Lopön Tenzin Namdak Rinpoche

Discussion of the fifth religious tradition of Tibet.
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kalden yungdrung
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Re: Lopön Tenzin Namdak Rinpoche

Post by kalden yungdrung » Mon Jul 31, 2017 7:26 pm

Question:
Is there anything i can do to help a dying person not to be distracted by the visions of their deceased loved ones?

Lopon La:
Well, that depends. We have so many rituals. We do a ritual called dur, for anyone who has died, it doesn't matter whether they were a practitioner or not. This is to separate disturbances. We say [to the disturbing spirits]: 'Leave the dead person alone! Whatever karmic causes s/he has to follow, let them go along [with them]. Do not disturb them! ' There are many different [ versions of these rituals] - large or short. We do this after someone has died.

Practitioners and non-practitioners all have so many disturbances, some of them [are bothered by] ghosts or demons.
These rituals are to separate them. But it is not possible to say they are free from a karmic cause; it is not easy to say that if they haven't practiced themselves.

There are many interesting things. Whether a person is a practitioner or not, before they die, if they feel too much anger or worry and die with that, then just after they die, they will become a ghost, a very powerful evil [being]. And that causes disturbances.

Then there can be many spirits. There are many mentioned [in our texts].

We have srungma, the guardians. Maybe you have heard of them. First of all they were a man, but then just before they died they had too
much anger, it was very strong, and then they died, and after that, they become a spirit, a very powerful one. But not everybody!

There are many stories, we have so many different ones - some of [these malevolent] spirits have already been tamed and conquered and
made into guardians, while others still cause disturbances everywhere. That is visible, and you can hear them. There are stories - some of them are true, we can't judge!

The simple ones, the ones who are not so wrathful, often hang around what they were attached to so their [attachment to this world] is not broken, and this can cause harm to the living, you see.
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Re: Lopön Tenzin Namdak Rinpoche

Post by kalden yungdrung » Fri Aug 04, 2017 10:20 am

Question:
Can you tell us more about that special State in Dzogchen practice?

Lopon La:
That State is called the Self-Originated Natural State, and Awareness or Rigpa is not separate from it, from the Natura! State; they are together.

Nature = Awareness - Awareness = Nature.
They are inseparable, only the names are different.

In Tibetan terms, 'Rigpa' means consciousness or perception, so if you follow the words, that leads you in completely the wrong way.

We very often use the same name, the same word, but the meaning can be completely different, even opposite. So these things are not very easy.
Even if you are reading something or following it by only words, if you don 't try to gain your own experience ,then that leads to mistakes. So you always have to be careful.

Many people say that 'awareness' is something seeing something clearly. But here, there is nothing to see - still, it is Awareness.
Awareness is Nature, there is no separation in the Dzogchen way.
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Re: Lopön Tenzin Namdak Rinpoche

Post by kalden yungdrung » Tue Sep 05, 2017 7:21 am

Question:
Can you tell something about the lunar cycle and the human body? :

Lopon La:

The lunar cycle and the hunan body:

The I5th day of the Tibetan month — what you call the full moon — is generally a day when the body can grow. Each part of the body has a different purpose and the I5th day is the day when especially the (energy on the) crown of the head can develop in a good way.

So at that time you must be careful with things like moxa or acupuncture; you mustn’t do them on the crown of your head on the full moon. Instead, you can shave a little bit of your hair there, make a mixture of sesame oil, musk and sandalwood oil, rub it onto your crown and massage it. That will be very helpful for keeping you in good health, for preventing sickness and so on; it can be very helpful. At that time you should check and choose what you eat. You don’t need a lot, but if you eat pure, rich food it makes your body develop in a special way and builds you up. That is advice.

