{"id":66697,"date":"2026-03-18T08:00:36","date_gmt":"2026-03-18T07:00:36","guid":{"rendered":"https:\/\/dzogchentoday.org\/?p=66697"},"modified":"2026-04-25T09:03:57","modified_gmt":"2026-04-25T07:03:57","slug":"la-tradition-vivante-lignees-kama-et-terma","status":"publish","type":"post","link":"https:\/\/dzogchentoday.org\/fr\/la-tradition-vivante-lignees-kama-et-terma\/","title":{"rendered":"La tradition vivante : lign\u00e9es Kama et Terma"},"content":{"rendered":"

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Dans cet article “La tradition vivante : lign\u00e9es Kama et Terma”, Denis pr\u00e9sente les deux lign\u00e9es de transmission au c\u0153ur de la tradition Nyingma.<\/p>\n

[\/et_pb_blurb][\/et_pb_column][\/et_pb_row][\/et_pb_section][et_pb_section fb_built=”1″ admin_label=”Feature 14″ _builder_version=”4.16″ min_height=”695px” custom_margin=”-1px|||||” custom_padding=”0px||49px|||” locked=”off” global_colors_info=”{}”][et_pb_row column_structure=”2_3,1_3″ use_custom_gutter=”on” gutter_width=”2″ make_equal=”on” _builder_version=”4.16″ custom_margin=”|auto|-17px|auto||” custom_padding=”0px||0px|||” global_colors_info=”{}”][et_pb_column type=”2_3″ module_class=”column1″ _builder_version=”4.16″ custom_padding=”|||” custom_padding_tablet=”||50px|” custom_padding_phone=”” custom_padding_last_edited=”on|tablet” global_colors_info=”{}” padding_tablet=”||50px|” padding_last_edited=”on|tablet” custom_padding__hover=”|||” padding_phone=”||50px|”][et_pb_text quote_border_weight=”0px” quote_border_color=”rgba(0,0,0,0)” module_id=”up1″ _builder_version=”4.27.6″ text_font=”Montserrat||||||||” text_font_size=”18px” text_line_height=”1.8em” link_font=”Montserrat|700||||||#BF9E77|” link_text_color=”#BF9E77″ link_font_size=”18px” link_line_height=”1.8em” quote_font=”Cormorant Garamond|700|||||||” quote_text_color=”#13204d” quote_line_height=”1.3em” header_font=”|700|||||||” header_2_font=”Quattrocento Sans|700|||||||” header_2_text_color=”#13204d” header_2_line_height=”1.6em” header_3_font=”|700|||||||” header_3_text_color=”#000000″ header_4_letter_spacing=”12px” header_5_font=”|300|||||||” header_5_text_color=”#bfbfbf” header_5_letter_spacing=”12px” header_6_font=”|700|||||||” header_6_letter_spacing=”12px” module_alignment=”left” min_height=”905.7px” custom_margin_tablet=”” custom_margin_phone=”” custom_margin_last_edited=”on|tablet” custom_padding=”29px||29px||true|” hover_enabled=”0″ quote_font_size_tablet=”” quote_font_size_phone=”” quote_font_size_last_edited=”on|desktop” saved_tabs=”all” locked=”off” global_colors_info=”{}” sticky_enabled=”0″]<\/p>\n

S\u00e9rie : Exposition des lign\u00e9es Terma<\/h5>\n

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La tradition vivante : lign\u00e9es Kama et Terma<\/h2>\n

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Pour que les enseignements Dzogch\u00e8n puissent \u00ab\u00a0 garder leur puret\u00e9, leur fra\u00eecheur, leur grande efficacit\u00e9 et leur b\u00e9n\u00e9diction jusqu\u2019\u00e0 aujourd\u2019hui<\/em><\/a>\u00a0\u00bb, ils doivent \u00eatre transmis avec fid\u00e9lit\u00e9 et vigueur de g\u00e9n\u00e9ration en g\u00e9n\u00e9ration. L\u2019authenticit\u00e9 d\u2019une tradition repose sur sa continuit\u00e9 vivante, qui permet de reconna\u00eetre et d\u2019actualiser son essence, faute de quoi les enseignements risqueraient de se r\u00e9duire \u00e0 de simples textes fig\u00e9s ou \u00e0 des pratiques d\u00e9natur\u00e9es par des vues erron\u00e9es.<\/p>\n

