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Le Sangha De La Forêt D'ajahn Chah

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Le Sangha De La Forêt D'ajahn Chah Le sangha de la forêt d’Ajahn Chah L’innovation religieuse au service d’un monachisme bouddhique thaïlandais implanté en Occident Mémoire François Guillemette Maîtrise en sciences des religions Maître ès arts (M.A.) Québec, Canada © François Guillemette, 2018 i Le sangha de la forêt d’Ajahn Chah L’innovation religieuse au service d’un monachisme bouddhique thaïlandais implanté en Occident Mémoire François Guillemette André Couture, directeur de recherche ii Résumé Ajahn Chah (1918-1992) est un maître de méditation appartenant à la tradition bouddhique thaïlandaise des moines de la forêt. À partir de la fin des années 1960 jusqu’à ce qu’il tombe gravement malade au début des années 1980, Ajahn Chah offre une formation monastique à plusieurs dizaines d’Occidentaux. Dans la vague de l’engouement occidental pour le bouddhisme, il est invité en Angleterre à la fin des années 1970 pour y établir un monastère. Son principal disciple occidental, Ajahn Sumedho, en assurera la direction. L’implantation réussit, et d’autres monastères sont ensuite fondés dans plusieurs pays d’Europe, d’Amérique du Nord et d’Océanie. Malgré son conservatisme notoire, la lignée a mis en œuvre plusieurs innovations pour s’adapter et assurer sa pérennité en terre occidentale, d’une part dans son propre fonctionnement interne afin de faciliter l’implantation, et d’autre part à l’intérieur des enseignements dispensés. Nous analysons ces innovations en termes de stratégies afin de mettre en lumière le dynamisme de la lignée et de situer celle-ci au sein de la constellation bouddhique occidentale contemporaine. iii iv TABLE DES MATIÈRES RÉSUMÉ ...................................................................................................................................................... iii TABLE DES MATIÈRES ............................................................................................................................ v INTRODUCTION .................................................................................................................................. 1 LE SAṄGHA DE LA FORÊT D’AJAHN CHAH : UNE FORME DE BOUDDHISME PEU ÉTUDIÉE ............................... 3 LA LIGNÉE D’AJAHN CHAH, ABORDÉE SOUS L’ANGLE DE L’INNOVATION RELIGIEUSE ................................. 5 PLAN ......................................................................................................................................................... 11 PARTIE I – LA LIGNÉE D’AJAHN CHAH ET LA TRADITION BOUDDHIQUE DES MOINES DE LA FORÊT ..................................................................................................................................... 13 1.1 L’ORIGINE DES MOINES FORESTIERS BOUDDHISTES ............................................................................. 13 1.2 LE RÔLE DE RÉFORMATEUR DES MOINES FORESTIERS : QUELQUES EXEMPLES HISTORIQUES AU SRI LANKA, EN BIRMANIE ET EN THAÏLANDE ........................................................................................... 18 1.2.1 Au Sri Lanka ............................................................................................................................... 20 1.2.2 En Birmanie ................................................................................................................................ 21 1.2.3 En Thaïlande ............................................................................................................................... 22 1.3 AJAHN MAN ET LA TRADITION THAÏLANDAISE DES BHIKKHU DHUTAṄGA KAMMAṬṬHĀNA ..................... 25 1.4 AJAHN CHAH ...................................................................................................................................... 28 1.5 AJAHN SUMEDHO ET LA CRÉATION DU MONASTÈRE INTERNATIONAL DE LA FORÊT (WAT PAH NANACHAT) EN THAÏLANDE .................................................................................................... 31 1.6 LE BOUDDHISME THERAVĀDA EN ANGLETERRE ET L’ÉTABLISSEMENT DU BRITISH FOREST SANGHA .... 33 1.7 L’ÉTABLISSEMENT DE LA LIGNÉE D’AJAHN CHAH EN AMÉRIQUE DU NORD ........................................ 37 1.7.1 Autres branches de la tradition forestière en Amérique du Nord ................................................ 40 PARTIE II – LA LIGNÉE D’AJAHN CHAH : UN ÉQUILIBRE FRAGILE ENTRE TRADITION ET INNOVATION ................................................................................................................................ 43 2.1 INNOVATIONS RELIGIEUSES LIÉES À L’IMPLANTATION DE LA LIGNÉE D’AJAHN CHAH EN OCCIDENT ... 43 2.1.1 La présence de « congrégations parallèles » dans les monastères de la lignée de Chah ........... 