RigdzinTrinley

Short intro: The charyagiti is an ancient manuscript of tantric dohas (scholars say its the first literature of Bengal) The dohas are composed in twilight language to guard the secrets of tantric yoga, the language is very evocative and symbolic. Their origin lies on the nexus of the tantric nath samdpradaya and Buddhist tantra. During these times it was still hard to say if a siddha was Buddhist or a Natha Sadhu As far as I know there is no consensus on how to read these dohas, there are scholarly attempts to decipher them but nothing written in stone So let's have fun and see if western hermetic knowledge can unlock the mysteries I purposefully will post the dohas that are not too buddhist I myself just started to discover them so I can't say much either

Being part of the vajrayana cult I use mantra a lot. I would say it is very good to get a transmission and form a connection with an enlightened lineage of masters, that helps for sure. Certain mantras such as the mani mantra don't need this type of transmission to function, but still I think it would deepen the impact of the practice as you connect through the vibrations also with the realisation of the master. Then I found it very important to understand a bit how and why they work, you can read about that. What I found for myself to be very important is to "vibrate internally" - the more open (less tense) your throat neck and jaw muscles are - the more you feel the vibration in the rest of your body cells. So it is less a sound wave that we use in trying to get someone's attention who is in another room And more like a means to get our body cells to move into higher frequencies - or in other words: to be more alive The more you let the sound vibrate in all of your body, and specially inside of your body, the more you relax - the more you can relax the more vibration you will feel in your body and how the sound waves move out of your body into your surroundings Then once you got there you can get silent and do it more internally to. But I fell first it is very important to "incorporate" the mantra So much so that your body cells have the informations of that yidam-deity written on them, these are informations of love, compassion, wisdom and great joy If you vibrate the mantra internally - in the right way, you immediately feel how your cells respond by waking up - the liquids in your body start moving, your muscles relaxe Throat needs to be very relaxed for that - so that there can be this internal humming and vibrating Like a cat purring That's the best picture of how to intone a mantra I know of - like a cat purring, remember that the cat purrs because of bliss and feeling very very nice Do your mantra like that and your mind really gets some rest Hope that helps

I might do the correspondence course with the BOTA material - you sparked my interest

dear jetsun, buddha didn't teach the unified green cosmic jello - this is a teaching of rigdzin trinley as all my dharma brother and sisters can affirm for you EDIT: sorry I am in a strange mood, just landed in Iceland, 1am in the morning - the sun just went up. As I am a professional Dharma-bum I have no money for a hotel for a half a night, so I made my bed on the stonefloor in the arrival hall. A security guard keeps waking me up, most be the sign above my "bed" that says "sleeping/camping/cooking is prohibited here" me being half an indian baba by now just say to myelf fuck em, and try to sleep now sitting up...

shake in front of XENUUUUU muahahahaaa he'll blow us all up all over again because of that damn tax-avasion

I think the post was not part of a traditional buddhist tantra discussion, whats the threads title? "rough sex blabla...the bad guy vs good guy...." so I would say far out of context, but as you like to qoute that hear, what to do? your choice also if ou read that one more time, I didn't mention rigpa in that post, nor buddhist deities, nor any buddhist practice... I talked about wilhelm reich and some other new age tantra fufu if you think that is my understanding and practice of the view - I am sorry but you misunderstand a thing or two about me anyway I will leave this thread because these kinds of discussion bore me - I should listen to myself and not engage in them (it is always the same blabla), but brother - as you mentioned my name and explained my understanding of "Great Bliss" for me I thought I should at least say something what I said about respecting your fellow practicioners still stands as far as I am concerned anyway enjoy the sound of your own voice - I go to the back seats and marvel at the level of discourse

Oh and Wells, please do not put words into my mouth, and show a little litte little bit of respect to your fellow practicioners - we are not all idiots with inferior understanding compared to your most exaltet vision of reality

I probably said just this brother.... and probably in these terms anyway bde ba chen po or great bliss has the same meaning as rang rig (self cognizing prisitne awareness), rigpa, ye she chen po (great primordial wisdom), Union etc. it is not Bliss in the sense of any of the three nyams of bliss (body, nadi), clarity (speech/wind energy), non-thought (mind, bindu) it points to the subjective side of the Union of f.e.: primordial wisdom/Dharmadatu or awareness/emptiness as they are a union of course they are not two sides - the language emphasis the subjective side though in order to point something out to the practicioner I will now go back and enjoy corpulating with deities BYEEEE and good luck to you on your path