Bien que ce soit le plein potentiel de la r\u00e9alisation de sa propre nature qui est transmis du point de vue ultime, nous appr\u00e9hendons pour la plupart d\u2019entre nous les enseignements par la m\u00e9diation d\u2019instructions orales, de rituels, de textes et de pratiques spirituelles qui en constituent les voies d\u2019approche par les supports formels.<\/p>\n

Dans la tradition de la Grande Perfection du monde tib\u00e9tain, la transmission rev\u00eat pourtant d\u00e8s l\u2019origine plusieurs dimensions en fonction de la capacit\u00e9 des \u00eatres. Elle peut se produire d\u2019esprit \u00e0 esprit, sans expression verbale ni support tangible, directement par la nature primordiale, ou encore par signes, symboles ou vision pure. Depuis le premier ma\u00eetre humain, Garab Dorj\u00e9<\/a>, \u00e0 travers la lign\u00e9e des Vidy\u0101dharas<\/a>, jusqu\u2019\u00e0 Padmasambhava (Guru Rinpoch\u00e9), ces transmissions s\u2019effectuaient principalement entre un ma\u00eetre et un disciple unique. Par la suite, les enseignements furent diffus\u00e9s plus largement, par des moyens habiles plus conventionnels, notamment la transmission orale, au sein des lign\u00e9es que nous connaissons aujourd\u2019hui. Les diff\u00e9rentes dimensions de la transmission, ou lign\u00e9es de transmission<\/a>, se perp\u00e9tuent n\u00e9anmoins encore aujourd\u2019hui entre ma\u00eetres et disciples de grande r\u00e9alisation.<\/p>\n

Au sein de l\u2019\u00e9cole ancienne (tradition Nyingmapa) [1]<\/strong><\/a>, deux syst\u00e8mes de transmission distincts mais compl\u00e9mentaires assurent la continuit\u00e9 et l\u2019actualisation des enseignements.<\/p>\n

La lign\u00e9e Kama<\/em> (tib. ring brgyud bka\u2019 ma,<\/em> prononcer *ring gyu Kama<\/em>)*, ou \u201clign\u00e9e orale longue\u201d, qui repose sur une transmission ininterrompue des enseignements depuis les ma\u00eetres fondateurs jusqu\u2019aux g\u00e9n\u00e9rations contemporaines, garantissant leur authenticit\u00e9 et continuit\u00e9. Trois grands ma\u00eetres – Padmasambhava, Vairocana et Vimalamitra – sont traditionnellement consid\u00e9r\u00e9s comme les sources principales de cette diffusion au Tibet qui d\u00e9bute au VIII\u00e8me si\u00e8cle.<\/p>\n

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\u00a0\u201cParall\u00e8lement \u00e0 la lign\u00e9e Kama orale longue, les enseignements tantriques et Dzogch\u00e8n de la tradition Nyingmapa ont \u00e9galement \u00e9t\u00e9 transmis, d\u00e8s le XI\u00e8me si\u00e8cle, par la lign\u00e9e courte des Termas, selon une dynamique de r\u00e9v\u00e9lation progressive de cycles d\u2019enseignements.\u201d<\/span>\u00a0<\/span><\/p>\n<\/blockquote>\n

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La lign\u00e9e Terma (tib. nye brgyud gter ma,<\/em> prononcer *ny\u00e9gu terma<\/em>)*, ou \u201clign\u00e9e courte des tr\u00e9sors r\u00e9v\u00e9l\u00e9s\u201d ou Termas<\/em>, qui appara\u00eet d\u00e8s le XI\u00e8me si\u00e8cle, et qui regroupe des enseignements provenant directement de Padmasambhava, Vimalamitra et Vairocana, r\u00e9v\u00e9l\u00e9s ult\u00e9rieurement par des ma\u00eetres qualifi\u00e9s, les Tert\u00f6ns<\/em>. Red\u00e9couverts au moment opportun, ces enseignements nous permettent d\u2019acc\u00e9der directement \u00e0 des enseignements ayant conserv\u00e9 leur souffle (b\u00e9n\u00e9diction) et leur efficacit\u00e9 originelle tout en \u00e9tant adapt\u00e9s \u00e0 leur \u00e9poque.<\/p>\n

