A Spontaneous Song of Indestructible Reality

8/14/2019 A Spontaneous Song of Indestructible Reality

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A spontaneous song of indestructible reality

by

Gendn Rinpoche

Lama Gendun Rinpoche was a great meditation master. He spent over thirty years of his life in solitary retreat in Tibetand India. He was one of the last great masters of the old generation of Tibetan Lamas. verything he taught had beene!perienced during his numerous retreats in caves in the Himalayas and in India. He represented the "uintessence ofthe fully reali#ed yogi and the perfectly pure mon$.

Happiness is not to be foundThrough great effort and willpower.It is already present in open relaxation and letting go.Don't strain.

There's nothing to do or to undo.Whatever momentarily and adventitiously arises in bodymindHas no real import at all,Has very little reality at all.Why identify with it and beome attahed to it,!assing "udgment on it and on yourself and others#

$ar better simplyTo let the entire game "ust happen on its own,%pringing up and falling ba& again li&e wavesWithout 'retifying' things or manipulating things.ust notiing how everything vanishes

(nd then magially reappears, again and again and again.Time without end.

It's only our searhing for happinessThat prevents us from seeing it)i&e a vivid rainbow one runs after but an never ath*r a dog hasing its own tail.

Though peae and happiness have no existene


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(s some atual plae or thing,They are forever at hand +*ne's onstant ompanion at every instant.

ust don't be ta&en in by the apparent reality*f good and bad experienes.

They're li&e today's passing weather)i&e rainbows in the s&y.

Wanting to grasp the ungraspableou exhaust yourself in vain-ut as soon as you open up and relax the tight fist of grasping Infinite spae is right there + open, inviting, omfortable.

se this spaiousness/ this freedom and natural ease /Don't loo& anywhere else,Don't go off into the tangled "ungle%earhing for the elephant of great awa&enedness

When he is already at home0uietly resting in front of your own hearth.

There's nothing to do or to undo,1othing to fore,1othing you have to want,1othing missing.

2maho / how marvelous /

2verything "ust happens of itself.

%n chant spontan& de la r&alit& indestructible'ar

Guendune Rinpoch&


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Lama Guendune Rinpoch tait un grand matre de mditation. Il a pass plus de trente ans de sa vie en retraite solitaire au Tibet et en Inde.Il tait l'un des derniers grands matres de l'ancienne gnration des lamas tibtains. Tout ce qu'il a enseign a t expriment au cours deses nombreuses retraites dans les grottes de l'Himalaya et en Inde. Il a reprsent la quintessence du yogi pleinement ralis, et le moineparfaitement pur.

)e bonheur n'a pas 3 4tre trouv5!ar le biais de grands efforts et de volont5.Il est d5"3 pr5sent dans la d5tente, l'ouverture et le l6her prise.

(uune ontrainte.Il n'y a rien 3 faire ou 3 d5faire.0uel 7ue soit e 7ui s'5l8ve momentan5ment et aidentellement dans le orps/esprit9ela n'a pas de port5e r5elle du tout,

( tr8s peu de r5alit5.!our7uoi s'y identifier, s'y attaher,2t porter un "ugement sur ela ainsi 7ue sur vous/m4me et les autres#

Il vaut beauoup mieux tout simplement)aisser le "eu entier dans son propre mouvement,1a:tre et retomber omme des vagues,%ans ;retifier< les hoses ou les manipuler.uste remar7uer omment tout s'5vanouit!uis r5appara:t omme par magie, enore et enore et enore. Temps sans fin.

9'est seulement notre 7u4te du bonheur0ui nous emp4he de le voir,9omme un vif ar/en/iel on lui ourt apr8s, sans "amais le rattraper*u omme un hien 7ui ourt apr8s sa propre 7ueue.

-ien 7ue la paix et le bonheur n'aient pas d'existene 2n tant 7ue lieu r5el ou hose,Ils sont tou"ours 3 port5e de main /9ompagnon onstant de ha7ue instant.

Il suffit de ne pas 4tre pris par l'apparente r5alit5Des bonnes et mauvaises exp5rienes.2lles sont omme le temps 7ui passe au"ourd'hui Tels des ars/en/iel dans le firmament.

