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La méditation - Vénérable Parawahera Chandaratana
La conscience ordinaire - Joseph Goldstein
What Is Contemplation ? - Ajahn Chah
The happy monk - Ajahn Amaro
L’attention - Ajahn Chah
S’ouvrir à ce qui est - Ajahn Sumedho
Approche de la méditation - Michel Henri Dufour
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La prière dans le bouddhisme - Jean-François Gantois
Le Tipi Taka (les trois Corbeilles) ou Canon Paali - Michel Henri Dufour
Mon sort est scellé - Phakyab Rinpoche et Sofia Stril-Rever
Aux sources du bouddhisme : la tradition de la Forêt - Michel Henri Dufour
Quel bouddhisme ? - Michel Henri Dufour
L’espèce humaine n’a pas l’exclusivité des droits - Dr Gabriel "Jîvasattha" Bittar
La regle d’or : interdépendance et responsabilité - Lama Denys
Autres textes
Comment apprendre aux enfants à méditer ? - Krishnamurti
Une culture de paix originale a Rio de Janeiro - Réseau Cultures
En Occident, nous n’avons pas le temps parce que nous le perdons - Sogyal Rinpoché
Aperçus sur l’initiation féminine - Jeanine Augé
Se découvrir au travers de l’enseignement du Bouddha - Lama Thubten Yeshe
Accueillir la mort avec joie - Lama Zopa Rinpoché
L’attitude extraordinaire de grande compassion - Sa Sainteté le Dalaï Lama

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> Bouddhisme > Essais

Following the Path

"They have no regret over the past, nor do they brood over the future. They live in the present ; therefore they are radiant."

This essay was taken from a leaflet distributed by

Amaravati Publications 1996


When asked to explain why his disciples always looked cheerful, the Buddha commented :

"They have no regret over the past, nor do they brood over the future. They live in the present ; therefore they are radiant."

Someone who has fully cultivated this way finds serenity and patience in themselves in times of difficulty, and the wish to share good fortune when things go well. They live a life free from guilt, and, rather than having violent mood swings, the mind and heart stay steady and buoyant through the changing circumstances of life.

These are the fruits ; but like most fruit, they have to be cultivated slowly and persistently with good-heartedness. For this reason, the guidance, or simply the companionship, of like-minded people is almost indispensable. The Refuge of Sangha is a reflection on this. Most generally, ’Sangha’ refers to all spiritual companions, but this spiritual companionship is highlighted by the religious order of alms-mendicants who live under a detailed code of conduct that unambiguously presents the values of the Buddhist path.

Buddhist monks and nuns are not preachers — being specifically prohibited from teaching unless asked to do so — they are spiritual companions, and their relationship with the general Buddhist public is one of mutual support. They are prohibited from growing food or having money ; they have to keep in touch with society and be worthy of support. Buddhist monasteries are not escape-hatches, but places where others can stay, receive teachings and — most important — feel that their act of service and support is appreciated. In this way, the monks and nuns provide more than companionship and guidance — they also present the opportunity for others to gain confidence and self-respect.

"Do not think lightly of goodness, saying, ’Nothing will help me improve.’ A pitcher is filled with water by a steady stream of drops ; likewise, the wise person improves and achieves well-being a little at a time."

Spirituality has to be a matter for personal concern and responsibility. Truth cannot arise through indoctrination. However, when such a complete and consistent Way as that of the Buddha is available, it is worthy of investigation.


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