{"id":55293,"date":"2023-04-12T09:00:43","date_gmt":"2023-04-12T07:00:43","guid":{"rendered":"https:\/\/dzogchentoday.org\/?p=55293"},"modified":"2023-04-18T22:47:27","modified_gmt":"2023-04-18T20:47:27","slug":"origine-du-monde","status":"publish","type":"post","link":"https:\/\/dzogchentoday.org\/fr\/origine-du-monde\/","title":{"rendered":"L’origine du monde"},"content":{"rendered":"

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Dans cet article, “L’origine du monde”, Mila Khyentse parle de l’origine et de la manifestation de la r\u00e9alit\u00e9, de l’univers, pour le Dzogch\u00e8n<\/p>\n

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L’origine du monde 1: la nature de la manifestation<\/h2>\n

Pour la plupart des traditions asiatiques, le temps est fait de cycles se r\u00e9p\u00e9tant, reproduisant la m\u00eame danse au gr\u00e9 de la manifestation et de la destruction des univers\u00a0: ils apparaissent, puis disparaissent\u00a0; apparaissent-disparaissent\u2026 C\u2019est un perp\u00e9tuel mouvement entre big bang et big crunch.<\/p>\n

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“Pour le Dzogch\u00e8n, tout ce qui se manifeste pour nous \u2013 que l\u2019on ait l\u2019impression que cela se pr\u00e9sente \u00e0 l\u2019ext\u00e9rieur (les autres \u00eatres, la terre, le ciel, l\u2019espace, l\u2019univers\u2026) ou \u00e0 l\u2019int\u00e9rieur (les pens\u00e9es, les sensations, les \u00e9motions, etc.) \u2013 ne peut \u00eatre qu\u2019au sein de notre propre esprit.”<\/p>\n<\/blockquote>\n

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On parle aussi plus volontiers de multivers avec de multiples dimensions, plut\u00f4t que d\u2019un seul univers. Cette danse de cr\u00e9ation et de disparition des multiples univers est aussi le c\u0153ur de la perspective dzogch\u00e8n de la manifestation de la r\u00e9alit\u00e9.<\/p>\n

Pour le Dzogch\u00e8n, tout commence dans la nature\u00a0de l\u2019esprit<\/strong>\u00a0et tout y finit, c\u2019est-\u00e0-dire que rien ne commence vraiment et rien, non plus, ne finit vraiment, puisque cela n\u2019a jamais vraiment commenc\u00e9. Pourtant, m\u00eame si cela ne commence pas vraiment, tout prend son origine dans la puret\u00e9 primordiale de l\u2019esprit, source de la manifestation des ph\u00e9nom\u00e8nes. Ces derniers sont alors la pr\u00e9sence spontan\u00e9e de cette source primordiale. Comment se manifestent-ils\u00a0? On dit qu\u2019il y a d\u2019abord (pas \u201cen premier\u201d mais \u201c\u00e0 la base\u201d\u00a0!) le rayonnement de la Base (de l\u2019esprit) qui est une vive clart\u00e9 lumineuse vide qui se r\u00e9fracte dans l\u2019espace vide et \u00ab\u00a0l\u2019habite\u00a0\u00bb alors comme cinq luminosit\u00e9s fondamentales. Ces cinq luminosit\u00e9s repr\u00e9sentent les qualit\u00e9s primordiales de cet espace dont elles sont le jaillissement spontan\u00e9. Il est important de comprendre que, dans la pens\u00e9e dzogch\u00e8n, il n\u2019y a pas quelque chose qui donne naissance \u00e0 autre chose\u00a0: les cinq luminosit\u00e9s sont le rayonnement naturel, intrins\u00e8que, de la base vacuit\u00e9 de\u00a0notre<\/strong>\u00a0propre esprit.<\/p>\n

Ainsi, le multivers ne saurait \u00ab\u00a0exister\u00a0\u00bb en dehors de notre esprit comme un objet ext\u00e9rieur \u00e0 celui-ci. Nous sommes ici, au niveau de l\u2019espace primordial, dans un espace hors du temps, dans un temps hors de l\u2019espace, o\u00f9 les directions sont des qualit\u00e9s, des \u00ab\u00a0sagesses\u00a0\u00bb fondamentales, et les ph\u00e9nom\u00e8nes des potentiels.<\/p>\n