( vouloir saisir l'insaisissable

=ous vous 5puise> en vain,?ais d8s 7ue vous ouvre> et d5tende> le poing serr5 de la saisie


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)'espae infini est l3 / ouvert, aueillant, onfortable.

tilise> et espae / ette libert5 et ette aisane naturelle/1e herhe> pas ailleurs,1'alle> pas dans la "ungle enhev4tr5e

( la reherhe de l'5l5phant du grand 5veil

0uand il est d5"3 3 la maisonTran7uillement allong5 en fae de votre propre foyer.

Il n'y a rien 3 faire ou 3 d5faire,@ien 3 forer,@ien 7ue vous n'aye> 3 vouloir,@ien ne man7ue

2maho / 7uelle merveille /

Tout arrive simplement de lui/m4me.

Article ajout le 2011-01-27 , consult 37 fois

Shinay on the Five Elements / Shin sur les Cinq Elments (English-French)

(hinay on the )ive lements *(hangpa (chool+

The five aspets or elements of mind are spae Aopen, emptyB, fire Aluminous, &nowingB, windAuneasing, unimpeded play, timeB, water Aontinuity, flowing without interruptionB, and Aearth


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Aground of all, ground of all experiene, samsara and nirvanaB. The five elements respetivelymanifest externally as spae, luminosity, mobility, fluidity and solidity and in the body as avities,radiane and warmth, breath and energy, blood and fluids, and flesh and bones.

!resently, these manifest in an impure state. It is neessary to reali>e them as not self/existent, whihis their pure state. In the pure state, the five elements orrespond the five female -uddhas Athe ,pra-nas cf imageB.

We are oneived when the red and white elements Aeah of whih is omposed of the five elementsBof our mother and father, respetively, unite together with our onsiousness whih is fre7uentlytreated as a sixth element. (fter we are born, in dependene on the nourishment of the five elementswe grow stronger until eventually we wea&en and die.

It is said that after death most of us beome unonsious for a while. Then these five elementsemerge, in turn, into their pure form as radiant lights. 2ventually the elements ombine into tiglesAsomething li&e dropletsB to present to us 'impure' forms. In this onfused state our onsiousnessmay one again be drawn to the union of red and white elements of a new set of parents, and oneagain we ta&e birth.

This meditation is helpful for preparing for death.(fter ta&ing refuge and engenderingbodhiitta, plae mind on the following visuali>ations of shapes of light. 2ah shape ACDB has a widthand a depth A to E times smaller than the widthB. The spheres are perfetly round. In onsideringthese visuali>ations, do not thin& one has a body or that one doesn't have one. Don't regard theselights as being either in or outside the body.

'roceed through each of these gradually onentrate learly and vividly on the shape. $ix yourattention one/pointedly to them without following any thoughts whih may arise. Do not analy>e theshape. ust rest mind on it. (fter a while, visuali>e that the essene of the element dissolves into theessene of the next element.

AaB/isuali#e a yellow s"uare which is the essence of earth.

0idth 12 centimetresappro!imately. 3epth between 2 to 4 times smaller.(fter a while, visuali>e that the esseneof earth dissolves into the essene of the next element, water.

AbB/isuali#e the essence of water as a white dis$. 5cm.This dissolves into the essene of

fire.

AB/isuali#e the essence of fire as a red triangle.

6cm.This dissolves into the essene ofwind.


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AdB/isuali#e the essence of wind *Air+ as a green half7dis$Aopen/side faing upwardsB.

8cm. This dissolves into the essene of spae.

AeB/isuali#e the essence of space as a blue sphereAperfetly symmetrialB. 19,cm.This

dissolves into the essene of onsiousness.

AfB/isuali#e the essence of consciousness as a crystal7clear sphere./ery small.This

dissolves away li&e a rainbow fading away into emptiness.

AgB :ow rest the mind for a short while in this unity of emptiness and clarity.

;lose with a dedication of merit.


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, 'ra-nas

Lin$s.

