{"id":318223,"date":"2025-04-28T22:41:18","date_gmt":"2025-04-28T20:41:18","guid":{"rendered":"http:\/\/dhagpo.org\/?p=318223"},"modified":"2025-04-28T22:49:35","modified_gmt":"2025-04-28T20:49:35","slug":"mayo-2000-karmapa-recibe-transmision-dos-colecciones-clave-linaje-karma-kagyu-kundreul-ling","status":"publish","type":"post","link":"https:\/\/dhagpo.org\/es\/mayo-2000-karmapa-recibe-transmision-dos-colecciones-clave-linaje-karma-kagyu-kundreul-ling\/","title":{"rendered":"Mayo 2000: Karmapa recibe la transmisi\u00f3n de dos colecciones clave del linaje karma kagyu en Dhagpo Kundreul Ling"},"content":{"rendered":"

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En el mes de mayo de 2000, Thaye Dorje, Su Santidad el XVII Gyalwa Karmapa, en retiro en Dhagpo Kundreul Ling desde el mes de febrero,<\/a> recibe la transmisi\u00f3n de dos colecciones clave del linaje karma kagyu: el <\/span>Chakchen Gyazhung<\/span><\/i>, colecci\u00f3n de los textos indios del mahamudra compilada por el VII Karmapa, y la colecci\u00f3n de iniciaciones titulada <\/span>Chik Sh\u00e9 K\u00fcn Dr\u00f6l <\/span><\/i>(Conociendo una cosa, todo se libera) compilada por el IX Karmapa (ver m\u00e1s abajo).<\/span>
<\/span>
Estas transmisiones le son conferidas por Su Santidad el XIV Kunzik Shamarpa, Mipham Chokyi Lodro (1952-2014), quien cuida de la educaci\u00f3n del joven Karmapa, tal como el XVI Karmapa lo hab\u00eda hecho por \u00e9l.
<\/span>
<\/span>Esta continuidad ininterrumpida de transmisi\u00f3n de los m\u00e9todos que conducen a la liberaci\u00f3n del malestar y al despertar es mantenida de manera pura por lo que se conoce como el Rosario de oro<\/em> del linaje karma kagyu.<\/span><\/p>\n

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Estas fotos provienen de nuestros archivos o han sido recopiladas en el marco de la b\u00fasqueda para los 50 a\u00f1os de Dhagpo Kagyu Ling. No hemos podido identificar a todos los autores. El uso de las fotos es \u00fanicamente informativo y en el contexto de la celebraci\u00f3n de los 50 a\u00f1os de Dhagpo Kagyu Ling. Su uso est\u00e1 limitado a esta actividad y a nuestro sitio web, y no tiene fines comerciales.<\/span><\/p>\n

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Evento<\/h5>\n

El aniversario del XVII Gyalwa Karmapa, as\u00ed como las transmisiones que recibi\u00f3 de Kunzik Shamarpa en Dhagpo Kundreul Ling, quedar\u00e1n marcadas por un d\u00eda de pr\u00e1ctica en Dhagpo Kagyu Ling y en Dhagpo Kundreul Ling.<\/span><\/p>\n

\"\"Una parte del evento tendr\u00e1 lugar tan solo in situ y la otra en l\u00ednea e in situ. <\/span><\/p>\n

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Estas fotos provienen de nuestros archivos o han sido recopiladas en el marco de la b\u00fasqueda para los 50 a\u00f1os de Dhagpo Kagyu Ling. No hemos podido identificar a todos los autores. El uso de las fotos es \u00fanicamente informativo y en el contexto de la celebraci\u00f3n de los 50 a\u00f1os de Dhagpo Kagyu Ling. Su uso est\u00e1 limitado a esta actividad y a nuestro sitio web, y no tiene fines comerciales.<\/span><\/p>\n

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Los Textos indios del mahamudra del sentido definitivo, o Chakchen Gyazhung<\/em><\/h2>\n

