Zitat... was bei dem einen der Hauptweg ist, ist bei den anderen eine "Beigabe".
Zennies erleben gerne den tib. Buddhismus als komplette Beigabe, dabei ist der Shine und Vipassana Weg eher ine Beigabe im Tib. Buddhismus.
Also ich les grad einige Dzogchen Sachen, in denen ich mich als Zen-Buddhist sofort zurecht finde. Auch hier steht Vipashyana im Mittelpunkt (mit shamatha als "support"), genauso wie im Zen und Theravada. Warum es so essentiell ist, kann man sehr gut begründen, und ich würde so weit gehen zu sagen, man kann eine Schule/Linie/Gruppe danach beurteilen, in wie weit es Bestandteil ihrer Praxis ist. Wenn sie dem nur einen geringen Stellenwert beimessen oder es sogar praktisch komplett ausklammern ("zu langweilig"), dann würde ich befürchten, dass die Leute langfristig hinter ihren Möglichkeiten zurückbleiben, sagen wir es mal so.
Ponlop, Dzogchen (2010-03-31). Mind Beyond Death (p. 44).
In the Buddhist path, many methods of meditation are taught, but all are essentially included in its two most fundamental practices, shamatha and vipashyana. We train first in shamatha, which means “calm abiding.” Shamatha meditation is a practice that supports the development of a stable, one-pointed concentration, which brings the mind to a state of peace and tranquility. Thus, it is also known as “resting meditation.” Our habitual agitation is characterized by restlessness and dissatisfaction. The mindfulness and awareness developed in shamatha meditation illuminate and tame this agitation. Our obsessive concern with past and future are pacified, and we can rest wakefully and at peace in the present. Once we can rest in a state of nondistraction, we begin training in the practice of vipashyana. Vipashyana means “clear seeing” or “superior seeing.” Fundamentally, it consists of methods that bring about the recognition of the nature of mind, and is marked by a sense of openness and spaciousness. Mind’s natural clarity becomes more brilliant, and we discover the state of self-existing liberation that is the actual remedy for our suffering and the suffering of others. According to Milarepa, meditation is not meditating on anything; rather, it is simply a process of familiarization—familiarizing ourselves with the nature of our mind. The actual practice of meditation is to go beyond concept and simply rest in the state of nondual experience. The ability to rest in that way comes from contemplation, from analytical meditation, which gradually leads us to the stage of nonconceptual meditation. Thus, meditation is the actual cause that produces the genuine prajna of realization. Milarepa said that true realization is like a clear, open sky, or like vast space that is unchanging. Once you have reached the level of realization, that realization is always the same. It does not come and go like the morning mist.
Ponlop, Dzogchen (2010-03-31). Mind Beyond Death (p. 44). [i]