L\u2019importance de la lign\u00e9e Kama<\/em>, que l\u2019on nomme \u00e9galement transmission canonique longue<\/em>, tient \u00e0 son r\u00f4le dans la pr\u00e9servation et la transmission de l\u2019ensemble du corpus Nyingmapa, depuis les enseignements fondamentaux des sutras et du Mahayana jusqu\u2019aux pratiques les plus profondes du Dzogch\u00e8n.<\/p>\n

\u00c0 ce titre, la tradition Kama<\/em> est souvent d\u00e9crite comme la structure portante de l\u2019\u00e9cole Nyingma, dans la mesure o\u00f9 elle inscrit ses enseignements \u00e0 la fois dans leur origine indienne et dans une cha\u00eene de transmission orale ininterrompue qui en pr\u00e9serve la puret\u00e9 et l\u2019authenticit\u00e9. Les enseignements transmis oralement furent m\u00e9moris\u00e9s et pratiqu\u00e9s au sein de lign\u00e9es de ma\u00eetres r\u00e9alis\u00e9s, garantissent la continuit\u00e9 d\u2019exp\u00e9riences vivantes et v\u00e9rifiables. Dans l\u2019\u00e9cole ancienne, le point principal de l\u2019authenticit\u00e9 des lign\u00e9es Kama<\/em> passe par la filiation aux enseignements d\u2019origine des premiers d\u00e9tenteurs dans le monde tib\u00e9tain que sont Padmasambhava, Vimalamitra et Vairocana.<\/p>\n

Au fil des si\u00e8cles, les enseignements se sont progressivement d\u00e9velopp\u00e9s et complexifi\u00e9s, tant dans leurs aspects doctrinaux que pratiques, et ont finalement \u00e9t\u00e9 couch\u00e9s par \u00e9crit afin de servir de support aux instructions transmises oralement. A partir du XIII\u00e8me si\u00e8cle, gr\u00e2ce au travail consid\u00e9rable de compilation et de classement r\u00e9alis\u00e9 par de grands ma\u00eetres tels que Ratna Lingpa (1403-1478), Terdak Lingpa (1646-1714) et Jigm\u00e9 Lingpa (1729-1798), les textes originels de l\u2019\u00e9cole Nyingma furent rassembl\u00e9s et r\u00e9pertori\u00e9s dans deux grandes collections\u00a0: le Recueil des textes canoniques<\/em> (tib. bka\u2019ma<\/em>, Kama) et le Recueil des Anciens Tantras<\/em> (tib. rnying ma rgyud\u2019bum<\/em>\u00a0; Nyingma Gy\u00fcboum).<\/p>\n

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Parall\u00e8lement \u00e0 la lign\u00e9e Kama<\/em> orale longue, les enseignements tantriques et Dzogch\u00e8n de la tradition Nyingmapa ont \u00e9galement \u00e9t\u00e9 transmis, d\u00e8s le XI\u00e8me si\u00e8cle, par la lign\u00e9e courte des Termas<\/em>, selon une dynamique de r\u00e9v\u00e9lation progressive de cycles d\u2019enseignements. Padmasambhava (Guru Rinpoch\u00e9) est \u00e0 l\u2019origine de ce mode particulier de transmission, accompagn\u00e9 de sa compagne spirituelle Y\u00e9sh\u00e9 Tsogyal ainsi que plusieurs de ses disciples. Certains enseignements furent \u00e9galement dissimul\u00e9s par Vairocana et Vimalamitra. On distingue g\u00e9n\u00e9ralement deux types de termas : ceux de la terre, dissimul\u00e9s dans diff\u00e9rents lieux tels que des lacs, des rochers, des temples ou d\u2019autres sites sacr\u00e9s, et ceux de l\u2019esprit, dissimul\u00e9s directement dans la nature de l\u2019esprit des futurs tert\u00f6ns. Dans les deux cas, les enseignements reposent dans l\u2019esprit des tert\u00f6ns ; cependant, le guide des enseignements [3]<\/strong><\/a>\u00a0peut \u00eatre tangible – comme un texte jaune, un objet, etc. – dans le cas des termas de la terre, ou intangible dans celui des termas de l\u2019esprit. M\u00eame lorsqu\u2019un texte est d\u00e9couvert comme terma de la terre, ses diff\u00e9rents niveaux de sens se trouvent d\u00e9j\u00e0 pr\u00e9sents dans l\u2019esprit du tert\u00f6n.<\/p>\n

