Tuesday, June 4, 2013

Shri Singha and The Liberation of Padmasambhava

Kyle Dixon:
For Tommy,

When I, Guru Padmasambhava of Oḍḍiyāna,
Was eight years of age, my faith awakened.
I went before Guru Shri Singha,
Offered gifts and requested teachings.

The guru said, "Train you mind in the tripitaka."
Therefore, in the eastern direction of Vajrasana I studied the sutras. In the southern direction I studied the vinaya. In the western direction I studied the abhidharma. In the northern direction I studied the paramitas. Then I went before Shri Singha, offered gifts and studied the entire tripitaka.

I asked him to please accept me. The guru replied, "Son, you must first train your mind in the teachings of secret mantra [Vajrayāna]."

Thus, in the country of Oḍḍiyāna I studied the three yogas. In the country of Sahor I studied mahayoga tantra and the mind section of dzogchen. In the country of Nairanjara I studied Kilaya. In the country of Singha I studied Padma Maheshvara. In the country of Vasudhara I studied kriya. In the country of Nepal I studied Yamantaka. In the country of Merutse I studied Mamo. In Vajrasana I studied the eight heruka sadhanas. In the country of Lantsha I studied Guhyasamaja, consisting of the four sections of father tantra and mother tantra.

Having realized all phenomena to be merely dream-like, illusory, unreal and false, I went before the guru who was expounding the Dharma to a gathering of 5,500 people which included a number of kings. 

When I arrived, Guru Shri Singha said, "What do you want, novice?"
I replied, "I have studied the teachings of secret mantra extensively. Now I would like to receive teachings from you."

Guru Shri Singha said, "You are a learned man who has first, studied the pitaka and second, studied the secret mantra. Now let this gathering disperse."

He then said, "You understand that all phenomena are false, but this does not help anything. This understanding, that everything is dream-like, illusory, unreal and false should be assimilated in your being. Without taking it to heart it becomes mere platitude. This does not result in enlightenment."

I said, "If that is so, then please give me a teaching on taking it to heart."

[Shri Singha demands a mandala offering and then gives a practice to do]

I practiced in this way and some experiences arose, such as no sensation of the body, no sensation of the inhalation and exhalation of breath, the feeling of being able to move unimpeded through appearances and the feeling "I cannot die." When these experiences occurred, I felt proud and related them to the guru. 

The guru said, "It is extremely foolish to take pride in being touched by a master's blessings and regard that as enough. Now go to a solitary place and do not create any mental fabrications whatsoever."

I went to a solitary place and for one year tried not to create any mental fabrications whatsoever. Some experiences arose, such as feeling that "Emptiness is appearance! Appearance is emptiness! Appearance and emptiness are indivisible! There is no duality regarding buddhas and sentient beings! There will be no evil deed committed even if I were to engage in nonvirtue! There will be no benefit even if I were to engage in the ten virtues!"

Regarding these as satisfactory, I related them to the guru. 
He said, "It is foolish to be satisfied with meditation experience. If you think that appearance and emptiness are indivisible, you should be detached from appearances. Are you? If you think that buddhas and sentient beings are indivisible, you should honor and serve sentient beings to the same degree as you would the buddhas. Do you do that? If you think, 'I will have no karmic ripening even if I engage in the ten nonvirtues,' you should be able to accept the ten nonvirtuous actions of others directed towards yourself - even if you yourself are killed. Can you do that? If you think, 'Even if I were to engage in the ten virtues there would be no benefit,' you should not have any sense of joy when you are benefitted by others who are practicing the ten virtues - even if your own life is saved. Do you? Now, go again to a solitary place and let your body remain like a corpse, let your voice remain like that of a mute and let your mind remain like the sky."

I then went to a solitary place and practiced in that way, whereby eight experiences arose:

An experience of clarity, utterly lucid without any inside or outside, manifesting as wakefulness and emptiness without difference, whether my eyes were open or closed.