(HI:A< =3ITATI>: ? LA =3ITATI>: 3 (HI: *nglish 7 )rench+

The :ature of The =ind and The )ive lements ? La :ature de l@esprit et Les , l&ments

(hin& sur les ;in" l&ments *cole (hangpa+

Le refuge est re"uis pour cette prati"ue.

)es in7 aspets ou 5l5ments de l'esprit sont l'espae Aouvert, videB, le feu Alumineux, sahantB, levent A"eu, temps inessants et sans diffiult5B, l'eau Aontinuit5, oulant sans interruptionB, et la terreAla terre de tous, la terre de toute exp5riene, samsara et 1irv6naB. )es in7 5l5ments se manifestentrespetivement ext5rieurement omme espae, luminosit5, motilit5, fluidit5 et solidit5 et dans le orps

omme avit5s, rayonnement et haleur, souffle et 5nergie, sang et fluides, et hair et os.

(tuellement, eux/i se manifestent dans un 5tat impur. Il est n5essaire de les r5aliser omme nonexistant par soi, 7ui est leur 5tat pur. Dans leur 5tat pur, les in7 5l5ments orrespondent aux in7-ouddhas f5minins Ales , pranas cf. imageB.

1ous sommes onFus 7uand les 5l5ments rouges et blans A7ui se omposent des in7 5l5mentsBrespetivement de notre m8re et de notre p8re s'unissent 3 notre onsiene 7ui est fr57uemmentonsid5r5e omme un sixi8me 5l5ment. (pr8s notre naissane, d5pendant de l'alimentation des in75l5ments, nous nous d5veloppons et devenons plus forts "us7u'3 e 7ue par la suite nous nousaffaiblissions et mourrions.

*n dit 7u'apr8s la mort la plupart d'entre nous perdent onnaissane pendant un moment. (lors esin7 5l5ments apparaissent, alternativement, sous leur forme pure en tant 7ue lumi8res radiantes. !arla suite les 5l5ments se ombinent dans les tigl5s A7uel7ue hose omme des gouttelettesB pour nousfournir des formes ; impures l'esprit sur les visualisations des formes de lumi8re suivantes. 9ha7ue forme ACDB aune largeur et une profondeur A 3 E fois plus petite 7ue la largeurB. )es sph8res sont parfaitementrondes. 2n onsid5rant es visualisations, ne pas penser 7u'on a un orps ou 7u'on n'en a pas. 1e pasonsid5rer es lumi8res omme 5tant dans le orps ou 3 l'ext5rieur.

'roc&de# pour chacune dBelles graduellement onentre>/vous ave lart5 et 5lat sur laforme. !rati7ue> la onentration en un point sans ne suivre auune pens5e 7ui puisse surgir.1'analyse> pas la forme. @epose> "uste l'esprit dessus. (pr8s un moment, visualise> 7ue l'essene del'5l5ment se dissout dans l'essene du prohain 5l5ment.

AaB/isualise# un carr& -aune *83+ "ui est lBessence de la terre.12 cm de largeur

appro!imativement. paisseur de 2 8 fois plus petite.(pr8s un moment, visualise> 7uel'essene de la terre se dissout dans l'essene du prohain 5l5ment, eau.

AbB/isualise# lBessence de lBeau comme dis"ue blanc.5cm.9ei se dissout dans l'essene

du feu.

AB/isualise# lBessence du feu comme triangle rouge.6 cm.9ei se dissout dans l'essene

du vent.


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AdB/isualise# lBessence du vent comme un demi7dis"ue vertAle Gt5 ouvert faisant fae vers le

hautB. 8 cm.9ei se dissout dans l'essene de l'espae.

AeB/isualise# lBessence de lBespace comme une sphCre bleue *parfaitement sym&tri"ue+.

19, cm.9ei se dissout dans l'essene de la onsiene.

AfB/isualise# lBessence de la conscience comme une sphCre de cristal clair. TrCs petite.9ei se dissout 3 son tour omme un ar/en/iel se fondant dans le vide.

AB Laisse# maintenant reposer lBesprit pour un court instant tandis dans cette union duvide et de la clart&.

Termine# avec la d&dicace des m&rites.


