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Longchen Rabjam’s Followers (25)
Longchen Rabjam
Born
in Todrong, Yoru, Tibet
January 30, 1308
Died
December 23, 1363
Genre
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Kindly Bent to Ease Us, Part One: Mind
by
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published
2017
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10 editions
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Natural Perfection: Longchenpa's Radical Dzogchen
by
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published
2010
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6 editions
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You Are the Eyes of the World
by
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published
2000
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10 editions
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The Precious Treasury of the Basic Space of Phenomena (Seven Treasuries Series) (English and Tibetan Edition)
by
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published
2001
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2 editions
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The Practice of Dzogchen
by
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published
1996
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6 editions
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The Precious Treasury Of The Way Of Abiding
by
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published
1998
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4 editions
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A Treasure Trove of Scriptural Transmission: A Commentary on the Precious Treasure of the Basic Space of Phenomena
by
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published
2001
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Longchenpa's Advice from the Heart
by
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published
2008
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4 editions
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The Precious Treasury of Pith Instructions
by |
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Now That I Come to Die: Intimate Guidance from One of Tibet's Greatest Masters
by
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published
2007
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2 editions
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“In Guhyagarbha (māyājāla tantra) it is said:
In any of the four times and ten directions
Enlightenment will not be found
Except in the Mind, which is the fully enlightened state.
Do not seek the Buddha in any other source.
(Otherwise) even if the Buddha (himself) searches, it will not be found.”
― The Practice of Dzogchen
In any of the four times and ten directions
Enlightenment will not be found
Except in the Mind, which is the fully enlightened state.
Do not seek the Buddha in any other source.
(Otherwise) even if the Buddha (himself) searches, it will not be found.”
― The Practice of Dzogchen
“Refutation of the Assertion That the (Phenomenal) Appearances Are Mind
Although forms appear to the mind, the (objective) appearances are not mind.... When the reflection of your face appears in a mirror, it appears as the face looks, because the clear surface of the mirror is capable of making the reflection appear and the face has the potential of appearing or of projecting the reflection. At that time, the reflection of the face is not the face, nor is there any other face than the face which imprinted it. Likewise, various kinds (of phenomena) are appearing in the deluded mind because of the interdependent origination of the causes and conditions of delusion. The various objective appearances, such as mountains, are not mind. Also there is nothing in the mind which truly exists, but (merely) appearances (created by the) delusory habituation of the mind. So they are the forms of delusory appearances. They are wrong appearances, just as the person who has "hairy vision" will see hair before his eyes....”
― The Practice of Dzogchen
Although forms appear to the mind, the (objective) appearances are not mind.... When the reflection of your face appears in a mirror, it appears as the face looks, because the clear surface of the mirror is capable of making the reflection appear and the face has the potential of appearing or of projecting the reflection. At that time, the reflection of the face is not the face, nor is there any other face than the face which imprinted it. Likewise, various kinds (of phenomena) are appearing in the deluded mind because of the interdependent origination of the causes and conditions of delusion. The various objective appearances, such as mountains, are not mind. Also there is nothing in the mind which truly exists, but (merely) appearances (created by the) delusory habituation of the mind. So they are the forms of delusory appearances. They are wrong appearances, just as the person who has "hairy vision" will see hair before his eyes....”
― The Practice of Dzogchen
“Although other (yānas) assert that liberation will be achieved by renouncing the objects, one will not be bound by the mere appearances or the mind and the objects (Yul Dang Ch'os-Su sNang-Ba), but will be bound if one attaches (Zhen-Pa) to them. So it is taught (in scriptures) that one should renounce apprehension and attachment. Tilopā said: 'Appearances do not bind, but attachments do. So, Nāropa, cut off the attachments....”
― The Practice of Dzogchen
― The Practice of Dzogchen
