Trois Refuges Un article de Wikipédia, l'encyclopédie libre. Les Trois Refuges (sanskrit : triśaraṇāni) désignent normalement les trois joyaux, objet central du rite qu'un candidat volontaire doit prendre pour devenir bouddhiste laïc (upāsaka). Le bouddha, le dharma (enseignement du bouddha) et le sangha (communauté bouddhiste) constituent les Trois Refuges que les personnes prétendantes à se libérer des souffrances de la réincarnation et à devenir finalement bouddha doivent prendre comme protections, guides ou boussoles : Celui qui cherche refuge dans le Bouddha, le Dharma et le Sangha, voit avec une juste connaissance les Quatre vérités des Aryas. La souffrance, la cause de la souffrance, le passage au-delà de la souffrance et l'Octuple sentier qui mène à la cessation de la souffrance. Theravâda[modifier | modifier le code] Dans la tradition Theravāda, la formule est la suivante : Buddhaṃ saraṇaṃ gacchāmi Je vais vers le Bouddha comme refuge ; Dhammaṃ saraṇaṃ gacchāmi Je vais vers le Dharma comme refuge ;
Rebirth (Buddhism) Within one life and across multiple lives, the empirical, changing self not only objectively affects its surrounding external world, but also generates (consciously and unconsciously) its own subjective image of this world, which it then lives in as 'reality'. It lives in a world of its own making in various ways. It "tunes in" to a particular level of consciousness (by meditation or the rebirth it attains through its karma) which has a particular range of objects - a world - available to it. It furthermore selectively notices from among such objects, and then processes what has been sensed to form a distorted interpretive model of reality: a model in which the 'I am' conceit is a crucial reference point. The Buddha lived at a time of great philosophical creativity in India when many conceptions of the nature of life and death were proposed. There are many references to rebirth in the early Buddhist scriptures. Buddhist meditation teachers suggest [references?] BuddhaNet
Questions sur la prise de refuge Bonjour à toi, Thudie, Voici déjà un lien, si tu ne l'as déjà lu qui peut peut-être t'éclairer: Comme l'a enseigné le Vénérable Ringu Tulku (Hommage à lui), pour savoir par où commencer, nous avons besoin de l'aide de quelqu'un qui sait et qui a la capacité de transmettre ce savoir. Adopter une telle démarche, c'est prendre refuge. On peut chercher refuge dans beaucoup de choses. Le prince Siddharta, qui s'est libéré des souffrances du samsâra pour devenir un bouddha il a deux mille cinq cents ans, est un modèle, un idéal pour nous tous. Le prince Siddharta, en parvenant à l'éveil, nous a non seulement donné le "manuel" pour comprendre les souffrances de ce monde, mais aussi "la carte" pour en sortir.En dehors du cadre historique, un bouddha est quelqu'un qui a abandonné tout ce qui devait être abandonné et accompli tout ce qui devait être accompli.
Reality in Buddhism Reality in Buddhism is called dharma (Sanskrit) or dhamma (Pali). This word, which is foundational to the conceptual frameworks of the Indian religions, refers in Buddhism to the system of natural laws which constitute the natural order of things. Dharma is therefore reality as-it-is (yatha-bhuta). The teaching of the Buddha constituting as it does a method by which people can come out of their condition of suffering (dukkha) involves developing an awareness of reality (see mindfulness). Buddhism thus seeks to address any disparity between a person's view of reality and the actual state of things. Buddhism addresses deeply philosophical questions regarding the nature of reality. One of the most discussed themes in Buddhism is that of the emptiness (sunyata) of form (matter), an important corollary of the transient and conditioned nature of phenomena. Some consider that the concept of the unreality of "reality" is confusing. Reality in Buddhist sutras[edit] "What is the Real (tattva)?
Centre Paramita - La prise de refuge La prise de refuge est nécessaire au pratiquant bouddhiste pour deux raisons: Dans le samsara, les réincarnations inférieures possibles nous inspirent la plus grande peur; Outre le Bouddha, le Dharma et la Sangha, qui peut m'aider? Il n'y a que le refuge dans ces trois Joyaux qui puisse nous secourir, car ce sont les seuls moyens dont nous disposons pour nous sortir du samsara. Le premier objet de refuge est le Bouddha (Sangyé en tibétain, l'Éveillé en français). Le second objet de refuge est le Dharma. Le troisième objet de refuge est la Sangha, constituée des précieux amis sur le chemin qui nous transmettent le précieux Dharma et qui en prennent soin. Quelles sont les qualités des trois objets de refuge? Le Bouddha détient les qualités parfaites du corps, de la parole et de l'esprit. la prise de refuge apporte huit bénéfices: Considérations particulières: Lorsque je prends refuge, je prends l'engagement de ne jamais nuire aux autres grâce au Dharma, le principal objet de refuge.
