TEDDYBEDDY: Neznicitelnost Diamantoveho Supersportovce :)

TEDDYBEDDY: amigo, ego to ja, to je jenom hacek, na ktery se muzou chytat neurozy, nic vic :) zbav se toho, odhod ego, odloz telo a mysl :)

KOCOURMIKES: To je jen otázka interpretace. Já bych to taky spíš přeložil "k sobě".

protoze to Self je uplne non-self. ale totalne. je to proto jenom new age blbost, prevzata z Hinduismu.

TEDDYBEDDY: jo, akorat je scestne tomu rikat Self. Velke Ja ! :D

The Dalai Lama shared:
"Nonetheless, in tantra, the quality of the agent that is realizing the emptiness of mind—the clarity of this experience, and the way in which this mind is indivisible from its object, from emptiness—is quite different from what it is in the sutra teachings.
In tantra (and Dzogchen), it is as if something’s own essence were manifesting as its own realization. This can only take place when one takes the ultimate nature of mind as one’s object, culminating in an indivisibility of awareness and emptiness.
This is why the Indian master Aryadeva states that it is extremely important to realize the ultimate nature, or reality, of the mind, for it is the mind that is the root of samsara and nirvana."
This needs some unpacking:
The absolute Buddha Mind is projecting a secondary consciousness as an agent (the seeker) that is looking directly into the nature of the Buddha Mind itself. By doing this the absolute Buddha Mind is dissolving it's own projection (the seeker) into itself. Remember the seeker itself (and it's actions), is being actively projected by the absolute Buddha Mind in each moment. As the Buddha Mind was just now projecting a samsaric state, it is now revealing Nirvana.
As Longchenpa shared: "Seeing this clearly, one must break out in great laughter!"

Dzogchen Thogal

https://www.facebook.com/groups/389074547867876/

FORAMINIFERA: nicmene Emptiness - Sunyata nesmi svadet k tomu ze clovek bude konat neomezene zlo a rekne si ze je to fuk, ze je to prazdne. Je to jen absolutni hledisko, zakon podmineneho vznikani (karma, napr. objeveni se v pekle po smrti) stale v Prazdnote plati.

Further intelligence is what we develop when we understand and experience shunyata, emptiness, and the nature of mind. That level of practice is a step further than what we referred to in the first case. When you have developed the view of emptiness and the experience of the very nature of mind and have brought it to its consummation, then you can deal with the real mountain lion more easily, so to speak. You will be able to deal directly with the causes of suffering. They will hold no fear for you, no threat. You will be able to fearlessly proceed along the path and utilize the means that lead to cessation of suffering.

Take the example of Milarepa. Fire couldn't’t burn him, water couldn't’t drown him. From his own perspective he was beyond birth and death. Why? Because fire, which is emptiness by its very nature. could not harm Milarepa who was emptiness himself. Emptiness couldn't’t harm emptiness.

The process of birth and the process of death all take place only within the context of the state of confusion. From the point of view of the ultimate nature of emptiness, birth and death are not inherently existent. So from the perspective of one who has realized emptiness, that individual’s perception is no longer involved in the process of birth and death. Thus we read accounts of Milarepa seeming to die in one area while someone else is receiving a teaching from him in another place. Or of Milarepa having already “died” and his corpse having been placed on the funeral pyre and set alight. When his disciple Rechungpa came late to the funeral, Milarepa was sitting up in the flames and singing a song of instruction to him. How can we account for these kinds of occurrences without understanding them from the point of view of the realization of emptiness?