[\/et_pb_text][et_pb_text admin_label=\u00bbLes Textes indiens du mahamudra de sens d\u00e9finitif, ou Chakchen gyazhung\u00bb _builder_version=\u00bb4.27.4″ _module_preset=\u00bbdefault\u00bb custom_padding=\u00bb||1px|||\u00bb global_colors_info=\u00bb{}\u00bb]<\/p>\n

\n

La vasta recopilaci\u00f3n titulada<\/span> Los Textos Indios del mahamudra de sentido definitivo (Nges don phyag rgya chen po\u2019i rgya gzhung)<\/span><\/i>, compilada por el VII Karmapa Chodrak Gyamtso (1454\u20131506), contiene la traducci\u00f3n tibetana de las ense\u00f1anzas y cantos compuestos por los maestros budistas indios que son el origen y la fuente de inspiraci\u00f3n del linaje kagyu. Esta colecci\u00f3n ofrece una visi\u00f3n de la enorme riqueza de los textos indios del mahamudra.<\/span><\/p>\n

En su edici\u00f3n xilogr\u00e1fica impresa en el monasterio karma kagyu de Palpung<\/a> en el T\u00edbet oriental, la colecci\u00f3n llenaba tres vol\u00famenes imponentes, al igual que en su reedici\u00f3n bajo la direcci\u00f3n del XIV Kunzik Shamarpa en Delhi en 1997.<\/a> Su edici\u00f3n moderna en forma de libros (2009)<\/a> consta de seis vol\u00famenes, con un total de 2.600 p\u00e1ginas en tibetano. La colecci\u00f3n est\u00e1 siendo traducida al ingl\u00e9s por Karl Brunnh\u00f6lzl y Wisdom Edition,<\/a> y cuatro de los seis vol\u00famenes ya han sido publicados.
<\/span>
<\/span>La gran mayor\u00eda de las 217 obras incluidas en esta antolog\u00eda provienen del Tengyur.
<\/span>
<\/span>El Tengyur comprende algo m\u00e1s de 200 vol\u00famenes y re\u00fane los tratados, traducidos al tibetano, de los maestros indios eruditos y realizados, mientras que el Kangyur re\u00fane, en una centena de vol\u00famenes, la traducci\u00f3n al tibetano de todos los sutras o ense\u00f1anzas provenientes del Buda Shakyamuni.<\/span>
<\/span> Estos Textos indios del mahamudra tienen una longitud variable, desde una sola frase hasta cerca de 200 p\u00e1ginas. Estas obras se distribuyen en siete g\u00e9neros:<\/span><\/p>\n

    \n
  1. El An\u0101vilatantra, una <\/span>ense\u00f1anza t\u00e1ntrica atribuida al Buda <\/b>considerada como la fuente principal del mahamudra, con su comentario;<\/span>
    <\/span><\/li>\n
  2. Los <\/span>cantos de realizaci\u00f3n<\/b> (doh\u0101, cary\u0101g\u012bti y vajrag\u012bti) entonados por los maestros indios en diferentes ocasiones (como en <\/span>ganachakras <\/span><\/i>o festines t\u00e1ntricos, por ejemplo, o durante experiencias espirituales significativas);<\/span>
    <\/span><\/li>\n
  3. Los <\/span>comentarios <\/b>sobre estos cantos de realizaci\u00f3n y otros textos;<\/span>
    <\/span><\/li>\n
  4. Los <\/span>tratados t\u00e1ntricos <\/b>independientes;<\/span>
    <\/span><\/li>\n
  5. Los <\/span>tratados no t\u00e1ntricos;<\/b>
    <\/span><\/li>\n
  6. Los <\/span>relatos edificantes;<\/b>
    <\/span><\/li>\n
  7. Las <\/span>doxograf\u00edas <\/b>(textos que presentan los diferentes sistemas de pensamiento budistas y no budistas).<\/span><\/li>\n<\/ol>\n


