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Sermons Du Bouddha Religare Sermons du Bouddha Bouddha Révélation : an -540 Edition : inconnue Internet : 23 mai 2016 Bibliothèque des religions www.religare.org Bouddhisme Table des matières Préface .................................................................................................................................................. 2 1. L'accès aux libres examens (KALAMA-SUTTA) ........................................................................... 6 2. Le principe de non-violence (AGGI-SUTTA) ............................................................................... 11 3. La guerre et la paix (SANGAMA-SUTTA) .................................................................................. 15 4. Les guerres pendant les avalanches (PABBATUPAMA-SUTTA) ............................................... 17 5. Conseils aux laïcs (VELUDVAREYYA-SUTTA) ........................................................................ 20 6. Les dieux et les déesses (VERANJAKA-SUTTA) ........................................................................ 24 7. Conseils à une femme excessive (BHARIYA-SUTTA) ................................................................ 26 8. La richesse chez l'avare (APUTTAKA-SUTTA) .......................................................................... 28 9. La richesse et la beauté (MALLIKA-SUTTA) .............................................................................. 30 10. L'utilité de l'attention (AMBALATTHIKARAHULOVADA-SUTTA) ..................................... 34 11. Les quatre Vérités des nobles (DHAMMA-CAKKAPPAVATTANA-SUTTA) ........................ 38 12. Les questions inutiles (CULAMALUNKYA-SUTTA) ............................................................... 41 13. La doctrine de non-Soi (ANATTALAKKHANA-SUTTA) ........................................................ 45 14. La coproduction conditionnée (ACELA-SUTTA) ...................................................................... 48 15. Les actions et leurs résultats (SIVAKA-SUTTA)........................................................................ 51 16. Où sont les vrais Brahma(s)? (TEVIJJA-SUTTA) ...................................................................... 54 17. La patience infinie (KAKACUPAMA-SUTTA) ......................................................................... 72 18. Un tronçon de bois (DARUKKHANDHA-SUTTA) ................................................................... 79 19. L'entraînement graduel (GANAKAMOGGALLANA-SUTTA) ................................................. 81 20. Le domptage de l'éléphant (DANTABHUMI-SUTTA) .............................................................. 86 21. L'incendie (ADITTAPARIYAYA-SUTTA) ............................................................................... 95 22. Les facultés sensorielles (INDRIYABHAVANA-SUTTA) ........................................................ 97 23. Un monceau de malheurs (MAHADUKKHAKKHANDHA-SUTTA) .................................... 103 24. Le coeur d'un grand arbre solide (MAHASAROPAMA-SUTTA) ............................................ 111 25. La Vacuité (CULASUNNATA-SUTTA) .................................................................................. 117 © Mise en page par www.religare.org Sermons du Bouddha - www.religare.org Page 1 / 122 Préface Un Bouddha (« Eveillé ») désigne une personne ayant par sa sagesse (prajna) réalisé l'éveil, c'est-à- dire atteint le nirvana (selon le hīnayana) ou transcendé la dualité samsara (selon le Mahayana). Le Bouddha peut aussi être appelé « Bienheureux » (bhagavat), « Celui qui a vaincu » (Jina) ou encore « Ainsi-Venu » (Tathagata). Le plus connu des bouddhas fut le fondateur du bouddhisme, Siddhartha Gautama, archétype du « bouddha pur et parfait » (samyaksambuddha). * Les trois types d'éveil : Dès l'origine, les textes palis distinguent trois voies vers l'éveil: 1) Bouddha auditeur (sravakabuddha appelé aussi arhat), qui a atteint le nirvaņa par l'enseignement d'un bouddha. 2) Bouddha solitaire (pratyekabuddha), qui a trouvé la voie par lui-même mais n'a pas les capacités de libérer d'autres êtres. 