Karma Lingpa revealed this text as a re-discovered text of Padmasambhava...

Regarding rigpa:

“Some call it "the nature of the mind" or "mind itself."

Some Hindus call it by the name Atman or "the Self."

The Sravaka Buddhists call it the doctrine of Anatman or "the absence of a self."

The followers of the “Mind Only School” call it by the name Chitta or "the Mind."

Some call it the Prajnaparamita or "the Perfection of Wisdom."

Some call it the name Tathagata-garbha or "the embryo of Buddhahood."

Some call it by the name Mahamudra or "the Great Symbol."

Some call it by the name "the Unique Sphere."

Some call it by the name Dharmadhatu or "the dimension of Reality."

Some call it by the name Alaya or "the basis of everything."

And some simply call it by the name "ordinary awareness."

••••••••••••••••••••••••••••••

In earliest Dzogchen texts, especially in the Semde tantras, the term for rigpa is also “Dagnyid Chenpo” or “Great Self”. Who or what is the “Great Self”? It is Samantabhadra, the All-Good One. It’s who we actually are.

Dagnyid Chenpo is also “Kunje Gyalpo” the “All Creating Monarch”. Again, we are Kunje Gyalpo. We create all phenomena and universes through conceptually constructing energetic thought formations of our own light and imbuing them with our own conceived meanings.

“Even though the entire external inanimate universe appears to you, it is but a manifestation of mind.”

“Even though all of the sentient beings of the six realms appear to you they are but a manifestation of mind.”

“This self-originated primordial awareness (rigpa) has not been created by anything--amazing!”

“It does not experience birth nor does there exist a cause for its death--amazing!”

“Although it has wandered throughout Samsara, it has come to no harm--amazing!”

“Even though it has seen Buddhahood itself, it has not come to any benefit from this--amazing!”

“Even though it exists in everyone everywhere, yet it has gone unrecognized--amazing!”

“Nonetheless you hope to attain some other fruit than this elsewhere--amazing!”

“Even though it exists within yourself (and nowhere else), yet you seek for it elsewhere--amazing!”

“Since your own immediate awareness is just this,
how can you say that you do not know anything with regard to it?”

Excepts from:

Rig-pa ngo-sprod gcer mthong rang-grol, belonging to the Zab-chos zhi-khro dgongs-pa rang-grol cycle of Rigdzin Karma Lingpa, “Self Liberation through Seeing with Naked Awareness” translated by John Reynolds and Namkhai Norbu.

“The root of all affliction is the view of self. As the saying goes: “It is the root of every ill.”

“To the question whether it is possible to eliminate such a root, the answer is yes, for the sense of self is no more than a misconception superimposed on what is truly the case. Now the remedy that dismantles this self-clinging cannot be meditation on love, for example, or the unattractive nature of objects of desire. For these are themselves concomitant with the belief in self and do not call it into question. By contrast, the wisdom that realizes the absence of self is wholly in opposition to it, just as light is the reverse of darkness.”

Mipham from his commentary on the Madhyamakalankara

Ashem Vohu - Wikipedia
https://en.wikipedia.org/wiki/Ashem_Vohu

Monjes Budistas The orther Side "jastina".wmv
https://www.youtube.com/watch?v=3oIl1KpyTLI

***

The total essence of Dzogchen and all Dharma:

“There is only Dharmakaya manifesting empty appearances within it’s own emptiness.”

***

Sanskrit predates Avesta, Baudhayana described westward migration from India: Dr. N Kazanas - Sanskriti - Indian Culture
http://www.sanskritimagazine.com/...baudhayana-described-westward-migration-from-india-dr-n-kazanas/

Sky

Those who pursue the gradual approach are like those who would try to remove, refine, transform and eliminate all the zillions of clouds in the sky, before they notice the empty space of the sky that never changes, and acts as the ever present host of the clouds.

Those who follow the “sudden path”, have no interest in modifying intrinsically empty clouds, and instead know themselves as the very subtle empty, aware space of the sky that hosts the empty clouds.