    <\/span>La mayor\u00eda de los autores de estas obras son figuras muy conocidas entre los 84 <\/span>mahasiddhas<\/span><\/i>, hombres y mujeres altamente realizados en su pr\u00e1ctica de los tantras budistas. El hecho de que un gran n\u00famero de textos sea atribuido a Maitripa<\/strong> y Saraha<\/strong> subraya que estos dos maestros son considerados como las fuentes m\u00e1s importantes del mahamudra en la escuela kagyu.<\/span>
    <\/span>A diferencia de otras recopilaciones como la <\/span>Colecci\u00f3n de todas las sadhanas (Druptab k\u00fcnt\u00fc) <\/span><\/i>o <\/span>En conocer una para liberarlas todas (Chiksh\u00e9 k\u00fcndr\u00f6l),<\/span><\/i> esta colecci\u00f3n no est\u00e1 compuesta por iniciaciones, sino por textos cuya transmisi\u00f3n se da a trav\u00e9s de la lectura ritual (<\/span>lung<\/span><\/i>) o la explicaci\u00f3n (<\/span>tri<\/span><\/i>).<\/span>
    <\/span><\/p>\n<\/div>\n

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    En conocer una para liberarlas todas (Chiksh\u00e9 k\u00fcndr\u00f6l)<\/em><\/h2>\n

    [\/et_pb_text][et_pb_text admin_label=\u00bbEn conna\u00eetre une pour les lib\u00e9rer toutes (Chiksh\u00e9 k\u00fcndr\u00f6l)\u00bb _builder_version=\u00bb4.27.4″ _module_preset=\u00bbdefault\u00bb custom_padding=\u00bb||1px|||\u00bb global_colors_info=\u00bb{}\u00bb]<\/p>\n

    \n


    <\/span>La transmisi\u00f3n de una iniciaci\u00f3n<\/strong> es un ritual  muy importante en el budismo tibetano. Al recibir una iniciaci\u00f3n, el practicante cruza la puerta que le permite comprometerse en la pr\u00e1ctica de los tantras budistas, el vajrayana. Existen dos formas de iniciaci\u00f3n: las \u00abtransmisiones de poder\u00bb (<\/span>wang<\/span><\/i> o <\/span>abhisheka<\/span><\/i>) y las \u00abautorizaciones de pr\u00e1ctica\u00bb (<\/span>jenang<\/span><\/i>). Las primeras pertenecen a la clase de tantras del yoga insuperable (<\/span>niruttaratantra<\/span><\/i>) y est\u00e1n asociadas a tantras como Hevajra, Chakrasamvara o Kalachakra. Al recibir un <\/span>wang<\/span><\/i>, el practicante entra en el mandala de un <\/span>yidam <\/span><\/i>espec\u00edfico y se le permite comprometerse en la pr\u00e1ctica de las fases de creaci\u00f3n (<\/span>kyerim<\/span><\/i>) y de perfecci\u00f3n (<\/span>dzokrim<\/span><\/i>) de ese <\/span>yidam<\/span><\/i>. A este tipo de iniciaci\u00f3n tambi\u00e9n se le llama una \u00abiniciaci\u00f3n mayor\u00bb para indicar que contiene las cuatro fases de iniciaci\u00f3n (del vaso, secreta, de sabidur\u00eda y de la palabra) y que est\u00e1 asociada a los catorce <\/span>samayas <\/span><\/i>ra\u00edz y a numerosos compromisos correlativos. Las \u00abautorizaciones de pr\u00e1ctica\u00bb, por su parte, son iniciaciones que permiten al practicante meditar bajo la forma de un <\/span>yidam <\/span><\/i>espec\u00edfico. Estas est\u00e1n asociadas a la primera etapa de las transmisiones de poder, la iniciaci\u00f3n del vaso, y permiten la pr\u00e1ctica de la fase de creaci\u00f3n.<\/span>
    <\/span><\/p>\n

