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' Emptiness '

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.

~ Naropa

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' Emptiness '

WHAT ARE PHENOMENA EMPTY OF ?

When we speak of a phenomenon as being empty, we are referring to its being empty of its own inherent existence...Further, it is not that the object of the negation [inherent existence] formerly existed and is later eliminated, like the forest that existed yesterday and is burned by fire today, with the result that the area is now empty of the forest. Rather, this is an emptiness of an object of negation [inherent existence], which from the beginningless time has never been known validly to exist.

~ His Holiness the Fourteenth Dalai Lama

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EMPTINESS MEANS ABSENCE OF INHERENT REALITY

[The Buddha] demonstrated that not only in ordinary sense there is no ego, but no inherent reality can ever be found in anything, no matter where we look. The Buddha taught emptiness as being a function of appearance, that is, the highest quality of appearance - the lack of true existence. The fundamental nature of all appearance is empty. There is no unitary, essential quality, no single identifiable reality, in either the external world that appears to us or the subjective mind. There is no single real nature to anything. There is no self in any appearance, no self in any dharma, no essential nature to anything at all. All dharmas or occurring events do not arise out of an inherent real nature but rather arise from a cause and secondary conditions that permit this cause to yield a particular effect.

~ Thrangu Rinpoche

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' Emptiness '

THE MINDS OF ALL BEINGS ARE MAGICIANS

The minds of all beings are magicians whose magic is a deceptive trick through which Truth is made untrue and untruth made true for pleasure or for suffering.

~ Thinley Norbu Rinpoche

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' Emptiness '

ULTIMATE AND RELATIVE TRUTH

One may wonder if realizing the Absolute Truth doesn't make everyday life and ordinary things meaningless. It does not, because when one gains realization into the absolute nature of things, everyday life does not become contradictory in that sense. This is called the realization of the two truths. This means that one studies on the absolute level the way things really are, and on the relative level one studies the way things take place according to the strict laws of interdependence.
The relative world has it's relative truth and the absolute truth also has its truth. If it weren't like that, the absolute truth would be called the truth and relative truth would be called lies. But it is called the Absolute Truth and the relative truth, so it is seeing the way things really are whether one looks absolutely or whether one considers the ways things seem to manifest.

~ Khenchen Thrangu Rinpoche

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“The entire universe appears in the one ocean of cosmic consciousness; in that universe dwell fourteen types of beings. This universe has already had Yama and others as its presiding deities. They have established the tenets of right conduct. However, when the people become predominately sinful, Yama, the god of death, sometimes engages himself in meditation for some years, during which the population increases and explodes.

The gods, frightened by this population explosion, resort to various devices to reduce it. All this has happened again countless times. The present ruler (Yama) is Vaivasvata. He, too, will have to perform meditation for some time. When, on account of that, the population of the earth will multiply very fast, all the gods will appear to lord Visnu to come to their aid. He will incarnate as lord Krsna, along with his alter ego named Arjuna. His elder brother will be Yudhisthira or the son of Dharma, who will be the embodiment of righteousness. His cousin Duryodhana will fight a duel with Bhima, Arjuna's brother. In this battle between cousins eighteen divisions of armed forces will be killed; and thus will Visnu dispose of the burden on the earth.

Krsna and Arjuna will play the roles of simple human beings. When Arjuna sees that the armies on both sides are composed of his own kinsmen, he will become despondent and will refuse to fight. At that time, lord Krsna will instruct him on the highest wisdom and bring about a spiritual awakening in him. He will tell Arjuna: “this (self) is neither born nor does it die; it is eternal and is not killed when this body is killed. He who thinks that it kills or that it is killed, he is ignorant. How, why and by whom is this infinite being, which is one without a second and which is subtler than space, destroyed? Arjuna, behold the self which is infinite, unmanifest, eternal and which is of the nature of pure consciousness and untainted. You are unborn and eternal!”