On the new moon, you need to collect all kinds of vegetable oils, pure butter and Dzati (Dzati or Kakola — Chinese cardamom/amomum medium/amomum sabulatumlfruit of coculus indicus) , mix them together and massage the soles of your feet, preferably on a sunny day. That prevents disease and helps people with weak health to develop; it can help in many ways.
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Re: Lopön Tenzin Namdak Rinpoche

Post by kalden yungdrung » Tue Oct 17, 2017 10:30 am

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Last edited by kalden yungdrung on Tue Oct 17, 2017 11:10 am, edited 2 times in total.
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Re: Lopön Tenzin Namdak Rinpoche

Post by kalden yungdrung » Tue Oct 17, 2017 10:50 am

kalden yungdrung wrote:
Tue Oct 17, 2017 10:30 am
Question :
How many visions can there be ?


Lopon La:
Visions are there all day long for us to experience , like :

- During meditations
- During dreaming
- During walking, looking, etc.
- During Dzogchen practice
- During Bardo of dying and becoming

They are IMPURE, if we don´t understand / recognize / are not Aware about our Nature / cannot integrate them.
They are PURE, if we understand / recognize / are Aware about our Nature / are able to integrate them.
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Re: Lopön Tenzin Namdak Rinpoche

Post by kalden yungdrung » Tue Nov 14, 2017 6:49 pm

Question:
What are the qualities of Master and disciples ?

Lopon La:

As for how a student is connected with the Master, that does not only mean offering him things.


There are 3 ways a student can be connected to a Master [depending on the 3 capacities of disciples].

1. The first is the connection through wisdom; the best follower is very bright and clever. That is best.
2. The second is the one who obeys what the Master says.
3. The third one is someone whose connection depends on the offerings he makes to the Master.

Anyone who follows a Master, whichever of the 3 categories he belongs to, should do this.

First of all, it is rather difficult to check or know who is a qualified Master; it is rather difficult.

In the beginning of each Sutra, Tantra or Dzogchen text, is described the qualities a qualified Master must have. This is very necessary. If you depend on a Master and follow him, then you have to obey what he says. So you have to check very carefully [before you take someone as your Master].

Sometimes you might meet a master who is always using his followers for [getting] properties and [doing] business or something, then that is what he orders [so you have to follow] but if you do, then your life will be spoild. If you don’t do it, then you are not obeying your master. So you have to judge these kinds of things.

If his order is something useful for your lifetime or for [the stage which comes] after [i.e. death], then that is a connection. As for any other things, you can explain: “Oh, this is not suitable for me.” You can say something very nicely and politely. So you always have to do this. That is the meaning of the text. Otherwise you always have to obey what he says.

This text does not give so much detail but it is explained or commented on elsewhere and it says that it is necessary to know this.


Extracted from: །།ཞང་ཞུང་སྙན་རྒྱུད་བཀའ་རྒྱུད་སྐོར་བཞི།། ཕྱི་ལྟ་བ་སྤྱི་གཅོད་དུ་བཤད་པ། Zhang Zhung Nyengyud Kagyud Korzhi
The best meditation is no meditation

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Re: Lopön Tenzin Namdak Rinpoche

Post by kalden yungdrung » Fri Dec 01, 2017 11:06 am

Question:
What is the purpose of the practice of Dzogchen?


Lopon La:

Practicing Dzogchen fulfils 2 purposes:

The first one:

Most of you, even all of you maybe, are practicing in the Buddhist way. The Buddhist teaching is on compassion mainly, and compassion means wanting to purify miseries and suffering. As a method for purification you can recite mantras, do prostrations, think, do confession - many things.

These are all good things, but Dzogchen is the main and most powerful means of purification. It purifies miseries and suffering from the root, and even from the seed.


The second reason:

The practice of Dzogchen accumulates virtues that are the cause for Buddhahood. It accumulates the real and perfect cause of Buddhahood.


I would like to say it again, as maybe the context got lost: One purpose of practicing Dzogchen is the purification of the seeds for suffering and miseries, and the second purpose is the accumulation of virtues and merits, that are the cause for the achievement of Buddhahood. These are the 2 purposes of practicing Dzogchen.
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Re: Lopön Tenzin Namdak Rinpoche

Post by kalden yungdrung » Wed Dec 20, 2017 11:16 pm

Bön Yongdzin Rinpoche - 09.jpg
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Loponla with John Reynolds / Vajranatha and Triten Norbutse Khenpo ( Yetri Thasel retreat)


Question:
I'm not sure I have understood the difference between consciousness and Awareness.