Les Tert\u00f6ns<\/em>, ou \u00ab d\u00e9couvreurs de tr\u00e9sors \u00bb, sont tenus pour des manifestations de disciples accomplis ayant re\u00e7u au IX\u00e8me si\u00e8cle une transmission directe de Padmasambhava. Leurs activit\u00e9s se manifestent lorsque survient le moment propice \u00e0 la red\u00e9couverte des Termas<\/em> dissimul\u00e9s. Ils jouent un r\u00f4le central dans le renouvellement et la vitalit\u00e9 de la tradition Nyingma. Le premier tert\u00f6n,<\/em> Sangy\u00e9 Lama, consid\u00e9r\u00e9 comme une \u00e9manation du roi Trisongd\u00e9tsen, appara\u00eet au XI\u00e8me si\u00e8cle.<\/p>\n

 <\/p>\n

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Les enseignements r\u00e9v\u00e9l\u00e9s par ces ma\u00eetres ne se limitent pas \u00e0 la simple d\u00e9couverte de textes anciens ou d\u2019objets sacr\u00e9s. L\u2019enseignement red\u00e9couvert est pratiqu\u00e9, adapt\u00e9 et int\u00e9gr\u00e9 dans le contexte spirituel et culturel de son \u00e9poque, tout en conservant \u00ab le souffle chaud de celui duquel il \u00e9mane<\/em> \u00bb.[4]<\/strong><\/a>\u00a0Padmasambhava a effectivement institu\u00e9 la tradition de ce que l\u2019on peut qualifier de v\u00e9ritables \u00ab mandats spirituels \u00bb, en proph\u00e9tisant la naissance du tert\u00f6n et en d\u00e9finissant avec pr\u00e9cision non seulement le lieu mais \u00e9galement le moment o\u00f9 les enseignements cach\u00e9s, ou termas, devaient \u00eatre d\u00e9couverts.<\/p>\n

Comme le rappelle Jigm\u00e9 Lingpa, qui occupe une place particuli\u00e8rement importante aujourd\u2019hui pour avoir r\u00e9v\u00e9l\u00e9 le cycle du Longchen Nyingthig<\/em>, les termas ont \u00e9t\u00e9 dissimul\u00e9s et red\u00e9couverts pour quatre raisons principales : \u00ab\u00a0pour que la doctrine ne disparaisse pas, pour que les instructions ne soient pas alt\u00e9r\u00e9es, pour que les b\u00e9n\u00e9dictions ne s\u2019affaiblissent pas et afin que la lign\u00e9e de transmission s\u2019en trouve raccourcie<\/em> \u00bb. [5]<\/strong><\/a><\/p>\n

Avec la dynamique introduite par la tradition des Termas<\/em>, le nombre de cycles d\u2019enseignements ainsi que celui des lign\u00e9es de transmission, tant monastiques que yogiques, se multiplient progressivement, donnant lieu \u00e0 une diversification croissante, particuli\u00e8rement marqu\u00e9e \u00e0 partir du XVII\u00e8me si\u00e8cle, avec une amplification aux XIX\u00e8me et XX\u00e8me si\u00e8cles gr\u00e2ce, notamment, au mouvement Rim\u00e9 (tib. ris med<\/em>).<\/p>\n

