The difference between a realised master and an ordinary being - 163
[𝕋𝕙𝕖 𝕕𝕚𝕗𝕗𝕖𝕣𝕖𝕟𝕔𝕖 𝕓𝕖𝕥𝕨𝕖𝕖𝕟 𝕒 𝕣𝕖𝕒𝕝𝕚𝕤𝕖𝕕 𝕞𝕒𝕤𝕥𝕖𝕣 𝕒𝕟𝕕 𝕒𝕟 𝕠𝕣𝕕𝕚𝕟𝕒𝕣𝕪 𝕓𝕖𝕚𝕟𝕘 : 𝕒𝕔𝕥𝕚𝕟𝕘 𝕨𝕚𝕥𝕙 𝕠𝕣 𝕨𝕚𝕥𝕙𝕠𝕦𝕥 𝕒𝕨𝕒𝕣𝕖𝕟𝕖𝕤𝕤 𝕠𝕗 𝕥𝕙𝕖 𝕥𝕣𝕦𝕖 𝕟𝕒𝕥𝕦𝕣𝕖 & 𝕕𝕪𝕟𝕒𝕞𝕚𝕔 𝕠𝕗 ℝ𝕖𝕒𝕝𝕚𝕥𝕪 𝕒𝕤 𝕚𝕥 𝕚𝕤 / 𝕊𝕦𝕔𝕙𝕟𝕖𝕤𝕤 / 𝔾𝕣𝕠𝕦𝕟𝕕 / 𝔹𝕒𝕤𝕚𝕤 / 𝕊𝕠𝕦𝕣𝕔𝕖 / ℙ𝕣𝕚𝕞𝕠𝕣𝕕𝕚𝕒𝕝-𝕒𝕨𝕒𝕣𝕖𝕟𝕖𝕤𝕤 / 𝕌𝕟𝕚𝕠𝕟 𝕠𝕗 𝕥𝕙𝕖 𝕋𝕨𝕠 𝕋𝕣𝕦𝕥𝕙𝕤.]
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"Even in the state of samadhi, a master who has attained realization (siddha) can walk, speak, think, reason and do whatever is necessary. But, unlike ordinary beings, he does it with full awareness. At the same time, the siddha does not just experience everything that happens in bliss, barely realizing that he is surrounded, like a drug addict who smokes hashish. He accurately and clearly perceives the world and his actions in it, seeing their similarity to reflections in the mirror. The inner point of balance of a siddha, whatever he does, is Rigpa. Therefore, he can also be called vidyadha-roy, or rigdzin (rig-pa 'dzin-pa), which means "holder" (' dzin-pa) of "awareness" (rig-pa). This is the quality that distinguishes a realized master, a siddha, from an ordinary person who is constantly in a state of imbalance and imbalance. All siddha activity revolves around one center of attraction, this unique state of true Awareness. He moves around the world, like an experienced dancer, rapidly flying in a dance through a crowded hall, never stumbling, never touching others, constantly aware of everything that is happening around him.
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Dzogchenpa may, like Longchen Rabjampa, be the eminent philosopher and scholar of his day and write works on Dzogchen like the Seven Treasures (mDzod bdun) by the aforementioned author. But that's not the point. Dzogchen is not a philosophy like other philosophical systems. Indeed, Dzogchen can be expressed in philosophical language, but the method inherent in Dzogchen is not a philosophical analysis or a systematic presentation of metaphysics. However, it is a mistake to say that Dzogchen rejects or lacks respect for intellect and intellectual activity. Reason is useful and necessary. He is a means to the attainment of certain ends, but in Dzogchen it is not he who is at the forefront, but Rigpa. Reasoning should be used usefully as needed, but one should also not forget about the inherent limitations of all reasoning. Rigpa is intelligence that is beyond reasoning (dpyad-pa) and intelligence itself (blo-gros). The goal of all Dzogchen practices is to be mindful and act intelligently in all situations. In a state of higher contemplation, both reason and intuition operate with maximum efficiency. The Dzogchen state is completely free from all ambiguity arising from the unconscious impulses of the present and past lives. This state, which is the center of every being, is characterized by two qualities: emptiness and clarity. Emptiness - due to complete openness and the absence of limits and restrictions, when all possibilities are present at the same time. Clarity, due to the fact that not only clear radiance is present in it, but also reason."
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-- Namkhai Norbu Rinpoche
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Via: Oleg Ganchenko
https://www.facebook.com/oleg.ganchenko/posts/4812953328767698
Translation: Google
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WITH COMMENTS:
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Even in the state of samadhi, a master who has attained realization (siddha) can walk, speak, think, reason and do whatever is necessary.
