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Théravada
Lâcher prise sur la souffrance - Ajahn Thiradhammo
Quelques mots encore... - Ajahn Chah
La vigilance, chemin vers le nibbâna - Ajahn Sumedho
Le contact des sens, la fontaine de sagesse - Ajahn Chah
La vie est une opportunité pour la pratique - Ajahn Sucitto
L’approche de la mort dans le bouddhisme - Vénérable Parawahera Chandaratana
Le bouddhisme en peu de mots - Michel Henri Dufour
Même rubrique

Le sourire - Jean-Pierre Maradan
Conte : L’arbre qui se comportait comme un chasseur - Centre Bouddhique International
La révolution intérieure du bouddhisme - Michel Henri Dufour
La porte de la montagne - Khoa Nguyen
Maitri, joyau de la vacuité - Sofia Stril-Rever
De l’interdépendance : portée universelle et actualité du Bouddha-Dharma - Lama Denys
La renaissance selon le bouddhisme ancien - Michel Henri Dufour
Autres textes
Pourquoi une double vérité dans le Bouddhisme - Vénérable Dr.T.Dhammaratana
Les bonnes soupes de l’hiver -
La pratique d’un moine - Michel Henri Dufour
Ma vie de tous les jours - Sa Sainteté le Dalaï Lama
La généreuse nature du Dhamma - Goenka
Du dépassement de la raison dans le soufisme - Eric "Younès" Geoffroy
Galaxie formation : quelques repères - Laurence Flichy

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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.







Buddhaline

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