By Chogyal Namkhai Norbu, John Shane
In The Crystal and how of Light, Chogyal Namkhai Norbu examines the religious direction from the point of view of Dzogchen. He discusses the bottom direction and fruit of Dzogchen perform, and describes his schooling and the way he met his primary grasp who confirmed him the true that means of direct advent to Dzogchen. via interweaving his existence tale with the lessons, he either units Dzogchen in its conventional context and divulges its robust modern relevance. The ebook is richly illustrated with pictures of Buddhist masters, meditational deities, and Dzogchen symbols.
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Additional info for The Crystal and the Way of Light: Sutra, Tantra and Dzogchen (Tibetan Buddhist Philosophy)
To develop sufficient mastery of the inner energy and sufficient power of concentration to complete this process of transformation, however, requires long years of solitary retreat, and is very difficult to achieve in one's daily life, even though it is a quicker method than the methods of the Path of Renunciation, which take many lifetimes to complete. But Dzogchen is neither sutra nor tantra. The basis for the communication of Dzogchen is introduction, not transformation into a manifestation as in tantra.
A wealthy merchant, who was a disciple of the Buddha, went with a very large caravan of other merchants and his servants to a certain island, to bring back for trade some of the gem stones for which this island was famous. On board ship, on the way back, the merchant learned that another passenger on the boat intended to kill all the hundreds of people on board, in order to be able to steal the Dzogchen in Relation to the Path Tantra 49 cargo of jewels. The merchant knew the man, and knew that he was indeed capable of killing all those people, and he wondered what to do about it.
And so on. Then the text negates in the same way the supposed self-existence of all the central elements of the Buddha's teachings with a view to showing their essential voidness, including in this list of negations the statement that there is no karma, no law of cause and effect. Since it is recorded in the sutra that the great bodhisattva 4 Avalokiteshvara was requested by the Buddha himself to give this teaching to the great arhat Shariputra, in front of an assembled multitude of all kinds of beings, and since, at the end of the sutra, the Buddha greatly praises the wisdom of Avalokiteshvara's words, and it is recorded that the whole company rejoiced, it is clear that there is a teaching beyond cause and effect, and indeed beyond all limits, right at the heart of the Buddha's teachings themselves.