L'opinion actuelle de l'école nyingmapa semble être que le Dzogchen est supérieur aux autres véhicules, à cause des pratiques visionnaires du Franchissement du pic (T. thod rgal). Tout comme la Mahāmudrā de Gampopa avait été déclassée en Mahāmudrā des sutra, suite au succès des pratiques visionnaires du Kalacakra Tantra, du Dzogchen Nyingthig et autres transmissions aurales, et suite aux attaques de Sakya Pandita etc, la Section de la Conscience (Roi pancréateur et autres textes du Dzogchen radical) a fait l'objet d'un déclassement similaire en Éradication de la Rigidité (T. khregs chod). Notez aussi l'apparition d'une quatrième Section.
Ci-dessous la traduction française (augmentée de quelques termes tibétains, ajouts, soulignements etc. de ma part), d'un passage du livre Rainbow Painting de Tulku Urgyen Rinpoché, traduit par Erik Pema Kunsang (Boudhanath, Rangjung Yeshe Publications, 1995).
"Dans le système de Mahāmudrā, nous avons la Mahāmudrā des sūtra, la Mahāmudrā des tantras et la Mahāmudrā essentielle. La Mahāmudrā des sūtra correspond au système progressif du Mahāyāna avec les cinq voies et les dix bhūmi. Il est tout à fait différent du Dzogchen. Il ne s’appelle donc pas simplement Mahāmudrā, mais Mahāmudrā des sūtra. La Mahāmudrā des tantras correspond au Mahāyoga et à l’Anuyoga, où l’on utilise la sagesse analogique (T. dpe’i ye shes) pour atteindre la sagesse principielle (T. don gyi ye shes). La Mahāmudrā essentielle correspond au Dzogchen, sauf qu'elle ne comprend pas la pratique du Franchissement du pic (T. thod rgal)[1]. Le Mahāmadhyamika du sens définitif (S. nitārtha) n'est pas différent de la vue Dzogchen de l'Éradication de la Rigidité (T. khregs chod).
Dans le système Dzogchen, il ya aussi différents niveaux. Il ne suffit pas de dire «Dzogchen», sans mentionner un aspect particulier [33]. Le Dzogchen n'est pas une entité unique, il y a quatre subdivisions. A savoir la Section extérieure de la Conscience (T. sems sde), qui est comme le corps. Il y a la Section intérieure de l'Espace (T. klong sde), qui est comme le cœur, et la Section des Instruction secrètes (T. man ngag sde), qui sont comme les veines du cœur. Enfin, il y a la Section secrétissime (T. yang gsang bla na med pa'i sde), qui est comme l'énergie vitale (S. prāṇa) à l'intérieur du cœur, l'essence pure de la force de vie. Quelle est la différence entre ces quatre sections, car toutes les quatre sont du Dzogchen? La Section extérieure de la Conscience du Dzogchen met l'accent sur la qualité consciente de l'esprit, tandis que la Section intérieure de l'Espace met l'accent sur la qualité vide, et la Section des Instructions secrètes met l'accent sur l'unité des deux. La Section secrétissime [2] enseigne tout à la fois – la Base, le chemin et le fruit, ainsi que l'Éradication de la Rigidité (T. khregs chod) et le Franchissement du pic (T. thod rgal). Cette dernière Section est comme une personne qui possède les facultés sensorielles intactes. Rien ne lui manque. Chacun des [huit] véhicules [inférieures] depuis le plus bas, considère qu’il met en œuvre la Vue véridique et authentique, pas une Vue fausse. Mais lorsqu'on regarde le véhicule qui précède [à partir du véhicule qui lui fait suite] il apparaît que le point de vue du véhicule précédent est incomplet ; ce principe s'applique tout le long du parcours jusqu’au huitième yāna. Chaque fois que l'on considère les Vues [des véhicules inférieurs] du point de vue de la Mahāmudrā, du Dzogchen ou de l'ultime Madhyamika, on s’aperçoit qu’elles sont dotées de concepts (S. kalpana) subtils.
Le plus important dans une Vue est de reconnaître la nature de Bouddha. Le mot sanskrit pour la nature de bouddha est « sugata-garbha », le terme tibétain est bde gshegs snying po. Nous devons comprendre que c'est la Vue que nous devrions mettre en oeuvre. Dans les huit premiers des neuf yāna - les véhicules pour les Auditeurs (S. śravaka), Bouddha solitaires (S. pratyekabuddha) et bodhisattvas, les trois tantras externes Kriya, Upa, et Yoga, le Mahāyoga et l’Anuyoga – des notions de plus en plus profondes de la nature de bouddha servent de point de référence. Dans ces véhicules, le contemplateur ou l’observateur de la nature de bouddha, est appelé l'attention ou la vigilance, dans le sens d’une scrutation constante et soutenue de la nature de bouddha, comme un berger veille sur son bétail. Donc, dans ces véhicules il y a deux éléments : la nature de Bouddha et l'attention constante, le non-oubli. La nature de Bouddha doit d'abord être reconnue, puis soutenue continuellement, sans aucune distraction. Quand la vigilance des Trois Vajras se sépare de la nature de Bouddha, le pratiquant n’est pas différent d’une personne ordinaire. Voilà le principe général des huit premiers véhicules."
***
[1] Les pratiques visionnaires.
