Lhug-Pa wrote:Maybe I've been a little hasty on how to go about this....
I'm not saying that the above Dharma items are definitely not for sale anymore, however they are no longer for sale for the time being, that is until further notice.
Someone asked via PM why I'm selling them...; well, let's just say that I'm currently very far from having the Eight Opportunities and Ten Favorable Conditions for Dharma practice...
mint wrote:So, whether you choose to pursue formal Dzogchen, Zen or esoteric Christianity, the end result is the same: pure consciousness.
Mr. G wrote:Though I agree that people should pursue the practice they have the best connection with, I don't agree that the end result is the same.
mint wrote:Mr. G wrote:Though I agree that people should pursue the practice they have the best connection with, I don't agree that the end result is the same.
You don't agree that the end result is pure consciousness?
Namdrol wrote:You have a lot of karmic connection with Dzogchen. But you can screw it up in three ways: not protecting your samaya, not practicing in a careful and precise way, and giving too much weight to conceptual experiences.
Pema Rigdzin wrote:I know how disheartening it can be to honestly appraise one's life and have to come to terms with the above realization. However, as I think you know, there is no immutable self. The compounded self is always changing based on the fruit of our own actions and our own efforts. Therefore, if we don't persevere in creating the causes for the 8 freedoms and ten endowments, from where will they ever magically spring on their own, falling into our lap? You have the ability, however long it may or may not take, to shape the destiny you want for yourself. I hope you'll take heart, man, and have some patience with your temporary conditions and circumstances and expectations of yourself and not feel that if you can't live up to those idealistic expectations of yourself now, that it's fruitless to stick with the path.
Mr. G wrote:I agree. I think Lhug-Pa has a connection to Dzogchen and can be successful at it. It may not be now, but maybe later. I went to a ChNNR retreat for the first time in 2006. From 2004 or 5 till late last year I was doing practices in another tradition. This year, I've got my bearings straight and am focusing on Dzogchen. There is a time for everyone and everything.
I don't think that a person can ever truly walk away from Dzogchen - at least, the underlying ontological and practical principles of it. We're all called to the practice of recognizing pure consciousness where the knower, knowing and that which is known are all one. This isn't just a predestined connection; this is the heart of all spiritual transformation.
I don't think it's any secret here on the forum that I no longer formally consider myself a Dzogchenpa nor do I follow the teachings of ChNN. You may have seen my thread from about a month ago where I tried selling my Shang Shung books. Ultimately, I returned most of them back to Shang Shung for a refund - which was pointless considering shipping costs to Italy. Ironically, in turning away from the formal Dzogchen practices, in studying other material, and in not trying to "be" a particular something or other, the ability to "let go" (tregchod) and relax is more possible than ever before.
So, whether you choose to pursue formal Dzogchen, Zen or esoteric Christianity, the end result is the same: pure consciousness.
May your path of spiritual transformation lead to you to the light.
Tsongkhapafan wrote:I think you should be very wary of selling Dharma books and using the money for your own purposes as it creates very heavy negative karma.
It would be better to sell the books and give the money to a Dharma Centre or to give the books to those who really need them.
We have to be VERY careful around our actions related to Dharma and not create any negative karma or inauspiciousness.
Also, regarding the conditions for your practice, you have clearly met Dharma, have an interest in it and have many books related to it - I would therefore say that you do have the conditions necessary for successful practice and you just need to follow the practices you have been taught. There's not likely to be a better opportunity than the one we have right now.
All the best to you
Repeating the Words of the Buddha by Tulku Urgyen Rinpoche
"One can mend damaged samayas by applying the four remedial powers, involving the chanting of the Hundred Syllable mantra, the quintessence of the mind of all the buddhas. Doing so will certainly repair any broken samaya. But the confession has to take place within three years; once three years have passed without a confession the samaya is irrevocably broken and cannot be mended."
The Words of My Perfect Teacher by Patrul Rinpoche
"The longer you wait, however, the more powerful the fault grows, and the more difficult confession becomes. If you wait more than three years, the downfall is said to be beyond confession. Even if you confess it, no purification will take place."
Rainbow Painting by Tulku Urgyen Rinpoche
"In the general classifications of samaya you find the four stages called infraction, transgression, violation, and breach [literally: contradicting, damaging, breaking, and passing]. These categories depend in part on the length of time which has passed since the samaya was damaged. After three years of still not having apologized, there is no longer any chance to mend the samaya . At this point it is overstepped and becomes irreparable."
Rainbow Painting by Tulku Urgyen Rinpoche
"...This must take place before three years have passed; otherwise it is very hard. This is the only and primary quality of evil deeds: that they can be purified through apology and resolution. That evil deeds can be purified through apology is one of the special qualities of Vajrayana."
"We must purify them with apology, which is always possible, as I mentioned when defining the only virtue of evil deeds. This is the purpose of the Hundred Syllable Mantra among the preliminary practices."
The Words of My Perfect Teacher
"If just one person in an assembly has violated the samayas, the other hundred or thousand people who have all kept their own commitments will be contaminated to the point that they will receive no benefit from their practice. It is like a single drop of sour milk turning a whole pot of fresh milk sour, or one frog infested with sores infecting all the others around. As it is said:
"One drop of sour milk
Turns all the milk sour.
One degenerate yogi
Spoils all the other yogis."
"What is more, there is not a single teacher, even if he is a great lama or a siddha, who can escape this sort of contamination by samaya violations."
dakini_boi wrote:I wish you most rapid revelation of unconditional bliss!
1) Is receiving Direct Introduction to Dzogchen equivalent to receiving the Fourth Empowerment;
2) does receiving the Direct Introduction/Fourth Empowerment automatically include the other Three Empowerments?
3) Can we be sure that receiving Dzogchen teachings from Chögyal Namkhai Norbu Rinpoche NOT during a Worldwide Transmission with its Empowerments in itself includes Direct Introduction if it is our intention to receive Direct Introduction?
Namdrol wrote:1) Yes.
2) Yes, from a Dzogchen perspective.
Lhug-Pa wrote:Namdrol wrote:You have a lot of karmic connection with Dzogchen. But you can screw it up in three ways: not protecting your samaya, not practicing in a careful and precise way, and giving too much weight to conceptual experiences.
Could you or anyone else elaborate on this?
If one recognizes that they've screwed up, isn't it always possible to purify the mistake through Guru-Yoga and Ganapuja or Vajrasattva practice, etc., so long as it is done within three years per the rules of Vajrayana? Or is it different in Mahasandhiyana than it is in Tantrayana?
Is there any screw-up that is not purifiable according to the Dzogchen teachings?
Namdrol wrote:Best purification is rigpa. After that, Guru Yoga, after that, Ganapuja.
Tulku Thondup wrote:Panchen Pema Wangyal summarizes the Tantric precepts in the following lines:
"In brief, if you realize your own body (i.e. Body, Speech, and Mind) as the Three Vajras (the Body, Speech, and Mind of the Deities),
Then the observance of hundreds of thousands of millions of precepts of Tantra is encompassed in this realization."
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