Loponla:
Consciousness is open to thinking. That is clear. Sometimes thoughts are very rough, sometimes they are very smooth. When you concentrate in meditation and very smooth thoughts arise, they are still thoughts so that is also consciousness.

But don't be mistaken about Rigpa. It is the clear, unspeakable State after thoughts disappear. There is no form, no colour, nothing. It looks as though it is blank, empty. At that time, Nature is beyond everything.

Yet still you are 'feeling' - not exactly feeling, yet still you can understand you are not dead or lost. You 'feel' bright and clear, but what is bright and clear? You can't judge. It is self-clear.

You can compare this with the state just after you wake up from a deep sleep; you are no longer asleep, you can see things around you but you don't judge, you don't think. That is Hedewa.

At that time there is no Rigpa because Self-Awareness is not there. If you look very carefully after thoughts disappear, there is a very clear moment which is fresh and self-clear. The clarity isn't separate: empty is clear, clear is empty.

That clarity is called Rigpa. Rigpa is a very difficult word to explain, even in Tibetan.


===========

IN ADDITION:

rig-pa ngo-sprod - direct introduction to intrinsic Awareness
rig-pa gcer-bu - naked Awareness
rig-pa gcer mthong - seeing with naked Awareness
rig-pa rjen-pa - naked Awareness
rig-pa dbyings kyi sgron-ma - the lamp of the dimension of Awareness
rig-pa tshad pheb kyi snang-ba - the vision of the increasing to the full measure of Awareness
rig-pa 'dzin-pa - vidyadhara, knowledge-holder
rig-pa'i khu-byug - the cockoo of Awareness
rig-pa'i rtsal - the potentiality of Awareness, the creative energy of Aware¬ness
rig-pa'i rtsallhung-ba - fall into the potentiality of Awareness
rig-pa'i ye-shes - the knowledge which is immediate Awareness
rig-pa'i zang-thal - directly penetrating Awareness
rig-pa zang-thal gyi ngang - the state of directly penetrating Awareness
rig-pa rang gnas - self-sustaining immediate Awareness
rig-ma - a consort, a female partner for tantric practice
rig-'dzin – Vidya-dhara
rig-'dzin brda brgyud - the symbolic transmission of the Vidya-dharas
rig shes - a knowing awareness
rig gsal - clear awareness, awareness and clarity
rig gsal dbyer-med - the inseparability of awareness and clarity

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Re: Lopön Tenzin Namdak Rinpoche

Post by kalden yungdrung » Sun Jan 07, 2018 7:58 pm

Semdzin A.jpg
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Question:
How can we concentrate / gaze on the A


Lopon La:

If you keep your gaze concentrated to the A, the important thing is to keep the mind on thinking of the A. This is very, very essential.

The eye-sense does not need to be trained, but the mind must concentrate on the A.

If thoughts come up without any planning and disturb the focus on the A, one must realize this as quickly as possible. When one realizes that one is disturbed by the next thought and is not focused on the A any more, one immediately returns back to the A.

The more you do this, the more all your consciousness’s and senses flow together like water. It is like many rivers coming together under one bridge. Like this there is no more separation of the senses, and all gets together with just the normal mind, which is focusing on the A. This is the method to bring together all senses and all the consciousness, and to train it on one point.

First you do this, it is a general way among the many methods to use. If someone is blind and cannot gaze to a figure, it is also possible to use sound. Sounds like HUNG or HRI or something like this. There are several methods, but here we are not dealing with them in detail.

This method is meant for beginners, to learn to concentrate.

Normal practitioners of Shamata also have to do similar practices in the beginning. But once the mind is a little trained by using these methods, one will not always gaze to the objects. When it has become easier to control the mind, and the gaze focuses as you want it, and the mind is not so wild any more, not so easily wandering to where the objects are, then one is ready to look back to the thought itself.