44 2.1.2 L’aumône matinale (pindabat) et l’errance (thudong) ............................................................... 50 2.1.2.1 La pratique de l’aumône matinale (pindabat) ....................................................................................... 50 2.1.2.2 Expérimentations avec la pratique thudong de l’errance ...................................................................... 51 2.1.3 La création du grade d’anagārika et de l’ordre des sīladharā ................................................... 53 2.1.3.1 La création du grade d’anagārika ......................................................................................................... 53 2.1.3.2 L’établissement de l’ordre des sīladharā .............................................................................................. 55 2.2 L’INNOVATION RELIGIEUSE DANS LES ENSEIGNEMENTS DES MAÎTRES DE LA LIGNÉE D’AJAHN CHAH : QUELQUES EXEMPLES ................................................................................................... 59 2.2.1 Les deux significations de buddho : le mantra et le concept de « one who knows » ................... 63 2.2.2 Le « one who knows » selon Ajahn Chah .................................................................................... 66 2.2.3 Une interprétation du « one who knows » par Ajahn Sumedho .................................................. 71 2.2.4 Deux concepts clés des enseignements d’Ajahn Chah : anicca et patient endurance ................ 75 2.2.4.1 Anicca ................................................................................................................................................... 75 2.2.4.2 Patient endurance ................................................................................................................................. 78 2.2.5 Le style d’enseignement d’Ajahn Chah : les « situational teachings » ....................................... 81 2.2.6 Deux innovations d’Ajahn Sumedho : Intuitive Awareness et le Sound of Silence...................... 86 2.2.6.1 Intuitive Awareness (la Conscience intuitive) ....................................................................................... 86 2.2.6.2 The Sound of Silence (le Son du silence) .............................................................................................. 91 v 2.2.7 L’utilisation du concept bouddhique des « Deux vérités » pour définir le bouddhisme et encourager le dialogue interreligieux .................................................................................................. 96 2.2.7.1 Définition du bouddhisme par Ajahn Sumedho .................................................................................... 96 2.2.7.2 Un exemple de dialogue interreligieux : Ajahn Amaro et le Dzogchen .............................................. 101 PARTIE III – LA LIGNÉE D’AJAHN CHAH ET LE BOUDDHISME OCCIDENTAL CONTEMPORAIN ............................................................................................................................ 105 3.1 LE BOUDDHISME OCCIDENTAL : UN BOUDDHISME À TENDANCE MODERNE, NON INSTITUTIONNELLE, INDIVIDUALISTE ET LAÏQUE ..................................................................................................................... 105 3.1.1 Un bouddhisme occidental « moderne » ................................................................................... 106 3.1.2 Un bouddhisme occidental individualiste et non institutionnel ................................................ 109 3.1.3 Un bouddhisme laïque .............................................................................................................. 111 3.2 LE BOUDDHISME DE LA LIGNÉE D’AJAHN CHAH : UN BOUDDHISME TRADITIONALISTE ET MONASTIQUE, INFLUENCÉ PAR CERTAINES IDÉES ROMANTIQUES, ET UN BOUDDHISME « ESSENTIEL » ........................... 112 3.2.1 Un bouddhisme traditionaliste et monastique........................................................................... 112 3.2.2 Un bouddhisme influencé par certaines idées romantiques ...................................................... 113 3.2.3 Un bouddhisme « essentiel »..................................................................................................... 116 3.3 LA LIGNÉE D’AJAHN CHAH EN OCCIDENT : UNE PRÉSENCE FORTE MAIS DISCRÈTE ........................... 118 CONCLUSION - LA RECETTE PARADOXALE DU SUCCÈS DE LA LIGNÉE D’AJAHN CHAH EN OCCIDENT : L’INNOVATION AU SERVICE DE L’ORTHODOXIE ..................................... 121 BIBLIOGRAPHIE ............................................................................................................................. 125 vi Introduction Quand le moine thaïlandais Ajahn1 Chah (1918-1992) et quelques-uns de ses disciples d’origine occidentale arrivent au Hampstead Vihara2 de Londres en 1977, ce n’est pas la première fois que des bonzes sont invités
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