YMR

Many times I have been rightly called an "Absolutist" in regards to my presentation of the Buddha Dharma and especially Dzogchen.
In Dzogchen one takes the "absolute" or ultimate truth as the path.
To understand what this means we have to define what is meant by the absolute or the ultimate truth in Dzogchen.
The greatest authority on this topic in Mahayana Buddhism, is unquestionably a Buddhist teacher called Nagarjuna who lived during the the second century.
He suggested that we can delineate reality into two categories for philosophical discussions: the ultimate truth and the conventional truth.
He wrote that the ultimate truth is "emptiness" (sunyata) and the conventional truth is fiction (prapañca).
The fictional or conventional/relative truth is our conceptual constructions that we take as inherently, objectively real and self-existing on their own side, independent from our own mind as being their sole source.
Nagarjuna writes concerning "conventional reality":
"Any horns there, on a rabbit’s head are just imagined and do not exist. Just so, all phenomena as well are just imagined (conceptually constructed) and do not exist."
Nagarjuna points out in his "Praises to to the Dharmadhatu" that this ultimate truth of emptiness isn't just a void emptiness but that it is a "mind of clear light" as the absolute Buddha Nature called the Dharmadhatu.
Nagarjuna:
"The Dharmadhatu was never born, nor will it ever cease. At all times it is free of all afflictions; at the beginning, middle, and end, free from stain."
He further clarifies:
"The Dharmadhatu is not the self. It is neither man nor woman either; and being beyond everything perceivable, just how could it be thought of
as a self?"
Dzogchen recognizes the only real truth as the Buddha Nature or Dharmadhatu itself. We only take refuge in the Dharmadhatu which is our own aware consciousness (yeshe). Dzogchen is the only Buddhist path that takes the ultimate truth or absolute as its unique path.
That means the Dzogchen skilfull means is to point only to the ultimate or absolute truth itself ignoring all fictional narratives.
All other Buddhist paths point to some level of fiction, which is why they consistently fail. If one is trying to get to Rome by a path that leads in the wrong direction, yet promising to arrive in Rome some day; one's path travelling could prove arduous, depressing and fruitless. And most practitioners and teachers I have met in over 50 years of path travelling myself, none have arrived in Rome; free of suffering and liberated from the mind's self-binding, two-fold ignorance (Belief in a fictional self and belief in any objective reality).
That's why I am an Absolutist, and only interested in pointing out the shortest route between here and here.

JP FB

"When the karmic-mind (sem) dissolves into the chakra of the ushnisha (upper crown chakra), buddhahood is attained."

"And when the karmic-prana-mind (sem) dissolves into the chakra of the ushnisha (upper crown chakra) the “exhaustion” of phenomena in suchness (chos nyid zad sa, fourth thogal vision), buddhahood, is achieved."

From end notes of "The Treasury of Precious Qualities" by Jigme Lingpa

Buddha’s ushnisha, the protuberance on the top of his head, is not made of flesh and blood, but represents the opening of the space chakra. It is also known as the “crown chakra of great bliss.” Khenchen Palden Sherab Rinpoche

From Dilgo Khyentse's The Heart of Compassion: Thirty Seven Verses on the Practice of a Boddhisattva (translated by the Padmakara Translation Group)

"The ushnisha (gtsug tor), or crown prominence, one of the major marks of a fully enlightened Buddha, is usually represented in paintings and statues as a protuberance resembling a topknot in size, but is said to rise up from the top of a Buddha’s head to the infinity of space........... In the thogal practice of the Great Perfection, the ushnisha corresponds to the five-colored lights and Buddhafields that manifest above one's head as the infinite display of Sambhogakaya realization" (footnote 89, p. 248 Heart Of Compassion)."

Quote JP regarding the OP & comment: "This single post above is the most essential and secret teaching in Dzogchen. It's the key to understanding everything. Decipher it and ask questions as needed. This "space chakra" is our Mind of Clear Light. Here's how to dissolve mind into Dharmakaya (the "space chakra")."

Teachings on Shitro and Yangti by CNNR

Restricted Books : Teachings on Shitro and Yangti
http://www.shangshunginstitute.org/...d-items/restricted-books/teachings-on-shitro-and-yangti-detail

ET - Smrt a věčnost
http://www.youtube.com/watch?v=HF2CDnRPBHk

The Mirror and Yangti

The interior of the "thigle tongpa dronma" or "the lamp of the empty thigle" is what's known as the "space chakra" in Dzogchen. It's directly behind the forehead. It's called a "lamp" because it is illuminating Emptiness/Awareness itself.

