. . . Understanding the essence . . . one finds
oneself always in this state. . . dwelling in the fourth time, beyond past, present
and future. . . the infinite space of self-perfection. . . pure dharmakaya, the
essence of the vajra of clear light.
- Chögyal Namkhai Norbu,
The Supreme Source

Recognition, realization, liberation, this corresponds to the three rigpas: the rigpa of the basis, the rigpa of the path, and the rigpa of the result.

“Nothing solid, nothing to grasp, no specific marks, nothing to identify, neither existent or nonexistent, but beyond real and unreal, that is what the Buddhas intend by “reflection”.

Longchenpa

KOCOURMIKES: Неty некрасивых баб есть только мало водки. ;)

the so called natural nirmanakāya buddhafields are one's own (sambhogakāya) appearances

Dzogchen is a direct perception. Guru Yoga is a way of entering that direct perception.

When one understands that the teaching of the Great Perfection is based on direct perception, and not theories, concepts, and so on, then you can understand that there is no need to take anything on faith at all.

In Dzogchen, a fundamental point of practice is to distinguish rigpa from sems (citta, (grasping) mind).

with so called normal rainbow body you realize the exhaustion of phenomena while in the bardo of dharmatā i.e. during thugdam, whereas in phowa chenpo you realize this during this lifetime

Vhled! Telo nase vedomi vsechno co jsme nase soucasna situace - je jenom vykrystalizovany utvar v Prazdnote uplnosti Dharmakaye! Rozpusti se. Cekame na smrt! Ou je.

¨Citici bytosti se podobaji housenkam bource morusoveho - vytvareji si sve pasti a umiraji v nich.¨ - Dzongsar Kjhence Rinpoche

¨Oddanost je ... jako velky poklad plnici vsechny potreby, vselek lecici vsechny nemoci. Sverte sve srdce Trem Klenotum jako byste hodili kamen do hluboke vody.¨ - Dilgo Khjentse Rinpoche

¨Pokud mate pocit, ze s vami je neco fundamentalne spatne, ze nejste inherentne cisti, pak (je to proto, ze) jste neprijali utociste u buddhy.¨ - Dzongsar Khjentse Rinpoche

od pocatku samsary jsme, motivovani tremi emocionalnimi jedy, ucinili bezpocet hrichu, ktere zatemnuji nasi prirozenost zavojem nevedomosti. Zatimco pripoutanost a hnev jsou hnacimi motory takoveho jednani, nevedomost je bazi zatemneni
...
pokud jde o doznani hrichu, pri praxi Vadzrasattvy si bereme buddhy jako svedky naseho doznani a tito buddhove maji oko moudrosti, takze vidi nase selhani takova, jaka skutecne jsou
...
pokud jde o ocistu, je potreba predevsim ocistovat tri druhy selhani - selhani slibu pratimokshi (individualniho osvobozeni), slibu bodhisattvy a konecne vadzrajanovych slibu. Velky mistr Atisha rikal, ze sam nema vlastne zadne selhani slibu pratimokshy, par selhani slibu bodhisattvy, ale selhani slibu vadzrajany ma nepocitane ... a k jejich ocisteni pouziva praxi Vadzrasattvy.
...
K ocisteni jsou potreba ctyri faktory, ale nejdulezitejsimi dvema z nich jsou litost nad spachanym jednanim a rozhodnuti necinit tak vice.

¨Vztek ci nenavist jsou jako rybarsky hacek: je velice dulezite ujistit se, ze jsme se na nej nechytili.¨ - J.S. Dalajlama

¨Snazte se zachovat dokonale ciste mysleni za vsech okolnosti, aby si i ty vubec nejbezvyznamnejsi z vasich cinu zachovaly svou pozitivni energii az do dosazeni osviceni. Kapka vody, ktera padne do oceanu, v nem vydrzi tak dlouho, jako ocean sam.¨ - Dilgo Khjence Rinpoche