    La colecci\u00f3n titulada <\/span>En conocer una para liberarlas todas (gcig shes kun grol) <\/span><\/i>es una recopilaci\u00f3n que re\u00fane numerosas autorizaciones para meditar sobre diferentes <\/span>yidams <\/span><\/i>pac\u00edficos y col\u00e9ricos. Esta recopilaci\u00f3n fue compuesta por el IX Karmapa Wangchuk Dorje (1556\u20131603); se bas\u00f3 en las tradiciones provenientes de Karmapas anteriores, especialmente el VI Karmapa Tongwa Donden y el VIII Karmapa Mikyo Dorje, as\u00ed como en compilaciones previas. Re\u00fane los rituales de iniciaci\u00f3n y pr\u00e1ctica de 23 divinidades pac\u00edficas<\/strong> como Tara Blanca, Tara Verde, Ombrela Blanca (Dukkar), Manjushri sobre un le\u00f3n, Maitreya, etc., y una veintena de divinidades col\u00e9ricas<\/strong> como Vajrapani, Hayagriva, Yamantaka rojo y negro, etc., adem\u00e1s de un suplemento de unas diez m\u00e1s,<\/strong> como Jambhala amarillo, negro y blanco, Sangye Menla, Shakyamuni, etc.<\/span><\/p>\n


    <\/span>Lo que hace \u00fanica a esta colecci\u00f3n es que el IX Karmapa estableci\u00f3 un modelo com\u00fan para la transmisi\u00f3n de las iniciaciones, con tres posibilidades de ritual: extensivo, mediano y muy sucinto. Este modelo luego se adapta para cada una de las divinidades, las cuales son descritas en una <\/span>sadhana <\/span><\/i>espec\u00edfica, donde se precisan su linaje e historia, y se describen su apariencia, mantra, s\u00edlabas germen, etc. Esta caracter\u00edstica de la recopilaci\u00f3n es la que explica su t\u00edtulo \u00ab<\/span>Conocer una autorizaci\u00f3n de pr\u00e1ctica para liberarlas  <\/span><\/i>[<\/span>o transmitirlas] todas<\/span><\/i>\u00bb     (r<\/a><\/span>jes gnang gcig shes kun grol)<\/span><\/i><\/a>, aunque, probablemente, tambi\u00e9n se subentiende el significado m\u00e1s po\u00e9tico, es decir, que el conocimiento de una cosa esencial permite liberar todos los oscurecimientos.<\/span><\/p>\n

    El car\u00e1cter pr\u00e1ctico de esta colecci\u00f3n<\/strong> la ha hecho muy popular en el linaje karma kagyu, y se utiliza a menudo para autorizar a los disc\u00edpulos a practicar los diferentes <\/span>yidams <\/span><\/i>incluidos en la recopilaci\u00f3n.<\/span><\/p>\n<\/div>\n

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    En el mes de mayo de 2000, Thaye Dorje, Su Santidad el XVII Gyalwa Karmapa, en retiro en Dhagpo Kundreul Ling desde el mes de febrero, recibe la transmisi\u00f3n de […]<\/p>\n","protected":false},"author":8,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":"

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    Au mois de mai 2000<\/strong>, <\/span>Thay\u00e9 Dorj\u00e9, Sa Saintet\u00e9 le XVII<\/span>e<\/span><\/sup> Gyalwa Karmapa, en retraite \u00e0 Dhagpo Kundreul Ling depuis le mois de f\u00e9vrier,<\/a> re\u00e7oit la transmission de deux collections cl\u00e9s de la lign\u00e9e karma kagy\u00fc, le <\/span>Chakchen Gyazhung<\/span><\/i>, collection des textes indiens du mahamudra<\/strong> compil\u00e9e par le VII<\/span>e<\/span><\/sup> Karmapa, et la collection d\u2019initiations<\/strong> intitul\u00e9e <\/span>Chik Sh\u00e9 K\u00fcn Dr\u00f6l <\/span><\/i>(<\/span>Connaissant une chose, tout se lib\u00e8re<\/span><\/i>) compil\u00e9e par le IX<\/span>e<\/span><\/sup> Karmapa (voir ci-dessous).<\/span><\/p>

    Ces transmissions lui sont conf\u00e9r\u00e9es par Sa Saintet\u00e9 le XIV<\/strong><\/span>\u1d49<\/strong> K\u00fcnzik Shamarpa, Mipham Ch\u00f6kyi Lodr\u00f6<\/strong> (1952-2014), qui prend soin de l\u2019\u00e9ducation du jeune Karmapa, tout comme le XVI<\/span>e<\/span><\/sup> Karmapa l\u2019avait fait pour lui.<\/span><\/p>

