Etre Conscience

DIFFERENCES BETWEEN DZOGPA CHEN PO
AND MADHYAMAKA
Madhyamaka, having distinguished the appearances and emptiness
separately, emphasizes the concept of emptiness. Dzogpa
Chenpo, having distinguished the Intrinsic Awareness, the pure
and natural state of mind, from mind, realizes and perfects
the Intrinsic Awareness directly and nakedly. Thereby it realizes
the truth of the whole universe free from discrimination
and extremes.

Longchen Rabjam explains:
Most of the methods of comprehending (analyzing) the
freedom from extremes (mTha’-Bral), and so on, of Natural
Great Perfection are similar to Prasahgika Madhyamaka.

• However, Madhyamaka regards the emptiness as
  the important thing.
• (Dzogpa Chenpo), relying on the
  primordially pure and naked Intrinsic Awareness which
  is just non-existent and unceasing, comprehends it (the
  Intrinsic Awareness) and all the phenomena arisen from
  it as free from extremes like space.

Dzogpa Chenpo tradition uses the Intrinsic Awareness as the path, or it
maintains only the Intrinsic Awareness. It does not employ
concepts since concepts are mind, and it meditates
(on Intrinsic Awareness after) distinguishing the mind and
Intrinsic Awareness separately.

An Anthology of Longchen Rabjam’s
Writings on Dzogpa Chenpo
by
Tulku Thondup Rinpoche

Pourquoi la vision claire de notre vraie nature n'est pas permanente ? Pourquoi vacille-t-elle ? L'attention devrait rester avec persistence sur elle. Mais l'attention est attirée par ce qui bouge, le mouvement, et en particulier ce qui est visible, et souvent compris comme "extérieur". L'attention est plutôt tournée vers les objets.

Mais aussi, dans notre société moderne actuelle, l'attention est de plus en plus fragmentée, distraite, incapable de demeurer avec son objet d'attention. Qui est plus est quand ce n'est pas un objet mais la source de l'attention, elle-même !

La méditation vipassana en marche et en assise, peut cultiver un état d'esprit plus adéquat, facilitant la brillance de la présence.

Dans l'Abhidhamma, on débombre 25 sobhana cetasikas, des états mentaux concomittants "beaux" ou "bénéfiques". (cf. p85 livre Dr Mehm Tin Mon)

Bénéfiques (sobhana)

25 facteurs sains associés aux consciences bénéfiques, appelés kalayanajatika :

• Confiance, saddha ;
• Vigilance ou esprit attentif, sati ;
• Conscience morale, hiri ;
• Conscience sociale, ottapa ;
• Absence d'avidité, alobha ;
• Absence de haine, adosa ;

• Égalité mentale, tatramajjhattata ;

• Sérénité de l'esprit, cittapassadhi ;
• Sérénité des états mentaux, ou sérénité des propriétés de l'esprit, kayapassadhi ;

• Agilité ou légèreté de l'esprit, cittalahuta ;
• Agilité ou légèreté des états mentaux, kayalahuta ;

• Souplesse de l'esprit, cittamuduta ;
• Souplesse des états mentaux, kayamuduta ;

• Vivacité de l'esprit, cittakammanata ;
• Vivacité des états mentaux, kayakammanata ;

• Habileté de l'esprit, cittapagunnata ;
• Habileté des états mentaux, kayapagunnata ;

• Rectitude de l'esprit, cittujukata ;
• Rectitude des états mentaux, kayujukata ;

• Parole juste, samma vaca ;
• Action juste, samma kammanta ;
• Mode de vie juste, samma ajiva ;
• Compassion ou pitié, karuna ;
• Joie sympathique, mudita ;
• Sagesse, connaissance transcendante, pannindriya.

Ces états mentaux sont particulièrement intéressants. En particulier, l'égalité, la sérénité, la légèreté, la souplesse ou la douceur, la vivacité  et la rectitude sont des états mentaux que l'on peut ressentir directement avec la méditation et sont cultivés par la méditation et l'effort juste.

Je en tant que Vie omniprésente, partout, toujours. Une perspective universelle sur le kamma individuel, les paroles, les actes, les gestes. Agir depuis cette perspective de l'Universel, du besoin universel.

9. The Dharma-Door of Nonduality (chap 9 de VIMALAKIRTI NIRDESA)

 Then, the Licchavi Vimalakirti asked those bodhisattvas, "Good sirs, please explain how the bodhisattvas enter the Dharma-door of nonduality!"