Au-del\u00e0 du temps et de l\u2019espace, dans l\u2019origine de l\u2019esprit, les manifestations (les ph\u00e9nom\u00e8nes) n\u2019ont pas l\u2019espace physique pour s\u2019agr\u00e9ger et n\u2019ont pas le temps de se d\u00e9velopper, d\u2019\u00e9voluer, de se transformer. \u00c0 ce niveau-ci de perception de la r\u00e9alit\u00e9, il n\u2019existe m\u00eame pas l\u2019id\u00e9e ou la sensation d\u2019un dehors et d\u2019un dedans, d\u2019un soi et d\u2019un autre, d\u2019un multivers dans lequel nous nous trouvons, de manifestations et de Base. Voil\u00e0 pourquoi c\u2019est l\u2019espace des cinq sagesses, les premiers jaillissements – mais pas dans le temps, en tant qu\u2019origine -, potentiels vides de toutes les manifestations.<\/p>\n

Puis de l\u2019espace des cinq sagesses se manifestent les trois mondes, les quatre temps et les dix directions.<\/p>\n

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Prenons un passage du Guhyagarbha tantra [1]<\/strong><\/a>, issu d\u2019une des plus anciennes r\u00e9dactions dat\u00e9es du 8e si\u00e8cle [2]<\/strong><\/a>,\u00a0pour nous \u00e9clairer sur cette origine de la r\u00e9alit\u00e9 pour le Dzogch\u00e8n :<\/p>\n

L’enseignement de la Grande Perfection (Dzogch\u00e8n) primordiale, spontan\u00e9ment pr\u00e9sente,<\/em><\/p>\n

Ce sublime domaine d’exp\u00e9rience de la connaissance primordiale supr\u00eame est dispens\u00e9 \u00e0 titre d’instruction personnelle \u00e0 ceux dot\u00e9s d’intelligence.<\/em><\/p>\n

Je rends hommage \u00e0 l’instruction primordiale ainsi apparue.<\/em><\/p>\n

Sans centre ni p\u00e9riph\u00e9rie, sans \u00eatre un ni multiple,<\/em><\/p>\n

Le ma\u1e47\u1e0dala qui transcende la pens\u00e9e et qui ne peut \u00eatre exprim\u00e9,<\/em><\/p>\n

Illumine l’esprit de l\u2019\u00e9vidence primordiale (Rigpa).<\/em><\/p>\n

Je rends hommage au grand Vajrasattva.<\/em><\/p>\n

Dans les trois mondes illusoires qui sont comme le ciel sans limites,<\/em><\/p>\n

Des millions d’\u00e9manations sont pr\u00e9sentes partout,<\/em><\/p>\n

Cern\u00e9es par le filet de la sagesse dans l\u2019espace de l\u2019ainsit\u00e9.<\/em><\/p>\n

Je rends hommage \u00e0 M\u0101y\u0101j\u0101la.<\/em><\/p>\n

Les dix directions et les quatre temps sont secr\u00e8tement de la nature de la Grande Perfection,<\/em><\/p>\n

qui est elle-m\u00eame l’ainsit\u00e9 de l’essence ultime,<\/em><\/p>\n

Primordiale et spontan\u00e9ment pr\u00e9sente, cause et effet ins\u00e9parables.<\/em><\/p>\n

Je rends hommage au Guhyagarbha supr\u00eame.<\/em><\/p>\n

Dans ce passage, l\u2019un des plus anciens existants sur le Dzogch\u00e8n, on nous confirme que la base de la r\u00e9alit\u00e9 est l\u2019esprit de l\u2019\u00e9vidence primordiale, notre propre nature de Grande Perfection, au-del\u00e0 de n\u2019importe quel extr\u00eame conceptuel de pens\u00e9e ou de perception. Puis, on nous dit qu\u2019au sein des trois mondes (les trois dimensions principales du multivers\u00a0: de la forme, de la non-forme et du d\u00e9sir) sans limites, toute la r\u00e9alit\u00e9 des ph\u00e9nom\u00e8nes qui se manifestent, est pr\u00e9sente de mani\u00e8re illusoire. C\u2019est le filet d\u2019illusion du monde, de l\u2019univers (M\u0101y\u0101j\u0101la). Cette r\u00e9alit\u00e9 illusoire des ph\u00e9nom\u00e8nes est en fait une \u00e9manation multiple de la nature primordiale.<\/p>\n