    Cette continuit\u00e9 ininterrompue de transmission des m\u00e9thodes conduisant \u00e0 la lib\u00e9ration du mal-\u00eatre et \u00e0 l\u2019\u00e9veil sont d\u00e9tenues de fa\u00e7on pure par ce qui est appel\u00e9 le \u00ab Rosaire d\u2019or de la lign\u00e9e karma kagy\u00fc \u00bb<\/span>.<\/b><\/p>

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    Ces photos proviennent de nos archives ou ont \u00e9t\u00e9 recueillies dans le cadre des recherches pour les 50 ans de Dhagpo Kagyu Ling. Nous n'avons pas pu identifier tous les auteurs. L\u2019utilisation des photos est \u00e0 titre informatif dans le cadre de la c\u00e9l\u00e9bration des 50 ans de Dhagpo Kagyu Ling. Leur usage est limit\u00e9 \u00e0 cette actualit\u00e9 et \u00e0 notre site et n\u2019est pas \u00e0 usage commercial<\/span><\/p>

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    \u00c9v\u00e9nement<\/h5>

    L\u2019anniversaire<\/strong> du XVIIe<\/sup> Gyalwa Karmapa ainsi que<\/strong> les transmissions<\/strong> qu\u2019il a re\u00e7ues de K\u00fcnzik Shamar Rinpoch\u00e9 \u00e0 Kundreul Ling seront marqu\u00e9s par une journ\u00e9e de pratique \u00e0 Dhagpo Kagyu Ling<\/strong> et \u00e0 Dhagpo Kundreul Ling<\/strong>.<\/span><\/p>

    \"\"Un partie de cet \u00e9v\u00e9nement aura lieu uniquement sur place<\/strong> et une autre en ligne <\/strong>et sur place.<\/strong><\/span><\/p>

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    Ces photos proviennent de nos archives ou ont \u00e9t\u00e9 recueillies dans le cadre des recherches pour les 50 ans de Dhagpo Kagyu Ling. Nous n'avons pas pu identifier tous les auteurs. L\u2019utilisation des photos est \u00e0 titre informatif dans le cadre de la c\u00e9l\u00e9bration des 50 ans de Dhagpo Kagyu Ling. Leur usage est limit\u00e9 \u00e0 cette actualit\u00e9 et \u00e0 notre site et n\u2019est pas \u00e0 usage commercial<\/span><\/p>

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    Les Textes indiens du mahamudra de sens d\u00e9finitif,<\/em> ou Chakchen gyazhung<\/em><\/h2>

    [\/et_pb_text][et_pb_text admin_label=\"Les Textes indiens du mahamudra de sens d\u00e9finitif, ou Chakchen gyazhung\" _builder_version=\"4.27.4\" _module_preset=\"default\" custom_padding=\"||1px|||\" global_colors_info=\"{}\"]<\/p>

    Le vaste recueil intitul\u00e9 <\/span>Les Textes indiens du mahamudra de sens d\u00e9finitif<\/span><\/i> (<\/span>Nges don phyag rgya chen po\u2019i rgya gzhung<\/span><\/i>), compil\u00e9 par le<\/span> VII<\/span>e<\/span><\/sup> Karmapa Ch\u00f6drak Gyamtso<\/span><\/a> (1454\u20131506), contient la traduction tib\u00e9taine des enseignements et chants compos\u00e9s par les ma\u00eetres bouddhistes indiens qui sont l\u2019origine et la source d\u2019inspiration de la lign\u00e9e kagy\u00fc.<\/strong> Cette collection donne un aper\u00e7u de l\u2019immense richesse des textes indiens du mahamudra.<\/span><\/p>