When the lord will thus instruct Arjuna, the latter will say: “Lord, my delusion is gone. I have attained an awakening of intelligence through your grace.” Arjuna will then engage himself in the conduct of the war, as if in a play.

Equip yourself with such an attitude. O Rama, and remain unattached, endowed with the spirit of renunciation and with the realization that whatever you do or you experience is an offering to the omnipresent being, Brahman. Then you will realize the truth, and that is the end of all doubts,

That is the supreme state, it is the guru of all guru,, it is the self, it is the light that illumines the world from within. It is the reality in all substances, that which endows the substances with their essential characteristic. The notion of 'world' arises only when the spirit of inquiry is absent. But, 'I' am before the world was. How then do the notions of world, etc., bind me? He who has thus realized the truth is free from all beginnings and all endings. He who is thus equipped with the spirit of non-duality (as if he is in deep sleep, though awake) is not disturbed though actively engaged in life. Such a person is liberated here and now.

What appears to be the world here is truly the magic (the work) of the infinite consciousness. There is no unity here, nor is there duality. My instructions, too, are of the same nature! The words, their meaning, the disciple, the wish (or the effort of the disciple) and the guru's ability in the use of the words – all these are also the play of energy of the infinite consciousness! In the peace of one's own inner being, consciousness vibrates and the world-vision arises. If that consciousness does not vibrate, there will be no world-vision.

The mind is but the movement in consciousness. The non-realization of this truth is world-vision! Non-realization of this truth intensifies and aggravates the movement of thought in consciousness. Thus a cycle is formed. Ignorance and mental activity are perpetuated by each other.

When the inner intelligence is awakened, the craving for pleasure ceases: this is the nature of the wise. In him this cessation of craving for pleasure is therefore natural and effortless. He knows that it is the energy of the self that experiences the experiences. He who, in order to please the public, refuses to experience what is to be experienced, he indeed beats the air with a stick! One attains self-knowledge by sometimes using appropriate means.

Desire for liberation interferes with the fullness of the self; absence of such desire promotes bondage! Hence, constant awareness is to be preferred. The sole cause for bondage and liberation is the movement in consciousness. Awareness of this ends this movement. The ego-sense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom, or who is liberated by whom?

Such is the nature of the supreme being, which is infinite consciousness. They who are endowed with macrocomsic forms like Brahma the creator, Visnu and Siva, are established in that supreme being; and they function here as the lords or the kings of the world. Established in it, the perfected ones roam the heavens, Having attained it, one does not die nor does one grieve, The sage who dwells even for the twinkling of an eye in that one being, which is of the nature of illimitable and infinite consciousness and which is also known as the supreme self, is not again afflicted, even though he continues to engage himself in the activities of the world.”

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' Emptiness '

ALL APPEARANCES

All appearances, inner and outer, are the creative display of mind's intrinsic radiance.

~ Khenpo Tsultrim Gyamtso Rinpoche

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EMPTINESS AND INFINITE POTENTIALITY

Why do we say that the [Buddha-Nature] is empty ? Because when we search there is nothing to find. We always reach the point of emptiness; our real condition is emptiness. Reaching this emptiness, we discover our condition.

It seems we only find emptiness, but our real condition is emptiness with infinite potentiality. This is emptiness that can have infinite manifestations. We can observe the emptiness of space, and the infinite manifestations of this dimension. When infinite clouds arise, those manifestations of clouds cannot be separated from space. They manifest in the same dimension as space. In the same way, we have that emptiness with infinite potentiality.

~ Chogyal Namkhai Norbu

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Every-time you visualize and don't make it into reality. Every time you hold a space for something. If there is an in completion, the reality you created collapses. So again you have to complete with in-completion and hold the reality back. You have to re-create the whole space again. Only then it gets its own individual energy, inspiration. When you complete the in-completions and drop, along with it the visualizations you created also goes away.

Science of space creation is a self kundalini awakening process. You can awaken your kundalini on your own right. Your own intelligence.

