By Tsoknyi Rinpoche
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The 3rd Karmapa, Rangjung Dorje (1284-1339), propounded a special synthesis of Yogachara, Madhyamaka, and the classical teachings on buddha nature. His paintings occupies a huge place among its Indian predecessers and the later, usually hugely charged, debates in Tibet approximately rangtong (self-emptiness) and shentong (other-emptiness).
Caution: utilizing this publication should be detrimental in your ego! The slogans it includes are designed to rouse the guts and domesticate love and kindness towards others. they're progressive in that working towards them fosters abandonment of private territory in with regards to others and in realizing the realm because it is.
Padmasambhava himself gave verbal debts of his existence and who he was once. One is a truly lengthy exposition, identified easily because the Chronicles of Padma. the opposite is a far shorter model of an analogous, referred to as The Condensed Chronicle via Orgyab Padma. The condensed model used to be advised through Padmasambhava as a narrative to King Mutri Tsanpo, son of King Trisong Deutsen, on the King's request.
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Extra resources for Carefree Dignity
An example would be if I mistook the rosary that I am holding in my hand for something else, believing it to be a snake, or a piece of rope, mistaking its concrete physical form, smell, texture, and so forth. This process of solidifying that which obscures our basic state has gone on for many, many lifetimes, not just for a short while. Our confusion is long-term. It’s through training in the view, meditation, and conduct that we rediscover what is already present. Through training, we are reintroduced to the basic state.
Earlier I briefly discussed ground, our basic nature. This basic nature is described as something which does not belong to either samsara or nirvana, and yet is present throughout all states, whether samsaric or nirvanic. It doesn’t belong to either, yet is all-pervasive. Ground is something which is present as the very nature of this knowing mind. You can say this knowing is something which is empty and yet cognizant. These two aspects, emptiness and cognizant, are indivisible — you can’t separate them.
You try to achieve something and you call that Dzogchen; or you cultivate something and what comes out of that, something you imagine in your mind, that is Dzogchen. None of these different kinds of pretense are the genuine, authentic Great Perfection. If you want to penetrate to the real meaning of the Great Perfection, you need to place it high on your list of priorities. We need to pay special attention to something that we feel is important, which means setting aside time. If something is really important to us, we will spend time first finding out about it, then applying ourselves to it.