jsem buddhista pres 17 let, je to vychodni nabozenstvi co se zabyva nejhlubsi podstatou skutecnosti, tehle reality kde zijeme a zemreme. jako buddhiste take vime, ze existuje Buh (z Bible, Koranu a Zoroastrianismu) a spousta dalsich systemu bozstev a jinych svetu - buddhismus se tim nezabyva, buddhismus je univerzalni nabozenstvi jak pro bozstva tak i pro cloveka. Kdyz pouzivame slovo buddhismus mame na mysli vyhradne svate slovo Dharma, ktere ale na zapade nepouzivame.

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GRAMEC: neni to nahodou naprosto off-topic s buddhismem ?

“My realization is higher than the sky. But my observance of karma is finer than grains of flour.” - Padmasambhava

The Uttara Tantra and Dzogchen

The earliest Buddhist text (350 A.D.) that defines rigpa as understood later in Dzogchen thought.

From the Uttara Tantra:

“The luminous nature of the mind is changeless, just like space. It is not defiled by adventitious stains, such as desire, born from false imagination.”

The author, Asanga, also mentioned a “samadhi of sunlight”, of which I can’t find further information.

Here is the entire tantra with a commentary by

Jamgön Kongtrül Lodrö Thayé “The Unassailable Lion’s Roar”
explanations by
Khenpo Tsultrim Gyamtso Rinpoche


http://bibleoteca.narod.ru/uttaratantra.pdf


Jamgön Kongtrul comments:

“Likewise the tathagatagarbha, the dharmadhatu which is clear light, abides all-pervasively within all beings as the nature of their minds. Yet this dharmadhatu is by nature completely pure. For this reason it never suffers the slightest pollution from the faults of beings, such as their mental poisons and so on.”

“This clear and luminous nature of mind is as changeless as space. It is not afflicted by desire and so on, the adventitious stains, which are sprung from incorrect thoughts. The nature of space is not changed through clouds, smoke, and so on. In the same way, the tathagatagarbha, the clear and luminous nature of the minds of all beings, is changeless. It is not in the slightest altered by the fact that the veils are purified or unpurified, and so on.”

Jamgön Kongtrul


“Its nature is absence of thought.” Although thought appears within it, yet it, itself, has no thoughts.

Doporucuji: https://www.facebook.com/groups/2070234349862826/

Sedlec Ossuary - Wikipedia
https://en.wikipedia.org/wiki/Sedlec_Ossuary

Chakras are the Wisdom Lights of Rigpa

The chakras are the Five Lights and the Five Buddha Wisdoms. By releasing their contracted energetic states, their wisdom-light illuminates consciousness and transforms our limited and fixed perspectives.

Dzogchen master, Tenzin Wangyal, explains how to open the crown chakra. By doing so, incredible insights into the true nature of reality and self, arise spontaneously:

“Upward-moving prana: this practice opens the top of the central channel and the throat and crown chakras. Inhale. With your mouth closed, pinch your nose shut and blow out very, very gently, as if clearing your ears in an airplane or while diving. Be very careful and very gentle so as not to hurt your ears. The point is not to clear your ears but to use the internal pressure to direct your attention to the crown chakra. As much as possible, experience the sensation on the crown of your head. Use your imagination to concentrate the pressure in the central channel and to feel it open the chakra. If you don’t feel anything, just keep your attention fixed on the crown. Exert a slight pressure with your held breath. When you do feel the sensation, be present with it. Let the breath become natural. Stay focused in the crown chakra, but let the awareness be completely open and free. Exhale, directing the prana upwards through the chakra. Do this practice any time you wish, but particularly when feeling down, depressed, or dull; when feeling that you don’t have the strength to handle the tasks you need to do; when lacking clarity or wakefulness; and when distracted or confused.”

(Excerpt from his excellent book,
“Healing with Form, Energy and Light”)

Who loses character, he loses all


Ahura Mazda, thou dost create man; thou dost not create his character. It is man's own creation. Man is its maker and it springs from within him. It is his inestimable personal acquisition.

Good thoughts, good words, and good deeds form character. It is the outward manifestation of man's inner life regulated by the moral order of Asha. It is the symbolic representation of Daena's religion practiced and lived by man. When truth and righteousness and virtue are woven together on the loom of life, they make for character.

Man of character outshines men of talents and birth and fortune, and outlives them all. Character is greater than genius. When intellect weds character it becomes matchless. It loses its luster when, alienated from character, it stands by itself. Character alone exalts. It makes a peasant more honored than a prince.