Ainsi, avec la manifestation du temps (les quatre temps) et de l\u2019espace (les dix directions), les cinq luminosit\u00e9s de la Base \u2013 les cinq sagesses \u2013 sont les cinq \u00e9l\u00e9ments, la base-m\u00eame de la manifestation de tout le multivers et de toutes les dimensions des ph\u00e9nom\u00e8nes. Ces cinq \u00e9l\u00e9ments, c\u2019est d\u2019abord l\u2019espace dont jaillissent tous les autres\u00a0: l\u2019air, l\u2019eau, le feu et la terre. Leur danse et leurs \u00e9changes donnent naissance par m\u00e9lange, agr\u00e9gation, aux ph\u00e9nom\u00e8nes multiples constituant notre r\u00e9alit\u00e9\u00a0: les sensations (agr\u00e9ables, d\u00e9sagr\u00e9ables et neutres), les pens\u00e9es, les \u00e9motions, le soi, les perceptions li\u00e9es aux sens, les \u00e9toiles, les plan\u00e8tes, la terre, les montagnes, les rivi\u00e8res, les nuages, les arbres, les fleurs, les plantes, les animaux, les humains et le barbecue.<\/p>\n

Pour le Dzogch\u00e8n, tout ce qui se manifeste pour nous \u2013 que l\u2019on ait l\u2019impression que cela se pr\u00e9sente \u00e0 l\u2019ext\u00e9rieur (les autres \u00eatres, la terre, le ciel, l\u2019espace, l\u2019univers\u2026) ou \u00e0 l\u2019int\u00e9rieur (les pens\u00e9es, les sensations, les \u00e9motions, etc.) \u2013 ne peut \u00eatre qu\u2019au sein de notre propre esprit. L\u2019infiniment grand ou l\u2019infiniment petit sont de simples manifestations de la nature primordiale de notre esprit.<\/p>\n

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[1]<\/strong> Le Guhyagarbha tantra (Le Tantra de la Quintessence Secr\u00e8te<\/span>\u00a0; tib.\u00a0:\u00a0rgyud gsang ba’i snying po<\/span>), est l\u2019enseignement racine du cycle des Tantras du Mahayoga et le texte le plus fondamental pour les Nyingmapas en ce qui concerne la vue des Tantras<\/span> et m\u00eame du Dzogch\u00e8n. En effet, le chapitre 13 du Guhyagarbha, \u00ab\u00a0La Guirlande des Vues\u00a0\u00bb expose les enseignements des Tantras dans la perspective de leur ach\u00e8vement par la pratique de la Grande Perfection. Pour en savoir plus\u00a0:\u00a0https:\/\/www.rigpawiki.org\/index.php?title=Guhyagarbha_Tantra<\/a>\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 BACK<\/strong><\/a><\/p>\n

[2]<\/strong> Manuscrits de Dunhuang, Pelliot Tib\u00e9tain 322B. Vous pouvez trouver une autre version par Sam van Schaick ici\u00a0: https:\/\/earlytibet.com\/2008\/01\/24\/early-dzogchen-iii\/<\/a>\u00a0 \u00a0 \u00a0 \u00a0 BACK<\/strong><\/a><\/p>\n

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Dans cet article, “L’origine du monde”, Mila Khyentse parle de l’origine et de la manifestation de la r\u00e9alit\u00e9, de l’univers, pour le Dzogch\u00e8n<\/p>\n","protected":false},"author":1,"featured_media":55278,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":"","_et_gb_content_width":"","_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[117,200,209],"tags":[229,252,254],"class_list":["post-55293","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-blog-fr","category-dzogchen-esprit","category-bases-dzogchen","tag-dzogchen","tag-esprit","tag-nature"],"yoast_head":"\nL'origine du monde - Dzogchen Today!<\/title>\n<meta name=\"description\" content=\"Dans cet article, "L'origine du monde", Mila Khyentse 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