An experience of emptiness, totally open and empty with no clinging to inside or outside and with the mind not dwelling on anything whatsoever.

An experience of bliss, which was like melting butter and became totally free and exhilarating, with no thought of having a body or mind.

A state without clinging to various sense perceptions, yet still tainted with a lack of presence of mind.

A state of wakefulness being like the sun shining in the sky.

An experience of the body being like a mist, lacking both object and substance of physical action.

A feeling of recognizing neither self nor others.

A feeling that all sentient beings must be aware of the meaning of mind-essence to the same extent as myself.

Delighted with these experiences, I related them to the guru.
He said, "There are three occasions in dzogchen: the 'occasion of spontaneous presence,' the 'occasion of inconceivability' and the 'occasion of great bliss.' Of these three, your experiences are the the 'occasion of spontaneous presence.' After having remained in freshness, the inconceivability and the great bliss will manifest. Samsara is beguiling and the mind is gullible! Do not be attached to meditation experience but expand your mind."

"How is one supposed to expand one's mind?" I asked.

The Guru Shri Singha replied, "There is no difference between buddhas and sentient beings other than their scope of mind. What is called 'mind,' 'consciousness' or 'awareness' is of one identity [are the same]. The mind of a sentient being is limited. The mind of a buddha is all-pervasive. So develop a scope of mind which is like the sky. The sky has no limit to the east, no limit to the south, no limit to the west and no limit to the north."

I then went to a solitary place and developed a scope of mind which was like space, whereby these convictions arose: a mind without any projection or dissolution of thoughts, remaining exactly as it is placed - an utterly one-pointed wakefulness and emptiness. This is precisely what is called one-pointedness.

A complete absence of clinging to substantial things - a total openness with mind not dwelling on anything whatsoever. This is precisely what is called simplicity.

A feeling of, "What else can there be? However I look it is the same! There is nothing to abandon or accomplish! This is precisely what is called one taste."

A feeling of, "What else is there to search for? This is it whether one meditates or not! There is nothing whatsoever to practice! There is no thing to be cultivated through meditation! This is precisely what is called nonmeditation."

I had the powerful experience of feeling that, "There cannot be anything beyond this! The two form kāyas originate from dharmakāya, so these manifold manifestations of sights and sounds are like a flame and it's light! There is no preceding impulse for the inhalation and exhalation of breath! Without creating anything, manifold expressions still manifest! This is unchanging like the essence of space! Not even the slightest dualistic mind is occurring! This is exactly it!"

I had these experiences of feeling vivid clarity, total purity, complete openness, all-pervasiveness - utterly encompassing, totally free and completely diffused. The experience of clarity felt like the sun rising in the sky. The experience of emptiness felt like space. The experience of bliss felt like an ocean. I had a variety of experiences which felt like the waves on the ocean or like clouds in the sky. When these occurred, I related them to the guru.

Guru Shri Singha said, "The natural condition of things is devoid of something to be experienced. So what are you experiencing? What is it that experiences? What are you so elated about? I myself do not experience anything. Have you achieved something superior to that? 

Your experiences are an achievement which differs from that of the buddhas and of the three times. Fixating on having an experience should be recognized as being seduced by Mara.

All your experiences are contrived and result from fabrication. They will still come and go. They will not enable you to face difficulties. They are but a blanket of good concepts. You have not untied the knot of conceptual thinking. It is like having a latent sickness within. You might be blissful at present but it will not help. Since you have not penetrated to the core, the zombie of confusion still walks around.

If you regard meditation experience as paramount you cannot resolve the view while submerged in concepts. If you allow yourself to become fascinated by a fraction of samadhi, thinking that there is nothing higher and regard it as the perfection of samadhi, you will not cut through the activity of conceptual thinking. You will not exhaust the layers of meditation experience and the dirt of ignorance will not be purified.