The bodhisattva Dharmavikurvana declared, "Noble sir, production and destruction are two, but what is not produced and does not occur cannot be destroyed. Thus the attainment of the tolerance of the birthlessness of things is the entrance into nonduality."

The bodhisattva Srigandha declared, "'I' and 'mine' are two. If there is no presumption of a self, there will be no possessiveness. Thus, the absence of presumption is the entrance into nonduality."

The bodhisattva Srikuta declared, "'Defilement' and 'purification' are two. When there is thorough knowledge of defilement, there will be no conceit about purification. The path leading to the complete conquest of all conceit is the entrance into nonduality."

The bodhisattva Bhadrajyotis declared, "'Distraction' and 'attention' are two. When there is no distraction, there will be no attention, no mentation, and no mental intensity. Thus, the absence of mental intensity is the entrance into nonduality."

The bodhisattva Subahu declared, "'Bodhisattva-spirit' and 'disciple-spirit' are two. When both are seen to resemble an illusory spirit, there is no bodhisattva-spirit, nor any disciple-spirit. Thus, the sameness of natures of spirits is the entrance into nonduality."

The bodhisattva Animisa declared, "'Grasping' and 'nongrasping' are two. What is not grasped is not perceived, and what is not perceived is neither presumed nor repudiated. Thus, the inaction and noninvolvement of all things is the entrance into nonduality."

The bodhisattva Sunetra declared, "'Uniqueness' and 'characterlessness' are two. Not to presume or construct something is neither to establish its uniqueness nor to establish its characterlessness. To penetrate the equality of these two is to enter nonduality."

The bodhisattva Tisya declared, "'Good' and 'evil' are two. Seeking neither good nor evil, the understanding of the nonduality of the significant and the meaningless is the entrance into nonduality."

The bodhisattva Simha declared, "'Sinfulness' and 'sinlessness' are two. By means of the diamond-like wisdom that pierces to the quick, not to be bound or liberated is the entrance into nonduality."

The bodhisattva Simhamati declared, "To say, 'This is impure' and 'This is immaculate' makes for duality. One who, attaining equanimity, forms no conception of impurity or immaculateness, yet is not utterly without conception, has equanimity without any attainment of equanimity - he enters the absence of conceptual knots. Thus, he enters into nonduality."

The bodhisattva Suddhadhimukti declared, "To say, 'This is happiness' and 'That is misery' is dualism. One who is free of all calculations, through the extreme purity of gnosis - his mind is aloof, like empty space; and thus he enters into nonduality."

The bodhisattva Narayana declared, "To say, 'This is mundane' and 'That is transcendental' is dualism. This world has the nature of voidness, so there is neither transcendence nor involvement, neither progress nor standstill. Thus, neither to transcend nor to be involved, neither to go nor to stop - this is the entrance into nonduality."

The bodhisattva Dantamati declared, "'Life' and 'liberation' are dualistic. Having seen the nature of life, one neither belongs to it nor is one utterly liberated from it. Such understanding is the entrance into nonduality."

The bodhisattva Pratyaksadarsana declared, "'Destructible' and 'indestructible' are dualistic. What is destroyed is ultimately destroyed. What is ultimately destroyed does not become destroyed; hence, it is called 'indestructible.' What is indestructible is instantaneous, and what is instantaneous is indestructible. The experience of such is called 'the entrance into the principle of nonduality.'"

The bodhisattva Parigudha declared, "'Self' and 'selflessness' are dualistic. Since the existence of self cannot be perceived, what is there to be made 'selfless'? Thus, the nondualism of the vision of their nature is the entrance into nonduality."

The bodhisattva Vidyuddeva declared, "'Knowledge' and 'ignorance' are dualistic. The natures of ignorance and knowledge are the same, for ignorance is undefined, incalculable, and beyond the sphere of thought. The realization of this is the entrance into nonduality."

The bodhisattva Priyadarsana declared, "Matter itself is void. Voidness does not result from the destruction of matter, but the nature of matter is itself voidness. Therefore, to speak of voidness on the one hand, and of matter, or of sensation, or of intellect, or of motivation, or of consciousness on the other - is entirely dualistic. Consciousness itself is voidness. Voidness does not result from the destruction of consciousness, but the nature of consciousness is itself voidness. Such understanding of the five compulsive aggregates and the knowledge of them as such by means of gnosis is the entrance into nonduality."

