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By Thinley Norbu

Like a spontaneous cascade of knowledge nectar, the open and usual phrases of Thinley Norbu Rinpoche, basic through scholarly elaboration, circulation the following within the culture of the direct transmissions of Buddhas and Bodhisattvas of the previous. 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 so that it will deepen knowing of the rules of Vajrayana Buddhism. additionally incorporated within the booklet is a observation on Tsok Khang Dechen (Assembly Palace of significant Exaltation), the basis textual content prayer of the second one Kyabje Düdjom Rinpoche, Jigdrel Yeshe Dorje.

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In brief, it is beyond eternalism and nihilism, and neither of these views is accepted or denied. As Kunkhyen Longchenpa said: Self is Samantabhadra, other is Samantabhadra, eternalism is Samantabhadra, nihilism is Samantabhadra. In the expanse of Samantabhadra, there is no self, other, eternalism, or nihilism. Buddhism always accepts that different doctrines occur to benefit beings according to their faculties, but Buddhism does not take the side of permanence as eternalists do. Also, Buddhism does not take the side of nothingness as nihilists do, because there are always phenomena.

Whatever one has, says, or thinks, whenever those phenomena arise, just as those samsaric and enlightened phenomena arise, they do not exist in reality. They are just arising; there is no reality. Even if one thinks of them for many eons, to take immeasurable samsara and enlightenment into the path of enlightenment, just arising, there is no reality. Whenever sleeping, still there is sustaining. Even sleep is the unobstructed state. Whenever dreams arise, there is no dream. Just stay in sole awareness mind.

As said, if one has the best intentions, there is no need to doubt the result. Finally, being skilled in learning about the Lama's wisdom mind and activity means learning about however the Lama sustains his conduct and activity and whatever pleases the Lama's mind. Accordingly, one trains in only extremely pure intention and conduct. Instead of doing that, promoting one's own fame and wanting to be respected by others will not bring one close to approaching even the direction of the Lama's enlightened mind.

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