The Nature of The Mind and The Five Elements / La Nature de lesprit et Les5 Elments

The :ature of The =ind and The )ive lements

$rom a teahing given par alu @inpohe in 1ew or& AJKLB


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>ur present unenlightened state is based on a fundamental state of ignorance9 afundamental discursive consciousness, '&un shi nam she'. It is the fundamental onsiousnesswhih is distorted and onfused.

There is, however, a possibility of experiening the true nature of mind, and when that pureawareness is present we no longer have '&un shi nam she' but '&un shi yeshe'Awisdom

onsiousnessB. That hange of a single syllable from 'nam'to 'ye', ma&es a tremendous differene,beause now we are referring to fundamental !rimordial (wareness rather than fundamentalignorane.

In both cases we are tal$ing about mind9 which essentially embodies what in ourphysical universe we term the five elements.The potential for these elements exists in the mindand sine always / it is not something reated at some partiular time. In its inherent nature, mindalways has the five elemental 7ualities, and it is from this potential that the experienes of the after/death state arise.

When we spea& of mind, we spea& of something that is not a thing in itself. In its most fundamentalsense, mind is not something we an limit. We annot say it has a partiular shape, si>e or loation,olor or form, or any other limiting harateristi. The element we all spae, whih in our pereptual

situation also has no limiting harateristis, is this very emptiness of mindM this is the elemental"uality of space in the mind.

Dut mind is not simply emptyE it has the illuminating potential to perceive anythingwhatsoever.This unlimited ability of mind to pereive is its illuminating nature, and orresponds tothe element of fire.

This mind, essentially empty and illuminating, gives rise to all e!perienceswhih, whethersamsara or 1irvana, is rooted in mind "ust as plants are rooted in soil. This funtion of the mind as theorigin of all experiene orresponds to the elemental "uality of earth.

(nother aspet of the mind is its dynamic "uality. ?ind is never stillN no single experiene in itlasts, but 7ui&ly passes to another. Whether one is undergoing an emotional reation, an experieneof pleasure or pain, or a sensory pereption suh as seeing or hearing, the ontents of the mind arealways in a state of flux. This continual activity of mind is the elemental "uality of wind *air+.

?ind with these four elemental 7ualities has always been so and always will be. This verycontinuity9 and the fact that mind adapts itself to different situations9 corresponds to theelement of water.ust as water sustains its ontinuity and adapts itself to every ontour as it flows,the mind too is fluent, ontinuous, and adaptable.


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La :ature de lBsprit et Les , l&ments

D'un enseignement donn5 par alou @inpoh5 3 1ew or& AJKLB

:otre &tat actuel peu &clair& est bas& sur un &tat fondamental de lBignorance9 uneconscience discursive fondamentale, ; &un shi nam she


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ou 1irvana, sont enrain5es dans l'esprit tout omme les plantes sont enrain5es dans le sol. 9ettefontion de l'esprit omme origine de toute l'exp5riene orrespond 3 la "ualit& &l&mentaire de laterre.

n autre aspet de l'esprit est sa "ualit& dynami"ue. )'esprit n'est "amais immobileN auuneexp5riene uni7ue ne dure, mais il passe rapidement 3 une autre. %oit on est l'ob"et d'une r5ation

5motionnelle, une exp5riene de plaisir ou de douleur, soit d'une pereption sensorielle omme la vueou l'ouPe, le ontenu de l'esprit est tou"ours dans un 5tat de flux. ;ette activit& continue delBesprit est la "ualit& fondamentale du vent *air+.

)'esprit ave es 7uatre 7ualit5s 5l5mentaires a tou"ours 5t5 ainsi et le sera tou"ours. ;ettecontinuit& mFme9 et le fait "ue lBesprit sBadapte des situations diff&rentes9 correspond lB&l&ment eau.Tout omme l'eau onserve sa ontinuit5 et s'adapte 3 tous les ontours 7uand elles'5oule, l'esprit est aussi fluide, ontinu et adaptable.


SHINAY MEDITATION / LA MEDITATION DE SHINE (English - French)

(HI:


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peae in 2nglish. %hinay meditation is the proess whereby we alm our mind so that we anultivate a deeper awareness. It frees the mind from disruptive emotions and from our usual thin&ingproess. %hinay atually forms the basis of all the other meditations and praties.