For each meditation experience there is a temporary fascination. Perceiving them to be the only truth, you will become obscured. By obscuring the reality which is utterly free from attachment and transition, the instance of attachment and transition have turned these blissful results of yours into nothing but straying.

If you cling to clarity and regard it as the highest, you achieve the highest state in a realm of form. If you cling to the emptiness experience of nonthought and regard it as the highest, you achieve the highest state in the formless realm. If you cling to bliss and regard it as the highest, you will attain nothing but the highest state in the realm of desire. This will not result in attaining unexcelled enlightenment, the supreme siddhi of mahamudra."

"If this is so, how should I train?" I asked.

"Bring forth your original mind and then come back to see me!" he replied.

"Well, into what should I put effort?" I asked.

"All your effort should be put exactly into effortlessness!" he answered.

"How should I practice samadhi without effort?" I asked.

"Noble son, do not hold temporary experiences to be the highest. Do not cling to them. Do not watch objects and do not watch the mind. Do not do a lot of things and do not give rise to desires. Do not harbor needs and do not entertain despair. Leave your mind exactly as it is. Let your mind rest like the center of space," he said. 

I then went to a solitary place and practiced exactly in this way. My previous experiences became nothing but layers of concepts and were completely extinguished. I realized natural mind, totally unobscured by any defects or virtues - utterly free from a basis of anything to be meditated upon or anything to cause confusion. I realized that if this natural mind were cultivated, nothing whatsoever would be produced, and if not cultivated, there would be no confusion. I realized it to be natural mind devoid of any defect, naked and vivid wakefulness. Realizing this utter openness, totally fresh, the same taste of all the phenomena of samsara and nirvana, I related this to the guru. 

The guru said, "The original nature, the uncompounded dharmakāya, is exactly this pure and naked natural mind devoid of something to be cultivated or something which causes confusion. Now, do not obscure yourself with further craving! Bring the 'old craver' to the state of desirelessness! 

By sustaining a state known as 'Never meditating and never apart, never separate from the nature of nonmeditation,' you will attain the supreme and common siddhis. Now, is there anything upsetting you?"

"There is nothing making me upset as I have no faults or regrets concerning my samaya," I replied.

"Are you displeased?" he asked?

"I am just a little displeased," I answered.

"If you are displeased, you have hope. If you are pleased, you have fear. If you have hope and fear, you have dualistic fixation. That will hinder the nondual wisdom of great bliss, the undefiled fruition. Without thinking this is either fault or a virtue keep to the practice of nonduality. From now on, just continue without coming back to see me!"

I then practiced in the town of Oḍḍiyāna and did not have the slightest thought of asking for teachings, of offering my experience, of virtue or nonvirtue, of good or evil. I simply went wherever I went and sat however I sat. I became just like a corpse.

Then the guru arrived and said, "Aren't you going to prostrate to me? Aren't you going to present your realization to me?"

"This is not 'not prostrating' and I do not have even a hair tip of understanding to offer you. It is now like the trace of a bird flying in the sky," I replied.

The guru said, "That realization can change, do not abandon it! Without separating from that realization go wherever you wish. Keep your conduct in accordance with the tripitaka. Keep your meditation in accordance with the secret mantra. Keep your view in accordance with dzogchen. Fulfill the aims of sentient beings like a wishfulfilling jewel. Sustain numerous worthy disciples. Although you have no desires always make offerings to the gurus, yidams and dakinis. You will become one who the eight classes of gods and demons attend like a servant." Saying this, he departed. 

Thereafter, I took to heart the fact that all things are dream-like and illusory and that the mind itself is beyond birth and death. I had visions of the deities of the eight heruka sadhanas, the eight classes of gods and demons became my servants and I wandered through many Indian regions benefitting beings. 

Later, when (King Trisong Deutsen was) building Samye, the eight classes of gods an demons were causing obstacles. I told them, "It is not good to make obstacles, for the king's intention is as excellent as gold!" 