    Dans son<\/span> \u00e9dition xylographique imprim\u00e9e au monast\u00e8re karma kagy\u00fc de Palpung<\/span><\/a> au Tibet oriental, la collection remplissait trois volumes imposants, de m\u00eame pour <\/span>sa<\/span> \u00a0<\/span>r\u00e9\u00e9dition sous la direction du <\/span>XIV\u1d49 Shamar Rinpoch\u00e9<\/span> \u00e0 Delhi en 1997<\/span><\/a>. Son<\/span> \u00e9dition moderne sous forme de livres (2009)<\/span><\/a> se compose de six volumes, pour un total de 2 600 pages en tib\u00e9tain. La collection est en cours de traduction en anglais par<\/span> Karl Brunnh\u00f6lzl et Wisdom Edition<\/span><\/a>, et quatre des six volumes ont d\u00e9j\u00e0 \u00e9t\u00e9 publi\u00e9s.<\/span><\/p>

    La grande majorit\u00e9 des 217 \u0153uvres incluses dans cette anthologie provient du<\/span> Tengyur<\/span><\/a>.<\/span><\/p>

    Le Tengyur<\/strong> comprend un peu plus de 200 volumes et rassemble les trait\u00e9s, traduits en tib\u00e9tains, des ma\u00eetres indiens \u00e9rudits et r\u00e9alis\u00e9s alors que le Kangyur<\/strong> rassemble, en une centaine de volumes, la traduction en tib\u00e9tain de tous les soutras ou enseignements issus du Bouddha Shakyamuni.<\/span><\/p>

    Ces <\/span>Textes indiens du mahamudra<\/span><\/i> sont de longueur variable, d\u2019une seule phrase \u00e0 pr\u00e8s de 200 pages. Ces \u0153uvres se r\u00e9partissent en sept genres :<\/strong><\/span><\/p>

    1. l\u2019<\/span>An\u0101vilatantra<\/span><\/i>, un <\/span>enseignement tantrique attribu\u00e9 au Bouddha<\/b> consid\u00e9r\u00e9 comme \u00e9tant la source principale du<\/span> mahamudra<\/span><\/i>, avec son commentaire ;<\/span><\/li>
    2. les <\/span>chants de r\u00e9alisation<\/b> (<\/span>doh\u0101<\/span><\/i>, <\/span>cary\u0101g\u012bti<\/span><\/i> et <\/span>vajrag\u012bti<\/span><\/i>) entonn\u00e9s par les ma\u00eetres indiens \u00e0 diff\u00e9rentes occasions (lors de <\/span>ganachakras<\/span><\/i> ou festins tantriques par exemple, ou encore lors d\u2019exp\u00e9riences spirituelles marquantes) ;<\/span><\/li>
    3. les <\/span>commentaires<\/b> de ces chants de r\u00e9alisation et d\u2019autres textes ;<\/span><\/li>
    4. les <\/span>trait\u00e9s tantriques<\/b> ind\u00e9pendants ;<\/span><\/li>
    5. les <\/span>trait\u00e9s non tantriques ;<\/b><\/li>
    6. les <\/span>r\u00e9cits \u00e9difiants ;<\/b><\/li>
    7. les <\/span>doxographies<\/b> (textes pr\u00e9sentant les diff\u00e9rents syst\u00e8mes de pens\u00e9e bouddhistes et non bouddhistes).<\/span><\/li><\/ol>

      La plupart des auteurs de ces \u0153uvres sont des figures bien connues parmi les 84 <\/span>mahasiddhas<\/span><\/i>, des hommes et des femmes hautement accomplis dans leur pratique des tantras bouddhistes. Le fait qu\u2019un grand nombre de textes soit attribu\u00e9 \u00e0 Maitripa<\/strong> et Saraha<\/strong> souligne que ces deux ma\u00eetres sont consid\u00e9r\u00e9s comme les sources<\/strong> les plus importantes du mahamudra dans l\u2019\u00e9cole kagy\u00fc.<\/strong><\/span><\/p>

      Contrairement \u00e0 d\u2019autres recueils tels que la <\/span>Collection de toutes les sadhanas <\/span><\/i>(<\/span>Druptab k\u00fcnt\u00fc<\/span><\/i>)<\/span> ou <\/span>En conna\u00eetre une pour les lib\u00e9rer toutes <\/span><\/i>(<\/span>Chiksh\u00e9 k\u00fcndr\u00f6l<\/span><\/i>), cette collection n\u2019est pas constitu\u00e9e d\u2019initiations mais de textes dont la transmission est donn\u00e9e par la lecture rituelle (<\/span>lung<\/span><\/i>) ou l\u2019explication (<\/span>tri<\/span><\/i>).<\/span><\/p><\/div>