Si cette diversification r\u00e9pond au besoin des \u00eatres, elle implique \u00e9galement des crit\u00e8res rigoureux d\u2019authenticit\u00e9 (filiation et r\u00e9f\u00e9rence aux enseignements). Les lign\u00e9es courtes des Termas<\/em> reposent aussi sur la validation de l\u2019enseignement par la r\u00e9alisation des d\u00e9tenteurs de lign\u00e9es et l\u2019exp\u00e9rience directe des pratiquants, garantissant la continuit\u00e9 vivante et l\u2019authenticit\u00e9 de la transmission.<\/p>\n

<\/strong><\/a><\/p>\n

 <\/p>\n

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Bibliographie<\/strong><\/p>\n

Tulku Thondup Rinpoch\u00e9, Les tr\u00e9sors cach\u00e9s du Tibet. La tradition Terma de l’\u00e9cole Nyingma du bouddhisme tib\u00e9tain,<\/em> (trad. Virginie Rouanet et Philippe Cornu). Editions Guy Tredaniel, 2000.<\/p>\n

 <\/p>\n

[1]<\/strong>La tradition B\u00f6n au Tibet comprend \u00e9galement des lign\u00e9es Kama et Terma. RETOUR<\/strong><\/a><\/p>\n

[2]<\/strong> https:\/\/dzogchentoday.org\/fr\/quest-ce-que-le-dzogchen-11\/<\/a> ; https:\/\/dzogchentoday.org\/fr\/quest-ce-que-le-dzogchen-12\/<\/a> ; https:\/\/dzogchentoday.org\/fr\/quest-ce-que-le-dzogchen-13\/<\/a>. \u00a0RETOUR<\/strong><\/a><\/p>\n

[3]<\/strong> \u201cLes guides contiennent les proph\u00e9ties et les instructions donn\u00e9es aux tert\u00f6ns avant qu\u2019ils d\u00e9couvrent les termas. Ils les informent de leur qualit\u00e9 de tert\u00f6n et leur indiquent comment, o\u00f9 et quand les tr\u00e9sors ont \u00e9t\u00e9 cach\u00e9s et seront d\u00e9couverts, la personne destin\u00e9e \u00e0 leur apporter son soutien, le d\u00e9tenteur de la doctrine et quels seront les principaux disciples\u201d<\/em>. Cf. Tulku Thondup Rinpoch\u00e9, Les tr\u00e9sors cach\u00e9s du Tibet. La tradition Terma de l’\u00e9cole Nyingma du bouddhisme tib\u00e9tain,<\/em> (trad. Virginie Rouanet et Philippe Cornu). Editions Guy Tredaniel, 2000, p. 67.\u00a0RETOUR<\/strong><\/a><\/p>\n

[4]<\/strong> Op. cit.<\/em>, Les tr\u00e9sors cach\u00e9s du Tibet<\/em> (\u2026), p. 58.\u00a0\u00a0RETOUR<\/strong><\/a><\/p>\n

[5]<\/strong> Op. cit.<\/em>, Les tr\u00e9sors cach\u00e9s du Tibet<\/em> (\u2026), p. 57.\u00a0\u00a0RETOUR<\/strong><\/a><\/p>\n

