It is like a lighted torch whose flame can be distributed to ever so many other torches which people may bring along; and therewith they will cook food and dispel darkness, while the original torch itself remains burning ever the same. It is even so with the bliss of the Way.
Gautama BuddhaMots clés buddhism sutra sutras
those which arise dependently are free of inherent existence.
Gautama BuddhaMots clés questions sutra sagaramati
those which are produced from causes are not produced. they do not have an inherent nature of production. those which depend on causes are said to be empty; those who know emptiness are aware.
Gautama BuddhaMots clés questions king sutra anavarapta anavataptanagarajapariprchchha nagas
if the selflessness of phenomena is analyzed and if this analysis is cultivated, it causes the effect of attaining nirvana. through no other cause does one come to peace.
Gautama BuddhaMots clés king meditative sutra samadhirajasutra stabilizations
analyzing through special insight and realizing the lack of inherent existence constitute understanding of the signless.
Gautama BuddhaAll phenomena do not inherently exist because of being dependent-arisings. All phenomena do not inherently exist because of being dependently imputed.
Gautama BuddhaMots clés buddhism sutra dependent-origination
A close examination of the instructions in the Satipaṭṭhāna Sutta reveals that the meditator is never instructed to interfere actively with what happens in the mind. If a mental hindrance arises, for example, the task of satipaṭṭhāna contemplation is to know that the hindrance is present, to know what has led to its arising, and to know what will lead to its disappearance. A more active intervention is no longer the domain of satipaṭṭhāna, but belongs rather to the province of right effort (sammā vāyāma).
The need to distinguish clearly between a first stage of observation and a second stage of taking action is, according to the Buddha, an essential feature of his way of teaching. The simple reason for this approach is that only the preliminary step of calmly assessing a situation without immediately reacting enables one to undertake the appropriate action.
Mots clés buddhism mindfulness meditation sutra
On considering these instances it is indubitably clear that sati has a crucial role to fulfill in the realm of samatha. This might be why the Cūḷavedalla Sutta speaks of satipaṭṭhāna as the "cause" of concentration (samādhinimitta)....
On the other hand, however, to consider satipaṭṭhāna purely as a concentration exercise goes too far and misses the important difference between what can become a basis for the development of concentration and what belongs to the realm of calmness meditation proper. In fact, the characteristic functions of sati and concentration (samādhi) are quite distinct. While concentration corresponds to an enhancement of the selective function of the mind, by way of restricting the breadth of attention, sati on its own represents an enhancement of the recollective function, by way of expanding the breadth of attention. These two modes of mental functioning correspond to two different cortical control mechanisms in the brain. This difference, however, does not imply that the two are incompatible, since during absorption attainment both are present. But during absorption sati becomes mainly presence of the mind, when it to some extent loses its natural breadth owing to the strong focusing power of concentration.
Mots clés buddhism meditation concentration sutra samadhi
The Pāli term for "feeling" is vedanā, derived from the verb vedeti, which means both "to feel" and "to know". In its usage in the discourses, vedanā comprises both bodily and mental feelings. Vedanā does not include "emotion" in its range of meaning. Although emotions arise depending on the initial input provided by feeling, they are more complex mental phenomena than bare feeling itself and are therefore rather the domain of the next [third] satipaṭṭhāna, contemplation of states of mind.
Bhikkhu AnālayoMots clés buddhism emotion feeling meditation sutra
Another aspect inviting contemplation is the fact that the affective tone of any feeling depends on the type of contact that has caused its arising. Once this conditioned nature of feelings is fully apprehended, detachment arises naturally and one's identification with feelings starts to dissolve.
Bhikkhu AnālayoMots clés buddhism feeling meditation detachment sutra
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