I heard bumfuck, NC is a juicy place as well

Hey Bhaya I was down south this past winter - doing a small pilgrimage to Chidambaram, Kanchipuuram and Arunachala (three out of the five elemental lingams), and I also visited Meenakshi temple in madurai twice. I had a plan to go to Rameshwaram to get a darshan of the linga there as well, as this place is connected with one of the main Siddhas of the Buddhist Tantric lineage, I unfortunately couldn't make that happen because of time - I dreamt of visiting the place though and seeing "adams" bridge pointing towards Sri Lanka I had a lot of psiritual openings during this time, and yes these ancient places are oozing energy. in the "sanctum sanctorum" of annamalai temple I almost fainted the inner and outer heat was so intense tamil nadu is a very magical and powerful place - meeting the local people on the street was sometimes a divine experience, very strong souls I have a strong calling ot go back - I also made aspiration prayers to come to chidambaram again, this temple is such a marvel on so many levels So yes Bharat is a blessed land

as you like - just meant to say that the tibetan word also has a connotation of seeing and perceiving - that's why I said "another twist" of the word that might be good to keep in mind, I did not say rigpa = seeing that is why I put the "seeing" in brackets in the quote of Khen Rinpoche. if you want to cherrypick more we can do that together but I only have a certain amount of time for that...

I think to really understand this strange term (intellectually) one needs to study the 8 ways of how appearances arise from the ground, how sentient beings are deluded and how küntusangpo is primordially awakened or spend time with realized beings and just realize it beyond mental constructs I also liked a teaching Khen Namdrol Rinpoche gave on the beacon of certainty, he explained that rigpa is "seeing" that the mind is neither exitent, non existent, both or neither - and he elaborated that this is what the master points out to his disciple during the 4th empowerment or while giving an upadesha also rig has a quality of "seeing" and in amdo dialects they actually use "rig" as the verb for seeing or perceiving something - so it is also used in day to day language in some areas of tibet. Maybe it is good to keep that in mind as another twist to the words meaning? but that is as far as my bookworm learning goes

R.T. state of mind right now concerning company and no company: when "they" don't piss me off I am happy in their company, when they piss me off I dream of seclusion an dmountain retreat when I am finally in seclusion (probably because "they" pissed me off) I wish for them to return very badly --- thats is why for now, I try to be Ok and at ease with "them" and not go into seclusion too much, first get some real - actual renunciation (which in tibetan means nge byung - would translate more as "the dawn of certainty", meaning you understand with certainty that there is really nothing in samsara that could give you the happiness we all seek) don't have too much of that precious renunciation stuff around - can't buy it in a bookshop either.... hence I am roaming around TTB and enjoy my own sophistry about what is the buddha dharma, how it looks and feels, why it is so precious etc. etc. I pray that the true renunciation is born in my being and in the being of all beings

I agree with that obervation, but have zero clue about daoism, so I don't dare make any statements here. As you know I am currently still investigating the tantric lineages here in India and Nepal, for sure the tantric phenomenon is not limited to one stream or one lineage transmission looks like a lot of the tsa lung thigle teachigns comes from the Nath-Siddhas (many of them are part of famous list of 84 "buddhist" mahasiddhas) I met Bettine Bäumer once and she told me her research showed that tantra was at the beginning neither hindu nor buddhist (she is a student of kashmiri shivaism btw). the more I look into it and the more a talk with fellow practicioners of tantra in different lineages, the more it makes sense what she said. Also recently I could finally meet Ramgiri, a direct disciple of Neem Karoli Baba, and we had some very enlightening discussion - he said that Maharaji was made a hindu saint because that was the social strata in which he choose to manifest, being a siddha these kinds of labels don't stick He also said that Ramana Maharshi thought the way he did because the first books that he read after his awakening experiience (and years of subsequent practice) was text on advaita vedanta. I myself was at the ashram for some weeks doing practice, and visiting annamalai temple (the fire linga - navel/fire chackra of south india) I can't help but say there is tantric juju happening there as well might be my "sunglasses" that I am wearing but that's another story looking foreward to get some more imput

Hey there, I had a strong calling to go to india and nepal some years back, and ask Ch. Namkhai Norbu Rinpoche where to look for a master that can teach and guide students in Ati-Yoga (Dzogchen) and he gave me several names and places to visit, I finally (sort of) settled in Tso Pema, started to study this godforsakenly strange tibetan language (felt like a total idiot for 2 years), did my ngondro (tantric priliminary practices - most western modern peoples don't seem to like those too much, I for my part think they are the most potent system of transformation I ever practiced, still form the main part of my daily sadhana) build a trusting and close relationship with my lamas - and deepen that relationship still best decission I made in my life I hope it will be the same for you - and that you go straight to the essence without taking detours Have a smooth awakening and some extra adventouring as well nothing better then questing for the holy grail in foreign strange countries

this is very amusing

I'll put one here too.... just wait a second.... . there is the point in space appearing yet empty

