By Thinley Norbu
Like a spontaneous cascade of knowledge nectar, the open and typical phrases of Thinley Norbu Rinpoche, easy by means of scholarly elaboration, circulate the following within the culture of the direct transmissions of Buddhas and Bodhisattvas of the prior. via observation at the initial Practices (Ngöndrö) prayer from the treasure textual content of the nice grasp Tragtung Düdjom Lingpa, insights into many relevant practices emerge for you to deepen realizing of the principles of Vajrayana Buddhism. additionally integrated within the publication is a statement at the Tsok Khang Dechen (Assembly Palace of serious Exaltation), the basis textual content prayer of the second one Kyabje Düdjom Rinpoche, Jigdrel Yeshe Dorje.
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It must be realized that phenomena are not always, but occasional. If one materializes and conceptualizes, one cannot realize wisdom. To decide that something will always be the way it is, even though nothing solid exists, is the view of always. If one looks at one’s own ordinary mind, it does not stay in a solid state in that way. One’s own ordinary mind is going to change; there is not just one conception. To decide that there is nothing other than what is perceived is the view of nothing. If one looks at one’s own ordinary mind, it is not inert; something continually appears.
It is said in The Jewel Treasure of the Dharmadhatu: This is called the self-manifestation of enlightened mind. Its unobstructed emanation can occur as anything, With concept and without concept, as the existent phenomena of outer elements and inner beings, Including all varied phenomena. Even as all these arise, they naturally do not exist substantially. There is no such thing; there is not any permanent material nature. Just like the water of a mirage, a dream, an echo, Miraculous emanation, the reflection of form, a town of gandharvas, and the illusions of the eyes.
According to the Buddhist view, the emanations of Rupakaya occur from the permanent, uncontrived nature of Dharmakaya, which is always inconceivable openness. No particles of substance exist in dharmadhatu,6 which is perfectly pure and completely beyond the limitations of the two extreme views of eternalism and nihilism. The nature of Dharmakaya is the essence of Rupakaya, and Rupakaya is the inexhaustible self-manifestation of Dharmakaya. From the beginning, the qualities of Rupakaya cannot be separated from Dharmakaya by conceptualization.
A Cascading Waterfall of Nectar by Thinley Norbu