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The Mind of ClearLight and Dzogchen Experience
The term “Mind of Clear Light” is not a typical phrase used in Dzogchen; but the Dalai Lama uses the term often in his descriptions of rigpa.
However, I feel it’s an excellent term for expressing the occurrence of a moment of rigpa “clarity” and its utter transparency (zangthal).
In rigpa the cognitive clarity of the awareness is the context of experience instead of the content as thoughts, feelings or sensations.
Instead of the attention of the mirror being engaged with the content of the images reflected in it, suddenly the attention retracts back into the empty and transparent mirror itself as the context in which those reflections as mental and sensory events are occurring.
In that shift of attention retracted back into the context of empty awareness, a wisdom of self-recognition of true identity occurs with a self-validating absolute certainty. No doubt remains regarding the true nature of rigpa or primordial, original awareness. This is our single target in the Dzogchen transmission.
Here is a method that I recommend:
In a very dark room, close your eyes and just focus your attention straight forward or slightly upward as though you were looking at something. As you do this for several minutes you may notice the field of visionary perception may become crystal clear like looking into black space but with a sense of great depth and distance to the field. This is the objective arising of “Clear Light”. Simultaneously, if you relax completely, the sense of “inner” or cognitive transparency will accompany the objective transparency, but only when the active thinking mind is dissolved into its own empty transparency.
When the visual transparency, the mind’s transparency and the transparency of one’s own awareness converge; rigpa wisdom will arise as the Mind of Clear Light. At that moment the state of consciousness will just remain as the Mind of Clear Light all on its own.
At some point the mind will become active with thoughts again. If no attention reaches out to those thoughts, the mind will again dissolve and the vivid and transparent clarity of the Mind of Clear Light will arise again.
While as rigpa, open your eyes and notice how your vision seems more like laser beams as opposed to a more scattered seeing. If so, practicing “sky gazing” and thogal will both intensify the super-mental clarity currently present.
Work with this and ask questions...

“The Natural State (rigpa) is beyond the mind, and if we start to think, we lose it.”
Bon Lopon Tenzin Namdak

there are no entities

There is only a Single Consciousness appearing to Itself as Itself. There are no parts!

There are just fictional thoughts occuring in impersonal, Knowing Emptiness

Whatever you look at, you see only the Diamond Mirror Emptiness Dharmakaya, a Single Consciousness appearing to Itself as Itself. There are no parts. There are just fictional thoughts occuring in impersonal, Knowing Emptiness. There are no entities. An empty mirror remains the same before, during or after reflections appear.

TEDDYBEDDY: muhehe ted nevim co se hybe

Srry za tělovýchovně zenové posty. Ale taknějak vše souvisí se vším :)

Mniši se přeli o vlající prapor. „Je to prapor, který se hýbe,“ řekl jeden. „Ne, je to vítr, který hýbe vlajkou,“ oponoval druhý. Mistr je slyšel a řekl: „Ani prapor, ani vítr, to vaše mysli se hýbou.“

Jak vylepšit své držení těla – wikiHow
https://www.wikihow.cz/Jak-vylep%C5%A1it-sv%C3%A9-dr%C5%BEen%C3%AD-t%C4%9Bla

"In Dzogchen, while thoughts are active, rigpa permeates them all, so that even at the very moment when powerful thoughts like attachment and aversion are arising, there remains a pervasive quality of clear light rigpa. Dodrupchen says, "in Dzogchen, since the clear light's natural way of being is like the sun and its rays, inseparable, if you are able, through this, to bring out the radiance of genuine mind, you will be able to maintain the experience of clear light in meditation, without it fluctuating, or coming and going."
Longchen Rabjam speaks of self-arising wisdom, which is in fact rigpa: "Self-arising wisdom is rigpa that is empty, clear and free from all elaboration, like an immaculate sphere of crystal. Its very being is such that it never explores objects of the senses."
This "self-arising wisdom" is rigpa, which in essence is primordially pure. Longchenpa describes it as "empty and clear". To call it empty is to refer to its essence, primordially pure. To call it clear is to speak of its nature, spontaneously present. As such, it is "free from all elaboration", and free from the elaborations of adventitious phenomena. So it is like a flawless crystal sphere, and truly "its very being is such that it never explores objects of the senses". (p.180-5)
--from Dzogchen: The Heart Essence of the Great Perfection by His Holiness the Dalai Lama, translated by Thupten Jinpa and Richard Barron, Foreword by Sogyal Rinpoche, edited by Patrick Gaffney, published by Snow Lion Publications

If its understood that all your thoughts ,feelings,and perceptions are always being projected by the fully enlightened Buddha Mind, the path would be extremely short!