Satipatthana Sutta "This is the direct way [Pāli: ekāyano ... maggo],[4] monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the extinguishing of suffering and grief, for walking on the path of truth, for the realization of nibbāna...." (Vipassana Research Institute, 1996, pp. 2, 3.) The meditation techniques identified in this sutta can be practiced individually or successively or in an interwoven fashion. Text[edit] Title translation and related literature[edit] English translations of the title, "Satipaṭṭhāna Sutta," include: "The Arousing of Mindfulness Discourse" (Soma, 1999)"The Foundations of Mindfulness Discourse" (Nyanasatta, 1994)"The Frames of Reference Discourse" (Thanissaro, 1995) According to Anālayo (2006, pp. 29–30), Thanissaro (2000) and Nyanaponika (1996, pp. 9–10), part of the reason for the variety in this title's translation has to do with how the compound Pāli word "satipaṭṭhāna" is analyzed. Various Recensions & Canonical placement[edit] Contents[edit]
L'UBF : Fédération des Associations Bouddhistes de France Pratītyasamutpāda Pratītyasamutpāda (Sanskrit: प्रतीत्यसमुत्पाद; Pali: पटिच्चसमुप्पाद paṭiccasamuppāda) is commonly translated as dependent origination or dependent arising. The term is used in the Buddhist teachings in two senses: On a general level, it refers to one of the central concepts in the Buddhist tradition—that all things arise in dependence upon multiple causes and conditions.On a specific level, the term is also used to refer to a specific application of this general principle—namely the twelve links of dependent origination. Etymology[edit] Pratityasamutpada (Sanskrit: प्रतीत्यसमुत्पाद) consists of two terms: pratitya: "having depended"samutpada: "arising", "rise, production, origin"[web 1] The term has been translated into English variously as dependent origination, dependent arising,[citation needed] interdependent co-arising,[citation needed] conditioned arising,[citation needed] and conditioned genesis. The Dalai Lama explains: In Sanskrit the word for dependent-arising is pratityasamutpada.
Les Trois Roues du Dharma Un article de Wikipédia, l'encyclopédie libre. Selon la tradition bouddhiste indo-tibétaine, il est, en général, admis que le Bouddha Siddhartha Gautama a donné son enseignement en trois tours de roues appelées Les Trois Roues du Dharma. La première mise en mouvement de la Roue du Dharma eut lieu à Sārnāth. Il y enseigna les quatre nobles vérités. Il développa cet enseignement durant toute sa vie, enseignement qui était adressé à tous. La deuxième mise en mouvement de la Roue du Dharma eut lieu au pic des Vautours près de Rajagrha (actuellement Rajgir). Le Bouddha enseigna la troisième roue du Dharma sous « l'aspect lumineux de l'esprit » à Vaishali (dans le Bihar), à Sravasti et sur le mont Malaya. Philippe Cornu précise: « Les bouddhistes theravādins n'acceptent que les sutra de la première roue, les seuls qui apparaissent dans le Canon pali, tandis que les tenants du Mahayana et du Vajrayana les acceptent tous[1]. » Alors qu'Asanga écrit dans son Mahāyānottaratantra-śastra:
Vijñāna Vijñāna (Sanskrit; Devanagari: विज्ञान) or viññāṇa (Pāli; Devanagari: विञ्ञाण)[1] is translated as "consciousness," "life force," "mind,"[2] or "discernment."[3] Buddhism[edit] This section considers the Buddhist concept primarily in terms of Early Buddhism's Pali literature as well as in the literature of other Buddhist schools. Pali literature[edit] Throughout Pali literature, viññāṇa[1] can be found as one of a handful of synonyms for the mental force that animates the otherwise inert material body.[6] In a number of Pali texts though, the term has a more nuanced and context-specific (or "technical") meaning. (1) as a derivative of the sense bases (āyatana), part of the experientially exhaustive "All" (sabba); (2) as one of the five aggregates (khandha) of clinging (upadana) at the root of suffering (dukkha); and, Sense-base derivative[edit] Hence, in this context, viññāṇa includes the following characteristics: The aggregates[edit] "And why do you call it 'consciousness'? "... "No, lord."
faire un autel bouddhiste tibetain chez soi Ātman (Buddhism) Whereas Buddhism generally stresses the non-Self teachings of the Buddha, some Mahāyāna Buddhist sutras and tantras present cataphatic Buddhist teachings with positive language by asserting the ultimate reality of an atman [Self], which is equated with the essential, ultimate nature of mind (Dalai Lama — see relevant section below). This doctrine, also known as Tathāgatagarbha, is also seen as the inborn potential to become a Buddha. The Theravāda Dhammakaya Movement of Thailand also asserts the reality of the atman, which it equates with nirvana. Śāntideva (an 8th-century Indian Buddhist philosopher and practitioner) informs us that in order to be able to deny something, we first of all need to know what it is that we are denying.[2] Without contacting the entity that is imputed You will not apprehend the absence of that entity. (Bodhicaryāvatāra) Candrakīrti contextualises ātman as follows:[3][4] Ātman is an essence of things that does not depend on others; it is an intrinsic nature.