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' Mind of the Buddhas '

EMPTINESS AND CLARITY ARE INSEPARABLE

Mind has no form, no color, and no substance; this is its empty aspect. Yet mind can know things and perceive an infinite variety of phenomena. This is its clear aspect. The inseparability of these two aspects, emptiness and clarity, is the primordial, continuous nature of mind.

~ Dilgo Khyentse Rinpoche

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' Mind of the Buddhas '

THE IMPORTANCE OF RECOGNIZING MIND'S NATURE

To recognize that the nature of mind is Buddha-Nature is the beginning f the process of revealing that nature. By revealing that nature, we can dispel all the suffering and all the fears of samsara. [One needs to] recognize that our mind's nature is Buddha-Nature, to have confidence or faith in this, and to have the aspiration and commitment to reveal this.

~ The Dzogchen Ponlop Rinpoche

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BUDDHA NATURE IS THE CLEAR LIGHT

How is the term 'sugatagarbha Buddha-Nature' to be understood ? It refers to clear light luminosity, which constitutes the fundamental ground of being. The essence of this clear light nature of mind is unsoiled by any sort of imperfection. This clear luminous nature itself is the sugatagarbha [and] it pervades all sentient beings; 'pure being' is present in the mind of beings. "Pure being" is clear-light luminosity by nature, and this is precisely what the Buddha-Nature is.

~ Khenpo Tsultrim Gyamtso Rinpoche

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BUDDHA-NATURE IS THE SAME IN EVERYONE

Buddha-Nature itself is the same in everyone, with no decrease and no increase, change or alteration between individuals. It is not that one person has an eminent Buddha-Nature while someone else has a low-grade Buddha-Nature. It is not that Samantabhadra Buddha has a really wonderful Buddha-Nature, while a dog or a pig has an inferior Buddha-Nature or maybe none at all. There is actually no difference whatsoever between their essential Buddha-Natures.

~ Tulku Urgyen Rinpoche

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THE BUDDHA-NATURE

At the root of the being of each one of us, our mind - and here I don't mean only the thinking mind or consciousness but the totality of our experience - not only is basically pure but also has all the positive qualities: the compassion and wisdom and joy, the clarity, and ability to see things clearly; it's all there. It's just covered up: we can't see it at the moment because of its obscuration by our own misunderstanding and our habitual tendencies, but if we can relax in it and let it be unveiled, then it just appears and all the good qualities emerge.

~ Ringu Tulku Rinpoche

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WHAT IS THE BUDDHA-NATURE ?

So what exactly is this Buddha-Nature ? It is the skylike nature of our mind. Utterly open, free, and limitless, it is fundamentally so simple and so natural that it can never be complicated, corrupted, or stained, so pure that it is beyond even the concept of purity and impurity...As it is said: "It is simply your flawless, present awareness, cognizant and empty, naked and awake."

~ Sogyal Rinpoche

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EVERYTHING IS INHERENTLY CONTAINED WITHIN ONE'S OWN MIND

We talk about the Dharma, the teachings of the Buddha, and all these instructions and methods of practice we can do and benefit from. But in essence, to find Dharma one has to look inward, not outward. One has to constantly exert effort in examining oneself and one's own mind. Of course, there are methods of meditating, there are philosophies, and there are doctrines and logic. Within Buddhism, there is a tremendous treasure of teachings. Nevertheless, if one were to gather them all into one, one would have to say that everything is inherently contained within one's own mind.

~ Ven. Khandro Rinpoche

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This world-appearance is a confusion, even as the blueness of the sky is an optical illusion. Neither freedom from sorrow nor realization of one's real nature is possible, as long as the conviction does not arise in one that the world-appearance is unreal.

And this conviction arises when one studies this scripture with diligence. It is then that one arrives at the firm conviction that the objective world is a confusion of the real with the unreal. If one does not thus study this scripture, true knowledge does not arise in him, even in millions of years.