[2] "The innermost Unexcelled Section of Dzogchen is like the temple’s golden top-ornament in that it’s the highest point of all the nine vehicles." p. 35 Tulku Urgyen
Texte anglais :
"Within the Mahamudra system there is Sutra Mahamudra, Tantra Mahamudra and Essence Mahamudra. Sutra Mahamudra is the same as the Mahayana system describing progressive stages through the five paths and ten bhumis. That definitely differs from Dzogchen, and there- fore it is not simply called Mahamudra, but Sutra Mahamudra. Tantra Mahamudra corresponds to Maha Yoga and Anu Yoga in which you utilize the 'wisdom of example' to arrive at the 'wisdom of meaning. Essence Mahamudra is the same as Dzogchen, except that it doesn’t in- clude TogaL The Great Madhyamika of the Definitive Meaning is no different from the Dzogchen view of Trekcho.
Within the Dzogchen system, there are likewise different levels. It is not enough to say « Dzogchen » without mentioning which particular as- [33] pect of it we are talking about Dzogchcn is not a single entity; there are four subdivisions. There is the outer Mind Section, which is like the body. There is the inner Space Section, which is like the heart, and the secret Instruction Section, which is like the veins within the heart Finally there is the innermost Unexcelled Section, which is like the life- energy inside the heart, the pure essence of the life-force. What is the difference between these four sections, since all four are Dzogchen? The outer Mind Section of Dzogchen emphasizes the cognizant quality of mind, while the inner Space Section emphasizes its empty quality, and the secret Instruction Section emphasizes the unity of the two. The innermost Unexcelled Section teaches everything - ground, path and fruition, as well as Trekcho and TogaL This last section is like a person who possesses the five sense-faculties completely intact Nothing is lack- ing. Each of these vehicles from the very beginning feels that it is putting the genuine, authentic view into practice, and not a false one. But when viewed from the vehicle above, it appears that the viewpoint of the vchiclc below is incomplete; this principle applies all the way up through the eighth yana. Whenever one regards these view from the vantage point of Mahamudra, Dzogchen or the ultimate Madhyamika, these views are all seen to possess subtle concepts.
What is most important concerning the view is to recognize buddha nature. The Sanskrit word for buddha nature is sugata-garbha; the Tibetan term is deshek nyingpo. We must understand that it is the view we should apply in practice. In the first eight of the nine yanas - the vehicles for shravakas, pratyekabuddhas, and bodhisattvas; the three outer tantras of Kriya, Upa, and Yoga; and Mahayoga and Anu Yoga - progressively deeper notions of buddha nature are kept in mind as the point of refer-ence. In these vehicles the viewer, or observer of buddha nature, is called mindfulness or watchfulness, in the sense of keeping constant guard on buddha nature, like a herdsman keeping watch over his cattle. So in these vehicles there are, then, two things: buddha nature and the con- stant attention, the 'not forgetting" it Buddha nature should first be recognized, then sustained continuously without any distraction. When The Three Vajras watchfulness is distracted from buddha nature, the practitioner is no dif- ferent from an ordinary person. This is the general principle of the first eight vehicles."
"Within the Mahamudra system there is Sutra Mahamudra, Tantra Mahamudra and Essence Mahamudra. Sutra Mahamudra is the same as the Mahayana system describing progressive stages through the five paths and ten bhumis. That definitely differs from Dzogchen, and there- fore it is not simply called Mahamudra, but Sutra Mahamudra. Tantra Mahamudra corresponds to Maha Yoga and Anu Yoga in which you utilize the 'wisdom of example' to arrive at the 'wisdom of meaning. Essence Mahamudra is the same as Dzogchen, except that it doesn’t in- clude TogaL The Great Madhyamika of the Definitive Meaning is no different from the Dzogchen view of Trekcho.
Within the Dzogchen system, there are likewise different levels. It is not enough to say « Dzogchen » without mentioning which particular as- [33] pect of it we are talking about Dzogchcn is not a single entity; there are four subdivisions. There is the outer Mind Section, which is like the body. There is the inner Space Section, which is like the heart, and the secret Instruction Section, which is like the veins within the heart Finally there is the innermost Unexcelled Section, which is like the life- energy inside the heart, the pure essence of the life-force. What is the difference between these four sections, since all four are Dzogchen? The outer Mind Section of Dzogchen emphasizes the cognizant quality of mind, while the inner Space Section emphasizes its empty quality, and the secret Instruction Section emphasizes the unity of the two. The innermost Unexcelled Section teaches everything - ground, path and fruition, as well as Trekcho and TogaL This last section is like a person who possesses the five sense-faculties completely intact Nothing is lack- ing. Each of these vehicles from the very beginning feels that it is putting the genuine, authentic view into practice, and not a false one. But when viewed from the vehicle above, it appears that the viewpoint of the vchiclc below is incomplete; this principle applies all the way up through the eighth yana. Whenever one regards these view from the vantage point of Mahamudra, Dzogchen or the ultimate Madhyamika, these views are all seen to possess subtle concepts.
What is most important concerning the view is to recognize buddha nature. The Sanskrit word for buddha nature is sugata-garbha; the Tibetan term is deshek nyingpo. We must understand that it is the view we should apply in practice. In the first eight of the nine yanas - the vehicles for shravakas, pratyekabuddhas, and bodhisattvas; the three outer tantras of Kriya, Upa, and Yoga; and Mahayoga and Anu Yoga - progressively deeper notions of buddha nature are kept in mind as the point of refer-ence. In these vehicles the viewer, or observer of buddha nature, is called mindfulness or watchfulness, in the sense of keeping constant guard on buddha nature, like a herdsman keeping watch over his cattle. So in these vehicles there are, then, two things: buddha nature and the con- stant attention, the 'not forgetting" it Buddha nature should first be recognized, then sustained continuously without any distraction. When The Three Vajras watchfulness is distracted from buddha nature, the practitioner is no dif- ferent from an ordinary person. This is the general principle of the first eight vehicles."
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