behaviors. Knowing the reasons why somethimg was wrong, and knowing how the patterns are developping, can be a strong and productive motivation to maintain good actions in the future presents.

5/ Doubt Uncertainty Confusion -> Beginners Mind Motivation. Not knowing allow not to precipitate ourselves into the

same beliefs, reactions and hypothesis. Staying silent and not reacting can be thebest things to do in certain uncertain situations. Life and causes of situations canbe complex, and hesitation or wondering are part of wisdom. Faith and hope forimprovement can be helpful to overcome a certain difficult situation.


3 levels of teacher

There are three levels of teachers corresponding to three levels ofstudents.

1/ Preceptor (Refuge) 2/ Spiritual Friend (Sangha) 3/ Guru (Vhajra Empowerment)

Subjects of Meditations

1/ Wisdom (Vhajra Dorje, diamond, thunder, male, penetrating wisdom) Suffering is why most people are attracted to the Buddhist path of liberation. Indirect

inspired skilful response is sometimes the best way to solve a difficulty or to accomplish a progress. Milarepa welcoming a demon to stay so it can leave.

2/ Compassion (bell, female, accepting, integrating) Accepting all phenomenon as part of universal creation of Samsara/Nirvana and as

part of enlightenment journey.

3) Impermanence (changing nature of reality of all phenomenon) Not self is to realise all phenomenon as empty. Understanding that all attachments are

the doors to suffering. Things change because causes and conditions change.

4) Emptyness (nature of reality of phenomenon is to be empty, luminous, free) Being and staying completely present and aware without attachment or any

conceptual ideas or fabrication about what is happening.

Mindfulness Meditation

Mindfulness Meditation is the core and base of Buddhism practices and teachings. It is undoubtly usefull to understand the Dharma and the Buddhist philosophy, but it is only the practice of meditation that enable a practitioner to advance in his or her own journey to liberation.

Mindfulness Book (in French)

Maha Satipatthana Sutta (22 Digha Nikaya)"Le coeur de la meditation Bouddhiste"Ecrit par Nyanaponika TheraTraduit en Francais par Mireille BenoitLibrairie d'Amerique et d'Orient Adrien Maisonneuve Paris 1983


Concepts de meditation Bouddhiste et traduction en Pali ou Sancrit (in French)

L'attention juste (samma sati)La comprehension claire (sampajanna)Le coeur de la doctrine (dhamma hadaya)Le sentier unique (ekayano maggo)Les fondations de l'attention (satipatthana sutta)L'entree dans le courant (sotapatti)La liberation de la souffrance (nibbana)La convoitise, la haine et l'illusion (3 poisons)Les racines du Mal (akusala mula)Les vues fausses ou erronees (ditthi)Le desir ou la soif (tanha)L'eveil parfait (samma sambodhi)La contemplation du corps (kayanupassana)Les fonctions corporelles (kaya sankhara)L'attention sur la respiration (anapana sati)L'element vent du souffle (vayo dhatu)La mÃ©ditation de tranquillite (samatha bhavana)Les absorptions meditatives (jhana)Les objets de concentration (kammatthana)La vision interieure (vipassana bhavana)

Les phases de la conscience (in French)

Sense Sensation Vedana Perception EmotionFabrication Stories Thoughts and Concepts

L'apparition et la sensibilisation (stimulation)L'acceptation et l'observation de l'objet (conscientisation)La sensation et la personnification de l'objet (ressenti)La distinction et la caracterisation de l'objet (details)La perception et la comparaison (formation)L'association et l'emotion subjective (memoire)La coordination et l'integration (memorisation)L'abstraction et la generalisation

(conceptualisation)


Les 4 objets d'attention

Le processus de meditation est oriente autour de trois poles.

Conscience interieureConscience exterieureConscience des interactions entre l'interieur et l'exterieur

Soi, les autres, et Soi et les autres. De meme chaque phenomene peut etre envisage sous trois angles differents.

Son origineSa dissolutionLes processus entre l'origine et la dissolution

Les 4 objets d’attention sont corporels et mentaux.

1/ Le corps2/ Les sensations3/ Les etats d'esprit4/ Les contenus mentaux

L'attention sur la respiration comme objet de concentration est une observation conscience etsans intervention, contrairement aux exercices de souffle (pranayama) dans les pratiques corporelles benefiques du Yoga Hindou. Voir les textes vediques et le Sutra du Yoga de Patanjali.


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