{"id":49777,"date":"2019-10-09T08:57:58","date_gmt":"2019-10-09T07:57:58","guid":{"rendered":"https:\/\/dzogchentoday.org\/?p=49777"},"modified":"2022-12-16T12:26:47","modified_gmt":"2022-12-16T11:26:47","slug":"base-phenomenes","status":"publish","type":"post","link":"https:\/\/dzogchentoday.org\/fr\/base-phenomenes\/","title":{"rendered":"La Base des Ph\u00e9nom\u00e8nes"},"content":{"rendered":"

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<\/h3>\n

<\/h3>\n

La Base Primordiale de la r\u00e9alit\u00e9<\/h3>\n

Pour le Dzogch\u00e8n, tous les ph\u00e9nom\u00e8nes ont une base primordiale (tib.: shi, gzhi<\/em>)*<\/strong><\/a>. Or, cette base n’est en rien diff\u00e9rente de tous les ph\u00e9nom\u00e8nes ; elle constitue, pour chacun d’eux, le fondement. La base n’est donc pas comprise comme un objet – aussi vaste soit-il – s\u00e9par\u00e9 des ph\u00e9nom\u00e8nes. Elle fait partie int\u00e9grante de chaque ph\u00e9nom\u00e8ne et chaque ph\u00e9nom\u00e8ne la refl\u00e8te de mani\u00e8re parfaitement \u00e9gale. Ainsi, on dit que la nature d’un rayon de soleil est aussi vide que celle du soleil lui-m\u00eame. La vacuit\u00e9 de la base se refl\u00e8te dans tous ses ph\u00e9nom\u00e8nes.<\/p>\n

 <\/p>\n

\n

“Dans l’\u00e9tendue dans laquelle la connaissance naturelle de Rigpa surgit spontan\u00e9ment, libre de toute saisie, demeurez et d\u00e9tendez-vous, sans artifice ni fabrication. Quelles que soient les pens\u00e9es qui surgissent, en reconnaissant leur essence, laissez-les toutes se lib\u00e9rer comme la manifestation de votre propre nature intrins\u00e8que…”<\/strong><\/p>\n

Longchenpa<\/strong><\/p>\n<\/blockquote>\n

 <\/p>\n

Trois Aspects de la Base<\/h3>\n

La base contient en elle-m\u00eame trois aspects : l’essence (nowo, ngo bo<\/em>, la vacuit\u00e9), la nature (rangshin, rang bzhin<\/em>, la luminosit\u00e9, la clart\u00e9, la capacit\u00e9 d’\u00e9mergence et de r\u00e9flexion du vide) et l’\u00e9nergie (thougdj\u00e9, thugs rje<\/em>, “\u00e9nergie ou rayonnement de la compassion universelle\u00a0\u00bb, la manifestation), cette derni\u00e8re se divisant en \u00e9nergie vide, \u00e9nergie de manifestation externe (ph\u00e9nom\u00e8nes tangibles) et \u00e9nergie de manifestation interne (ph\u00e9nom\u00e8nes de luminosit\u00e9 interne). L’image d’un miroir est souvent utilis\u00e9e pour expliquer les trois aspects fondamentaux : la puret\u00e9 et la clart\u00e9, la capacit\u00e9 de r\u00e9flexion et les images qui apparaissent “dans” le miroir sont les conditions interd\u00e9pendantes de la r\u00e9alit\u00e9 du miroir. S’il n’y a pas de clart\u00e9, le miroir ne refl\u00e8te rien. S’il n’y a pas de capacit\u00e9 de r\u00e9flexion, il n’y a pas d’images, et s’il n’y a pas d’images, il n’y a pas de miroir.<\/p>\n

La base est donc entendue ici comme le socle fondamental de l’existence des \u00eatres et de la r\u00e9alit\u00e9. En pratique, afin de percevoir clairement cette base, il est n\u00e9cessaire pour le pratiquant dzogch\u00e8n d’exp\u00e9rimenter l’\u00e9tat primordial par le biais de la m\u00e9ditation non-duelle.<\/p>\n

 <\/p>\n

Les Sept Affirmations de la Base<\/h3>\n

L’exposition de la base de la r\u00e9alit\u00e9 selon le Dzogch\u00e8n peut nous \u00e9clairer sur ce qu’elle est et n’est pas. Elle est traditionnellement pr\u00e9sent\u00e9e en termes de sept affirmations diff\u00e9rentes (mais non divergentes).<\/p>\n

