While despising others, they meditate that they themselves are deities. Their views and behavior contradict supreme equality and are aspects of the devil's work.
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Relaxation in equality is sabotaged by their conceited attitudes about high and low. Calming the pride that always thinks "I", learned practitioners follow the teachings of their masters and have exceptional opportunities to minimize faults and develop positive qualities. When practitioners with unrivaled, cohesive verbal skills abandon the samaya commitment of the omnipresence of Pure Perfect Presence, they accumulate wrong ideas in this life about the realization of the vajra-like state.
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Even if they speak truthful words, their mistaken minds are dominated by misleading disturbances. Those who want to enter this spacious doorway to the ocean of guhyamantra may repeatedly misunderstand and be disappointed by the kayas of the Victorious Ones. Because these practitioners are confused, they may consider that the taste of nectar is poison. And when they cannot find anything other than this nectar, fierce vajra yaksha dwells in their hearts. When their illusory bodies and lives are reduced to dust, it is such a pity that they always go to hell, like meteors from the sky sinking deeply into the mud, or like deer crossing the threshold into the hunting territory of humans.
Manifest your hopes and dreams through the power of thought.
This text is called a lung teaching because it is condensed from the meaning of the related longer tantra. The title says "Peak" because everything is definitely Pure Perfect Presence. The title says "Self-Originated Victorious" because this peak is the mind-transmission of the learned masters. This supreme lung teaching has nothing to differentiate, exclude, accept, or reject. Practitioners who are endowed with the four immeasurables have attitudes devoted to accomplishing the benefit of self and other, with time to compassionately practice union and liberation for others.
With warm minds, practitioners give instructions and have attendants, possessions, and so forth. Those with the complete perfections have the compassionate energies of the Victorious Ones.
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They 10 are tied one-pointedly to their objective. In this way practitioners realize the supreme accomplishments of rigdzins. Practitioners whose base for action lacks compassion merely babble the word "Samantabhadra. Practitioners with siddhi realizations from union with Samantabhadri accomplish oceans of sacred activities. Practitioners transcend the duality of the unborn ultimate and the specific relative. The ultimate, natural yoga of the all- pervading total vehicle is self-perfected dzogchen, the highest of all levels.
Practitioners who understand in this way totally transcend the four demons. Practitioners should avoid negativities and produce thousands of positive merits. The first point is that the historical transmission lineage of empowering energies displays Presence Itself. The second point is that the explanation's specific content vividly, distinctly and directly reveals to practitioners the essence—that buddhas, sentient beings, and everything, including the tiniest bits of space, are Pure Perfect Presence.
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The third point is that confidence in the source of knowledge is increased through the text's structure of sixty-eight stanzas. The contents are summarized here with three ideas: homage pi2 , suitable capacity pi5 , and the text itself pi7. In general, upadeshas are secret oral teachings taught by qualified masters to qualified disciples. These instructions about profound experiences are found in all three series of dzogchen teachings.
This specific upadesha, our root text, belongs to the Semde series. I do not know how the number sixty-eight has been calculated here. Effortlessly, everything is perfect, beyond speech and thought. Total enjoyment empowers all things. There is no defilement from any animate or inanimate phenomenon. The pure dimension of total perfection transcends everything. Practitioners who discover this primordial base have the utmost respect for the unmistaken universal foundation.
This is the meaning of homage. Respect for the Teaching r I bow to the Bhagavan, Shri Mahasukha, Omniscient Mind, to the diversity of Samantabhadra and Vajrasattva, to Voice beyond the union and separation of space and wisdom, and to immaculate Pure Perfect Presence. These lines show respect for the upadesha. The Mind of the Teacher who explains is the essence of omniscience, 14 the supreme feature of self-originated wisdom.
No phenomenon ever moves outside this ultimate source. Mind is luminous, beyond birth and death. The profound teaching of the twofold 15 effortless 11 In this context, homage means to recognize the primordial accumulation of merits, totally relaxing in Pure Perfect Presence, beyond the limited framework of an object of homage, the act of homage, and an agent who pays homage.