The bodhisattva Prabhaketu declared, "To say that the four main elements are one thing and the etheric space-element another is dualistic. The four main elements are themselves the nature of space. The past itself is also the nature of space. The future itself is also the nature of space. Likewise, the present itself is also the nature of space. The gnosis that penetrates the elements in such a way is the entrance into nonduality."

The bodhisattva Pramati declared, "'Eye' and 'form' are dualistic. To understand the eye correctly, and not to have attachment, aversion, or confusion with regard to form - that is called 'peace.' Similarly, 'ear' and 'sound,' 'nose' and 'smell,' 'tongue' and taste,' 'body' and touch,' and 'mind' and 'phenomena' - all are dualistic. But to know the mind, and to be neither attached, averse, nor confused with regard to phenomena - that is called 'peace.' To live in such peace is to enter into nonduality."

The bodhisattva Aksayamati declared, "The dedication of generosity for the sake of attaining omniscience is dualistic. The nature of generosity is itself omniscience, and the nature of omniscience itself is total dedication. Likewise, it is dualistic to dedicate morality, tolerance, effort, meditation, and wisdom for the sake of omniscience. Omniscience is the nature of wisdom, and total dedication is the nature of omniscience. Thus, the entrance into this principle of uniqueness is the entrance into nonduality."

The bodhisattva Gambhiramati declared, "It is dualistic to say that voidness is one thing, signlessness another, and wishlessness still another. What is void has no sign. What has no sign has no wish. Where there is no wish there is no process of thought, mind, or consciousness. To see the doors of all liberations in the door of one liberation is the entrance into nonduality."

The bodhisattva Santendriya declared, "It is dualistic to say 'Buddha,' 'Dharma,' and 'Sangha.' The Dharma is itself the nature of the Buddha, the Sangha is itself the nature of the Dharma, and all of them are uncompounded. The uncompounded is infinite space, and the processes of all things are equivalent to infinite space. Adjustment to this is the entrance into nonduality."

The bodhisattva Apratihatanetra declared, "It is dualistic to refer to 'aggregates' and to the 'cessation of aggregates.' Aggregates themselves are cessation. Why? The egoistic views of aggregates, being unproduced themselves, do not exist ultimately. Hence such views do not really conceptualize 'These are aggregates' or 'These aggregates cease.' Ultimately, they have no such discriminative constructions and no such conceptualizations. Therefore, such views have themselves the nature of cessation. Nonoccurrence and nondestruction are the entrance into nonduality."

The bodhisattva Suvinita declared, "Physical, verbal, and mental vows do not exist dualistically. Why? These things have the nature of inactivity. The nature of inactivity of the body is the same as the nature of inactivity of speech, whose nature of inactivity is the same as the nature of inactivity of the mind. It is necessary to know and to understand this fact of the ultimate inactivity of all things, for this knowledge is the entrance into nonduality."

The bodhisattva Punyaksetra declared, "It is dualistic to consider actions meritorious, sinful, or neutral. The non-undertaking of meritorious, sinful, and neutral actions is not dualistic. The intrinsic nature of all such actions is voidness, wherein ultimately there is neither merit, nor sin, nor neutrality, nor action itself. The nonaccomplishment of such actions is the entrance into nonduality."

The bodhisattva Padmavyuha declared, "Dualism is produced from obsession with self, but true understanding of self does not result in dualism. Who thus abides in nonduality is without ideation, and that absence of ideation is the entrance into nonduality."

The bodhisattva Srigarbha declared, "Duality is constituted by perceptual manifestation. Nonduality is objectlessness. Therefore, nongrasping and nonrejection is the entrance into nonduality."

The bodhisattva Candrottara declared, "'Darkness' and 'light' are dualistic, but the absence of both darkness and light is nonduality. Why? At the time of absorption in cessation, there is neither darkness nor light, and likewise with the natures of all things. The entrance into this equanimity is the entrance into nonduality."

The bodhisattva Ratnamudrahasta declared, "It is dualistic to detest the world and to rejoice in liberation, and neither detesting the world nor rejoicing in liberation is nonduality. Why? Liberation can be found where there is bondage, but where there is ultimately no bondage where is there need for liberation? The mendicant who is neither bound nor liberated does not experience any like or any dislike and thus he enters nonduality."