But, unlike ordinary beings, 𝗵𝗲 𝗱𝗼𝗲𝘀 𝗶𝘁 (𝗼𝗿𝗱𝗶𝗻𝗮𝗿𝘆 𝗮𝗰𝘁𝗶𝗼𝗻𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗯𝗼𝗱𝘆, 𝘀𝗽𝗲𝗲𝗰𝗵 & 𝗺𝗶𝗻𝗱) 𝘄𝗶𝘁𝗵 𝗳𝘂𝗹𝗹 𝗮𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀.
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(𝘪.𝘦. 𝘈𝘤𝘵𝘪𝘯𝘨 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘢𝘤𝘵𝘪𝘯𝘨, 𝘸𝘪𝘵𝘩 𝘧𝘶𝘭𝘭 𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴: 𝘈𝘤𝘵𝘪𝘯𝘨 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘢𝘯𝘺 𝘨𝘳𝘢𝘴𝘱𝘪𝘯𝘨, 𝘢𝘵𝘵𝘢𝘤𝘩𝘮𝘦𝘯𝘵, 𝘪𝘨𝘯𝘰𝘳𝘢𝘯𝘤𝘦, 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘣𝘦𝘪𝘯𝘨 𝘴𝘭𝘢𝘷𝘦 𝘵𝘰 𝘢𝘯𝘺𝘵𝘩𝘪𝘯𝘨, 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘣𝘦𝘪𝘯𝘨 𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘦𝘥 & 𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘪𝘯𝘨, 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘭𝘦𝘢𝘷𝘪𝘯𝘨 𝘢 𝘵𝘳𝘢𝘤𝘦 / 𝘬𝘢𝘳𝘮𝘢. 𝘈𝘤𝘵𝘪𝘯𝘨 𝘸𝘩𝘪𝘭𝘦 𝘣𝘦𝘪𝘯𝘨 𝘧𝘶𝘭𝘭𝘺 𝘢𝘸𝘢𝘳𝘦 𝘰𝘧 𝘵𝘩𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 𝘰𝘧 𝘙𝘦𝘢𝘭𝘪𝘵𝘺 𝘢𝘴 𝘪𝘵 𝘪𝘴, 𝘰𝘧 𝘵𝘩𝘦 𝘵𝘩𝘳𝘦𝘦 𝘴𝘱𝘩𝘦𝘳𝘦𝘴 -- 𝘴𝘶𝘣𝘫𝘦𝘤𝘵, 𝘳𝘦𝘭𝘢𝘵𝘪𝘰𝘯 /𝘢𝘤𝘵𝘪𝘰𝘯, 𝘰𝘣𝘫𝘦𝘤𝘵 --, 𝘰𝘧 𝘵𝘩𝘦 𝘢𝘱𝘱𝘢𝘳𝘦𝘯𝘵 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘦𝘴, 𝘦𝘷𝘦𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘵𝘸𝘰 𝘵𝘳𝘶𝘵𝘩𝘴 𝘵𝘩𝘦𝘮𝘴𝘦𝘭𝘷𝘦𝘴.)
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At the same time, the siddha does not just experience everything that happens in bliss, barely realizing that he is surrounded, like a drug addict who smokes hashish.
𝗛𝗲 𝗮𝗰𝗰𝘂𝗿𝗮𝘁𝗲𝗹𝘆 𝗮𝗻𝗱 𝗰𝗹𝗲𝗮𝗿𝗹𝘆 𝗽𝗲𝗿𝗰𝗲𝗶𝘃𝗲𝘀 𝘁𝗵𝗲 𝘄𝗼𝗿𝗹𝗱 (𝗼𝗯𝗷𝗲𝗰𝘁𝘀) 𝗮𝗻𝗱 𝗵𝗶𝘀 (𝘀𝘂𝗯𝗷𝗲𝗰𝘁) 𝗮𝗰𝘁𝗶𝗼𝗻𝘀 (𝗿𝗲𝗹𝗮𝘁𝗶𝗼𝗻𝘀 / 𝗮𝗰𝘁𝗶𝗼𝗻𝘀) 𝗶𝗻 𝗶𝘁, seeing their similarity to reflections in the mirror.