The gods and demons retorted, "Why don't you come here yourself, master." 

I then went in person to the Land of Snow and on the way I met with the messengers (of King Trisong Deutsen who were sent to invite me).

I, Padma of Oḍḍiyāna
Followed Guru Shri Singha.
This, his final instruction,
Liberated me, Padma. 
Though not liberated by the tripitaka or secret mantra, 
I was liberated by this secret teaching.
May all the worthy ones also be liberated through this.
May this final and direct introduction
Of Guru Shri Singha
Meet with a worthy person who possesses former training!

This is concealed in the Lotus Crystal Cave. 
I entrust it to you, Shampo [one of the native spirits of Tibet who pledged to guard his treasure teachings],
In case an unworthy person comes.
There is no instruction like this in the world.
Seal Seal Seal
Seal of entrustment
Seal of secrecy

Like ·  · Unfollow Post · April 16 at 8:47pm
Seen by 78
Elena Nezhinsky, Tommy McNally, John Ahn and 16 others like this.

Logan Truthe: Incredible teaching, thanks!
April 16 at 9:38pm · Unlike · 1

Mr. J.C.: Beautiful. Thank you for sharing.
April 16 at 9:43pm · Unlike · 1

Dan Brittingham: Thanks, Kyle!
April 16 at 11:03pm · Unlike · 1

Viorica Doina Neacsu: Yes, incredible and beautiful. Thank you Kyle 
April 16 at 11:47pm · Unlike · 1

Tommy McNally: Love it, absolutely love it. Thanks mate, this means a lot and I'm so happy to have the privilege to participate in this group.
Wednesday at 12:53pm · Unlike · 2

Jackson Peterson: Shri Singha's key instruction that may get buried in all others is "who is that one that knows all those experiences?". Norbu asks exactly the same in his "direct introduction". Rigpa is not an experience, but rather that which knows all experience as "same taste". And "same taste" is also just an experience. Rigpa is not an experience.
Thursday at 4:53am via mobile · Like · 1

Stian Gudmundsen Høiland: Jackson: You take this very rich and varied expression of path and pick out one thing as the exclusive "key instruction".

Isn't the reification obvious?
Thursday at 5:51am via mobile · Like

Jackson Peterson: "Pith instructions transcend the conceptual mind... and are the ultimate message. The prioritization of the essential, hits the golden nail." Yeshe Zangtal
Thursday at 7:03am via mobile · Like

Stian Gudmundsen Høiland: Is Guru Shri Singha's instructions not pith enough? Does it need improvement or emphasis/prioritization?

If asking "who is that one that knows all those experiences" is all that is needed, then why did Guru Shri Singha on 8 different occasions, after having listened to Padma's specific progress, give different instructions?

• Study the tripitaka
• Study the secret mantra
• Unelaborated practice
• Do not create mental fabrications
• Let the body remain like a corpse, voice like a mute, mind like the sky
• Develop a scope of mind like space
• Bring forth effortless, natural mind; leave the mind exactly as it is, rest the mind like the center of space
• Remain in current realization by keeping conduct in accordance with the tripitaka, meditation in accordance with the secret mantra, view in accordance with Dzogchen. Teach and make offerings.

And after all that, Padma tells us he practiced further...


Authority does not liberate, but it takes some nerve to reduce Shri Singha's and Padmasambhava's instructions.
Thursday at 8:01am via mobile · Like · 1

Jackson Peterson: All those instructions can be considered unnecessary in essence if one understands the meaning of just that one. It incorporates the entire path into one simple line...
Thursday at 8:18am via mobile · Like

Piotr Ludwiński: ". It incorporates the entire path into one simple line..." not at all // "(...) "Who, O Lord, feels?"

