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By Thinley Norbu

Like a spontaneous cascade of knowledge nectar, the open and usual phrases of Thinley Norbu Rinpoche, simple by means of scholarly elaboration, movement the following within the culture of the direct transmissions of Buddhas and Bodhisattvas of the prior. via statement at the initial Practices (Ngöndrö) prayer from the treasure textual content of the good grasp Tragtung Düdjom Lingpa, insights into many primary practices emerge in an effort to deepen figuring out of the rules of Vajrayana Buddhism. additionally incorporated within the ebook is a observation at the Tsok Khang Dechen (Assembly Palace of significant Exaltation), the foundation textual content prayer of the second one Kyabje Düdjom Rinpoche, Jigdrel Yeshe Dorje.

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Sample text

Mind is not only material; it is immaterial and empty. It is not only empty now, but always empty. Since it is always empty, it is not nothingness but always wisdom inseparable with immeasurable emptiness. Since it is immeasurable emptiness, wisdom is always present, timelessly and directionlessly, inseparable with emptiness. How can one believe in making what does not exist into something real and certain? Buddha Shakyamuni said this is like babies grasping at rainbows. The essence of immeasurable phenomena is emptiness.

Who are they? They are those who are never worthy of trust because they represent all the causes and results of the suffering of samsaric phenomena. Where do they come from? They are from among all those who hold the various doctrines of eternalist views of this world. Each kind of eternalist has its own way of recognizing the meaning of its own gods, with different ways of describing how its gods created the world and different ways of worshiping its gods. Although there are many differences among them, in synthesis, almost all eternalists decide that the ultimate basis of truth is believing only in their own god, and believing that no greater god exists beyond their own.

The many different histories about eternalist gods are not ultimate or believable because they only occur according to beings’ phenomena. Beings concretize these histories, but they do not exist as reality in a solid way. It is also unnecessary to describe the differences in the characteristics of gods, to determine whether a god is mortal or immortal, or to pay attention to whether a god is worshiped by few or many. If each god were analyzed in detail by studying historical accounts and making endless conceptual observations, pretending to be scholarly, it would be materializing due to the lack of recognizing the nature of manifestation.

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