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(𝘪.𝘦. 𝘓𝘪𝘬𝘦 𝘳𝘦𝘧𝘭𝘦𝘤𝘵𝘪𝘰𝘯𝘴: 𝘛𝘩𝘦 𝘵𝘩𝘳𝘦𝘦 𝘴𝘱𝘩𝘦𝘳𝘦𝘴 𝘢𝘳𝘦 𝘥𝘪𝘳𝘦𝘤𝘵𝘭𝘺 𝘱𝘦𝘳𝘤𝘦𝘪𝘷𝘦𝘥 𝘢𝘴 𝘢𝘱𝘱𝘦𝘢𝘳𝘪𝘯𝘨 𝘣𝘶𝘵 𝘴𝘵𝘪𝘭𝘭 𝘦𝘮𝘱𝘵𝘺; 𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦, 𝘯𝘰𝘵 𝘳𝘦𝘢𝘭𝘭𝘺 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵 [𝘛2] <==> 𝘣𝘶𝘵 𝘴𝘵𝘪𝘭𝘭 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭 𝘦𝘷𝘦𝘳-𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 𝘪𝘮𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘵 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦𝘴, 𝘯𝘰𝘵 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦𝘭𝘺 𝘯𝘰𝘯-𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵 [𝘛1]. 𝘖𝘯𝘦 𝘢𝘴𝘱𝘦𝘤𝘵 / 𝘵𝘳𝘶𝘵𝘩 𝘪𝘮𝘱𝘭𝘪𝘦𝘴 𝘵𝘩𝘦 𝘰𝘵𝘩𝘦𝘳 (<==>) [𝘜2𝘛]).
𝘛𝘩𝘪𝘴 𝘪𝘴 𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 𝘰𝘧 𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘢𝘣𝘰𝘶𝘵 𝘵𝘩𝘦 𝘵𝘩𝘳𝘦𝘦 𝘴𝘱𝘩𝘦𝘳𝘦𝘴 -- 𝘴𝘶𝘣𝘫𝘦𝘤𝘵, 𝘳𝘦𝘭𝘢𝘵𝘪𝘰𝘯 / 𝘢𝘤𝘵𝘪𝘰𝘯, 𝘰𝘣𝘫𝘦𝘤𝘵 --.)
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The inner point of balance of a siddha, whatever he does, is 𝗥𝗶𝗴𝗽𝗮.
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(𝘪.𝘦. 𝘙𝘪𝘨𝘱𝘢: 𝘚𝘦𝘭𝘧-𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 𝘰𝘧 𝘪𝘵𝘴 𝘰𝘸𝘯 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤, 𝘰𝘧 𝘵𝘩𝘦 𝘶𝘯𝘪𝘲𝘶𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘶𝘯𝘣𝘰𝘳𝘯 𝘶𝘯𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 𝘶𝘯𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘦𝘥 𝘶𝘯𝘤𝘦𝘢𝘴𝘪𝘯𝘨 𝘱𝘳𝘪𝘴𝘵𝘪𝘯𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘉𝘢𝘴𝘪𝘴 / 𝘚𝘰𝘶𝘳𝘤𝘦 / 𝘚𝘶𝘤𝘩𝘯𝘦𝘴𝘴 / 𝘗𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭-𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 / 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘢𝘣𝘰𝘶𝘵 𝘦𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨 [𝘜2𝘛].
𝘐𝘵 𝘪𝘴 𝘭𝘪𝘬𝘦 𝘵𝘩𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘗𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭-𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 𝘥𝘪𝘳𝘦𝘤𝘵𝘭𝘺 𝘱𝘦𝘳𝘤𝘦𝘪𝘷𝘪𝘯𝘨 𝘪𝘵𝘴 𝘰𝘸𝘯 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 𝘪𝘯 𝘢𝘭𝘭 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦𝘴 (𝘱𝘩𝘺𝘴𝘪𝘤𝘢𝘭 / 𝘣𝘰𝘥𝘺, 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭 / 𝘴𝘱𝘦𝘦𝘤𝘩, 𝘮𝘦𝘯𝘵𝘢𝘭 / 𝘮𝘪𝘯𝘥 𝘧𝘢𝘣𝘳𝘪𝘤𝘢𝘵𝘪𝘰𝘯𝘴; 𝘴𝘶𝘣𝘫𝘦𝘤𝘵, 𝘳𝘦𝘭𝘢𝘵𝘪𝘰𝘯 / 𝘢𝘤𝘵𝘪𝘰𝘯, 𝘰𝘣𝘫𝘦𝘤𝘵; 𝘪𝘯𝘥𝘪𝘷𝘪𝘥𝘶𝘢𝘭, 𝘤𝘰𝘭𝘭𝘦𝘤𝘵𝘪𝘷𝘦, 𝘤𝘰𝘴𝘮𝘪𝘤). 𝘌𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨 𝘪𝘴 𝘥𝘪𝘳𝘦𝘤𝘵𝘭𝘺 𝘱𝘦𝘳𝘤𝘦𝘪𝘷𝘦𝘥 𝘢𝘴 𝘵𝘩𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 𝘢𝘯𝘥 𝘪𝘵𝘴 𝘪𝘯𝘴𝘦𝘱𝘢𝘳𝘢𝘣𝘭𝘦 𝘴𝘱𝘰𝘯𝘵𝘢𝘯𝘦𝘰𝘶𝘴 𝘯𝘢𝘵𝘶𝘳𝘢𝘭 𝘮𝘢𝘯𝘪𝘧𝘦𝘴𝘵𝘢𝘵𝘪𝘰𝘯𝘴.)