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The knowledge of the reality of all things in the minds of the unenlightened is dispersed in the minds of Enlightened upon conviction of their unreality.
It requires a habit of constant meditation in order to know your spiritual state and subdue your sense of materiality. As you abstain from your sense of materiality, so you attain the Spiritual state.
The view of the phenomenal world as distinct from the Unity is as false as seeing a delusion.

~ MahaRamayana III:57

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' Mind of the Buddhas '

THE DEPTH OF THE MIND

As we begin to meditate more, we realize that the human mind is a wonderful thing. We are not trying to transcend the human mind in order to understand something 'more' profound. 'All possible profundity is already within the mind.' Generally speaking, if we look at how much of our mind we are using, we realize we are not using much. If we examine to see how deep and penetrating our experience is, we find that it is very shallow - we could go a lot deeper. The point is that when we talk about experiencing things in more profound way, we have to realize that those possibilities are within our basic human nature 'already'.

~ Sakyong Mipham Rinpoche

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Breath flows in, breath flows out,
Traveling always the curving path of the Goddess.
Breath flows spontaneously of its own will.
Thus all breathing beings
Continually worship Her.
Be conscious of this unconscious prayer,
For She is the most holy place of pilgrimage.

She wishes for you to enter this temple,
Where each breath is adoration
Of the infinite for the incarnate form.

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Breath flows in, breath flows out,
Traveling always the curving path of the Goddess.
Breath flows spontaneously of its own will.
Thus all breathing beings
Continually worship Her.
Be conscious of this unconscious prayer,
For She is the most holy place of pilgrimage.

She wishes for you to enter this temple,
Where each breath is adoration
Of the infinite for the incarnate form.

-Vijnanabhairava Tantra

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One day, the earth will consume you. What you consume decides when you will be consumed.

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Paramahansa Nithyananda

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Whenever you are in confusion, the best way to get out of confusion is... start doing intense action. Start creating.
Take the decision which expands your consciousness even though it pains. always decide for fulfilling what you stand for. Whenever you are in confusion, dilemma... take up responsibilities. go on expanding. The irresoluteness which is cherished in the heart due to non-understanding... stand up and gain superiority through intense action."

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When one approaches darkness with light in hand, wishing to behold it, the darkness vanishes; when the light of enquiry is turned on ignorance, ignorance disappears. When one begins to enquire "What is 'I' in this body composed of blood, flesh, bone, etc.?" at once ignorance ceases to be.

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The Secret of Self-Knowledge .

RAMA: Lord, pray tell me: What is the nature of the self-knowledge in which all these great ones are established?

VASISTHA: Rama, you know this already, yet in order to make it abundantly clear you are asking about it again.

Whatever there is and whatever appears to be the world-jugglery, is but the pure Brahman or the absolute consciousness and nothing else. Consciousness is Brahman, the world is Brahman, all the elements are Brahman, I am Brahman, my enemy is Brahman, my friends and relatives are Brahman, Brahman is the three periods of time for all these are rooted in Brahman. Even as the ocean appears to be expanded on account of its waves, Brahman seems to be expanded on account of the infinite variety of substances. Brahman apprehends Brahman, Brahman experiences or enjoys Brahman, Brahman is made manifest in Brahman by the power of Brahman himself. Brahman is the form of my enemy who displeases me who am Brahman: when such is the case, who does what to another?

The modes of the mind, like attraction and repulsion and likes and dislikes, have been conjured up in imagination. They have been destroyed by the absence of thoughts. How then can they be magnified? When Brahman alone moves in all which is Brahman, and Brahman alone unfolds as Brahman in all, what is joy and what is sorrow? Brahman is satisfied with Brahman, Brahman is established in Brahman. There is neither 'I' or another!