Thogal is way cool duuuude

do you know the work of Jordan Peterson? He is a psychologist and I think you would resonate with many things he is saying... based on what you wrote up there that is

I am not sure that india and other places similar to india will be very helpful in overcoming psychological issues - basically many spiritual people go over the edge in this country and you meet some folk that is waaaaaay out there. also to find an authentic master might take you couple of years traveling to and from India etc. they are not so easy to find as well, and also many times not equipped to help you with a "western" style neurosis etc. usually they don't adress this level too much. be careful in India then if you feel you are so out of balance, take it easy okay? you do not sound insance or on the verge of insanity to me, but if you feel a bit shaky then let me tell you that this country is intense, not soothing at all, so move slow and don't just jump on any spiritual trip that is offered here - and believe me there are a lot of spiritual trips on sale in india

Ok this is my babble based on what you wrote, take it or leave it Dzogchen teachings exist from the point of view of our mind, our dualistic mental habits. As long as we have dualistic vision there will be the 9 Yanas with Ati-Yoga as the apex Yana (in this specific enumeration of Yanas, for a deeper discussion of this system you can read or receive teachings on "beacon of certainty" "the treasury of precious qualites" or "the great chariot" and other texts, that explain the 9yana system and also contrasting them with the teachings of the New translation schools) Also... that somebody attains a rainbowbody, shrinks or that there are signs such as rainbows in a blue sky when the master is dying or being cremated etc. All this happens from the point of view of our dualistic mind it is for the benefit of disciples - compassionate activity the teachings, wonderous signs, prophetic dreams, transmissions, empowerments, the termas, the kama etc. etc. is our dualistic vision - and again as long as we have this dualistic vision these things will appear... its pure compassionate activity of the buddhas and bodhisattvas for sentient beings .................................. no is there a base, path and fruition in dzogchen? or even tantra? does it make sense to talk about attainment within the dzogchen teachings? or being liberated? the short and boring answer from my POV (that hopefully accords a little with the teachings of sutra,tantra,dzogchen) I write you a list: during meditative equipoise on the view of Treckchö/Great Madhyamika (the view of the basis) there is no base, path and fruition - during post meditation we can speak about "illusion like" base,path and fruition during ascertaining the view (of the basis) there is nothing established that could be called Base,Path, Fruition - while introducing disciples to the teachings in a gradual manner (while teaching or writing a book) there is the conventional appearance of a Basis, Path and Fruition as sounds, sentences, paragraphs etc. as Dzogchen is concerned with suchness, then there is no seperation betwenn base,path and fruition from the side of the great perfection of reality - it introduces the disciples to how their true nature abides forever free of all dualistic extremes such as Samsara and Nirvana. Where samsara is to abandoned and nirvana attained through following a certain path - this is a teaching common to the sutras as well -Dzogchen utilizes this insight in a much more skillful way. Yet I dare say from the disciples side there is a progression (not of gaining something new, but of removing conceptual stains - neurotic thought patterns, defiled emotions etc and all the qualities that come from this removal of stains - the spontaniously present qualities of your true nature manifest more and more) yet again there is no increase or decrease of qualities or defilements from the Side of the great perfection (the suchness of reality) there is no nirvana to be gained by abandoning samsara, nirvana is merely the exhaustion of error - this is a sutra level teaching but is true as well for the dzogchen teachings so to understand these teachings correctly without having 1000 conceptual knots in your mind, there are roughly two ways: practice hard with pure faith in the guru or study a lot of sutra, tantra, dzogchen (of course mixed with practice) under the guidance of an authentic master there are superficially very simple teachings of dzogchen, that are freely available (they are about establishing the view of the basis), yet I just let you know if you go into greater detail and study more esoteric dzogchen texts - I would just say it is impossible to understand Dzogchen without understanindg Sutra teachings to a certain extend, and teachings on Maha and Anu-Yoga + the practice of all these levels of teachings. The first time I received teachings on the subtleties of Dzogchen, was way above my head - nothing like teachings given during direct introduction or how to meditate etc. its all still way above my head actually, when people say understanding madhyamika is difficult and dzogchen is so straight foreward and easy to understand I usually remain silent - because the teachings of dzogchena re much harder to understand then madhyamika, much much more difficult sure when the master says "now rest in the nature of mind" then through the blessing of his or her enlightened mind the students have all sorts of expeirences, but what that line actually means form the Dzogchen point of view is very very difficult to grasp, intellectually or as direct experience. so even very hard to understand intellectually (of course finally impossible to understand intellectually, I just mean the way these teachings are presented is not soooooooo easy and straight foreward like in 99% of modern english publicatioins or things you find in the web - deeeeeep stuff brother, deeeeeeeep deeeeeeeeeeep stuff) EDIT: sorry for all the typos, I have no time to fix this, just see it as the self appearance of primordial wisdom (jnana)