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Therefore, he can also be called vidyadha-roy, or rigdzin (rig-pa 'dzin-pa), which means "holder" (' dzin-pa) of "awareness" (rig-pa). This is the quality that distinguishes a realized master, a siddha, from an ordinary person who is constantly in a state of imbalance.
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All siddha activity revolves around one center of attraction, 𝘁𝗵𝗶𝘀 𝘂𝗻𝗶𝗾𝘂𝗲 𝘀𝘁𝗮𝘁𝗲 𝗼𝗳 𝘁𝗿𝘂𝗲 𝗔𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 [𝘪.𝘦. 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘉𝘢𝘴𝘪𝘴 / 𝘚𝘰𝘶𝘳𝘤𝘦 / 𝘚𝘶𝘤𝘩𝘯𝘦𝘴𝘴 / 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴].
He moves around the world, like an experienced dancer, rapidly flying in a dance through a crowded hall, never stumbling, never touching others, constantly aware of everything that is happening around him.
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Dzogchenpa may, like Longchen Rabjampa, be the eminent philosopher and scholar of his day and write works on Dzogchen like the Seven Treasures (mDzod bdun) by the aforementioned author. But that's not the point.
Dzogchen is not a philosophy like other philosophical systems.
Indeed, 𝗗𝘇𝗼𝗴𝗰𝗵𝗲𝗻 𝗰𝗮𝗻 𝗯𝗲 𝗲𝘅𝗽𝗿𝗲𝘀𝘀𝗲𝗱 𝗶𝗻 𝗽𝗵𝗶𝗹𝗼𝘀𝗼𝗽𝗵𝗶𝗰𝗮𝗹 𝗹𝗮𝗻𝗴𝘂𝗮𝗴𝗲, but the method inherent in Dzogchen is not a philosophical analysis or a systematic presentation of metaphysics.
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However, 𝗶𝘁 𝗶𝘀 𝗮 𝗺𝗶𝘀𝘁𝗮𝗸𝗲 𝘁𝗼 𝘀𝗮𝘆 𝘁𝗵𝗮𝘁
𝗗𝘇𝗼𝗴𝗰𝗵𝗲𝗻 𝗿𝗲𝗷𝗲𝗰𝘁𝘀 𝗼𝗿 𝗹𝗮𝗰𝗸𝘀 𝗿𝗲𝘀𝗽𝗲𝗰𝘁
𝗳𝗼𝗿 𝗶𝗻𝘁𝗲𝗹𝗹𝗲𝗰𝘁 𝗮𝗻𝗱 𝗶𝗻𝘁𝗲𝗹𝗹𝗲𝗰𝘁𝘂𝗮𝗹 𝗮𝗰𝘁𝗶𝘃𝗶𝘁𝘆.
(𝘪.𝘦. 𝘢𝘤𝘵𝘪𝘰𝘯𝘴 𝘰𝘧 𝘵𝘩𝘦 𝘴𝘱𝘦𝘦𝘤𝘩, 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭 𝘧𝘢𝘣𝘳𝘪𝘤𝘢𝘵𝘪𝘰𝘯𝘴)
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𝗥𝗲𝗮𝘀𝗼𝗻 𝗶𝘀 𝘂𝘀𝗲𝗳𝘂𝗹 𝗮𝗻𝗱 𝗻𝗲𝗰𝗲𝘀𝘀𝗮𝗿𝘆. It is a means to the attainment of certain ends, but in Dzogchen it is not he who is at the forefront, but Rigpa.
Reasoning should be used usefully as needed, 𝗯𝘂𝘁 𝗼𝗻𝗲 𝘀𝗵𝗼𝘂𝗹𝗱 𝗮𝗹𝘀𝗼 𝗻𝗼𝘁 𝗳𝗼𝗿𝗴𝗲𝘁 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲 𝗶𝗻𝗵𝗲𝗿𝗲𝗻𝘁 𝗹𝗶𝗺𝗶𝘁𝗮𝘁𝗶𝗼𝗻𝘀 𝗼𝗳 𝗮𝗹𝗹 (𝗱𝘂𝗮𝗹𝗶𝘀𝘁𝗶𝗰 𝗰𝗼𝗻𝗰𝗲𝗽𝘁𝘂𝗮𝗹) 𝗿𝗲𝗮𝘀𝗼𝗻𝗶𝗻𝗴.