There are , obstacles *nivarana+ which affect our ability to meditate

J. %ensual desire AabhidyaB

. 1egative emotions, eg. hatred, anger, et. ApradoshaB

C. )a>iness or inertia AstyanaQmiddhaB

E. @estlessness and worry Aanuddhatya Q&au&rityaB

R. DoubtAvihi&itsaB

The first stepto pratie this meditation is to ma&e sure we are in a alm situation with nodistrations. ?ental larity an only be ahieved if we are free of these obstales. %hinay meditationan be pratised by everyone, irrespetive of their shool of -uddhism . This meditation is the state ofsingle minded mind or perfet mental stability and mental larity.

There are various methods of practising shinayMall are very basi, li&e fousing on the breath orfousing on an external ob"et. The most basi and ommon form is attending to one's breath. (fterall, we are breathing every moment of the day. In the beginning, pratitioners are taught to ounttheir breath, beginning on the exhale to the number J. If you are distrated you begin again. Whenyou reah twenty one you ontinue again, beginning from one. (ll you are doing is breathingnaturally and ounting. (fter you are used to this, say a few wee&s later, you an then stop ountingand begin to follow your breath. ou fous on the breath entering and exiting from you. (lthough it isbest to be aware of the entire proess, often one an fous on one aspet suh as the oolnessfollowed by the warmth at the nostrils or the rise and fall of your diaphragm.

If you find yourself distractedby sounds or thoughts, let them go, and ontinue fousing on thebreath. The same with any physial disomfort, or arising emotions, this way, we lose our attahmentto emotions, thoughts, et. and with pratie it disappears.

Another method involves sight, whereby you fous on a part of an image, say of the -uddha, andthen you try and see the whole image learly. In the =a"rayana tradition, visuali>ation is usedwhereby we visuali>e ertain haraters or olours and we fous on them until we see them learly.What happens here is that our minds are so sattered that in this pratie of shinay it brings togetherall the parts so that we will be able to fous on our dharma pratie to attain enlightenment.

>f primary importance is our motivation.If our motivation is perfet then our pratie will beperfet. We &now that all human beings want happiness and freedom from suffering, so ourmotivation should be that we do the pratie for the benefit of all sentient beings and after thepratie we should dediate all the merit we gained from the pratie to all beings, without &eepingany for ourselves.

-uddha beame enlightened by benefiting others who still wander around in samsara. (s long as ourmotivation and our intent are pure and virtuous we too will ahieve reali>ation.


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LA =3ITATI>: 3 (HI: *tib&tain+ (HI:


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indpendamment de leur cole de bouddhisme. Cette mditation est l'tat d'esprit occup

simple ou perfectionne la stabilit mentale et la clart mentale.

Il y a diverses mthodes pour pratiquer shin,toutes sont trs basiques, comme seconcentrer sur le souffle ou se concentrer sur un objet externe. La forme la plus fondamentale

et la plus commune utilise le souffle. Aprs tout, nous respirons chaque moment de lajourne. Au commencement, on enseigne aux pratiquants compter leur souffle, en

commenant par l'expiration jusqu'au numro 21. Si vous tes distraits vous recommencez.

Quand vous atteignez vingt-et-un, vous continuez encore, en commenant par un. Tout que

vous faites est de respirer naturellement et de compter. Aprs vous tre employs cela,

quelques semaines plus tard, vous pourrez alors cesser de compter et commencer suivre

votre souffle. Vous vous concentrez sur le souffle entrant et sortant de vous. Bien mieux que

d'tre conscient du processus complet, souvent on peut se concentrer sur un aspect tel que la

fracheur suivie de la chaleur aux narines ou l'lvation et l'abaissement du diaphragme.

Si vous vous trouvez distraitspar des bruits ou des penses, laissez-les aller, et continuez

vous concentrer sur le souffle. De mme avec n'importe quel malaise physique, ou avec desmotions surgissantes, nous perdons, de cette faon, notre attachement aux motions, aux

penses, etc. et avec la pratique cela disparat.

