By Chogyal Namkhai Norbu, Adriano Clemente, John Shane
Our common situation is self-perfected from the very starting. what's priceless is that we reawaken and stay in our precise nature. via figuring out and perform, we will rediscover the easy wisdom of the self-perfected kingdom that lies past our recurring soreness and confusion, and stay during this uninterrupted circulation of contemplation, thoroughly comfortable yet absolutely current via all actions
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Extra resources for Dzogchen: The Self-Perfected State
Sample text
He is considered to be the Sambhogakaya mani festation of the Bodhisattva Manjushri, a manifestation re ceived by a class of beings called the "Yama," whose par ticular characteristic is in fact that of having a head similar to a buffalo's. The manifestation of the Sambhogakaya comes about through three factors: sound, light, and rays. Sound is the first stage of the manifestation of energy, which, in the di rnension of manifestation, is perceived as mantra. This type of mantra, called the "Natural Sound of the Vajra" since it arises spontaneously, is used in practice to integrate the vi sualization (of the mandala of the divinity) with the func tion of one's own energy.
Within the philosophy of Buddhism alone, for example, there have arisen different systems and traditions, often dis agreeing with each other only over subtleties of interpreta tion of the fundamental principles. In Tibet these philosophi cal controversies have lasted up until the present day, and the resulting polemical writings now form a whole body of literature in itself. But in Dzogchen no importance at all is attached to philosophical opinions and convictions. The way of seeing in Dzogchen is not based on intellectual know l edge, but on an awareness of the individual's own true condition.
Every religion, every spiritual teaching, has its basic philo sophical principles, its characteristic way of seeing things . Within the philosophy of Buddhism alone, for example, there have arisen different systems and traditions, often dis agreeing with each other only over subtleties of interpreta tion of the fundamental principles. In Tibet these philosophi cal controversies have lasted up until the present day, and the resulting polemical writings now form a whole body of literature in itself.