Download Contes des vies antérieures du Bouddha by Anonymous PDF
Los angeles culture bouddhique de langue palie a conservé une assortment de plus de cinq cents contes, les Jatakas, qui relatent les vies passées du Bouddha, comme animal, comme dieu et comme homme. Ceux qui ont été traduits pour l. a. première fois dans ce recueil mettent en scène le thème vital des dix « perfections », qualités que le futur Bouddha a dû cultiver avant de pouvoir atteindre l’éveil par l. a. méditation : l. a. générosité, le renoncement, los angeles sagesse, l. a. persistence, etc.Vivants, parfois drôles et pleins de rebondissements, ces contes de sagesse rapportent les paroles et les actes souvent héroïques du futur Bouddha et sont considérés en Asie du Sud-Est comme les classiques de l’éthique bouddhiste. Nul doute que le présent ouvrage fera référence ici aussi. Kim Vu Dinh Il a déjà traduit au Seuil Trois enseignements sur los angeles méditation Vipassana de S.N. Goenka (« issues Sagesses », 2009).
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Extra resources for Contes des vies antérieures du Bouddha
Eyes to see it�ises because there are ears to hear them. t skin to feel them. But this is an unfamOfar point of view, ad at once _ dlldaJm it, sayfng, ·Oh, but I didn't � my coao. my eyes, -my ears, and my sensitive aWn! ney' 'were given to ' me by my father ' and mother� at scIoasDess, perhaps by God.. , BUt should we not. lIS I S IT more, if my CODSCiousness is something which I do DOt fully control, something given to me by my parents, who or what is the T which "'has- this consciousness?
I am not asked to pre tend that I love. I am asked really to mean it, to be completely sincere. Jesus' whole condemnation of the Parisees was thatthey obeyed the law of God insincerely -with their lips and hands, but not with their hearts. But, if the heart is the controller, how is it to convert itseHP If I am to love sincerely, I must love with my whole being, with unhindered spontaneity. spontaneous, and con trolled or willed spontaneity is a contradiction! Christian theology has attempted to clarify the prob lem by saying that the heart cannot convert itself with out the help of God, without divine grace, a power' that descends from above to control the controller.
We are forced to find out for ourselve�, not by masters, but by their absence, so that there is no temptation for us to lean on others. It is true that the Japanese Zen student has the presence of the master's naturalness to embar rass him. But cannot we be embarrassed by our very natural environment of sky, earth, and water, as by the marvel of our own bodies, into making a response, into acting in a way that is commensurate with their splen dor? Or must we continue to buffet them blindly with bulldozers, fancying ourselves as the independent con trollers and conquerors of what is, after all, the greater and perhaps better half of ourselves?