All the objects in this world are Brahman. 'I' am Brahman. Such being the case, both passion and dispassion, craving and aversion are but notions. Body is Brahman, death is Brahman, too: when they come together, as the real rope and the unreal imaginary snake come together, where is the cause of rejoicing when body experiences pleasure? When, on the surface of the calm ocean, waves appear to be agitated, the waves do not cease to be water! Even when Brahman appears to be agitated (in the world-appearance), its essence is unchanged and there is neither 'I'-ness nor 'you'-ness. When the whirlpool dies in the water, nothing is dead! When the death-Brahman overtakes the body-Brahman, nothing is lost.

Water is capable of being calm and of being agitated: even so Brahman can be quiescent and restless. Such is its nature. It is ignorance or delusion that divides the one into 'This is sentient jiva'; and 'This is sentient matter'; the wise ones do not hold such erroneous views. Hence, to the ignorant the world is full of sorrow; to the wise the same world is full of bliss, even as to the blind man the world is dark and to the one who as good eyesight the world is full of light.

When the one Brahman alone pervades all, there is neither death nor a living person. The ripples play on the surface of the ocean; they are neither born nor do they die! Even so do the elements in this creation. 'This is' and 'This is not' – such deluded notions arise in the self. These notions are not really caused nor do they have a motivation, even as a crystal reflects different colored object without a motivation.

The self remains itself even when the energies of the world throw up endless diversities on the surface of the ocean of consciousness. There are no independent entities in this world known as 'body', etc. What is seen as the body and what are seen as notions, the objects of perception, the perishable and the imperishable, the thoughts and feelings are their meaning – all these are Brahman in Brahman, the infinite consciousness. There is duality only in the eyes of the deluded and ignorant. The mind, the intellect, the ego-sense, the cosmic root-elements, the senses and all such diverse phenomena are Brahman only; pleasure and pain are illusions (they are words without substance). Even as a single sound produced amongst hills echoes and re-echoes into diversity, the one cosmic consciousness experiences multiplicity within itself, with the notions 'This is I' and 'This is mine' etc. The one cosmic consciousness sees diversity within itself even as a dreamer of diverse objects within himself.

When gold is not recognized as such, it gets mixed up with the earth; when Brahman is not thus recognized the impurity of ignorance arises. The knower of Brahman declares that such a great one is himself the Lord and Brahman; in the case of the ignorant the non-recognition of the truth is known as ignorance. When gold is recognized as such it 'becomes' gold instantly; when Brahman is recognized as such it 'becomes' Brahman instantly.

Being omnipotent, Brahman becomes whatever it considers itself to be without any motivation for doing so. The knowers of Brahman declare that Brahman is the Lord, the great being which is devoid of action, the doer and the instrument, devoid of causal motivation of transformation or change.

When this truth is not realized, it arises as ignorance in the ignorant, but when it is realized, the ignorance is dispelled. When a relative is not recognized as such, he is known as a stranger; when the relative is recognized, the notion of stranger is instantly dispelled.

When one knows that duality is illusory appearance, there is realization of Brahman, the absolute. When one knows 'This is not I', the unreality of the ego-sense is realized. From this arises true dispassion. 'I am verily Brahman' – when this truth is realized the awareness of the truth arises in one, and all things are then merged in that awareness. When such notions as 'I' and 'you' are dispelled, the realization of the truth arises and one realizes that all this, whatever there is, is indeed Brahman.”

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REALIZATION OF EMPTINESS AND ITS SIGNS

When you have truly attained the realization of this emptiness, you will be like the venerable Milarepa or Guru Rinpoche, who were unaffected by the heat of summer or the cold of winter, and who could not be burned by fire or drowned in water. In emptiness, there is neither pain nor suffering.
We, on the other hand, have not understood the empty nature of the mind and so, when bitter by even a small insect, we think, "Ouch! I've been biter. It hurts!" or when someone says something unkind, we get angry. That is the sign that we have not realized the mind's empty nature.

~ Dilgo Khyentse Rinpoche

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' Emptiness '

THE PEAK OF SHUNYATA

"At the peak of the Shunyata experience, a real glimpse of shunyata, your logic wears out." You have no logic, no reference point of logic, and you become completely exposed to nothingness, or fullness. [It is] a sudden glimpse of aloneness.