      [\/et_pb_text][et_pb_text admin_label=\"Titre\" module_id=\"ancla-final\" _builder_version=\"4.27.4\" _module_preset=\"default\" header_4_font=\"|300|||||||\" header_4_font_size=\"26px\" border_color_all=\"#d4b16a\" border_width_bottom=\"1px\" border_color_bottom=\"gcid-9b5f26ad-ce0a-4e53-af90-9971f6694090\" locked=\"off\" global_colors_info=\"{%22gcid-9b5f26ad-ce0a-4e53-af90-9971f6694090%22:%91%22border_color_bottom%22%93}\"]<\/p>

      En conna\u00eetre une pour les lib\u00e9rer toutes<\/em> (Chiksh\u00e9 k\u00fcndr\u00f6l<\/em>)<\/h2>

      [\/et_pb_text][et_pb_text admin_label=\"En conna\u00eetre une pour les lib\u00e9rer toutes (Chiksh\u00e9 k\u00fcndr\u00f6l)\" _builder_version=\"4.27.4\" _module_preset=\"default\" custom_padding=\"||1px|||\" global_colors_info=\"{}\"]<\/p>

      La transmission d\u2019une initiation<\/strong> est un rituel tr\u00e8s important dans le bouddhisme tib\u00e9tain. En recevant une initiation, le pratiquant franchit la porte qui lui permet de s\u2019engager dans la pratique des tantras bouddhistes, le vajrayana<\/strong>. Il existe deux formes d\u2019initiation : les \u00ab transmissions de pouvoir \u00bb (<\/span>wang <\/span><\/i>ou <\/span>abhisheka<\/span><\/i>) et les \u00ab autorisations de pratique \u00bb (<\/span>jenang<\/span><\/i>). Les premi\u00e8res appartiennent \u00e0 la classe de tantras du yoga insurpassable (<\/span>niruttaratantra<\/span><\/i>) et sont associ\u00e9es \u00e0 des tantras comme Hevajra, Chakrasamvara ou Kalachakra. En recevant une <\/span>wang<\/span><\/i>, le pratiquant p\u00e9n\u00e8tre dans le mandala d\u2019un <\/span>yidam<\/span><\/i> sp\u00e9cifique et est autoris\u00e9 \u00e0 s\u2019engager dans la pratique des phases de cr\u00e9ation (<\/span>kyerim<\/span><\/i>) et de perfection (<\/span>dzokrim<\/span><\/i>) de ce <\/span>yidam<\/span><\/i>. On appelle aussi ce type d\u2019initiation une \u00ab initiation majeure \u00bb pour d\u00e9signer le fait qu\u2019elle contient les quatre phases d\u2019initiation (du vase, secr\u00e8te, de sagesse et du mot) et qu\u2019elle est associ\u00e9e aux quatorze <\/span>samayas<\/span><\/i> racines et \u00e0 de nombreux engagements corollaires. Les \u00ab autorisations de pratique \u00bb quant \u00e0 elles sont des initiations qui autorisent le pratiquant \u00e0 se m\u00e9diter sous la forme d\u2019un <\/span>yidam<\/span><\/i> sp\u00e9cifique. Elles sont associ\u00e9es \u00e0 la premi\u00e8re \u00e9tape des transmissions de pouvoir, l\u2019initiation du vase, et permettent la pratique de la phase de cr\u00e9ation.<\/span><\/p>

