Dzogchen
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By cultivating quiescience by focusing upon the mind, after awhile one is able to ascertain the primary qualities of awareness of the mind itself, namely luminosity and cognition, which yields insight into the conventionnal nature of mind. In contrast, in the genuine practice of Dzogchen, one experiences the ultimate nature of the mind. Dodrubchen, a great nineteenth-century Dzogchen master, states that the primordial clear light that is realized in tantric systems such as Chakrasamvara and Guhyasamaja is identical with the awareness that is realized in the practice of Dzogchen. The actual methods of practice are different, but they lead to the same result. (...)
Madhyamaka and Dzogchen
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According to the Prasangika Madhyamaka system, by realizing the nonexistence of the object that is apprehended by ignorance, a realization arises that is called the Madhyamaka View, or the view of the Middle Way. And the object of this subjective view, which is the nonexistence of the object grasped by ignorance, is emptiness. In terms of that emptiness, there is no distinction between the Madhyamaka view and the Dzogchen view.
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Once again, in terms of establishing the nature of emptiness, there is no distinction between the Dzogchen view and the Madhyamaka view. The nineteenth-century Tibetan Dzogchen master Dodrubchen investigated the philosophy of Longchen Rabjampa and his spiritual lineage, and declared that emptiness can be chiefly understood as a simple negation, a sheer absence of true existence.
Longchen Rabjampa and his school philosophically present emptiness chiefly as a simple negation, but for the actual meditation on emptiness, he treats it chiefly as a complex negation.
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According to Dodrubchen, when awareness manifests, one does not apprehend the absence of a truly existent subject and object. However, since one has identified the ground of the mind, awareness, the wisdom that realizes emptiness rises up like a flame. That, in short, is how one can unify the Dzogchen and the Madhyamaka approaches.
Ceci se trouve dans l'annexe de Realizing Emptiness, exposé magistral sur la vacuité par Gen Lamrimpa, éminent Lama guéloukpa.
Sa Sainteté le Dalaï Lama explique aussi dans The Gelug/Kagyü Tradition of Mahamudra l'intérêt pour les dzogchenpas de comprendre la vacuité telle qu'exposée par Djé Tsongkhapa, et pour les guéloukpas de méditer la nature de l'esprit à la façon Dzogchen.
Dans le dernier chapitre de Cent éléphants sur un brin d'herbe, Sa Sainteté explique aussi à grand renforts d'arguments (en se basant entre autres sur les écrits de Dodruptchèn III qu'il considère comme l'un de ses Maîtres), qu'il est vain de faire des distinctions artificielles entre les différentes tradition tibétaines puisque chacune d'entre elles propose un seul et même but, même si les méthodes et le vocabulaire varient.
Cette vue correspond à l'authentique tradition tibétaine en général, et guéloukpa en particulier, loin des propos sectaires infondés; et je la trouve personnellement indispensable pour notre compréhension générale et nos pratiques quotidiennes.
Pour les chercheurs sincères, on trouve aussi Buddhahood without meditation où d'illustres Maîtres dzogchens comme Longchenpa exposent au travers de visions pures (da' nang) à Dudjom Lingpa l'importance de la vue de la vacuité. Et tel que c'est exposé, ce n'est autre que prasangika-madhyamika.