~ Chogyam Trungpa Rinpoche

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EMPTINESS IS THE BODHISATTVA'S WAY

Even if a Bodhisattva, or a person who has realized that everything is an illusion, were to become a householder, he would have no need to be concerned with negative emotions or ego-clinging. He would be like a magician who knows perfectly well the illusions he has created and, therefore, cannot be fooled by them. Understanding the void nature of worldly affairs, he would not be attracted to them or be afraid of them; he would have neither hope for success nor fear of failure. Having confidence in his study, contemplation, and practice of the Dharma, he would simply come closer and closer to complete Liberation.

~ Dilgo Khyentse Rinpoche

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' Emptiness '

THE SHELL OF DREAMS

We have to give up our conceptualized way of thinking and our conceptualized attitudes. We have to learn that lesson: to become tired of the dreams, sick of them. The dreams have no root. They are purely fantasies. But then, after that, when the dreams cease to function, there is something else to relate to. That is the shell of the dreams. The shell, or the shadow, of the dreams becomes tough and strong. Having woken up, we face reality.

~ Chogyam Trungpa Rinpoche

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' Emptiness '

EVEN THE FRUITION IS EMPTY !

In the appearance or consideration of ordinary individuals, we tend to think it is wonderful that 'kleshas' and the suffering they produce are empty. This is very encouraging. We have no problem with tat! But we find it very threatening when this notion is extended to include the qualities of the fruition, such as the great pleasure or happiness that results from liberation and omniscience. One finds this threatening if one has failed to understand correctly the teaching or practice of Dharma. If one has understood correctly, then it will not be that threatening.

~ The Dzogchen Ponlop Rinpoche

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' Emptiness '

PATIENCE WITH RESPECT TO EMPTINESS

On the level of Absolute Truth, all things of samsara and nirvana are empty. This means that a table is empty. It also means that the body of a Buddha with its thirty-two major and eighty minor marks of physical perfection is empty; 'sambhogakaya' is empty; 'nirmanakaya' is empty; impure realms are empty; and the pure realms are empty. None of this has any true existence. For this reason, it s necessary that the Bodhisattvas hearing these teachings have the particular type of patience that is called patience with regard to the profundity of Dharma. If one lacks this quality of tremendous patience, or spaciousness of mind, then one will be terrified by this teachings.

~ The Dzogchen Ponlop Rinpoche

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' Emptiness '

STAGES OF UNDERSTANDING EMPTINESS

At first we must gain the intellectual understanding that everything is illusory and unreal. To begin to do this, we need the two kinds of knowledge gained from hearing and reflection. After obtaining that, we can directly experience the illusory nature of all things through the knowledge resulting from meditation.

~ Chokyi Nyima Rinpoche

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' Emptiness '

WHY CAN'T WE RECOGNIZE EMPTINESS ?

As for the actual significance of emptiness, sentient beings are prevented from recognizing the true nature by two forms of obscuration. These are the 'obscuration of defilements,' such as desire, ignorance, and aggression, and the 'obscuration of cognition,' the artificial discrimination of subject and object and a connection between them. In order to purify ourselves of these two types of obscuration and recognize the two truths, the conventional truth and the Ultimate Truth, we must realize the lack of reality in individuality and the lack of reality in cognizable objects.

~ Khenchen Thrangu Rinpoche

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' Emptiness '

AT THE MOMENT OF LOVE

A famous quote says: "In the moment of love, the nature of emptiness dawns nakedly."

~ Tulku Urgyen Rinpoche

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TWELVE SIMILES DESCRIBING THE PHENOMENAL WORLD

A magic spell, a dream, a gleam before eyes,
A reflection, lightening, an echo, a rainbow,
Moonlight upon water, cloud-land, dimness
Before the eyes, fog, and apparitions;
These are the twelve similes of the phenomenal.

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