Conseil de méditation
Publié : 22 mars 2012, 15:48
Supplementing the understanding of Dzogchen with Tsongkhapa's présentation of voidness and vice versa.
We find the most clear, precise and detailed explanation of how voidness means dependent arising and dependent arising means voidness in the writings of Tsongkhapa. Such clarity and depth of precision are, in fact, the uncommon feature of his great works. The great Dzogchen texts and masters always speak about all phenomena "being primordially, from their depths, primally pure," "being, by nature, primally pure," "being stilled of solid reality," "being primordially, from their depths, devoid." For those who practice Dzogchen, howerver, it is of no benefit to have merely a presumptive understanting of the expression "being, by nature, primally pure," or merely and idea of it that consists of the sound of the expression itself, but without any meaning. We must correctly and totally understand the meaning of "primally pure." For this, we must understand fully, with precision, depth, clarity and detail, the manner of voidness that is the primordial voidness, with respect to all phenomena, of an inherently findable nature from their depths, as we have just explained. This being so, if, as dzogchen practitioners, we supplement our efforts to come to an accurate understanding of the meaning of "primally pure" with Tsongkhapa's explanation of all phenomena being devoid of an inherently findable self-nature, we find it very applicable and extremely beneficial.
Thus some great Dzogchen masters from Kham, southeastern Tibet, have said that for gaining proper practice of the sage called "break-through to pure awareness" *, we need to have a sound understanding of the prasangika view. Likewise, some Gelug masters have said that to gain a proper understanding of clear light mind - especially of the coarse and subtle primordial minds - it is very helpful to study the Dzogchen texts.
Sa Sainteté le Dalaï Lama, The Gelug/Kagyü Tradition of Mahamudra (Snow Lion, p. 341).
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* tib. trektcheu.
We find the most clear, precise and detailed explanation of how voidness means dependent arising and dependent arising means voidness in the writings of Tsongkhapa. Such clarity and depth of precision are, in fact, the uncommon feature of his great works. The great Dzogchen texts and masters always speak about all phenomena "being primordially, from their depths, primally pure," "being, by nature, primally pure," "being stilled of solid reality," "being primordially, from their depths, devoid." For those who practice Dzogchen, howerver, it is of no benefit to have merely a presumptive understanting of the expression "being, by nature, primally pure," or merely and idea of it that consists of the sound of the expression itself, but without any meaning. We must correctly and totally understand the meaning of "primally pure." For this, we must understand fully, with precision, depth, clarity and detail, the manner of voidness that is the primordial voidness, with respect to all phenomena, of an inherently findable nature from their depths, as we have just explained. This being so, if, as dzogchen practitioners, we supplement our efforts to come to an accurate understanding of the meaning of "primally pure" with Tsongkhapa's explanation of all phenomena being devoid of an inherently findable self-nature, we find it very applicable and extremely beneficial.
Thus some great Dzogchen masters from Kham, southeastern Tibet, have said that for gaining proper practice of the sage called "break-through to pure awareness" *, we need to have a sound understanding of the prasangika view. Likewise, some Gelug masters have said that to gain a proper understanding of clear light mind - especially of the coarse and subtle primordial minds - it is very helpful to study the Dzogchen texts.
Sa Sainteté le Dalaï Lama, The Gelug/Kagyü Tradition of Mahamudra (Snow Lion, p. 341).
_______________________
* tib. trektcheu.