By Sophie Royer
Il y a 2500 ans, en Inde, après des années de quête spirituelle, Siddharta Gautama accède enfin à l'ultime vérité. Devenu le Bouddha - littéralement l'Eveillé -, il va dès lors enseigner à ses contemporains l. a. voie qui permet d'échapper à l. a. souffrance. Après sa mort, los angeles doctrine du sage proceed à se propager à travers l'Inde, avant de gagner toute l'Asie. Au XIXe siècle, les Occidentaux découvrent le bouddhisme. A leur travel, ils ne tardent pas à être touchés par l'humanisme de son message. Première faith de l'histoire de l'humanité à vocation universelle, le bouddhisme n'a rien perdu de son éclat. Mais que sait-on vraiment de l'identité de son fondateur ? En étudiant le contexte politique et spirituel de l'Inde ancienne, en croisant les récits légendaires rapportés par les disciples du maître avec le fruit des recherches scientifiques, cette biographie appréhende los angeles determine du Bouddha historique, sa vie et sa pensée.
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Additional info for Bouddha
Buddhaghosa explains that in the first three absorptions equanimity resembles the creseent moon which occurs during the day and is neither pure nor clear because it is overpowered by the radiance of the sun and is lacking the assistance of its ally the night (Vism. iv. 195). In the first three absorptions, the crescent moon which consists of constituential balance is not pure because it is overpowered by the brilliance of the limbs of absorption, initial application of mind and so forth, and because it is without the assistance of its ally; the feeling equanimity.
They took up the cause of Buddhism with great zeal and tried to popularise it inside and outside India. E. COIlZe writes: "The first five centuries of Buddhist history saw the development of a number of schools, or sects, which are traditionally counted as eigh tcen. " Lamottc! has also dealt with the geographical distribution of the different schools on the basis of the inscriptions. lgrai1al1ama, Kathiivattizu, MilindapaliiJa and the like 20 Studies in Pali and Buddhism record the tene;ts of different schools.
We could say' that the ideal act, embodied in the personage of the fully-liberated individual would be accompanied by six-limbed equanimity. This is the plire balance that accompanies such an illdividual's responses to material situations and sentient beings, whether he be responding with insight, joy or sympathy. In the light of what has been said above about Buddha's own sympathy and his exhortations to the monks, it would be far more fitting to assert that the ideal act in Buddhism is governed Equanimity (Upekkhii) in Theraviida Buddhism 13 by some consideration and concern for others' happiness and welfare.