"The question is not correct," said the Exalted One. "I do not say that 'he feels.' Had I said so, then the question 'Who feels?' would be appropriate. But since I did not speak thus, the correct way to ask the question will be 'What is the condition of feeling?' And to that the correct reply is: 'sense-impression is the condition of feeling; and feeling is the condition of craving.'" (...)" http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.012.nypo.html + very clear article about this http://awakeningtoreality.blogspot.com/2012/10/flawed-mode-of-enquiry.html

Phagguna Sutta: To Phagguna
"There are, O monks, four nutriments for the sustenance of beings born, and for ...
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Thursday at 8:24am · Edited · Like · 1 · Remove Preview

Jackson Peterson: This teaching is not from Padmasambhava. He only left one, The Rosary of Views. This was written by a Lama who then said it was written by Padmasambhava.
Thursday at 8:25am via mobile · Like

Kyle Dixon: Jackson, The point is that there is nothing which knows. Nothing to grasp at experience, only experience itself. You are misinterpreting the instructions.
Thursday at 9:03am · Like · 2

Kyle Dixon: When Shri Singha says, "The natural condition of things is devoid of something to be experienced. So what are you experiencing? What is it that experiences? What are you so elated about? I myself do not experience anything. Have you achieved something superior to that?"

He further states: "By obscuring the reality which is utterly free from attachment and transition, the instance of attachment and transition have turned these blissful results of yours into nothing but straying."

"Since you have not penetrated to the core, the zombie of confusion still walks around."

Shri Singha is not suggesting that one should look to 'that which experiences' and actually find something, he's saying to inquire into the nature of the alleged 'experiencer'... Padmasambhava relays a series of experiences that he feels are profound and great experiences, and Shri Singha is saying, why are you so elated about these experiences? How is that a possibility? 

Later when Shri Singha asks Padmasambhava about his experience, Padmasambhava doesn't relay a large series of experiences but instead says "I do not have even a hair tip of understanding to offer you. It is now like the trace of a bird flying in the sky." meaning, that the grasper who was previously grasping at experiences has now been recognized as empty, and so empty appearances roll on... the bird flying in the sky without a trace behind it. It's no longer possible for grasping or clinging to occur, because Padmasambhava has cut through that delusion of a reference point, severed the habit of clinging which creates the illusion of a knower/knowing relating to known (dzin pa).
Thursday at 1:31pm · Edited · Like · 1

Jackson Peterson: Kyle Dixon, Padmasambhava taught in Karma Lingpa's terma known as the Bardo Thardrol, or the Tibetan Book of the Dead, wrote in his Direct Introduction to Rigpa. "Notice the pure observing that is present without an "observer". This is the same as a knowing without a knower or experiencing without an experiencer. This is the direct introduction to rigpa.
Thursday at 1:49pm via mobile · Like

Jackson Peterson: Piotr Ludwiński, I have never said there is an entity that knows but rather a "Knowingness". The Buddha is this "knowingness". You and I are this Knowingness. This knowingness has no name, no history, no karma, no afflictions, yet it has all the Buddha qualities. Direct Introduction and pointing out instructions point out this changeless knowing. Norbu Rinpoche is not incorrect when he teaches that "which experiences experiences is not conditioned by those experiences. Recognizing "who" is having those experiences is rigpa". Or "that which is noticing thoughts and absence of thoughts, that pure noticing is rigpa." He said this personally to me and in groups many, many tImes. I don't consider your and Kyle's view as superior to Norbu's. You both haven't experienced rigpa as Norbu defines it. This is basic Dzogchen 101, not Theravadin Dzogchen. The Buddha in the early teachings taught "emptiness of self". He didn't teach "True Self" until the Third Turning of the Wheel. True Self is "unestablished", non-personal, unborn and changeless. It can't be understood outside of rigpa itself. All the Buddha's early teachings were learning based on concepts. You can't get to nirvana by studying concepts.
Thursday at 2:11pm via mobile · Like

Stian Gudmundsen Høiland: > All the Buddha's early teachings were learning based on concepts. You can't get to nirvana by studying concepts.