Many people are depressed not because of a reason but because there is no other state to be in. Learning the state to be in is the science of space. When the science of space creation becomes effortless in you, you become a mano siddha. Go on completing. Go on holding the space. With authenticity you will always achieve mano siddhi.

Space creation can be achieve in three ways. If you continuously live around the master you will see how he holds the space. If you are directly doing the Guru seva you will pick it up. Or continuously doing perpetual completion you will get it. Tirelessly completing. Perpetual completion leads to living Advaita. To enlightenment. To the life of the ultimate.

Bidadi, 02 June 2014

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MIND IS EMPTY, YET NOT NONEXISTENT

Mind is empty, but does this mean it is a complete nothing ? No,it does not... Although the essence is empty, at the same time it is not utter nonexistent. It is not comparable to a physical void or vacant space. Mind is not like the horns on the head of a rabbit - a traditional Tibetan example for something that doesn't exist at all. There is a luminous or cognizant capacity to mind that is naturally present. Even though mind is not a concrete entity, still there exists an unobstructed ability to cognize, to experience. The nature of mind is luminous, clear light, meaning that it possesses this ability.

~ Khenchen Thrangu Rinpoche

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EMPTINESS AND THE RELATIVE WORLD

In the relative world, things continue to manifest to us, even though there is absolute emptiness. This means that suffering and all things happen on a relative level. Yet, when we really search, we can never find the suffering, only the emptiness of suffering.

~ Khenchen Thrangu Rinpoche

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' Emptiness '

IT DOES SEEM AS THOUGH SOMETHING HAPPENS

There are two types of reality. One is the truth as it seems to be for most people, while the other Truth is how it really is. The first type, how things seem to be for many people, is called the shared karmic phenomena of the same species. This means things look as they do for those who have the karma to be born as a particular class of sentient being. Concerning how it really is, though, everything is no more than a seeming presence , an apparent mental event. Look closely, and ultimately there is no arising and nothing really taking place. Nevertheless, superficially or relatively, it does seem as though something happens.

~ Tulku Urgyen Rinpoche

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' Emptiness '

THE GROUND IS EMPTINESS

The nature of the ground is that all things, however they may appear, are without inherent existence. They are not established in being what they appear; they are empty. While they may appear to have an external existence of their own, this is merely the implication of a confused cognition. What is meant by emptiness of the ground, or emptiness as the ground as it is stated in the 'Prajnaparamita Sutra', is that everything from from up to cognition is without inherent existence: it is empty. This means that everything lacks inherent existence, starting from what is experienced by ordinary individuals up to the omniscience and qualities of a Buddha.

~ The Dzogchen Ponlop Rinpoche

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' Emptiness '

MISPERCEIVING THE ORDINARY WORLD AS SOLID

If we look at the nature of worldly views and activities, we find that they are caused by a lack of proper investigation. We operate under the illusion that the relative truth is something solid and truly existent, but this is the definition of delusion. If we look carefully, we find that the world is like a rainbow: vivid and colorful, but without any solid existence.

When a magician creates the illusion of horses, oxen, chariots, and so forth, although they [appear and] can move, they are actually nonexistent. In the same way, a person who has realized the emptiness of all phenomena recognizes the activities of the world as an illusion. Nowadays, this is a very difficult thing to do - delusion is heaped on delusion and it spreads like monkeys imitating each other. We are so deceived that it is hard to find a way out. Having lost sight of the true nature of things, it is easy to waste one's life.

~ Dilgo Khyentse Rinpoche

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' Emptiness '

THE BUDDHA'S TEACHINGS OF EMPTINESS

The Buddha, the completely omniscient one, said that all phenomena are empty and devoid of self-entity. Normally, however, we perceive everything to be concrete and possessing individual identity.

~ Chokyi Nyima Rinpoche

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Peace is found through surrender to good through devotion. People who are loving, who practice stillness, who delight in meditation and good actions, are really peaceful. Peace is the altar of God, the condition in which happiness exists.

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Democracy is not a spectator sport. We have to participate.

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' Compassion '

HOW DO WE MEDITATE ON LOVING-KINDNESS ?