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𝗥𝗶𝗴𝗽𝗮 𝗶𝘀 [𝗱𝗶𝗿𝗲𝗰𝘁] 𝗶𝗻𝘁𝗲𝗹𝗹𝗶𝗴𝗲𝗻𝗰𝗲 𝘁𝗵𝗮𝘁 𝗶𝘀 𝗯𝗲𝘆𝗼𝗻𝗱 [𝗮𝗹𝗹 𝗱𝘂𝗮𝗹𝗶𝘀𝘁𝗶𝗰 𝗰𝗼𝗻𝗰𝗲𝗽𝘁𝘂𝗮𝗹] 𝗿𝗲𝗮𝘀𝗼𝗻𝗶𝗻𝗴 (dpyad-pa) and [co-emergent] intelligence itself (blo-gros).
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The goal of all Dzogchen practices is to be mindful and act intelligently in all situations.
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(𝘪.𝘦. 𝘐𝘵 𝘪𝘴 𝘢𝘣𝘰𝘶𝘵 𝘥𝘪𝘳𝘦𝘤𝘵𝘭𝘺 𝘱𝘦𝘳𝘤𝘦𝘪𝘷𝘪𝘯𝘨 / 𝘳𝘦𝘢𝘭𝘪𝘴𝘪𝘯𝘨 / 𝘦𝘹𝘱𝘦𝘳𝘪𝘦𝘯𝘤𝘪𝘯𝘨 / 𝘢𝘣𝘪𝘥𝘪𝘯𝘨-𝘪𝘯 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 𝘰𝘧 𝘙𝘦𝘢𝘭𝘪𝘵𝘺 𝘢𝘴 𝘪𝘵 𝘪𝘴 𝘩𝘦𝘳𝘦 & 𝘯𝘰𝘸 (𝘚𝘶𝘤𝘩𝘯𝘦𝘴𝘴 / 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘉𝘢𝘴𝘪𝘴 / 𝘚𝘰𝘶𝘳𝘤𝘦 / 𝘗𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭-𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴), 𝘢𝘯𝘥 𝘢𝘤𝘵𝘪𝘯𝘨 𝘪𝘯 𝘢𝘤𝘤𝘰𝘳𝘥 𝘸𝘪𝘵𝘩 𝘪𝘵.)
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In a state of higher contemplation, 𝗯𝗼𝘁𝗵 𝗿𝗲𝗮𝘀𝗼𝗻 𝗮𝗻𝗱 𝗶𝗻𝘁𝘂𝗶𝘁𝗶𝗼𝗻 𝗼𝗽𝗲𝗿𝗮𝘁𝗲 operate with maximum efficiency.
(𝘪.𝘦. 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦 & 𝘶𝘭𝘵𝘪𝘮𝘢𝘵𝘦 𝘵𝘳𝘶𝘵𝘩. 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴.)
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𝗧𝗵𝗲 𝗗𝘇𝗼𝗴𝗰𝗵𝗲𝗻 𝘀𝘁𝗮𝘁𝗲 𝗶𝘀 𝗰𝗼𝗺𝗽𝗹𝗲𝘁𝗲𝗹𝘆 𝗳𝗿𝗲𝗲 from all ambiguity arising from the unconscious impulses of the present and past lives.
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(𝘪.𝘦. 𝘈 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘉𝘢𝘴𝘪𝘴 / 𝘚𝘰𝘶𝘳𝘤𝘦 / 𝘚𝘶𝘤𝘩𝘯𝘦𝘴𝘴 / 𝘗𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭-𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴, 𝘢 𝘱𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭 𝘯𝘢𝘬𝘦𝘥 𝘴𝘵𝘢𝘵𝘦, 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘦𝘹𝘵𝘳𝘦𝘮𝘦𝘴 & 𝘮𝘪𝘥𝘥𝘭𝘦, 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘥𝘶𝘢𝘭𝘪𝘴𝘵𝘪𝘤 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭 𝘱𝘳𝘰𝘭𝘪𝘧𝘦𝘳𝘢𝘵𝘪𝘰𝘯𝘴, 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘭𝘪𝘮𝘪𝘵𝘴, 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘪𝘯𝘨 / 𝘬𝘢𝘳𝘮𝘢.)