3) Bouddha pur et parfait (samyaksambuddha), qui a atteint l'éveil par lui-même et a les capacités d'enseigner le dharma. Atteindre cet éveil demande de suivre la voie de bodhisattva. C'est ce dernier type que désigne le plus souvent le terme bouddha. L'exemple le plus célèbre en est le Bouddha historique, Shakyamuni, mais d'autres samyaksambuddha sont reconnus et vénérés. Après son nirvana, un bouddha est affranchi de tout lien (samyojana), mais peut encore être affecté par la maladie ou empoisonné ; si son corps porte trente-deux marques distinctives, il est néanmoins constitué de quatre éléments et donc périssable. Cependant, certains textes évoquent la quasi- invulnérabilité du bouddha parfait, résultat du fait qu’il a évacué son mauvais karma, en particulier en sacrifiant au cours de nombreuses existences des parties de son corps, voire sa vie. La blessure infligée par Devadatta à Shakyamuni est ainsi interprétée comme le signe d’un léger reste de mauvais karma. * Le bouddhisme Theravada : Le bouddhisme ancien ou le bouddhisme theravada considère que seuls de rares individus emprunteront la voie du bodhisattva, dont l'aboutissement est l'éveil pur et parfait du samyaksambuddha, qui permet de « faire tourner la roue du dharma » et de répandre la bonne doctrine dans le monde. Ils en ont fait le vœu de nombreuses existences auparavant devant un bouddha du passé. Le Buddhavamsa décrit un processus comprenant trois grands kalpas avant d’accéder à l'existence où le bodhisattva deviendra bouddha. Ayant atteint le nirvana, le bouddha (comme l'arhat) vit sa dernière existence ; la mort signale l'extinction totale (parinirvana). Dès l'origine, le bouddhisme reconnaît, outre le Bouddha de notre ère, plusieurs bouddhas du passé qui l'ont précédé. Le Digha Nikaya et le Samyutta Nikaya en mentionnent six, d’autres textes vingt- quatre, le Buddhavamsa vingt-sept ; l’Apadana du Khuddaka-Nikaya va jusqu'à trente-cinq. En ce qui concerne les bouddhas à venir, Maitreya, annoncé par Gautama lui-même, est le seul connu du canon pali, mais des textes post-canoniques comme le Dasabodhisattuppattikatha et le Dasabodhisattaddesa en comptent neuf, dont sept sont nommés avec leur lieu de résidence : Metteyya (Maitreya), Rama, Pasena, Vibhuti vivent au paradis Tusita, Subhuuti, Nalagiri, Parileyya résident au paradis Tavatimsa. Sermons du Bouddha - www.religare.org Page 2 / 122 * Le bouddhisme Mahayana : Selon le bouddhisme mahayana et vajrayana, chacun peut avoir l'ambition de devenir bodhisattva et la nature de bouddha (tathagatagarbha) peut être reconnue dans tous les êtres sensibles. Le bouddha n'est plus à proprement parler celui qui atteint le nirvana, mais plutôt celui qui a transcendé la dualité samsara/nirvana. Par ailleurs, un bouddha se manifeste sous trois aspects appelés le trikaya : - le « corps de transformation», nirmaṇakaya, l'apparence humaine inscrite dans l'histoire, le seul perçu par les humains ; - le « corps de jouissance », sambhogakaya, perçu par certains bodhisattvas ; - le « corps de dharma » absolu, dharmakaya, fruit de la sagesse la plus parfaite, nature même du bouddha, vacuité (sūnyata) où les dualités s’annulent. Les deux premiers corps ne sont que des moyens d'enseigner dus à la compassion. * Le bouddhisme Vajrayana : Le vajrayana reprend les concepts du mahayana. En outre, le corps absolu y est parfois nommé adibuddha (tib. thogma sangya) ou « bouddha auto-créé » et peut constituer un quatrième corps sahajakaya transcendant, primordial, inchangé et indestructible, sans forme et sans action, bien qu'il puisse donner lieu à des émanations visibles. Il est nommé Vairocana dans le bouddhisme Shingon, Samantabhadra dans la plus ancienne école tibétaine (Nyingmapa) et Vajrasattva ou Vajradhara dans les courants ultérieurs comme Kagyupa ou Gelugpa. L'adibouddha engendre des émanations qui engendrent elles-mêmes d'autres émanations, bouddhas, bodhisattvas, formes courroucées, etc. Le modèle archétypal est le groupe des cinq bouddhas de méditation. Le niveau où se situe une figure donnée peut varier selon les traditions ou le type de pratique tantrique. Ainsi, Vairocana, figure centrale du groupe des cinq bouddhas, est considéré comme l'adibouddha suprême dans le courant Shingon, mais comme une émanation de l'adibouddha Samantabhadra ou Vajradhara dans le bouddhisme tibétain. * Les différents Bouddhas : - Bouddha historique : Le fondateur du bouddhisme est nommé Siddhartha Gautama ; Siddhartha est donné comme son nom personnel, mais il s'agit probablement d'un surnom tardif. Gautama, attesté sans conteste, est probablement son gotta, mais certains y voient l’appellation "fils de Dame Gautami", du gotta de celle qui l'aurait élevé à la mort de sa mère. Il est encore appelé Gautama Bouddha, ou Shakyamuni (sage des Shakya) en raison de son appartenance à ce clan. Il porte de plus de nombreuses épithètes, comme Tathagata, "celui qui est venu ainsi" [prêcher la bonne Loi]. Le titre de Bouddha lui fut accordé par ses disciples. Les récits de sa vie, tout d’abord transmis oralement, n'ont été mis par écrit pour la première fois que quelques centaines d’années après sa mort et mélangent métaphysique et légende. Certains épisodes, tel celui où il apaise un éléphant furieux que son cousin jaloux Devadatta aurait lâché contre lui, peuvent être d’authentiques souvenirs historiques contrairement à ses conversations avec les dieux ou sa téléportation instantanée au Sri Lanka. Au fil
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