      La collection intitul\u00e9e <\/span>En conna\u00eetre une pour les lib\u00e9rer toutes<\/span><\/i> (<\/span>gcig shes kun grol<\/span><\/i>) est un recueil<\/strong> rassemblant de nombreuses autorisations \u00e0 m\u00e9diter sur diff\u00e9rents <\/strong><\/span>yidams<\/i><\/strong> paisibles et courrouc\u00e9s<\/strong>. Ce recueil a \u00e9t\u00e9 compos\u00e9 par le<\/span> IX<\/span>e<\/span><\/sup> Karmapa Wangchuk Dorj\u00e9<\/span><\/a> (1556\u20131603) ; il s\u2019est appuy\u00e9 sur les traditions issues de pr\u00e9c\u00e9dents Karmapas, notamment le VI<\/span>e<\/span><\/sup> Karmapa Tongwa D\u00f6nden et le VIII<\/span>e<\/span><\/sup> Karmapa Miky\u00f6 Dorj\u00e9,ainsi que sur de pr\u00e9c\u00e9dentes compilations. Il rassemble les rituels d\u2019initiation et de pratique de 23 divinit\u00e9s<\/strong> paisibles<\/strong> comme Tara Blanche, Tara Verte, Ombrelle Blanche (Dukkar), Manjushri sur un lion, Maitreya, etc. et d\u2019une vingtaine de divinit\u00e9s courrouc\u00e9es<\/strong> comme Vajrapani, Hayagriva, Yamantaka rouge et noir, etc., ainsi qu\u2019un suppl\u00e9ment d\u2019une dizaine d\u2019autres<\/strong> comme Jambhala jaune, noir et blanc, Sangy\u00e9 Menla, Shakyamuni, etc.<\/span><\/p>

      L\u2019originalit\u00e9 de cette collection provient du fait que le IX<\/span>e<\/span><\/sup> Karmapa a \u00e9tabli un mod\u00e8le commun pour la transmission des initiations, avec trois possibilit\u00e9s de rituel : extensif, m\u00e9dian et tr\u00e8s succinct.<\/strong> Ce mod\u00e8le se d\u00e9cline ensuite pour chacune des divinit\u00e9s qui est d\u00e9crite dans une <\/span>sadhana <\/span><\/i>sp\u00e9cifique, dont la lign\u00e9e et l\u2019histoire sont pr\u00e9cis\u00e9es et dont l\u2019apparence, le mantra, les syllabes germes, etc. sont d\u00e9crites. C\u2019est cette caract\u00e9ristique du recueil qui explique son titre \u00ab <\/span>Conna\u00eetre une autorisation de pratique pour les lib\u00e9rer<\/span><\/i> [ou les transmettre] <\/span>toutes <\/span><\/i>\u00bb<\/span> (<\/span>rjes gnang gcig shes kun grol<\/span><\/i><\/a>), m\u00eame si, probablement, le sens plus po\u00e9tique, \u00e0 savoir que la connaissance d\u2019une chose essentielle permet de lib\u00e9rer tous les obscurcissements, est\u00a0 \u00e9galement sous-entendu.<\/span><\/p>

      Le caract\u00e8re tr\u00e8s pratique de cette collection l\u2019a rendu tr\u00e8s populaire dans la lign\u00e9e karma kagy\u00fc et elle est donc souvent utilis\u00e9e pour autoriser les disciples \u00e0 pratiquer les diff\u00e9rents yidams inclus dans le recueil.<\/span><\/i><\/p><\/div>

      [\/et_pb_text][\/et_pb_column][\/et_pb_row][\/et_pb_section]<\/p>","_et_gb_content_width":"","ngg_post_thumbnail":0,"footnotes":""},"categories":[145],"tags":[],"class_list":["post-318223","post","type-post","status-publish","format-standard","hentry","category-50-ans-dhistoire","et-doesnt-have-format-content","et_post_format-et-post-format-standard"],"yoast_head":"\nMayo 2000: Karmapa recibe la transmisi\u00f3n de dos colecciones clave del linaje karma kagyu en Dhagpo Kundreul Ling - Dhagpo Kagyu Ling<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/dhagpo.org\/mai-2000-xvii-karmapa-recoit-transmission-deux-collections-cles-karma-kagyu\/\" \/>\n<meta property=\"og:locale\" content=\"es_ES\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Mayo 2000: Karmapa recibe la transmisi\u00f3n de dos colecciones clave del linaje karma kagyu en Dhagpo Kundreul Ling - 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