The beauty of character surpasses all other beauties. Character shines with greater brilliance than does the diamond. Character commands respect and trust of all as nothing in the world does.

The weakening and loss of man's character brings his fall. It is the end of his life. Man leaves his all at death behind. Character alone endures and the man of character takes it with him to heaven.


35 - Who loses character, he loses all
https://www.zarathushtra.com/z/article/dhalla/ch1b/ib35.htm

The Mirror in Dzogchen

Tenzin Wangyal, Bonpo Dzogchen Master, captures the essence of Dzogchen in this video, please watch it all the way through and do the exercises with him:

Being the Mirror, Not the Reflection
https://www.youtube.com/watch?v=rNK7g5xZu7w&feature=youtu.be

Přirozeně dokonalý stav tady a teď (Dzogchenové Držmo)

+ biosynteza.cz

The Basic Philosophy of Dzogchen

Dzogchen means “Great Perfection”. It teaches that all phenomena, all experiences, all events, all creatures and their actions, thoughts and behaviors, are perfect however they appear.

The Source of manifestation is perfect and therefore all its manifestations are perfect. We are all Buddhas now, generating our own perfect Buddha-lands.

Through our mind’s capacity to conceive, we conceive falsely that we are not perfect Buddhas and that our environments and their inhabitants are not intrinsically perfect, however they appear.

We all are “now” perfect Buddhas in a perfect Buddha-land, but think and believe otherwise.

Dzogchen talks about primordial purity (Kadag) instead of emptiness. One’s nature and one’s manifest expressions are primordially pure. The concepts and beliefs that one’s nature, environment and others, are not perfect are empty, fictional thoughts. But even those fictional thoughts are the primordial purity, and being intrinsically empty, are left as-is.

Nothing need be corrected, renounced or transformed, because however inner or outer phenomena appear, it is the primordially pure, perfection appearing. There is only a Great Perfection to be enjoyed or much suffering when one believes otherwise.

Your Awareness (rigpa), is like an empty mirror that is never altered, improved or damaged, no matter what types of images or reflections as perceptions, thoughts, emotions, sensations, illnesses, death or identities appear within consciousness, as its primordially pure appearances.

Now relax! It’s all always perfect
just as it is, however it is.

Sam Sara's answer to What really takes place in the human brain when we reach the state of enlightenment? - Quora
https://www.quora.com/...-the-human-brain-when-we-reach-the-state-of-enlightenment/answer/Sam-Sara-3

igpa as Quantum Coherence

A "quantum coherent state" is one where a condition of perfect symmetry and part-less wholeness abides. This is our "natural state" of rigpa awareness.

It seems that only concepts can interfere or create an incoherent state of rigpa called dualistic mind (sem) as samsara. The decoherence and loss of symmetry is experienced as discomfort, egoic selfing, and a sense of separation and isolation.

When the conceptualizing mind is allowed to become inactive, the natural state of coherence as rigpa, arises spontaneously.

It's like holding an inflated ball under water; whenever you let go of it, it pops back to surface effortlessly. We hold the mind "under water" in dualistic decoherence continuously through engaging in conceptualizing, daydreaming and thinking.

When the mind ceases conceptualizing and thinking, the quantum coherent state of rigpa automatically reappears and pops back into surface consciousness, as that consciousness. Then continuous insightful wisdoms, bliss and unconditional love are automatically appearing as the intrinsic qualities of our naturally coherent state.

This is why it's agreed amongst all Buddhist traditions that nirvana is a non-conceptualizing state.

The Buddha: MN 140 Dhātuvibhaṅga Sutta:

" ‘He has been stilled where the currents of conceiving do not flow. And when the currents of conceiving do not flow, he is said to be a sage at peace.’ Thus was it said. With reference to what was it said?

Monk, “I am” is a conceiving. “I am this” is a conceiving. “I shall be” is a conceiving. “I shall not be” ... “I shall be possessed of form” ... “I shall be formless” ... “I shall be perceiving ” ... “I shall be non-perceiving” ... “I shall be neither-perceiving-nor-non-perceiving” is a conceiving. Conceiving is a disease, conceiving is a cancer, conceiving is an arrow. By going beyond all conceiving, monk, he is said to be a sage at peace.

Furthermore, a sage at peace is not born, does not age, does not die. He is unagitated, and is free from longing. He has nothing whereby he would be born. Not being born, how could he age? Not aging, how could he die? Not dying, how could he be agitated? Not being agitated, for what will he long?