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Plus d’articles<\/h2>\n

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Dans cet article &quot;La tradition vivante : lign\u00e9es Kama et Terma&quot;, Denis pr\u00e9sente les lign\u00e9es de transmission au c\u0153ur de la tradition Nyingma.<\/p>\n","protected":false},"author":18,"featured_media":66678,"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":[184,196],"tags":[1940,229,410,1377,285],"class_list":["post-66697","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-culture-et-traditions","category-dzogchen-introduction-generale","tag-benedictions","tag-dzogchen","tag-lignee","tag-maitres","tag-transmission"],"yoast_head":"\nLa tradition vivante : lign\u00e9es Kama et Terma - Dzogchen Today!<\/title>\n<meta name=\"description\" content=\"Dans cet article "La tradition vivante : lign\u00e9es Kama et Terma", Denis pr\u00e9sente les lign\u00e9es de transmission au c\u0153ur de la tradition Nyingma.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/dzogchentoday.org\/fr\/la-tradition-vivante-lignees-kama-et-terma\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"La tradition vivante : lign\u00e9es Kama et Terma\" \/>\n<meta property=\"og:description\" content=\"Dans cet article "La tradition vivante : lign\u00e9es Kama et Terma", Denis pr\u00e9sente les lign\u00e9es de transmission au c\u0153ur de la tradition Nyingma.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/dzogchentoday.org\/fr\/la-tradition-vivante-lignees-kama-et-terma\/\" \/>\n<meta property=\"og:site_name\" content=\"Dzogchen Today!\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/people\/Dzogchen-Today\/61559373905108\/\" \/>\n<meta property=\"article:published_time\" content=\"2026-03-18T07:00:36+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2026-04-25T07:03:57+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/dzogchentoday.org\/wp-dzogtodaychen-content\/uploads\/2026\/03\/The-Kama-and-Terma-Lineages.jpeg\" \/>\n\t<meta property=\"og:image:width\" content=\"1024\" \/>\n\t<meta property=\"og:image:height\" content=\"493\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Denis Martin\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@KhyentseMila\" \/>\n<meta name=\"twitter:site\" content=\"@KhyentseMila\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Denis Martin\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"9 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\\\/\\\/dzogchentoday.org\\\/fr\\\/la-tradition-vivante-lignees-kama-et-terma\\\/#article\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/dzogchentoday.org\\\/fr\\\/la-tradition-vivante-lignees-kama-et-terma\\\/\"},\"author\":{\"name\":\"Denis Martin\",\"@id\":\"https:\\\/\\\/dzogchentoday.org\\\/#\\\/schema\\\/person\\\/ed59e74501de0865f75aa80b82e4eab8\"},\"headline\":\"La tradition vivante : lign\u00e9es Kama et Terma\",\"datePublished\":\"2026-03-18T07:00:36+00:00\",\"dateModified\":\"2026-04-25T07:03:57+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\\\/\\\/dzogchentoday.org\\\/fr\\\/la-tradition-vivante-lignees-kama-et-terma\\\/\"},\"wordCount\":3737,\"publisher\":{\"@id\":\"https:\\\/\\\/dzogchentoday.org\\\/#organization\"},\"image\":{\"@id\":\"https:\\\/\\\/dzogchentoday.org\\\/fr\\\/la-tradition-vivante-lignees-kama-et-terma\\\/#primaryimage\"},\"thumbnailUrl\":\"https:\\\/\\\/dzogchentoday.org\\\/wp-content\\\/uploads\\\/2026\\\/03\\\/The-Kama-and-Terma-Lineages.jpeg\",\"keywords\":[\"B\u00e9n\u00e9dictions\",\"Dzogch\u00e8n\",\"Lign\u00e9e\",\"ma\u00eetres\",\"Transmission\"],\"articleSection\":[\"Culture et traditions\",\"Dzogch\u00e8n Introduction g\u00e9n\u00e9rale\"],\"inLanguage\":\"en-US\"},{\"@type\":\"WebPage\",\"@id\":\"https:\\\/\\\/dzogchentoday.org\\\/fr\\\/la-tradition-vivante-lignees-kama-et-terma\\\/\",\"url\":\"https:\\\/\\\/dzogchentoday.org\\\/fr\\\/la-tradition-vivante-lignees-kama-et-terma\\\/\",\"name\":\"La tradition vivante : lign\u00e9es Kama et Terma - 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Les enseignements Dzogch\u00e8n, que l\u2019on retrouve en particulier dans le Nyingma Gy\u00fcboum<\/em> reprennent la structure en trois s\u00e9ries (tib. sde gsum<\/em>): la s\u00e9rie de l\u2019esprit (tib. sems sde\u00a0; semd\u00e9)<\/em>, la s\u00e9rie de l\u2019espace matriciel (tib. klong sde<\/em>\u00a0; longd\u00e9) et la s\u00e9rie des instructions directes (tib. man ngag sde<\/em> ; men ngag d\u00e9). [2]<\/strong><\/a>\u00a0Les deux premi\u00e8res s\u00e9ries furent introduites au Tibet par Vimalamitra et Vairocana et la s\u00e9rie des instructions directes par Vimalamitra et Padmasambhava.<\/p>\n