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(𝘪.𝘦. 𝘛𝘩𝘦 𝘵𝘩𝘳𝘦𝘦 𝘪𝘯𝘴𝘦𝘱𝘢𝘳𝘢𝘣𝘭𝘦 𝘲𝘶𝘢𝘭𝘪𝘵𝘪𝘦𝘴 𝘰𝘧 𝘵𝘩𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘉𝘢𝘴𝘪𝘴 / 𝘚𝘰𝘶𝘳𝘤𝘦 / 𝘚𝘶𝘤𝘩𝘯𝘦𝘴𝘴 / 𝘗𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭-𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 𝘢𝘳𝘦 : a) 𝘦𝘴𝘴𝘦𝘯𝘤𝘦, b) 𝘯𝘢𝘵𝘶𝘳𝘦, c) 𝘤𝘰𝘮𝘱𝘢𝘴𝘴𝘪𝘰𝘯𝘢𝘵𝘦 𝘦𝘯𝘦𝘳𝘨𝘺/ 𝘥𝘺𝘯𝘢𝘮𝘪𝘴𝘮)
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C. -- 𝗧𝗵𝗶𝘀 𝘀𝘁𝗮𝘁𝗲 [𝗚𝗿𝗼𝘂𝗻𝗱], which is the center of every being [its Ground, its true nature & dynamic), is characterized by two qualities: emptiness and clarity.
-- (𝘪.𝘦. 𝘊𝘰𝘮𝘱𝘢𝘴𝘴𝘪𝘰𝘯𝘢𝘵𝘦 𝘦𝘯𝘦𝘳𝘨𝘺 / 𝘥𝘺𝘯𝘢𝘮𝘪𝘴𝘮: 𝘵𝘩𝘦 𝙞𝙣𝙨𝙚𝙥𝙖𝙧𝙖𝙗𝙞𝙡𝙞𝙩𝘆 𝙤𝙛 𝙚𝙨𝙨𝙚𝙣𝙘𝙚 & 𝙣𝙖𝙩𝙪𝙧𝙚 = 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 (𝘪𝘯𝘵𝘦𝘳𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵) 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭 𝘦𝘷𝘦𝘳-𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 𝘪𝘮𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘵 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦𝘴 [𝘛1], 𝘯𝘰𝘵 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦 𝘯𝘰𝘯-𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 <==> 𝘢𝘯𝘥 𝘣𝘦𝘪𝘯𝘨 𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦, 𝘯𝘰𝘵 𝘳𝘦𝘢𝘭 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 [𝘛2]. 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 [𝘜2𝘛].)
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A. -- 𝗘𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 - due to complete openness and the absence of limits and restrictions, when all possibilities are present at the same time.
-- (𝘪.𝘦. 𝘚𝘦𝘤𝘰𝘯𝘥 𝘵𝘳𝘶𝘵𝘩: 𝘛𝘩𝘦 𝘦𝘴𝘴𝘦𝘯𝘤𝘦 𝘰𝘧 𝘦𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨 = 𝙚𝙢𝙥𝙩𝙞𝙣𝙚𝙨𝙨 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 -- 𝘯𝘰𝘵 𝘳𝘦𝘢𝘭 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 [𝘛2].)
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B. -- 𝗖𝗹𝗮𝗿𝗶𝘁𝘆, due to the fact that not only clear radiance is present in it, but also reason.
-- (𝘪.𝘦. 𝘍𝘪𝘳𝘴𝘵 𝘵𝘳𝘶𝘵𝘩: 𝘛𝘩𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 𝘰𝘧 𝘦𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨 = 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 (𝘪𝘯𝘵𝘦𝘳𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵) 𝙧𝙚𝙡𝙖𝙩𝙞𝙫𝙚𝙡𝙮 𝙛𝙪𝙣𝙘𝙩𝙞𝙤𝙣𝙖𝙡 𝘦𝘷𝘦𝘳-𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 𝘪𝘮𝘱𝘦𝘳𝘮𝘢𝘯𝘦𝘯𝘵 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦𝘴 [𝘛1] -- 𝘯𝘰𝘵 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦 𝘯𝘰𝘯-𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦.
𝘐𝘯 𝘵𝘩𝘦 𝘤𝘢𝘴𝘦 𝘰𝘧 𝘵𝘩𝘦 𝘮𝘪𝘯𝘥, 𝘪𝘵𝘴 𝘯𝘢𝘵𝘶𝘳𝘦 [𝘛1] 𝘪𝘴 𝘪𝘵𝘴 𝘣𝘢𝘴𝘪𝘤 𝘱𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭𝘪𝘵𝘺 / 𝘤𝘭𝘢𝘳𝘪𝘵𝘺 / 𝘤𝘰𝘨𝘯𝘪𝘻𝘢𝘯𝘤𝘦 / 𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴.)