Une autre mthode implique la vue,par laquelle vous vous concentrez sur une partie d'uneimage, disons du Bouddha, et ensuite vous essayerez et pourrez voir l'image entire

clairement. Dans la tradition du Vajrayana, la visualisation est employe dans laquelle nous

visualisons certains caractres ou couleurs et nous nous concentrons sur eux jusqu' ce que

nous les voyons clairement. Ce qui se produit ici est que nos esprits sont si disperss que dans

cette pratique de shin on en rassemble toutes les pices de telle sorte que nous puissions nous

concentrer sur notre pratique du dharma pour atteindre l'veil.

D'importance primordiale est notre motivation.Si notre motivation est parfaite, notrepratique sera parfaite. Nous savons que tous les tres humains veulent le bonheur et l'absence

de la souffrance, ainsi notre motivation devrait tre que nous faisons la pratique au profit de

tous les tres sensibles et aprs la pratique nous devrions consacrer tout le mrite ainsi gagn

tous les tres, sans rien en garder pour nous-mmes.

)e -ouddha est parvenu 3 l'5veil en aomplissant le bien des autres 4tres 7ui errent enore dans lesamsara. Tant 7ue notre motivation et notre intention seront pures et vertueuses, nous aussi, nousen aomplirons la r5alisation.


INTRODUCTION: THE DZOGCHEN WAY / INTRODUCTION : LECHEMIN DU DZOGCHEN (English-french)

I:TR>3%;TI>: TH 3>G;H: 0A


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In the 3#ogchen practice path we practice a non7dual approach9 introducing and reali#ingour own original9 inherent9 immanent Duddha nature.D>oghen relies more on being ratherthan doing and beoming something other than what we are. D>oghen is about reali>ing the

inherent freedom and perfetion of being in itself, as it is right now. (wa&ening to that is the diretpath of D>oghen. That is why D>oghen masters say that we are all -uddhas by natureM we "ust haveto reogni>e that fat.

3#ogchen canBt really be taught or learned from boo$s but it can be transmitted andreali#ed.

In the D>oghen tradition speifially, one needs to be empowered to pratie the three mainD>oghen praties of Ru7shenA%ubtle DisernmentBM Tre$chod A9utting Through, or %eeingThroughBM and TogalA)eap *ver, or -eing ThereB.

We don't really tal& muh in terms of vows and samaya in D>oghen, beause the priniple is to

stabili>e your reali>ation of the =iewM if you're in the =iew, you're in aordane with your own truenature, whih is -uddha nature. In D>oghen the ommitment is to the subtle, profound, mystialpriniples of enlightened vision suh as Oone/tasteO Atse/hi&B and Obeyond/ationO A"a/drelB. a/drelorOfree from ation and inationO. (nother way of putting it is, -uddha nature does not depend on ourultivation of it. -uddha nature is innate, inherent, immanent in us. It's our true original nature.-uddha nature is human nature... D>oghen thought reminds us that we may feel far from It, but It isnever far from us.

The Two 'rinciples of 3#ogchenare $ada$, or !rimordial !urity, and lhundrup, or %pontaneous!erfetionQ!erfet ?anifestation/(ppearane. ada$means primordial purity, or primordialperfetion, pure and immaulate, from the beginningless beginningM this introdues the radiantperfetion of things as they are, as well as the immaulate wholeness and spiritual splendor of our

innate true nature. Lhundrup means that this blessed reality is spontaneously present and perfetlymanifesting every moment. In other words, the teahing is that our true nature is primordially empty,open and void AsunyataB, groundless, and not/a/thing, while it's also primordially manifesting itsperfet and boundless, spontaneous splendor as everyone and everything, and as any and every formand ourrene. In this splendid, overarhing =iew, everything is It.

This luminous /iew of the :atural Great 'erfection transcends the dualism of perfect andimperfect. It implies that everything is primordially omplete as is, and uninhibitedly, inexhaustibly,spontaneously manifesting. We don't have to inhibit, alter, or adulterate anything in our experieneMwe an simply appreiate it as it as, and ma&e more wise and informed deisions about how s&illfullyto wor& with things aording to onditions and irumstanes. We don't have to try to beomeperfet or stop thin&ing and feeling / not to mention try to ma&e others hange aording to our own

notions of how they ould or should beS The nature of the mind is primordially perfet as it is, and allits myriad manifestations are as well, thoughts, feelings, pereptions, memories, or whatever arises inthe body/mind omplex.