The bodhisattva Manikutaraja declared, "It is dualistic to speak of good paths and bad paths. One who is on the path is not concerned with good or bad paths. Living in such unconcern, he entertains no concepts of 'path' or 'nonpath.' Understanding the nature of concepts, his mind does not engage in duality. Such is the entrance into nonduality."

The bodhisattva Satyarata declared, "It is dualistic to speak of 'true' and 'false.' When one sees truly, one does not ever see any truth, so how could one see falsehood? Why? One does not see with the physical eye, one sees with the eye of wisdom. And with the wisdom-eye one sees only insofar as there is neither sight nor nonsight. There, where there is neither sight nor nonsight, is the entrance into nonduality."

When the bodhisattvas had given their explanations, they all addressed the crown prince Manjusri: "Manjusri, what is the bodhisattva's entrance into nonduality?"

Manjusri replied, "Good sirs, you have all spoken well. Nevertheless, all your explanations are themselves dualistic. To know no one teaching, to express nothing, to say nothing, to explain nothing, to announce nothing, to indicate nothing, and to designate nothing - that is the entrance into nonduality."

Then the crown prince Manjusri said to the Licchavi Vimalakirti, "We have all given our own teachings, noble sir. Now, may you elucidate the teaching of the entrance into the principle of nonduality!"

Thereupon, the Licchavi Vimalakirti kept his silence, saying nothing at all.

The crown prince Manjusri applauded the Licchavi Vimalakirti: "Excellent! Excellent, noble sir! This is indeed the entrance into the nonduality of the bodhisattvas. Here there is no use for syllables, sounds, and ideas."

When these teachings had been declared, five thousand bodhisattvas entered the door of the Dharma of nonduality and attained tolerance of the birthlessness of things.

Source : http://www2.kenyon.edu/Depts/Religion/Fac/Adler/Reln260/Vimalakirti.htm

When we begin to relax in this state, we’re going to apply three techniques:

(1) don’t get distracted,

(2) don’t forcefully meditate, 

(3) don’t construct or change anything.

These are the master Tsele Natsok Rangdrol’s pith instructions on how to meditate.

Simply relax in the mind’s own natural state without doing anything. Just relax.
This is practical advice on how to stay with the nature of mind.

The first instruction to not get distracted is very, very
important. Once we behold the view, we have to try to
maintain that with meditation. The biggest obstacle to maintaining the view is distraction. Therefore, be watchful
of distraction and try to stay with what you’ve already
recognized. Continually carry the view with mindfulness,
but without being too forceful. Mindfulness itself can be
a distraction if we apply it too much. Therefore, keep the
strength of your mindfulness, but let the mind stay with
the view without being distracted by any method. Many
great Dzogchen teachings say to relax nakedly, relax
freshly, and relax in the natural state. Naked, fresh, and
natural—these words have a lot of meaning. They are
practical instructions we can use to remind ourselves and
usher us back to what we’ve already recognized.

The second instruction, “don’t meditate,” means to relax. When
we’re meditating or practicing, we have to relax. Many Dzogchen
teachings say to relax all six senses: our eyes, ears, nose, tongue, body,
and mind. Let the six senses rest in their own natural state—don’t
follow after them. If we’re using any effort, we’re creating a little tension, and that tension is unnatural. The meditation
we’re talking about here is more natural. Of course as
beginning practitioners we need some effort, but after
a few seconds or minutes of meditating, try to relax all
your senses and muscles into their own natural rhythm.
That is what it means here by “don’t meditate.”

This article is excerpted from the Venerable Khenpo Rinpoches’ teachings on Tsele Natsok Rangdrol’s
Lamp of Mahamudra given during the Self-Development Dzogchen Retreat at Padma Samye Ling in 2008.

L'Espace, le Silence est mon corps dans lequel les sensations sont là, telles des étoiles dans l'espace, des signaux d'impulsion nerveuse qui indiquent des états corporels.

Je suis cet Espace infini dans lequel tout a lieu.

Vient de tomber sur un citation similaire :

The buddha is your real body, your original mind. This mind has no form or characteristics, no cause or effect, no tendons or bones. It's like space. You can't hold it. It's not the mind of materialists or nihilists. Except for a tathagata, no one else - no mortal, no deluded being - can fathom it.

Just remember, nothing perceivable is real.