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-- Namkhai Norbu Rinpoche
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Quotes
Don't confuse any culture or tradition with the teachings themselves
~ Namkhai Norbu Rinpoche
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Every kind of teaching is transmitted through the culture and knowledge of human beings. But it is important not to confuse any culture or tradition with the teachings themselves, because
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𝘁𝗵𝗲 𝗲𝘀𝘀𝗲𝗻𝗰𝗲 𝗼𝗳 𝘁𝗵𝗲 𝘁𝗲𝗮𝗰𝗵𝗶𝗻𝗴𝘀 𝗶𝘀 𝗸𝗻𝗼𝘄𝗹𝗲𝗱𝗴𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗶𝗻𝗱𝗶𝘃𝗶𝗱𝘂𝗮𝗹.
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(𝘪.𝘦. 𝘜𝘯𝘥𝘦𝘳𝘴𝘵𝘢𝘯𝘥𝘪𝘯𝘨 𝘢𝘯𝘥 𝘵𝘩𝘦𝘯 𝘥𝘪𝘳𝘦𝘤𝘵𝘭𝘺 𝘳𝘦𝘢𝘭𝘪𝘴𝘪𝘯𝘨 𝘵𝘩𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 𝘰𝘧 𝘙𝘦𝘢𝘭𝘪𝘵𝘺 𝘢𝘴 𝘪𝘵 𝘪𝘴 𝘩𝘦𝘳𝘦 & 𝘯𝘰𝘸, 𝘰𝘧 𝘵𝘩𝘦 𝘵𝘩𝘳𝘦𝘦 𝘴𝘱𝘩𝘦𝘳𝘦𝘴 -- 𝘴𝘶𝘣𝘫𝘦𝘤𝘵 / 𝘮𝘪𝘯𝘥, 𝘳𝘦𝘭𝘢𝘵𝘪𝘰𝘯 / 𝘢𝘤𝘵𝘪𝘰𝘯, 𝘰𝘣𝘫𝘦𝘤𝘵 / 𝘱𝘩𝘦𝘯𝘰𝘮𝘦𝘯𝘢 --, 𝘰𝘧 𝘢𝘱𝘱𝘢𝘳𝘦𝘯𝘵 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘦𝘴, 𝘰𝘧 𝘵𝘩𝘦 𝘵𝘸𝘰 𝘵𝘳𝘶𝘵𝘩𝘴 𝘵𝘩𝘦𝘮𝘴𝘦𝘭𝘷𝘦𝘴.
𝘈𝘯𝘥 𝘵𝘩𝘪𝘴 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘶𝘯𝘪𝘲𝘶𝘦 𝘶𝘯𝘣𝘰𝘳𝘯 𝘶𝘯𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 𝘶𝘯𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘦𝘥 𝘶𝘯𝘤𝘦𝘢𝘴𝘪𝘯𝘨 𝘱𝘳𝘪𝘴𝘵𝘪𝘯𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 𝘰𝘧 𝘦𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨 𝘪𝘴 𝘱𝘰𝘪𝘯𝘵𝘦𝘥 𝘣𝘺 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘴 𝘭𝘪𝘬𝘦:
𝘚𝘶𝘤𝘩𝘯𝘦𝘴𝘴, 𝘉𝘶𝘥𝘥𝘩𝘢-𝘯𝘢𝘵𝘶𝘳𝘦, 𝘎𝘦𝘯𝘶𝘪𝘯𝘦-𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴,
𝘋𝘩𝘢𝘳𝘮𝘢𝘵𝘢, 𝘋𝘩𝘢𝘳𝘮𝘢𝘥𝘩𝘢𝘵𝘶,
𝘋𝘻𝘰𝘨𝘤𝘩𝘦𝘯, 𝘔𝘢𝘩𝘢𝘮𝘶𝘥𝘳𝘢,
𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 [𝘜2𝘛],
𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘵𝘩𝘳𝘦𝘦 𝘴𝘱𝘩𝘦𝘳𝘦𝘴 (𝘜3𝘚],
𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘦𝘴 [𝘜𝘰𝘱𝘱],
𝘵𝘩𝘦 𝘮𝘪𝘥𝘥𝘭𝘦 𝘞𝘢𝘺, 𝘵𝘩𝘦 𝘵𝘦𝘵𝘳𝘢𝘭𝘦𝘮𝘮𝘢,
𝘧𝘳𝘦𝘦𝘥𝘰𝘮 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘦𝘹𝘵𝘳𝘦𝘮𝘦𝘴 & 𝘮𝘪𝘥𝘥𝘭𝘦, 𝘧𝘳𝘦𝘦𝘥𝘰𝘮 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘥𝘶𝘢𝘭𝘪𝘴𝘵𝘪𝘤 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭 𝘱𝘳𝘰𝘭𝘪𝘧𝘦𝘳𝘢𝘵𝘪𝘰𝘯𝘴, 𝘧𝘳𝘦𝘦𝘥𝘰𝘮 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘭𝘪𝘮𝘪𝘵𝘴, 𝘧𝘳𝘦𝘦𝘥𝘰𝘱𝘮 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘪𝘯𝘨 / 𝘬𝘢𝘳𝘮𝘢.)