No enlightenment happened before the third turning?
Thursday at 3:09pm via mobile · Like

Piotr Ludwiński: "You both haven't experienced rigpa as Norbu defines it" have you ever considered your interpretation as being wrong? To be honest I doubt that Namkai Norbu supports your claims.
Thursday at 3:17pm · Edited · Like

Jackson Peterson: Stian Gudmundsen Høiland, yes many experienced enlightenment, but not from Buddhas Sutta's, only from practice.
Thursday at 3:23pm via mobile · Like

Jackson Peterson: Piotr Ludwiński, once I posted Norbu's exact quotes from his teachings and books. You don't know Dzogchen well enough to argue with me in such a fashion. First study up, then receive a direct introduction from a Dzogchen teacher. Forget about the Theravada view, and start fresh. Unfortunately too many come away with a nihilistic view much like materialistic brain science view.
Thursday at 3:28pm via mobile · Like

Piotr Ludwiński: Do you have Dzogchen lineage and have you been asked to teach Dzogchen? I don't argue with you about Dzogchen, just expressing my doubts about your interpretation of ChNNR words. If there is option to send him a letter and ask him if he share your views, I will do do so (but don't know if he has time to answer letters).
Thursday at 4:02pm · Edited · Like

Jackson Peterson: Piotr Ludwiński, read his teachings, its in all of his transcripts as well. I do have full Dzogchen lineage and transmissions.
Thursday at 4:05pm via mobile · Like

Piotr Ludwiński: I don't know about Dzogchen or ChNNR views, but I can clearly see that Guatama Buddha refuted eternalistic reifications. That is the reason of my intuition that probably teacher like ChNNR wouldn't necessarily agree with you on some points. But I don't know how it is, can't know 
Thursday at 4:09pm · Edited · Like

Jackson Peterson: Piotr, you are most confused. I never nor has Norbu suggested eternalistic reifications. What we are discussing is not the result of imputation. We are discussing something that is permanent on its own side, and always remains "unestablished".
Thursday at 4:12pm via mobile · Like

Kyle Dixon: Jackson, the third turning of the wheel does not contradict the first two but is simply an extension. Teaching people that they are this 'knowingness' is an unskilled symptom of grasping and clinging and does not result in anything which can be considered realization, much less liberation. Identification with knowingness is identification. These pointers to knowing are contextual pointers and are not meant to be considered final truths. 'Who' is having experiences is ignorance. 

As for your aspersions about what I have and haven't experienced, if vidyā indeed was 'that pure noticing' which knows experience then truly only a fool would be unable to recognize that. 

Vajrayāna never speaks of a True Self. Taking a literal self-view of the Tathāgatagarbha is highly unskilled. You teach Vedanta and present it as the dharma.
Thursday at 4:17pm via mobile · Like · 2

Piotr Ludwiński: " What we are discussing is not the result of imputation." good article about this http://www.byomakusuma.org/Teachings/VedantaVisAVisShentong.aspx

Byoma Kusuma Buddhadharma Sangha
Although he was from around the 8th century, he became popular among the Hindus ...
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Thursday at 4:21pm · Like · Remove Preview

Piotr Ludwiński: Jax, don't assume that people here are uneducated. I am aware of Shentong and how it is used by people to support "brahmanization" of dharma. Acharya Mahayogi Sridhar Rana Rinpoche asks very good question in that article. // "If the Ultimate View of Buddhism is Shentong, why did thousands of Brahmins from the time of the Buddha until the 12th – 13thcenturies, become Buddhists and refute the Hindu view as wrong? Many of them were brilliant Hindu / Vedic scholars before they became Buddhists. How could all of these scholars uphold the Shentong view while refuting the view of the Upanishads, if they were saying the same thing?"
Thursday at 4:37pm · Edited · Unlike · 1

