La pratique de Seonmudo n\u00e9cessite la pratique de la concentration imm\u00e9diate et de la tranquillit\u00e9 de l\u2019esprit.<\/p>\n\n\n\n
Samadhi est le terme tr\u00e8s utilis\u00e9 dans le bouddhisme zen. Il peut signifier ; union, totalit\u00e9, accomplissement, ach\u00e8vement, mise en ordre, concentration totale de l\u2019esprit, contemplation, absorption, extase \u2026
ce terme a deux traduction: concentration et \u00e9tablissement dans l\u2019\u00e9veil.<\/p>\n\n\n\n
Le samadhi en tant que concentration:<\/p>\n\n\n\n
En tant que concentration, le samadhi est associ\u00e9 \u00e0 la pratique de m\u00e9ditation appel\u00e9e samatha bhavana, le d\u00e9veloppement de la tranquillit\u00e9. La concentration mentionn\u00e9e ici est donc un \u00e9tat d\u2019esprit particulier : il ne s\u2019agit pas de la concentration ordinaire, utilis\u00e9e pour effectuer des t\u00e2ches intellectuelles.<\/p>\n\n\n\n
Plusieurs niveaux de concentrations sont distingu\u00e9s :<\/p>\n\n\n\n
Concentration grossi\u00e8re, ou pr\u00e9liminaire (parikamma samadhi)Il s\u2019agit des premi\u00e8res exp\u00e9riences d\u2019un m\u00e9ditant. Il est capable de maintenir son esprit sur un signe appris pendant quelques secondes seulement, voire quelques minutes.Concentration d\u2019approche (upacara samadhi)ou concentration de proximit\u00e9. Le m\u00e9ditant ne consid\u00e8re plus l\u2019objet initial mais se concentre sur le signe r\u00e9fl\u00e9chi, une image embellie de l\u2019objet initial. Par exemple, dans la pratique de ANAPANASATI, le souffle sera per\u00e7u comme soyeux, lisse ou d\u00e9licieux. La concentration peut \u00eatre maintenue beaucoup plus longtemps. Concentration d\u2019insertion (appana samadhi)Il y a unification avec l\u2019objet de concentration et d\u00e9veloppement d\u2019un \u00e9tat modifi\u00e9 de conscience. La m\u00e9ditation vipassana d\u00e9veloppe \u00e9galement un type de samadhi (calme de l\u2019esprit )appel\u00e9 khanika samadhi (concentration momentan\u00e9e), dirig\u00e9e non pas vers un objet fixe comme avec samatha, mais sur des ph\u00e9nom\u00e8nes changeants du corps et de l\u2019esprit.<\/p>\n\n\n\n
ps: On \u00e9vitera la traduction de samadhi par \u00ab concentration \u00bb, car le samadhi n\u2019est pas le r\u00e9sultat d\u2019un effort : c\u2019est une \u00ab tranquillit\u00e9 attentive \u00bb qui permet de soutenir la vigilance sur un unique objet.<\/p>\n\n\n\n
\u00c0 ce titre, le samadhi est le huiti\u00e8me membre du noble sentier octuple.<\/p>\n\n\n\n
Cette double signification du mot samadhi a entra\u00een\u00e9 chez les premiers interpr\u00e8tes occidentaux du bouddhisme nombre d\u2019incompr\u00e9hensions : pour eux, la culmination du noble sentier octuple repr\u00e9sent\u00e9e par le samadhi \u00e9tait une \u00ab simple \u00bb concentration, ce qui rabaissait tant le but du bouddhisme, l\u2019\u00e9veil, que la voie y menant, le noble sentier octuple.<\/p>\n\n\n\n
Ultimement, dans le bouddhisme, le samadhi est non-demeure et absence de tout point d\u2019appui. De l\u00e0, ce qui est non attachement est samadhi. Ce n\u2019est donc ni se d\u00e9tourner d\u00e9lib\u00e9r\u00e9ment des pens\u00e9es et des images ni chercher \u00e0 y demeurer, ni encore chercher \u00e0 se concentrer sur un seul point ou objet. Cependant, les diff\u00e9rentes formes de concentration visant \u00e0 pacifier progressivement l\u2019esprit peuvent \u00eatre des moyens utiles menant au samadhi ultime.<\/p>\n\n\n\n
Celui-ci est renoncement \u00e0 toute production de la conscience et jusqu\u2019au renoncement \u00e0 l\u2019id\u00e9e m\u00eame de renoncer. Cette non demeure est \u00e0 concevoir comme non production de d\u00e9termin\u00e9. Sans aucun souvenir, sans aucune attache, c\u2019est la condition propice pour que la conscience propre (skandha) fonctionne en harmonie avec la conscience unitaire (dharmadhatu). Comme le mentionne Huineng dans le Sutra de l\u2019Estrade : \u00ab Il suffit que samadhi soit l\u00e0 pour que prajna soit l\u00e0 et vice versa\u2026 \u00bb. Les trois aspects de la triple pratique du dhyana fonctionnent comme un tout organique dont on ne peut isoler un \u00e9l\u00e9ment ; c\u2019est pour des raisons p\u00e9dagogiques que cette distinction a \u00e9t\u00e9 introduite.<\/p>\n\n\n\n
Dans la tradition zen cor\u00e9enne (et japonaise), Joaseon est le prototype de l\u2019union du sila, du samadhi et du prajna. En effet, il combine
\u2013 l\u2019absence d\u2019action egotique (sila), -l\u2019absence de production d\u00e9lib\u00e9r\u00e9e de pens\u00e9e et d\u2019opinion personnelle (samadhi) -et l\u2019absence d\u2019appropriation d\u2019un point de vue particulier (prajna).
Aussi Joaseon y est-il consid\u00e9r\u00e9 comme \u00e9quivalent au dhyana, mais sans que le dhyana **(zen , absorbtion) se limite \u00e0 la sph\u00e8re de la m\u00e9ditation . .<\/p>\n\n\n\n
*Dans la tradition Yoga
\u00a0\u00a0 le mot\u00a0samadhi signifie\u00a0
la huiti\u00e8me et derni\u00e8re \u00e9tape du\u00a0 Yoga\u00a0Ha\u1e6dha notamment\u00a0
En yoga ce que l\u2019on appelle\u00a0samadhi\u00a0repr\u00e9sente aussi des paliers de r\u00e9alisation, chacun d\u2019eux \u00e9tant un\u00a0\u00bbsamadhi\u00a0\u00bb\u00a0particulier.<\/p>\n","protected":false},"excerpt":{"rendered":"
La pratique de Seonmudo n\u00e9cessite la pratique de la concentration imm\u00e9diate et de la tranquillit\u00e9 de l\u2019esprit. Samadhi est le terme tr\u00e8s utilis\u00e9 dans le bouddhisme zen. Il peut signifier 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