A Survey of the Paths of Tibetan Buddhism by Tenzin Gyatso (His Holiness 14th Dalai Lama of Tibet)

By Tenzin Gyatso (His Holiness 14th Dalai Lama of Tibet)

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When you are able to hold a clear image of the deity single-pointedly for a long period of time, this obstructs your normal sense of ordinariness and so leads to a feeling of divine pride. However, during all these stages of meditation, it is very important constantly to reaffirm your awareness of emptiness. When you undertake practice properly in this way you will reach a point where you will have a clear visualization of the entire mandala and the deities within it of such vividness that it is as if you could see them and touch them.

The answer to this question has been given by the Dzogchen master Tenpai Nyima. He says that, while it is true that in Highest Yoga Tantra much emphasis is given to exploring and developing the fundamental innate mind of clear light, this is also a feature of Great Perfection practice. The difference lies in their methods. In Highest Yoga Tantra practices, techniques for exploring and developing the fundamental innate mind of clear light are explained as a very gradual process leading from the generation stage on to the subsequent stages of completion, and eventually to actualization of the clear light.

If that is the case, how can we say that the view of the Great Perfection comes to the same thing, that is an understanding of the fundamental innate mind of clear light, which is also referred to in Highest Yoga Tantra? The answer to this question has been given by the Dzogchen master Tenpai Nyima. He says that, while it is true that in Highest Yoga Tantra much emphasis is given to exploring and developing the fundamental innate mind of clear light, this is also a feature of Great Perfection practice.

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