Easily beyond the three concepts, 16 confident practitioners who receive this teaching will relax in the natural state. These lines indicate the recipients of the teaching and their needs. Referring to the needs of ordinary beings, the text explains that, since beginningless time, sentient beings with confused consciousnesses have wandered in ignorance, separated from the view. To benefit those who are captured by the two ropes 17 and are uninterruptedly reborn in the three realms, 18 the text proclaims the understanding of the source of all six families of beings.
The three concepts is also used to refer to the teacher, the teaching, and the practitioner. These lines answer the assertion, "But then it necessarily follows that all beings are candidates for this upadesha. The total state of each being is one of the five great things about primordial enlightenment. Total state means that our consciousnesses, motivations, sense perceptions, concepts, emotions, and illusory projections are the wisdom-energies of our primordial enlightenment.
Every experience of every being is wisdom-energy. Self-originated, self-perfected wisdom-energies pervade everything, without 15 Capacities of Practitioners r Practitioners who have the complete empowerments and samayas related to self-perfected enlightenment and have confidence in the secret oral upadeshas of the Master find themselves in the same primordial Mind as the Victorious Ones.
These lines explain that practitioners who have capacity for the supreme path and avoid the four defects 24 are authorized to receive the authentic knowledge of the self-perfected contemplation of the supreme vehicle, 25 beyond conceptual fixations, hope, and fear. When superior individuals have authentic initiations 26 and lung authorizations, 27 preserve all samaya commitments, 28 are seriously interested in the dependence upon antidotes, intentions, struggles, purifications, practices, or achievements.
The four defects of texts are mistaken words, mistaken meanings, contradictions, and disconnections. The Adzom edition of the root tantra sgra thal 'gyur presents three defects on folio 26 and six defects on folio In general, vehicles miss the main point by emphasizing secondary points to newly realize some other, illusory, limited enlightenment.
The four dzogchen initiations are elaborate, unelaborate, very unelaborate, and totally unelaborate The four dzogchen initiations cannot be identified one to one with the four tantric initiations, but are subdivisions of the "word" or "fourth" tantric initiation. Some dzogchen masters give dzogchen initiations in the context of tantric ritual initiations, but this is not indispensable.
The unborn, effortless, primordial, unfabricated, self-perfected, non-dual, self-originated initiation of Pure Perfect Presence transcends bestowal, non-bestowal, characteristics, efforts, categories, qualities, substances, benefits, struggles, hopes, and fears. In general, the word refers to any reliable scriptures taught by great masters, and to the authorization to study them. In 16 effortless knowledge-transmission 29 of the Victorious Ones, do not take worldly matters or themselves too seriously, and are able to traverse the trenches of embers and the teeth of razors, this vehicle of great practitioners, the connection to the state of the Victorious Ones, Pure Perfect Presence, the wish-fulfilling jewel, the source of all teachings, should be transmitted.
These lines explain that the instructions that emerge from this upadesha text are definitely the very highest of all lung teachings, 30 even higher than the explanations of the seven superior qualities. This text, the essence of innumerable dzogchen atiyoga the four samayas are absence, omnipresence, oneness, and self-perfection. Oral transmission consists of words and concepts that the masters explain to help disciples develop capacity to continue in the recognition of the immediacy and totality of primordial enlightenment.
Symbolic transmission means that every experience of every being demonstrates its definitive meaning through its own nature-pure, empty, self- perfected wisdom-energy.
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Direct transmission is the natural empowerment of primordial emptiness with infinite potential. Practitioners find themselves in primordial presence with the master and each other through experiences of sensation, clarity, and emptiness. Practitioners use oral and symbolic transmission to develop capacity to stabilize realization of the timeless naked awareness of direct transmission, beyond cause and effect. The highest yoga of guhyamantra is dzogchen atiyoga. This text seems to pronounce in words what is continuously visible to practitioners. This text has the great empowering energies of the royal anointment , 33 so difficult to encounter.
This text presents the natural state of the total experience of the supreme vehicle, and never moves away from the enlightened source. This text is definitely the universal commentary from among all lung teachings. Unlimited self-perfection is the principle of the totally pure experiential domain in which everything arises together, beyond acceptance and rejection.