In Yangti dark retreat we focus on this thigle by having the third eye look back at it while we are viewing the third eye staring at us while we are located in the center of the skull. As a result the totally dark room will suddenly become illuminated as the thigle tongpa dronma becomes activated. (This was experienced here as Namkhai Norbu supervised my dark retreat).

The illumination of the outer room is the light's outward radiation while at the same time it's inward illumination is the clear light of Rigpa.

Here are the main points of the first level Yangti dark retreat instructions:

The Single, Stainless Eye of Wisdom

1. Skull is like an inverted crystal bowl, (hollow crystal skull) very clear. If you look at the conch palace of the brain from outside, it is luminous inside, If you look outward from inside, it is luminous outside. It is apparent, but without any truly existing nature.

2. At the urna hair in the forehead, above and between the eyebrows, visualize a (vertical) bindu-like eye, like a wrathful wisdom eye, the size of a pea or the end of the little finger. It is made up of five colors: center is blue, then white, yellow, red, green. It stares intensely into the conch palace (inner skull) at the clear/white thigle tongpa dronma floating in the center of the skull.

3. Directly in line with the eye, in the direction of just above the protruding bone at the back of the skull, is a white thigle (size of a golf ball) surrounded by five-colored lights.

Focus on the white/clear ball being stared at by the inward facing third eye. Your consciousness/awareness is the thigle tongpa dronma.

----- ------

This process is described typically in the Dzogchen pointing out instructions and Nyingthig Thig teachings:

There is an oral instruction about the way to look. It is said,
“It is as though your eyes were looking through the back of your head instead of looking forwards.” Mingyur Rinpoche

"It is as though your eyes are looking backwards instead of forwards as they usually do. You are looking out with your eyes but are looking back at the same time. Do not try too hard with this though, otherwise you will really make a big mistake. You just sort of look back ..." Mingyur Rinpoche

Notice the empty nature of your own awareness that is observing. There is an empty space of awareness (thigle tongpa dronma) that knows itself, but not as a thing with shape, form or substance.

"The way to do this is just to turn your attention slightly inward, not to look deeply inside, just to turn your focus from outward to inward in a very light way. The moment of recognizing this state is the blessings of the lineage." Tsoknyi Rinpoche

"The reason for this is that the ushnisha (upper crown chakra) has no size, but pervades the ultimate expanse. When the karmic-mind (sem) dissolves into the chakra of the ushnisha (upper crown chakra), buddhahood is attained."

"In the teachings of the Great Perfection, the essence-drops are described as rising up, being piled vertically above the head (third vision). And when the karmic-mind (sem) dissolves into the chakra of the ushnisha (upper crown chakra) the “exhaustion” of phenomena in suchness (chos nyid zad sa, fourth thogal vision), buddhahood, is achieved."
From end notes of "The Treasury of Precious Qualities" by Jigme Lingpa

"Buddha’s ushnisha, the protuberance on the top of his head, is not made of flesh and blood, but represents the opening of the space chakra. It is also known as the “crown chakra of great bliss.” Khenchen Palden Sherab Rinpoche

From Dilgo Khyentse's The Heart of Compassion: Thirty Seven Verses on the Practice of a Boddhisattva (translated by the Padmakara Translation Group)

"The ushnisha (gtsug tor), or crown prominence, one of the major marks of a fully enlightened Buddha, is usually represented in paintings and statues as a protuberance resembling a topknot in size, but is said to rise up from the top of a buddha's head to the infinity of space........... In the thogal practice of the Great Perfection, the ushnisha corresponds to the five-colored lights and buddhafields that manifest above one's head as the infinite display of sambhogakaya realization" (footnote 89, p. 248 Heart)."

This single post above is the most essential and secret teaching in Dzogchen. It's the key to understanding everything. Decipher it and ask questions as needed. This "space chakra" (thigle tongpa dronma) is our Mind of Clear Light. This is how to dissolve karmic mind into Dharmakaya (the "space chakra").

The karmic mind is itself an energetic formation of rigpa. This is like a sphere of water appearing as a ball of ice. When the sphere of ice looks into its own center, it discovers itself to have always been water and it's ice-like energetic formation instantly dissolves revealing itself to be water (rigpa).