Logan Truthe: From CNNR [Chögyal Namkhai Norbu]: 
"Also you must observe your chopa, your attitude. A teacher
cannot be arrogant. A teacher must not be limited to only his or
her point of view. Being a teacher means knowing how to enter
the dimension of the student and knowing how to work with
the circumstances."
Thursday at 9:59pm · Like · 2

Logan Truthe: More [from Chögyal Namkhai Norbu]:  
Some people say, "I like to teach because I can deepen my
knowledge by explaining to people". Sometimes there is some
benefit, but this idea is egotistic. You are only thinking of yourself
when you say, "I am learning more by explaining to other
people". That is not teaching. I have told you many times that,
in America, for example, everybody uses a very nice expression,
"I am sharing". But when we are working with the teaching
we give teachings. Teaching is giving, not sharing. Teaching
is not thinking of ourselves, of our own interests; it is thinking
of the interests of the students, the people who are interested.
We dedicate ourselves a hundred per cent for that. That is
not sharing. Sharing means, for example, that if we are eating
together I eat half and you eat half. That is sharing. That means I am putting my interest first and then I am doing something for
others. You don't teach in that way.
Thursday at 10:02pm · Edited · Like · 2

Logan Truthe: Being a teacher means thinking you are going to help people; not thinking you are going to do something special. not thinking that now you have a position. Being a teacher is not having a position; teaching is a kind of service. Some people say, "Then why do you sit a little higher than others and everyone listens to you?" I am sitting a little higher so that you can see and hear me better. That is the reason.
We really should also learn the aspect of chopa, attitude, very well. When you present yourself as a teacher, you must be aware of your attitude. In particular you should pay respect to others, not only Community people, but everyone. [Chögyal Namkhai Norbu]
Thursday at 10:12pm · Edited · Like · 2

Logan Truthe:So, having that knowledge and understanding is developing something in ourselves, but not governing people, not showing a position, this is the first thing. I recommend to all people, when you have the idea of becoming a teacher, not to think that you have a position, otherwise your qualification is finished. [Chögyal Namkhai Norbu]
Thursday at 10:05pm · Edited · Like · 2

Logan Truthe: In general, many people have a strong ego. They always think, "Oh I know everything". Some people even qualify themselves. They feel, "Oh I am not normal, I am a special person, I am a Daka, I am a Dakini". This means one is not Daka or Dakini, but one is conditioned by one's ego. This is very important to understand. In fact, many teachings explain that the cause of our human birth is pride. We have very strong pride, that is true.
So it is very, very important that we observe our pride. Particularly, if one becomes teacher, one does not have to think immediately, "Oh I am a teacher, I have a position". A teacher means somebody who has some knowledge and with this knowledge he helps others. In this case, this person should be very humble. [Chögyal Namkhai Norbu]
Thursday at 10:08pm · Edited · Like · 2

Logan Truthe: All above from CNNR
Thursday at 10:08pm · Like

Jackson Peterson: From Thrangu Rinpoche's commentary on the Uttara Tantra, a scripture taught in all four schools of Tibetan Buddhism:

"The fruition of Buddha-nature possesses the transcendental
qualities of purity, identity, happiness, and permanence. Complete
purity is achieved when Buddhahood is achieved. When one has
gone beyond self and non-self, one achieves the transcendental
quality of identity. The qualities of transcendental happiness and
permanence are also manifest at the time of fruition."
Yesterday at 3:32am · Like

Kyle Dixon: Purity; meaning free from defects. 

Identity; meaning the liberation of a Buddha is precisely just that, and is not a flimsy state that can just become whatever like mind does.

Happiness; meaning the peace and relief that even the word Nirvāṇa (meaning to blow out, exhale, extinguish) suggests. 

Permanence; meaning that authentic buddhahood is not reversible, once attained the plague of ignorance is irrevokably cured.
Yesterday at 4:33am via mobile · Edited · Like · 2

1 comment:

  1. Hello! May I know where is this text from please. What is its original name. Thank you very much