Jules 09 wrote: ↑Thu Dec 01, 2022 6:36 pm
This is not Dzogchen contemplation, this is the indirect way for realizing Dzogchen.
So, it's not what is pointed out by a guru.
Yes, it is what is pointed out by the guru.
Just to clarify, i made a slight error, he describes of Dzogchen equipoise as follows:
In brief, comprehending all phenomena to be completely equivalent with mirages and illusions is the comprehension of the meaning of Great Perfection, called “view”. Abiding without being separate from such a comprehending mind is called “being connected with the vessel of total awareness.” (shes bzhin chen po) Under its influence, not using any effort at all is “abiding in the state of total equanimity ” (gtan snyoms chen po), i.e. “meditation”. [111/b] Those three sentences complete the view and meditation of the Great Perfection in its entirety.
The indirect method is for those who cannot be in this state: gradual trainees, who are unable to be in that state for whatever reason, purification, merit, training and so on. But as long as they can understand Dzogchen intellectually, they can still train.
He states,
"Now the path sought with effort is explained in connection with the view of the Great Perfection for those who are unable to abide in suchness in the manner of the Great Perfection. Why? The great bliss of bodhicitta, pure perfect mind, is the root of the Dharma."
He then goes on to describe how to indirectly approach the great perfection through common śamatha and vipaśyanā as well as the six limb yoga (ṣadaṅgayoga) system of secret mantra: sense isolation (pratyāhāra), concentration (dhyāna), prāṇāyama, sustaining (dhāraṇa), mindfulness (smṛti), and samādhi. However, the way he explains these is quite different from the way they are explained in Kalacakra, where pratyāhāra is explained first to be a practice in the dark, and then a practice in the light, and so on.
He explains both approaches in some detail, without marking a preference for one over the other. Indeed, he rejects such preference, because for him, the essential point in both approaches is the same: they are based in the view of Atiyoga, which is pointed out during the rig pa'i rtsal dbang.
He closes his text by remarking that any practice connected with Dzogchen view will be skillful, but if it is not connected with Dzogchen view, it will not be skillful.