20/03/2007

Entrainement à la Parole juste

Entrainement à la Parole juste. Ce fichier est envoyé automatiquement à chaque inscription, et tous les mois à chaque membre.______________________________I. LA PAROLE JUSTE EN BREF" La Parole juste signifie l'abstention :1.du mensonge //musavada, en langue palie//;2.de la médisance, de la calomnie et de toutes paroles susceptibles decauser la haine, l'inimitié, la désunion, la disharmonie entre individusou groupes de personnes //pisuna vaca//;3.de tout langage dur, brutal, impoli, malveillant ou injurieux //pharusa vaca//, et enfin;4. de bavardages oiseux, futiles et vains //samphapalapa//.Du moment qu'on s'abstient de toutes ces formes de paroles fausses etnuisibles, on doit dire la vérité, on doit employer des mots amicaux etbienveillants, agréables et doux, qui aient du sens et qui soientutiles. On ne doit jamais parler négligemment, mais au moment et au lieu convenables. Si l'on n'a rien d'utile à dire, on devra garder un « noblesilence ».(de Walpola Rahula, L'enseignement du Bouddha, Points Seuil, collection Sagesses, p. 70).______________________________II. CRITERE POUR EXAMINER LE KAMMA PRODUIT VIA LA PAROLE : EST-CE QUE CELA VA NUIRE A QUELQU’UN ?; EST-CE QUE CELA PRODUIT DUKKHA ? A EXAMINER 1/ AVANT L’ACTE DE PARLER OU D’ECRIRE, 2/ PENDANT L’ACTE, 3/ APRES L’ACTION.« Rahula, when you desire to do any verbal kamma, first reflect uponthat kamma: "This verbal action that I desire to do, does it lead toharm for myself, lead to harm for others, or lead to harm for bothsides; is it an unwholesome verbal action with dukkha as its return anddukkha as its result?" Rahula, if you reflect and then feel that it isso, then you absolutely should not do such a verbal action.Rahula, if you reflect and then feel that: "This verbal action which Idesire to do, does not lead to harm for myself, does not lead to harmfor others, and does not lead to harm for both sides; it is a wholesomeverbal action, that has joy as its return and has joy as its result";then, Rahula, you ought to do such a verbal action. »[One also reflects while doing the verbal kamma and after completing it.](extrait de Majjhima-Nikaya, Ambalatthika-rahulovada Sutta n°61)________________________________III. WELL-SPOKEN WORDS ARE SAMMAVACA« Bhikkhus, words having these five characteristics are wordswell-spoken, are not words badly-spoken, are blameless words which thewise do not criticize. What are these fivecharacteristics? The five are:spoken at the proper time (Kalena bhasita hoti)spoken in line with the truth (Sacca bhasita hoti)spoken gently (Sanha bhasita hoti)spoken beneficially (Atthasanhita bhasita hoti)spoken with a friendly heart (Mettacittena bhasita hoti)Bhikkhus, speech having these five characteristics are wordswell-spoken, are not words badly-spoken, are blameless words which thewise do not criticize. »(de : Anguttara-Nikaya, Fives.)________________________________IV. NOBLE & IGNOBLE WAYS OF SPEAKINGBhikkhus, there are these eight kinds of anariyavohara (ignoble ways ofspeaking). What are the eight kinds? The eight kinds are:the tendency to speak of having seen things that have not (really) beenseen; the tendency to speak of having heard things that have not (really) been heard;the tendency to speak of having experienced things that have not(really) been experienced;the tendency to speak of having realized things that have not (really)been realized;the tendency to speak of having not seen things that have been seen;the tendency to speak of having not heard things that have been heard;the tendency to speak of having not experienced things that have beenexperienced;the tendency to speak of having not realized things that have beenrealized.Bhikkhus, these are the eight anariyavohara.Bhikkhus, there are these eight kinds of ariyavohara (noble ways ofspeaking). What are the eight kinds? The eight kinds are:the tendency to speak of having not seen things that have not been seen;the tendency to speak of having not heard things that have not beenheard;the tendency to speak of having not experienced things that have notbeen experienced;the tendency to speak of having not realized things that have not beenrealized;the tendency to speak of having seen things that have (really) beenseen;the tendency to speak of having heard things that have (really) beenheard;the tendency to speak of having experienced things that have (really)been experienced;the tendency to speak of having realized things that have (truly) beenrealized.Bhikkhus, these are the eight ariyavohara.(Anguttara-Nikaya, Eights)________________________________V. DIX SUJETS DIGNES DE DISCUSSION (GATHAVATTHU) (SUBJECTS SUITABLE FORDISCUSSION AMONG BHIKKHUS, TOPICS WHICH OUGHT TO BE DISCUSSED BYSADHAMMIKA COMRADES).1.Appiccha-gatha: talk about or favorable to wanting little, words thatinspire us to have few wants and desires.2.Santutthi-gatha: talk about or favorable to contentment, words thatinspire satisfaction with what we have and disinterest in conveniencesand luxuries.3.Paviveka-gatha: talk about or favorable to solitude and seclusion,words that inspire physical, mental, and spiritual solitude (freedomfrom disturbances).4.Asamsagga-gatha: talk about or favorable to not mingling together,words that inspire us to not waste precious time and energy socializing.5.Viriyarambha-gatha: talk about or favorable to perseverance andsummoning effort, words that inspire effort and striving in ourpractice.6.Sila-gatha: talk about or favorable to virtue and good conduct, wordsthat inspire us to to be well established in morality (normality).7.Samadhi-gatha: talk about or favorable to well-established, stable,focused, integrated minds, words that inspire clarity and stability ofmind.8.Pañña-gatha: talk about or favorable to intelligence and wisdom, wordsthat inspire or lead to the arising of spiritual insight.9.Vimutti-gatha: talk about or favorable to liberation, words that leadthe mind toward kilesa and dukkha.10.Vimutti-ñanadassana-gatha: talk about or favorable to the knowledgeand vision of liberation, words that inspire interest and understandingregarding knowledge andvision of liberation from upadana and dukkha.(Sources: M.i.145; iii.113; A.v.129.)______________________________passages 2, 3, 4 et 5 en anglais tirés dehttp://www.suanmokkh.org/archive/default.htmTeachings From the Buddha's Own Lips concerning Right Speechet http://www.suanmokkh.org/dhdisc1.htm

21:58 Écrit par hubert leclerc sprl dans Général | Lien permanent | Commentaires (0) |  Facebook |

Les commentaires sont fermés.