time to grow beyond yourself then my brother I probably wont be attending because the prices in Gaya will skyrocket, if you can find a place to sleep/tent at all... best to already book something now. I might be there before the Kalachackra, for one of the prayer festivals "Mönlam" and initiations connected with that, when H.H. DL bestows kalachackra it becomes like a little too intense for me we can stay in contact via Daobums or if you like I can give you my indian phone number Love

dear all, I am busy these days with receiving teachings on and studying Mipham Rinpoche once again, so the other threads I started will have to wait a bit. But I thought why not start discussing what I am studying to remind myself and share some golden wisdom nuggets and brain twisters First a bit about the terms: rang stong = intrinsic emptiness gshen stong = extrinsic emptiness Rang tong in short means that a phenomena is empty of itself, or empty of its own nature/essence Shen tong means in short that a phenomena is empty of something other, or extrinsic to its own essence, while its own essence is non-empty Med dgag = non affimrative negation Ma yin dgag = affirmative negation a non affirmative negation is in short a negation that does not establish anything after the phenomenon under investigation was negated with an ultimate madhyamika reasoning into its true abiding nature the example is "the cave is empty" or "no one is at home" an affirmative negation is in short a negation that does establish or implicate another phenomena instead of the phenomena that was negated with an ultimate madhyamika reasoning into its true abiding nature the example is "there is no bad-.ghost in this cave" (not sure if there is snake in there?) or "father is not at home" (maybe mother is at home?) ....................... how they are used in either of the two systems of rangtong (non affirmative negation) and shentong (affirmative negation) in rangtong once the basis of emptiness (the phenomena under investigation) is negated with an ultimate reasoning into its true nature nothing whatsoever is established in its stead f.e.: if one examines a pillar with the vajra splinter reasonings - the pillar is seen to be unproduced, it is not produced in any of the four ways of production - from itself, from something other, from both or without a cause so one can say " there is no pillar" - it is empty, not even one atom can withstand such a reasoning and nothing else is left over, no other phenomena is established in its stead. The pillar is shown to empty of itself ---------------------------------------------- now in a rather extreme shentong view: they would say Dharmata is not empty of the qualities of the kayas and wisdoms of buddha nature (these are non-empty), what is it empty of? they would say it is empty of the dualistic phenomena of samsara what that means they negate dualistic phenomena like pillars, vases, houses, cars, people etc. but then establish something other then them as the dharmata - true nature of these dharmas/phenomena, usually something like clear light so we could say: those trees, rivers and mountains are shown to be empty deceptive appearances yet what is established in their stead is clear light (that is not empty - hence truly established, because they say it is reality itself, reality itself can't be empty of itself now can it?... or maybe it can?) Okay thats the started for the discussion Mipham Rinpoche will refute one type of intrinsic emptiness(rangtong) that is not suitable to establish the union of emptiness and appearance and also a type of extrinsinc emptiness(shentong) that is not suitable to establish the union of appearance and emptiness

Mipham Rinpoche infact wrote a short teaching in defence of shentong madhyamika (didn't read that yet). I feel he is correcting a shentong interpretation that falls into an extreme, I did not really study shentong madhyamika like expressed in the kagyu tradition for example. I focus on the texts and transmissions my teachers are giving - and as they are all nyingthik or heartessence dzogchen lineage holders it is mainly longchnepa, jigme lingpa and mipham rinpoche with related texts. the tibetan tradition is so vast that I feel for a westerner like me to just pick up any book from a book store and flip thorugh it and try to put that kind of "hearing wisdom" into practice will result in wind-disorders and a more thick ego-shell then before. maybe after this part of the training is over I'll look more into the kagyu tradition of mahamudra, as I have a strong connection with some karma kamtsang teachers and also drukpa kagyu masters - also many of my friends are students of mahamudra but for now too busy with the longchenpa and his heart sons

Hi Apech, I liked the explanation and overall feel of your lamas explanation, which made me google the good man (never heard of him - I do not know what is going on in the western Dharmaworld, I just remember the western Lamas I have a conncetion with, f.e.: James Low, and if you have time you should go meet the man, he is active in europe and I think he is residing in england most of the time) your lama looks like a westerner who did it, from beginning till the end and who on top of that knows how to life in accordance with the dharma (not just moving into so called "crazy-wisdom" behaviour, which mostly is just a way of indulging the ego) anyway... what you think about starting a thread about "the essence of thought being dharmakaya" I come to play along for sure would be a good way to bring some life again into the buddhist forum