So it was in reference to this that it was said, ‘He has been stilled where the currents of conceiving do not flow. And when the currents of conceiving do not flow, he is said to be a sage at peace.’"

Nagarjuna: "What language describes is non-existent. What thought describes is non-existent. Things neither arise nor dissolve, just as in Nirvana."

"Thought is bondage; the immeasurable openness of empty awareness is freedom."
Dzogchen Master Nyoshul Khenpo

One of the greatest realized Indian Buddhist masters the planet has known is Tilopa. He lived almost a thousand years ago. He realized the non-dual state of Awareness, which is called Mahamudra in his tradition. Here are his Six Points of Practice advice for entering Mahamudra directly:

"Don't recall.

Don't imagine.

Don't think.

Don't examine.

Don't control.

Rest."

Let's take a look at what two Dzogchen masters have to say, starting with Chokyi Nyima Rinpoche and then Longchenpa.

He says in his book: Present Fresh Wakefulness:

"Give up thinking of anything at all, about the past, the future or the present. Remain thought-free, like an infant."

"Innate suchness is unobscured the moment you are not caught up in present thinking."

"That which prevents us from being face to face with the real Buddha, the natural state of mind, is our own thinking. It seems to block the natural state."

"Rigpa, the Natural State, is not cultivated in meditation. The awakened state is not an object of the intellect. Rigpa is beyond intellect, and concepts."

"This is the real Buddhadharma, not to do a thing. Not to think of anything. Like Saraha said, "Having totally abandoned thinker and what is thought of, remain as a thought-free child."

"Thinking is delusion."

"When caught up in thinking we are deluded. To be free of thinking is to be free."

"That freedom consists in how to be free from our thinking."

"As long as the web of thinking has not dissolved, there will repeatedly be rebirth in and the experiences of the six realms (of suffering)."

"The method: But if you want to be totally free of conceptual thinking there is only one way: through training in thought-free wakefulness. (rigpa)."

"Strip awareness to its naked state."

"If you want to attain liberation and omniscient enlightenment, you need to be free of conceptual thinking."

"Being free of thought is liberation."

"This is not some state that is far away from us: thought-free wakefulness actually exists together with every thought, inseparable from it... but the thinking obscures or hides this innate actuality. Thought free wakefulness (the natural state) is immediately present the very moment the thinking dissolves, the moment it vanishes, fades away, falls apart."

"Simply suspend your thinking within the non-clinging state of wakefulness: that is the correct view."

Longchenpa wrote: "A Buddha with a thinking mind is an ordinary sentient being (unenlightened) , but a sentient being without a thinking mind is a Buddha."

Tulku Urgyen Rinpoche:

"One sign of having trained in rigpa, the awakened state, is simply that conceptual thinking, which is the opposite of rigpa, grows less and less. The gap between thoughts grows longer and occurs more and more frequently. The state of unfabricated awareness, what the tantras call "the continuous instant of non-fabrication," becomes more and more prolonged. The continuity of rigpa is not something we have to deliberately maintain. It should occur spontaneously through having grown more familiar with it. Once we become accustomed to the genuine state of unfabricated rigpa, it will automatically start to last longer and longer. By simply allowing the expression of thought activity to naturally subside, again and again, the moments of genuine rigpa automatically and naturally begin to last longer. When there are no thoughts whatsoever, then you are a Buddha. At that point the thought-free state is effortless, as well as the ability to benefit all beings."

One of this century's greatest Dzogchen masters was Tulku Urgyen. He wrote on this topic often and with great emphasis. Here is a quote from his book titled As It Is, volume 2, pages 168 and 169:

A student asks: Can there be thinking during Rigpa?

Rinpoche: "It is essential to resolve the fact that there is no namtog (thought) whatsoever in the state of rigpa; it is impossible. Darkness cannot remain when the sun rises. A hair cannot remain in a flame. It is only in a moment of distraction that you lose the continuity of rigpa. It is only out of that loss, which is marigpa, unknowing, that thinking can possibly start to move. This loss of continuity, in the sense of forgetting and being distracted, is called co-emergent ignorance. To reiterate, thinking means to conceptualize out of the state of unknowing. Thinking only begins after marigpa sets in, at the loss of rigpa! During the non-distraction of rigpa, no thought can begin. I cannot emphasize this enough - there is no thought during the state of rigpa!"