It may seem that there are 2 consciousness’s, one that looks and one that is being looked at. But this is just an idea we have. There is no separation of object and subject, for one thing. Only our normal feeling is that of 2 kinds of consciousness. So in the beginning try to look back to the thought, how it gazes to the A. Now you cannot find anything significant, if this consciousness tries to look back to the thought. There is no material, there are no colors, no traces, nothing.

This is one method: Looking back to where the objects are.

At the same time, when you look to the thought and find nothing, you also look: who is watching? Is there a separation between subject and object? You can think like this at the same time. And in the same way you will not find anything significant, neither object nor subject. What remains is the end of all thinking, it looks like all the thoughts have disappeared. They are liberated.

But the way how they are liberated cannot be found out and cannot be explained in words.

For a little while it was like when you hesitate, and nothing special can be found, nothing special is being focused on. This experience is very important.

Each individual practitioner must have this experience.
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Re: Lopön Tenzin Namdak Rinpoche

Post by Johnny Dangerous » Sun Jan 07, 2018 8:30 pm

Excellent. :bow:
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Re: Lopön Tenzin Namdak Rinpoche

Post by Virgo » Sun Jan 07, 2018 8:37 pm

kalden yungdrung wrote:
Tue Sep 05, 2017 7:21 am

On the new moon, you need to collect all kinds of vegetable oils, pure butter and Dzati (Dzati or Kakola — Chinese cardamom/amomum medium/amomum sabulatumlfruit of coculus indicus) , mix them together and massage the soles of your feet, preferably on a sunny day. That prevents disease and helps people with weak health to develop; it can help in many ways.
Is it ok just to use massage grade sesame oil? Do you have to use herbs or spices?

Thanks,

Kevin
ངོ་རང་ཐོག་ཏུ་སྤྲད། །
ཐག་གཅིག་ཐོག་ཏུ་བཅད། །
གདེང་གྲོལ་ཐོག་ཏུ་བཅའ། །

https://www.youtube.com/watch?v=GxPcu7F7gWg

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Re: Lopön Tenzin Namdak Rinpoche

Post by kalden yungdrung » Sun Jan 07, 2018 9:28 pm

Virgo wrote:
Sun Jan 07, 2018 8:37 pm
kalden yungdrung wrote:
Tue Sep 05, 2017 7:21 am

On the new moon, you need to collect all kinds of vegetable oils, pure butter and Dzati (Dzati or Kakola — Chinese cardamom/amomum medium/amomum sabulatumlfruit of coculus indicus) , mix them together and massage the soles of your feet, preferably on a sunny day. That prevents disease and helps people with weak health to develop; it can help in many ways.
Is it ok just to use massage grade sesame oil? Do herbs, or spices must be added?

Thanks,

Kevin
Tashi delek K,

Sesame oil is the most well known massage oil used in Aryuveda and is famous for its good qualities.
I use it every morning for my teeth and also for massage. It disinfects the gums and is better than this chemical liquid for the teeth.

Olive oil, coconut oil , lemon grass and almond oil together with sesame oil would be a good combination.
I use as a base for massage therapy olive oil and mix it up with cooling or heating substances.

But i am not sure which oils Lopon La recommends, i would go for only like you suggested, sesame oil.
Yes the related herbs must be added to get the right effect.

Then somebody else must massage the feet and he/she can make combinations with pressure on certain points. If the lower back hurts then pressure with the thumbs on the related accu point, can improve the health.

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Re: Lopön Tenzin Namdak Rinpoche

Post by kalden yungdrung » Sun Jan 07, 2018 9:45 pm

IN ADDITION:
feet massage - 01.jpg
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feet massage -02.jpg
feet massage -02.jpg (97.04 KiB) Viewed 777 times
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Re: Lopön Tenzin Namdak Rinpoche

Post by kalden yungdrung » Sun Jan 07, 2018 9:47 pm

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Re: Lopön Tenzin Namdak Rinpoche

Post by Virgo » Sun Jan 07, 2018 9:49 pm

Thanks Kalden.