    \n
  1. La Base est spontan\u00e9ment \u00e9tablie (lhundroup, lhun grub<\/em>). Spontan\u00e9it\u00e9\u00a0: la base n\u2019est pas une cause de jaillissement des ph\u00e9nom\u00e8nes dans le temps ou l\u2019espace. Il n\u2019y a donc aucune ant\u00e9riorit\u00e9 ni aucune post\u00e9rit\u00e9 \u00e0 l\u2019apparition des ph\u00e9nom\u00e8nes. Ils \u00ab\u00a0apparaissent\u00a0\u00bb et \u00ab\u00a0disparaissent\u00a0\u00bb donc en fonction des facteurs conditionnants intrins\u00e8ques \u00e0 leur nature, mais pas en fonction de la base. \u00c9quanimit\u00e9 incessante (lhun nyam,\u00a0lhun mnyam<\/em>) et perfection spontan\u00e9e (lhun dzog,\u00a0lhun rdzogs<\/em>) sont ses deux caract\u00e9ristiques principales.<\/li>\n
  2. La Base est ind\u00e9termin\u00e9e (man\u00e9pa, ma nges pa<\/em>). Rien n\u2019existe pouvant \u00eatre d\u00e9termin\u00e9 comme \u00ab\u00a0ceci\u00a0\u00bb ou \u00ab\u00a0cela\u00a0\u00bb dans l\u2019essence de la pr\u00e9sence intrins\u00e8que ou spontan\u00e9e (rig pa<\/em>). La base appara\u00eet donc sous toutes les formes.<\/li>\n
  3. La Base est d\u00e9termin\u00e9e (n\u00e9pa, nges pa<\/em>). La pr\u00e9sence \u00e9veill\u00e9e dans son essence est immuable. La base ne peut donc \u00eatre troubl\u00e9e par ses propres expressions.<\/li>\n
  4. La Base qui peut se transformer en n\u2019importe quoi (tchir yang gyour dou toub pa, cir yang bsgyur du btub pa<\/em>). Au sein de l\u2019essence de la pr\u00e9sence \u00e9veill\u00e9e, n\u2019importe quoi sous n\u2019importe quel aspect peut \u00e9merger. Rigpa manifeste toutes choses, est toutes choses et se transforme en toutes choses.<\/li>\n
  5. La Base comme quelque chose dont tout peut \u00eatre imagin\u00e9 (tchir yang dou kh\u00e9 lang sou toub pa, cir yang du khas blang su btub pa<\/em>). Tout peut \u00eatre pens\u00e9 dans l\u2019essence de la pr\u00e9sence \u00e9veill\u00e9e. L\u2019essence de la Base \u00e9tant non tangible, sans rien en propre, tout est manifest\u00e9.<\/li>\n
  6. La Base qui est bariol\u00e9e ou diverse (trawo, natsog\u00a0; khra bo<\/em>, sna tshogs<\/em>). En l\u2019essence de la pr\u00e9sence \u00e9veill\u00e9e apparaissent sans cesse tous les modes de manifestation.<\/li>\n
  7. La Base est primordialement pure (kadag, ka dag<\/em>). C\u2019est-\u00e0-dire que l\u2019essence de la base n\u2019est pas \u00ab\u00a0touch\u00e9e\u00a0\u00bb par la nature duelle ou “m\u00e9lang\u00e9e” des ph\u00e9nom\u00e8nes. En fait, cette puret\u00e9 est l\u2019essence m\u00eame des ph\u00e9nom\u00e8nes qui sont donc libres d\u2019apparition, de cessation, d\u2019existence et de non-existence. En d\u2019autres termes, ils sont pr\u00e9sents, mais vides, donc ni \u00ab\u00a0ici\u00a0\u00bb ni \u00ab\u00a0l\u00e0-bas\u00a0\u00bb, ni \u00ab\u00a0apparaissant avant\u00a0\u00bb ni \u00ab\u00a0disparaissant apr\u00e8s\u00a0\u00bb.<\/li>\n<\/ol>\n

     <\/p>\n

    Comment demeurer naturellement dans la Base?<\/h3>\n

    Comme le dit Longchenpa : “Dans l’\u00e9tendue dans laquelle la connaissance naturelle de Rigpa surgit spontan\u00e9ment, libre de toute saisie, demeurez et d\u00e9tendez-vous, sans artifice ni fabrication. Quelles que soient les pens\u00e9es qui surgissent, en reconnaissant leur essence, laissez-les toutes se lib\u00e9rer comme la manifestation de votre propre nature intrins\u00e8que…”**<\/strong><\/a><\/p>\n

     <\/p>\n

     <\/p>\n

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    *<\/strong> Les mots tib\u00e9tains sont indiqu\u00e9s en premier en phon\u00e9tique puis en translit\u00e9ration Wylie et en italiques.\u00a0 Back<\/a><\/p>\n

    ** <\/strong>De Longchenpa, A Mirror Revealing the Crucial Points<\/em>. Vous pouvez trouver une traduction en anglais par Adam Pearcey chez Lotsawa House ICI<\/a>.
    <\/strong><\/p>\n

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