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Any given culture can be of great value because it is the means which enables people to receive the message of a teaching, but it is not the teaching itself.
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(𝘪.𝘦. 𝘈𝘭𝘭 𝘵𝘦𝘢𝘤𝘩𝘪𝘯𝘨𝘴 𝘢𝘳𝘦 𝘮𝘦𝘳𝘦 𝘪𝘮𝘱𝘦𝘳𝘧𝘦𝘤𝘵 𝘵𝘦𝘮𝘱𝘰𝘳𝘢𝘳𝘺 𝘵𝘰𝘰𝘭𝘴, 𝘢𝘥𝘢𝘱𝘵𝘦𝘥 𝘴𝘬𝘪𝘭𝘭𝘧𝘶𝘭 𝘮𝘦𝘢𝘯𝘴, 𝘱𝘰𝘪𝘯𝘵𝘦𝘳𝘴 𝘵𝘰 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦. 𝘛𝘩𝘦𝘺 𝘢𝘳𝘦 𝘭𝘪𝘬𝘦 𝘢 𝘧𝘪𝘯𝘨𝘦𝘳 𝘱𝘰𝘪𝘯𝘵𝘪𝘯𝘨 𝘢𝘵 𝘵𝘩𝘦 𝘮𝘰𝘰𝘯, 𝘯𝘰𝘵 𝘵𝘩𝘦 𝘮𝘰𝘰𝘯 𝘪𝘵𝘴𝘦𝘭𝘧. 𝘚𝘰 𝘸𝘦 𝘤𝘰𝘶𝘭𝘥 𝘶𝘴𝘦 𝘵𝘩𝘦 𝘵𝘰𝘰𝘭𝘴 𝘵𝘩𝘢𝘵 𝘢𝘳𝘦 𝘸𝘦𝘭𝘭 𝘢𝘥𝘢𝘱𝘵𝘦𝘥 𝘵𝘰 𝘰𝘶𝘳 𝘱𝘢𝘳𝘵𝘪𝘤𝘶𝘭𝘢𝘳 𝘴𝘪𝘵𝘶𝘢𝘵𝘪𝘰𝘯, 𝘣𝘶𝘵 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘨𝘳𝘢𝘴𝘱𝘪𝘯𝘨 𝘢𝘵 𝘵𝘩𝘦 𝘵𝘰𝘰𝘭, 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘨𝘦𝘵𝘵𝘪𝘯𝘨 𝘢𝘵𝘵𝘢𝘤𝘩𝘦𝘥 𝘵𝘰 𝘪𝘵, 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘣𝘦𝘤𝘰𝘮𝘪𝘯𝘨 𝘴𝘭𝘢𝘷𝘦𝘴 𝘵𝘰 𝘪𝘵, 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘵𝘩𝘪𝘯𝘬𝘪𝘯𝘨 𝘪𝘵 𝘪𝘴 𝘪𝘯𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵 / 𝘶𝘯𝘪𝘷𝘦𝘳𝘴𝘢𝘭 / 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦 / 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵𝘭𝘺 𝘦𝘹𝘪𝘴𝘵𝘪𝘯𝘨.)
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– Namkhai Norbu Rinpoche
from the book "Dzogchen: The Self-Perfected State"
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Via: Gems of Wisdom - Nyingma Tradition
https://www.facebook.com/.../a.11564614.../1632731290405880/
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Confusion is the only difference ~ Dilgo Khyentse Rinpoche
Effortlessly, the inconceivable qualities are naturally perfect. The only difference between buddhas and sentient beings is whether these qualities are realized or not. In terms of how things are, there is no difference between buddhas and sentient beings. However, in terms of how things appear, sentient beings are confused and buddhas are not. So confusion is the only difference.
– Dilgo Khyentse Rinpoche
quoted in the book "The Collected Works of Dilgo Khyentse, Volume Three"
Via: Gems of Wisdom - Dilgo Khyentse Rinpoche
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