Kevin
ངོ་རང་ཐོག་ཏུ་སྤྲད། །
ཐག་གཅིག་ཐོག་ཏུ་བཅད། །
གདེང་གྲོལ་ཐོག་ཏུ་བཅའ། །

https://www.youtube.com/watch?v=GxPcu7F7gWg

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Re: Lopön Tenzin Namdak Rinpoche

Post by kalden yungdrung » Wed Jan 10, 2018 9:18 pm

Lopon la and student Tenzin Wangyal  -00.jpg
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Question:
What kind of qualities should the Lama have?


Lopon La.

I said before that this External Lama should be qualified.
There are general qualities, particular qualities and ultimate qualities.

There are 3 points which make a Lama qualified:


a) General Qualifications

1. He must have experience originally, not just temporarily, of what he is teaching. That means that his Master or Masters must have had experience successively, right down to himself - he himself must also have experience of whatever he is teaching at that present time.
2. It is not enough for him to have just received the Teachings or transmission or something. He must have listened, studied and know [all the subtleties of the Teachings]
3. He must be able to tell his followers what he has learnt, studied and practised; he must have experience and be able to teach, be able to make his students understand clearly;
4. Essentially, he must be able to teach Nature which is the complete antidote to sufferings, miseries, ignorance and emotions. He must not be mistaken in this. It is very important that he understands this himself and makes sure that others understand clearly and properly
5. When he teaches, he must not think about any worldly conditions or expect to have a reputation or respect or to receive offerings. He mustn't expect anything - names, titles, nothing. He must only have sympathy and think of his followers, of how to purify their sufferings and miseries;
6. He should not only teach when he is in a good mood but without tiring he should always be determined to teach for his followers, any time; he must be determined.


b) Special Qualifications:

1. The Lama must have understood, practiced and experienced the high view. That means that he has understood and doesn't think that his view is normal or nothing special;
2. He must not be jealous of any other person who has this view. He must always respect anyone who has knowledge and the right view
3. If he has practised, he must have experience, and he must not show this experience proudly; rather, he should continuously try to practise more and more and not be satisfied when he is just able to show some strange things
4. Whatever he does with his body, speech or mind should all be according to the text; he should not just follow worldly living conditions such as names, degrees, property - nothing. He should only and always try to [live] according to the text.
5. The main thing is that he should always try to practise until he achieves the fruit, the final goal
6. This person should not be too much engaged in worldly living conditions, he shouldn't expect anything like that; rather, he should only think and practise for the next stage.


c) Excellent or Ultimate Qualifications:

1. The Master's own knowledge and experience must be stable enough and he must be able to teach his followers directly and unmistakenly. He must try to release [his followers] from sufferings and miseries in a practical way. He must explain clearly and correctly according to the Teachings
2. The Master must have practised, and if he has practised, he must have power. He must be able to purify or protect his followers who are disturbed by disturbances. He must be able to protect them by his
blessing or by his power;
3. He must always have Bodhichitta - real, practical Bodhichitta - as his main purpose for practising, as well as having understanding and knowledge.

These 3 are very, very special. Altogether, these are the measures of what a qualified master should be like.
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Re: Lopön Tenzin Namdak Rinpoche

Post by kalden yungdrung » Sat Jan 20, 2018 8:28 pm

Question:
What are the divisions of Dzogchen?

Lopon La:


Generally, when we explain about Dzogchen there are 3 divisions:

- Semde
- Longde
- Mengagde.

The view is just the same for these 3, namely it is the Natural State.

But then it depends.

Long de:
Longde does not talk much about visions or thögal. It mainly talks about Nature itself in many different ways. It uses many different methods to explain how everything is integrated with the Natural State - emptiness, clarity and unification, thigle nyagchig. That is long de.

Sem de:
Semde mainly talks about sem. 'Sem' generally means consciousness, but in this case it refers to sem nyi, the Nature of Mind.

But semde teachings often just use the simple short form, just sem. So sem generally means consciousness, and this is the word which they use in Sutra, too - they are always saying: gtso sem gye, the 8 major consciousnesses, and the 51 sub-consciousnesses. They distinguish so many of them and have to explain the movements of each of them in detail, and that makes things so complicated! This is followed by the tsen nyipa - there are so many complicated things, one after the other! They create as many [categories] as they can! They very much like to shout and debate.