One should begin by meditating on loving-kindness for one's relatives, because it is easier to produce loving-kindness toward them. In the middle one should meditate on loving-kindness for one's enemies, because it is more difficult to generate it toward them. Finally, one should meditate on loving-kindness for all sentient beings.

~ Ngorchen Konchong Lhundrup

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' Compassion '

ALL RELATIONSHIPS ARE EPHEMERAL

Since spiritual companions, couples, and so forth might be split up unexpectedly at any moment, we had better avoid anger and quarrels, harsh words and fighting. We never know how long we might be together, so we should make up our minds to be caring and affectionate for the short while that we have left... Remind yourself over and over again to treat everyone with love and compassion.

~ Patrul Rinpoche

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' Compassion '

HOW TO CARE FOR OTHERS MORE THAN YOURSELF

In order to get used to caring for
others more than yourself,
You should visualize the exchange of
yourself and others:
As you breathe in and out,
Take their suffering upon yourself
and send them your happiness.

~ Shechen Gyalsap Rinpoche

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COMPASSION IS UTTERLY UNBIASED

The attitude of the Bodhisattva is not being concerned just for oneself but feeling the same concern for everyone. The reason a Bodhisattva has unbiased love and compassion is that when we identify with a certain group and concentrate on it's benefit, there is the danger we might harm others outside the group. Therefore the Mahayana path cultivates a completely unbiased love and compassion, caring equally for every being, including nonhuman beings such as animals. This is because we realize that since beginningless time, each and every being has had the same basic wish to find happiness and to be free from suffering. In that respect, all beings are the same, and therefore we try to help them equally.

~ Khenchen Thrangu Rinpoche

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' Compassion '

THE OPENNESS OF THE BODHISATTVA

Being open means being free to do whatever is called for in a given situation. Because you do not want anything from the situation, you are free to act in the way genuinely appropriate to it. And similarly, if other people want something from you, that may be their problem. You do not have to try to ingratiate yourself with anyone. Openness means being what you are. If you are comfortable being yourself, then an environment of openness and communication arises automatically and naturally. Situations develop automatically. We do not need to fit ourselves into special roles and environments.

~ Chogyam Trungpa Rinpoche

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' Compassion '

HOW DOES COMPASSION ARISE ?

Within the state of cessation [of the "self"]
... a spontaneous compassion arises for others. When I don't have to worry about myself at all, then the only thing I can do is to think about others' problems and try to help others. When you don't have to think about yourself, then there is no selfishness, so there is complete compassion. Compassion arises naturally when there is wisdom, according to the Buddhist way of thinking.

~ Ringu Tulku Rinpoche

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THE VAST ATTITUDE OF THE BODHISATTVA

The vast attitude of the Bodhisattva or the Mahayana teachings is compassion. We consider all our parent sentient beings who are at present drowning in the immense ocean of samsaric existence and make the aspiration "I alone will rescue all these sentient beings and establish them in the precious state of complete Enlightenment."

~ Tulku Urgyen Rinpoche

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ALL SENTIENT BEINGS HAVE BEEN OUR MOTHERS, OUR FRIENDS

It is our aim to have genuine loving-kindness toward all sentient beings because we see them suffering. In the Mahayana tradition, it says that through our innumerable lifetimes, at some time or other, every single sentient being has been in the relation to us of our mother, our friends, or someone who has helped us. We look at all sentient beings in this way. We feel a deep yearning to help them because they have helped us. When we contemplate in this way, we find that some kind of compassion begins to take place.

~ Sakyong Mipham Rinpoche

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Vasistha continued:
This cosmic illusion (Maya) creates great delusion and is of the nature of disequilibrium.

It is extremely difficult to understand it. What comparison is there between a hallucination which lasts for the brief duration of an hour's dream, and a whole life-time as a tribesman with all the varied experiences?

Again, how can we relate what is seen in that hallucination and what is seen 'in front of our eyes'? Or, what is truly unreal and what has really undergone a factual transformation?

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