This is what the path of Dharma is like. It's not that you have to do all the practices. It is sufficient to take just one of them, whichever one you really have an affinity with, and through practicing that one alone, for the rest of your life, you will achieve enlightenment. Whichever practice you choose doesn't matter; they are all valid methods for achieving enlightenment—if you practice. The key is to practice with diligence for the rest of your life.
Dhomang YangthangTags: path dharma tantra dzogchen
To this I replied, "I still think that my body is not merely a sensory appearance, for surely it came from my parents, who were its cause and condition."
He said, "If you think that your body came from your father and mother, then what are the beginning and end of these parents? What are their source, their location, their final destination? Tell me!"
I answered, "I think that they exist, but I am not aware of what they are. It seems to me that a physical body without parents is not possible."
He retorted, "Consider this. Who are the parents of the body in a dream, in the bardo, and in the hell realms?" With that, I arrived at the decision that this body has never existed, being simply a sensory experience.
Tags: dream attachment nonduality sunyata dzogchen
Consider the fact that no matter how many planets and stars are reflected in a lake, these reflections are encompassed within the water itself; that no matter how many universes there are, they are encompassed within a single space; and that no matter how vast and how numerous the sensory appearances of samsara and nirvana may be, they are encompassed within the single nature of mind (sem-nyid).
Dudjom LingpaTags: nonduality dzogchen dharmakaya hungchenkara
Ah, my young lad, powerful lord of awareness, you will not be freed merely by my explaining and your hearing such things. Examine and analyze the fundamental nature (ngang-tsul [ངང་ ཙུལ་]) of what I have set forth, so that direct experience is elicited from the depths of your being, and stabilize your ongoing understanding and awareness.
Dudjom LingpaTags: gnosis dzogchen hungchenkara
If these key points are not understood, some people will neglect clear visualization and the holding of vajra pride, and concentrate solely on the repetition of mantra. Some will hold that the deities and pure realms exist in their own right, and so even though they engage in sadhana practice they will not awaken to buddhahood. Thus, you must understand these key points!
Dudjom LingpaTags: mantra dzogchen padmasambhava
In meditation which is a continuous flow of staying in the state at all times and in every circumstance there is neither suppression nor production of dwelling and proliferation; if there is dwelling, that is the dharmakaya’s own face and if there is proliferation, that is preserved as the self-liveliness of wisdom, so,
“Then, whether there is proliferation or dwelling,”
Whatever comes from mind’s liveliness as discursive thoughts, be it the truth of the source—afflictions of anger, attachment, and so on—or the truth of unsatisfactoriness—the flavours of experience which are the feelings of happiness, sadness, and so on—if the nature of the discursive thoughts is known as dharmata, they become the shifting events of the dharmakaya, so,
“Anger, attachment, happiness, or sadness,”
That does not finish it though; generally speaking if they are met with through the view but not finished with by bringing them to the state with meditation, they fall into ordinary wandering in confusion and if that happens, you are bound into cyclic existence by the discursive thoughts of your own mindstream and, dharma and your own mindstream having remained separate, you become an ordinary person who has nothing special about them. Not to be separated from a great non-meditated self-resting is what is needed . . .
Additionally, whatever discursive thought or affliction arises, it is not something apart from dharmakaya wisdom, rather, the nature of those discursive thoughts is actual dharmakaya, the ground’s luminosity. If that, which is called ‘the mother luminosity resident in the ground’, is recognized, there is self-recognition of the view of self-knowing luminosity previously introduced by the guru and that is called ‘the luminosity of the practice path’. Abiding in one’s own face of the two luminosities of ground and path become inseparable is called ‘the
meeting of mother and son luminosities’ so,
“The previously-known mother luminosity joins with the son.
Tags: meditation dzogchen dharmakaya discursive-thought patrul-rinpoche
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