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In the Theravada tradition, suffering arises when one identifies with or clings to an aggregate. Suffering is extinguished by relinquishing attachments to aggregates. The Mahayana tradition further puts forth that ultimate freedom is realized by deeply penetrating the nature of all aggregates as intrinsically empty of independent existence. Etymology[edit] Outside of Buddhist didactic contexts, "skandha" can mean mass, heap, pile, gathering, bundle or tree trunk.[3][c] According to Thanissaro, the buddha gave a new meaning to the term "khanda": Prior to the Buddha, the Pali word khandha had very ordinary meanings: A khandha could be a pile, a bundle, a heap, a mass. Description in the Sutta Pitaka[edit] The Sutta Pitaka of the Pali Canon contains the teachings of the Buddha, as preserved by the Theravada tradition. The five skandhas[edit] The sutras describe five aggregates:[d] Suffering and release[edit] Understanding dukkha[edit] Clinging causes future suffering[edit] ... No essence[edit] Related:  Key Concepts

Six Yogas of Naropa The Six Yogas of Nāropa (Tib. Narö chö druk, na-ro'i-chos-drug), also called the six dharmas of Naropa.[1] Naro's six doctrines (Mandarin: Ming Xing Dao Liu Cheng Jiu Fa; rendered in English as: Wisdom Activities Path Six Methods of Accomplishment),[2] are a set of advanced Indo-Tibetan Buddhist tantric practices and a meditation sādhana compiled in and around the time of the Indian monk and mystic Nāropa (1016-1100 CE) and conveyed to his student Marpa the translator. The six yogas were intended in part to help in the attainment of siddhi and enlightenment in an accelerated manner. Six Yogas or Six Dharmas?[edit] Peter Alan Roberts notes that the proper terminology is "six Dharmas of Nāropa", not "six yogas of Nāropa": "Tilopa briefly described these six practices in a short verse text entitled Instructions on the Six Dharmas. Classification[edit] The six Dharmas are a synthesis or collection of the completion stage practices of several tantras. The six yogas[edit] Physical exercises[edit]

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.

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

Samaññaphala Sutta The Samaññaphala Sutta is the second discourse (Pali, sutta; Skt., sutra) of all 34 Digha Nikaya discourses. The title means, "The Fruit of Contemplative Life Discourse." In terms of narrative, this discourse tells the story of King Ajatasattu, son and successor of King Bimbisara of Magadha, who posed the following question to many leading Indian spiritual teachers: What is the benefit of living a contemplative life? After being dissatisfied with the answers provided by these other teachers, the king posed this question to the Buddha whose answer motivated the king to become a lay follower of the Buddha. In terms of Indian philosophy and spiritual doctrines, this discourse: Thanissaro (1997) refers to this discourse as "one of the masterpieces of the Pali canon The king's unrest[edit] The King immediately agreed to go there. To answer his majesty's paranoia, the physician calmly reassured the monarch, "Do not worry, your Majesty. The King then approached the Buddha and gave his salutation.

Buddhism World religion, founded by the Buddha Buddhism (/ˈbʊdɪzəm/, US also /ˈbuː-/) is the world's fourth-largest religion[3] with over 520 million followers, or over 7% of the global population, known as Buddhists.[web 1][5] Buddhism encompasses a variety of traditions, beliefs and spiritual practices largely based on original teachings attributed to the Buddha and resulting interpreted philosophies. Buddhism originated in ancient India as a Sramana tradition sometime between the 6th and 4th centuries BCE, spreading through much of Asia. Two major extant branches of Buddhism are generally recognized by scholars: Theravada (Pali: "The School of the Elders") and Mahayana (Sanskrit: "The Great Vehicle"). Theravada Buddhism has a widespread following in Sri Lanka and Southeast Asia. Life of the Buddha Buddha in Sarnath Museum (Dhammajak Mutra) "The Great Departure", relic depicting Gautama leaving home, first or second century (Musée Guimet) The problems of life: dukkha and saṃsāra Saṃsāra Rebirth Karma

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)?

Kundalini Kundalini chakra diagram Kundalini (Sanskrit kuṇḍalinī, कुण्डलिनी, pronunciation ) stems from yogic philosophy as a form of feminine shakti or "corporeal energy".[1] Kundalini is described within Eastern religious, or spiritual, tradition as an indwelling spiritual energy that can be awakened in order to purify the subtle system and ultimately to bestow the state of Yoga, or Divine Union, upon the 'seeker' of truth ".[2][3] The Yoga Upanishads describe Kundalini as lying "coiled" at the base of the spine, represented as either a goddess or sleeping serpent waiting to be awakened. In modern commentaries, Kundalini has been called an unconscious, instinctive or libidinal force.[1][4][5] It is reported that Kundalini awakening results in deep meditation, enlightenment and bliss.[6] This awakening involves the Kundalini physically moving up the central channel to reside within the Sahasrara Chakra above the head. Etymology[edit] The Sanskrit adjective kuṇḍalin means "circular, annular". and

Vipassanā Vipassanā (Pāli) or vipaśyanā (विपश्यना, Sanskrit; Chn. 觀 guān; Tib. ལྷག་མཐོང་, lhaktong; Wyl. lhag mthong) in the Buddhist tradition means insight into the true nature of reality.[1][2] In the Theravadin context, this entails insight into the three marks of existence - (1) the impermanence of and (2) the unsatisfactoriness of every conditioned thing that exists, and (3) non-self. In Mahayana contexts, it entails insight into what is variously described as sunyata, dharmata, the inseparability of appearance and emptiness (two truths doctrine), clarity and emptiness, or bliss and emptiness.[3] Vipassanā is commonly used as a synonym for vipassanā-meditation, in which satipatthana, four foundations of mindfulness or anapanasati, "mindfulness of breathing," is used to become aware of the impermanence of everything that exists. Samatha is a focusing, pacifying, and calming meditation common to many traditions in the world, notably yoga. Etymology[edit] Henepola Gunaratana defined Vipassanā as:

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]