Sri Nisargadatta Maharaj

Je viens de lire sur un blog ceci : "Le message principal de la non dualité est qu'il n'y a pas d'agissant central,pas de pilote,pas d'auteur. (...) dans mon cas,la seule pratique est de voir l'absence d'agissant,de pilote. Donc partant de là,la question de pratiquer ou ne pas pratiquer n'a plus de sens: si une pratique doit avoir lieu,elle aura lieu,si elle ne doit pas avoir lieu elle n'aura pas lieu"

Cela correspond aussi à ce que dit Wayne Liquorman et d'autres, qui à force de dire qu'il n'y a rien à faire et qu'il n'y a aucune pédagogie se morde la queue... On est en effet en droit de se demander pourquoi on vient les écouter ! Si tout arrive, sans choix, avec déterminisme/ absence de libre-arbitre du fait de l'interdépendance/ vacuité, pourquoi parler de l'éveil et de l'Inconditionné.

Je vois bien que cette pensée permet de lâcher le mental qui pense et veut tout contrôler. Pourtant grâce à la pleine conscience, il y a un espace de déconditionnement où le choix et la liberté est possible, tout en acceptant ce qui est et en abandonnant la lutte automatique contre-productive. Et enlever tout auteur, toute responsabilité au niveau individuel, est plutôt contre-productif. C'est nier ce qui se joue à ce niveau. C'est donc aussi s'illusionner de ne pas reconnaître la part individuelle.

L'individu est fait d'espace. La forme est le vide manifesté. Ne pas reconnaître la possibilité de l'espace en l'individu, c'est nier tout l'intérêt de l'éveil.

Il y a plusieurs années lorsque j'ai découvert la Vie ou Vacuité ou l'absence de sens intrinsèque, je me suis demandé quelle était ma raison de vivre en tant qu'individu -corps-mental. On retrouve cette dialectique entre la découverte d'un espace vide qui ne repose sur aucune conception et qui relativise donc toutes nos conceptions et l'importance d'une direction de vie choisie, une boussole fondée sur un Nord, une valeur qui nous permet de nous orienter en tant que manifestation, individu, vers un chemin constamment renforçateur et épanouissant. Est-ce que ce sens est à trouver uniquement dans notre individualité ?

Being and Becoming pour reprendre le titre des anciennes retraites d'Andrew Cohen (non plus à partir d'une image de soi mais à partir du Ground of Being ou de la Beingness, de l'Etreté). Idem dans une version spirituelle de l'ACT où, dans l'idéal, la direction de vie choisie peut venir du Soi comme contexte (le Soi transcendant) et non du soi comme contenu ou des processus conditionnés.

La découverte qu'il n'y a rien à faire pour atteindre la joie peut être déstabilisant car elle sape le fondement de beaucoup de nos actions et comportements. Dès lors, que faire ? Si tout est déjà là. L'illusion se reforme vite sous le prisme de l'individu, de la pensée individuelle. Cela peut sembler déprimant pour l'ego. Il n'est plus d'aucune utilité. Sortir de cette interrogation de l'individu permet de trouver la profondeur.

En même temps que Vacuité consciente sans limite et découverte de soi en tant que Vie, il y a un lien avec toutes les formes de vie qui reste, et une compréhension de la souffrance causée par l'ignorance de notre vraie nature de Vie. Cette "conscience de moi" en tant que Potentiel de Vie infinie et moi en tant qu'individu, forme de vie conditionnée, débouche sur la Compassion. (On retrouve les deux piliers du bouddhisme, la Sagesse et la Compassion).

La Compassion informée par notre Nature peut nous amener à réfléchir à chaque souffle, chaque geste, chaque pensée, et la façon dont nous pouvons utiliser les aspects les plus positifs de notre individualité pour servir la Vie, pour répondre à ce qu'éveille en nous la compassion.

Est-ce que tout ce kamma (actes mentaux, verbaux, physiques) est influencé par la Conscience vide sans limite qui permet la Manifestation ?

En d'autres termes, dépasse-t-il le raisonnement uniquement individuel et égoïste, pour se placer d'un point de vue global vivant en essayant de prendre en compte les effets systémiques des interactions ? Est-ce la Vie, la Conscience qui s'exprime à travers moi en tant que corps / forme de vie individuelle ? Est-ce que le Plein est informé par le Vide ? Est-ce que ce qui se manifeste est conscient de son origine ? Est-ce compassionné, enraciné et nourri de la Vacuité pour être pleinement au contact des stimulis présents ?