By Lama Kunsang, Marie Aubèle
Le karmapa, l un des plus hauts dignitaires du bouddhisme tibétain, est le seul, en termes d autorité spirituelle, à pouvoir être comparé avec le dalaï-lama.
Détenteur des savoirs ésotériques et des pratiques miraculeuses, cette determine hors du commun se distingue par sa coiffe noire qu on dit tissée par des dakinis (des déités féminines) et qui symbolise l activité des bouddhas. Considéré comme une émanation du bodhisattva de l. a. compassion, Avalokiteshvara, le karmapa est un « Héros pour l Éveil » qui revient sans cesse pour aider les êtres.
Lama Kunsang et Marie Aubèle retracent pour nous l histoire des dix-sept karmapas qui, depuis le XIIe siècle, ont façonné los angeles spiritualité et l histoire du Tibet.
Cet ouvrage sans équivalent le plus complet paru en Occident sur le sujet , offre une lecture à plusieurs niveaux : spirituel, historique, sociétal... et ce, de façon vivante, émaillée de nombreuses informations et anecdotes tirées de resources tibétaines, chinoises, mongoles, françaises et anglaises.
Le livre est enrichi d illustrations en couleur et d une advent rédigée par un Rinpoché.
Read Online or Download L'Odyssée des Karmapas : La grande histoire des lamas à la Coiffe Noire PDF
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Extra resources for L'Odyssée des Karmapas : La grande histoire des lamas à la Coiffe Noire
Such a one sees that these Suttas are essentially a body o f instructions ind icating w hat one must do in order to end suffering, and that the explanations em bodied in them are only to indicate the validity o f the instructions. This supposed lack o f theory (or lack o f analysis) in the Suttas is apparently the driving factor behind the Abhidhamma Pitaka and the Commentaries. T h eir obviously scholastically inclined authors seem to be under the impression that a com prehension o f the four noble truths can be developed through an extended analysis o f things— an analysis not found in the Suttas.
C) T h e existentialist keeping to the laws o f thought recognizes that the problem exists, but he sees no w a y out o f it. W here then lies the w ay out o f this unpleasurable dilem m a? 1 tow is it to be surmounted w i t h o u t doing violence to the laws o f thought ? T h e answer to that is tw o fo ld : (a) Either seek assistance from outside in the form of the B uddha’s T eaching, or (b) Solve the problem w ithout any assistance from outside b y becom ing a Buddha oneself. W e shall conclude this Chapter by quoting the following passage from N anavlra T h e ra ’s Notes on Dhamma , a passage which, to the author’s knowledge is the best and most illum i nating one that has yet been written on the place that the Uuddha’s le a c h in g holds in the mental life o f m ankind: “ Existential philosophies, then, insist upon asking questions about self and the world, taking care at the same tim e to insist th at they are unanswerable.
But they are hard, in fact very hard. e. being subjectively engaged w ith the problem o f his existence, does not m ake these Notes accessible; for they assume that the reader is fam iliar (or is prepared to become fam iliar) w ith the original Pali texts. ” But the m ere pointing out the current misinterpretations o f tlie Suttas is itself a very valuable service, for the student o f the Suttas can be greatly benefited b y precious time being saved. W hether that w hich is offered in place o f the misinter pretations is right or w rong is something that the student w ill have to work out by h i m s e l f .
L'Odyssée des Karmapas : La grande histoire des lamas à la Coiffe Noire by Lama Kunsang, Marie Aubèle