Mengagde:
From the beginning, mengagde teachings only explain how to recognize the Natural State, how it is related to consciousness. So wherever consciousness is, there is Nature, and wherever Nature is, that is thigle nyagchig; clear, empty Nature will always be there. It never goes away. It is similar to water and wetness, to fire and heat. So in a similar way, wherever there is consciousness, there is Nature. Nature has the qualities of emptiness, clarity and unification.

We always explain it as:
- Kadag
- Lhundrub
- Nyime.

That is in Tibetan - maybe you can learn some words, they are useful.

- Kadag means naturally pure and perfect. It cannot be integrated with any obscurations.
- Lhundrub means perfected. Everything can come from this Natural State - good, bad, it doesn't matter, anything can appear. How do they appear? According to the Sutra system, everything depends on a cause, and then a fruit can come, but in this case, everything appears spontaneously. You can see this - bubbles, for example, can suddenly appear from water and waves; this is similar. Nature is very powerful, and this power is called lhundrub. There are so many different [qualities) – rang yung yeshe or self-originated wisdom or awareness, rigpa - many things.
- Nyid me means Indivisible / Unification
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Re: Lopön Tenzin Namdak Rinpoche

Post by kalden yungdrung » Mon Feb 26, 2018 9:50 am

Question:
Can you please explain to me the aspect of Nature?


Lopon La:

There are 7 points which explain Nature, so first of all, set Nature there and then there are 7 Wisdom Points to Explain Nature:

1) Leave Nature itself as it is. Don't integrate anything else into it; there is no need to add good things, there is no need for bad
things - nothing. Leave it as it is.
2) The second point is that whatever thoughts come spontaneously, don't follow anything, don't recognize anything. Try to be stable as usual. That is called' the wisdom which meets and goes inseparable'.
3) The third point is that everything appears spontaneously from Nature into Nature and never goes separate. It is called 'wisdom comes as one taste'. You can explain it like soup: one taste, but many different ingredients are put inside! So there are many visions, many different activities, but everything is influenced by one Nature
4) So to continue, all kinds of visions - pure or impure- they are all encompassed by the Self-Awareness, Natural State and if they are encompassed by Nature, they are called 'Self-Wisdom
Awareness'.
5) Clarity and Nature are inseparable and together they influence all phenomenal existence and that is called the Wisdom of influence on Emptiness and Clarity'.
6) Another thing is that when you keep in Nature and visions appear spontaneously, it doesn't matter if they are good-looking or bad-looking, everything is equally encompassed by Wisdom
of Perfection. Therefore everything external is Empty Form and everything internal is Empty Form.
7) The last point is that the non-stoppable Wisdom and Clarity influence external and internal existence. There is no separation.
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Re: Lopön Tenzin Namdak Rinpoche

Post by kalden yungdrung » Fri May 18, 2018 12:37 pm

Question:
How is it that Nature, is unborn?

Lopon La:

1. Nature is naturally unborn because it has no cause
2. It has the characteristics of being unborn
3. Everything comes into the similar Nature (Ro Chug)
4. It says it is impossible to explain how it was born
5. This Nature cannot be explained even as being born temporarly
6. Neither is it possible to explain it as being born in a moment
7. Also it is not born according time
8. Also is it not born according to the result or fruit
9. It is not born inseparably from cause and fruit
10. It is not possible to recognize this Nature as a material thing. It is not material
11. This Nature is not born, it encompasses all existence
12. It is not possible for any kind of senses or consciousness - mental consciousness included - to focus on this Nature
13.So in the past, present and future, this Nature is always the same, unchangeable. So therefore it is called the Unborn. In Tibetan we say Gyud me.
The best meditation is no meditation

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PSM
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Re: Lopön Tenzin Namdak Rinpoche

Post by PSM » Fri May 18, 2018 12:52 pm

KY, the posts you make of quotes from LTNR are very useful indeed. It's great to read this kind of upadesha from a real master. :thanks:
"The only virtue which cannot be faked is courage" - Nassim Nicholas Taleb
"We don't want to feel the weirdness of life." - James Low

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