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This understanding has tremendous implicationsfor our meditation pratie and helps develop,deepen, and eventually stabili>e our =iew, our ?editation, and our (tion. When we reali>e theimmaulate, primordial perfetion of things, we do not fall into perfetionism nor beome oblivious towhat needs to be done or what is bro&en and in need of repair, either internally or externally.@eali>ing the =iew of natural perfetion, wholeness, and ompleteness naturallyresults in theuninhibited outflow of spontaneous, selfless, proative -uddha ativity.

;ompassionate responsiveness naturally springsfrom reogni>ing the =iew of things as theyareM in fat, there is less of oneself to get in the way of unonditional loving responsiveness, aordingto needs and irumstanes. The inner sun of wisdom / the =iew / naturally radiates its boundlessrays of warm loving&indness and servie to all, everywhere, without bias.

%ee the video below with ;hgyal :am$hay :orbu Rinpoche Ain englishBN 3#ogchen9 our realnature

I:TR>3%;TI>: L ;H=I: 3% 3>G;H:

3ans le chemin de prati"ue 3#ogchen nous prati"uons une approche non7duale9pr&sentant et r&alisant notre propre nature originelle de Douddha9 inh&rente9 immanente.)e D>oghen repose davantage sur e 7ui est, plutGt 7ue de faire 7uel7ue hose et de devenir autrehose 7ue e 7ue nous sommes. D>oghen onsiste 3 r5aliser la libert5 inh5rente et la perfetiond'4tre en soi, omme 'est maintenant. 2veil 3 7ui est le hemin d'a8s diret du D>oghen. 9'estpour7uoi les ma:tres D>oghen disent 7ue nous sommes tous les -ouddhas par nature M nous devons

simplement reonna:tre e fait.

Le 3#ogchen ne peut pas vraiment Ftre enseign& ou tir& de livres9 mais il peut Ftretransmis et r&alis&.

Dans la tradition D>oghen sp5ifi7uement, il faut pouvoir mettre en prati7ue les trois prinipalesprati7ues D>oghen de Ru7shenAdisernement subtilsBM Tre$chodAOoupe par, ou voir ThroughBM etTogalA)eap sur, ou 4treB.

1ous ne parlons pas vraiment beauoup en termes de vux et de samaya dans le D>oghen, ar leprinipe est de stabiliser votre r5alisation de la =ue M si vous 4tes dans la =ue, vous 4tes en onformit5ave votre propre nature v5ritable, 7ui est la nature de -ouddha. Dans le D>oghen l'engagement estelui de prinipes subtils, profonds, mysti7ues d'une vision 5lair5e omme Ola saveur uni7ueO Atse/

hi&B et Oau/del3/ationO A"a/drelB. a/drelou Olibre d'ation et d'inationO. ne autre faFon de le direest, la nature de -ouddha ne d5pend pas de notre ulture de elle/i. )a nature de -ouddha est


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inn5e, inh5rente, immanente en nous. 9'est notre v5ritable nature d'origine. )a nature de -ouddha estla nature humaine. )a pens5e D>oghen nous rappelle 7ue nous pouvons nous sentir loin d'2lle, mais7u'2lle n'est "amais loin de nous.

Les deu! principes du 3#ogchensont $ada$, la primordiale puret5 et lhundrupoumanifestation/apparene de la !erfetionQ!erfet spontan5es. ada$signifie puret5 primordiale, ou

perfetion primordiale, pure et Immaul5e, depuis le d5but sans ommenement M ela introduit laperfetion radiante des hoses omme elles sont, ainsi 7ue la ompl5tude immaul5e et la splendeurspirituelle de notre v5ritable nature inn5e. Lhundrupsignifie 7ue ette r5alit5 bienheureuse estspontan5ment pr5sente et se manifeste parfaitement 3 ha7ue instant. 2n d'autres termes,l'enseignement est notre v5ritable nature primordialement vide, ouverte et vide AsunyataB, sansfondement et ; non/une/hose

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