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Instruction for Women on Attaining Enlightenment Without Abandoning Daily Activities

The great master known as Padmasambhava was born miraculously from a lotus flower. The mighty king of Tibet invited him to the Snowy Land. After he had tamed the land for Samye, he resided at the Juniper Ridge of Crystal Pearls. It was at this occasion that seven extraordinary women ~ Lady Yeshe Tsogyal of Kharchen, Lady Diamond Lake of Shelkar, Lady Splendid Worship of Cholero, Lady Matingma of Dro, Lady Jewel Crest of Margong, Lady Sparkling Light of Chim and Lady Mati of Ruyan~ arranged a golden mandala, the size of one cubit, with turquoise flowers as the seven royal possessions. After they had made a feast offering with rice wine and a variety of delicacies, they made this request: Great master, please listen. Share with us your flawless physical presence, your pristine voice, and your mind that transcends all conceptual constructs.


Lady Tsogyal, the Princess of Kharchen, addressed the Lotus Master in this way: Please bestow an instruction for awakening to enlightenment in this very life, while in a female body, for a woman like me who is not very intelligent and is dim-witted, uneducated, and narrow-minded. Please give an instruction that is easy to understand and remember, and which is simple to grasp and realize.

The master then instructed her with these words: Princess of Kharchen, listen here. The true nature of dharmata is not an object that the mind can grasp; it has no dimension and belongs to no category. lt is a nature that cannot be identified in any way whatsoever, and therefore does not need to be analyzed by the intellect. It is simply a matter of knowing the mind that is always present within you from the very beginning, so intelligence is not necessary. Forget about being clever, and simply remain. This true nature is not within the domain of the intellect. Since it is a self-existing purity, non-arising and naturally present, there is no need to deliberately cultivate it. lt is experienced simply as a natural presence; therefore it does not need to be held in mind, nor is it necessary to be sharp-witted. Just leave the intellect to itself. The mind of equality is neither wide nor narrow. The buddha-mind and the mind of a sentient being derive from a single base, which is awakened mind. It becomes enlightened by realizing it, and one roams in samsara when not realizing it. The identity of this mind, which defies conceptual constructs, is a lucid brightness, a sheer emptiness made of nothing whatsoever, an unimpeded, vivid presence-that is the mind of a buddha. There is nothing you need to realize apart from it, so settle this issue by realizing it. The nature of dharmata is not caught by names or writing, and therefore transcends the confines of conceptual constructs. This instruction has neither script nor text. There are no elaborate details to be discerned. As soon as you understand this it does not matter if you are dim-witted or uneducated-it does not require vast learning. This is the realization you should settle on. This is also the great scriptural lineage. This will resolve the entire scope of learning and reflection. This is also w hat will let you awaken to enlightenment within this very life, before you leave the body. So, train in it. Nevertheless, you women don't understand when it is explained; you don't see when it is shown; you don't listen when it is told; and you can't keep secrets yet insistently ask for more teachings. While the Dharma is not in your hearts, you prance about as if it is. This teaching for women like you will hardly be successful, so don't deceive yourself, but give your practice the utmost attention.

Lady Diamond Lake of Shelkar then asked: Great master, hear me. For a woman like me of poor disposition, who is unable to practice with diligence, I request you to bestow an instruction for awakening to enlightenment though indolence.


The master then instructed her with these words: Lady of Shelkar, listen here. The nature of dharmata is naturally present in your mind, so it is fine to be indolent. What is meant by the true nature of dharmata? lt is this unconfined lucid wakefulness that is naturally present. lt does not need to be sought elsewhere. When you recognize this mind of equality, self-existing and unceasing, it is fine to be indolent. Since every type of perception appears as the expression of this aware nature of mind, no matter which thought movement takes place, it arises from and dissolves back into the nature of dharmata, so original wakefulness is unceasing. This nature to be realized is not something to be cultivated or accomplished, so it is fine to be indolent. Within such nature as dharmata, there is nothing whatsoever to be cultivated or a:chieved; it is present as your natural possession from the beginning. Every type of activity or effort binds you with the rope of ambition. There is no separate result to achieve by means of effort and striving. Let your mind of equality relax unsupported in the realized state of dharmata. If you are able to be indolent after realizing this nature, that itself is the awakened state of a buddha. You will have no fear of further rebirth in samsara.
But, nevertheless, a woman like you cannot let go and cannot stay put. You always make elaborate plans for unnecessary activities and think not for an instant of the Dharma practice that is needed. When you set out to look into the nature of mind, you are unable to look for even a moment; instead you tirelessly keep an eye on your own looks, which is unnecessary. Without gaining strength in meditation practice, you give emphasis to pointless chatter, as ceaseless as drool from an old cow. I haven't seen any success from teaching to such women. If you want to persevere, do so with further Dharma practice.


Lady Splendid Worship of Chokro then asked the master: Great master, hear me. For a woman like me, whose five poisonous emotions are strong, please bestow an instruction for awakening to enlightenment without having to reject these five poisons.

The master then instructed her with these words: Lady of Chokro, listen here. The five poisonous emotions are a natural possession within you since the beginning and therefore cannot be discarded by rejecting them. They are not transformed by transforming or purified by purification. Since these five poisons are of the nature of dharmata, they must be liberated where they are by dissolving naturally. The identity of anger is empty. The very moment after anger has bloomed into a hell, there is nothing more for that anger to grow into, so nothing further is grown. The object of the anger is empty, so nothing grows from that either. Anger is empty of an individual identity and so has neither shape nor color, matter nor substance, and therefore dissolves in itself without having to be rejected. Anger causes no harm when it arises, and there is no benefit from it not arising. Anger naturally dissolves within-the expanse of dharmata. It is similar with desire, close-mindedness, pride, and envy-they are empty of locations and so have no origin; next, they are placeless and have neither support nor substance; and finally, they are empty of identity, and consist of neither color nor shape. The five poisonous emotions dissolve where they are, leaving no trace. Original wakefulness consciously dawns. Thoughts are freed as dharmata. The rope of duality is cut. When you practice after having realized this, whichever of the five poisonous emotions arises will dawn as dharmata. They need not be rejected. Original wakefulness does not need to be produced. This is the instruction in letting the five poisons be naturally liberated. When you practice in accordance with this principle, you cannot avoid attaining buddhahood. Nevertheless, women like you ignite their minds with the five poisonous emotions. They drench themselves in unwholesome tendencies and indulge in their desires. Their craving for a man is like the raging winds of duality. Soiling and fouling, such women grasp at hoarding dust. Thinking not of the Dharma, but only of themselves, they are callous and unyielding. The five poisons hold the danger of running wild, so apply yourself to practice.

Lady Matingma of Dro then asked the Lotus Master: Great master, hear me. For a woman like me, who has many tasks and many distractions, please bestow an instruction for awakening enlightenment without having to abandon activities.

The master instructed her in these words: Lady Matingma of Dro, listen here. Dharmata manifests in countless ways, and everything is therefore the awakened state. To enjoy without clinging to any of the five sense pleasures is like enjoying a plate of food. Nonattachment is the way of a buddha's action. Since self-existing wakefulness unfolds from oneself, every recollection is wakefulness. Whatever occurs in your mind, do not follow it; let it clear where it occurs-that itself is the awakened state. lt is like a water bubble that comes from the water and dissolves back into the water. Spinning through samsara is impermanent; it has no substance whatsoever. No matter how you may circle through the incessant unfolding of birth, old age, sickness, and death, like magical apparitions, none of these have any substance, since they all occur from your own mind. Understand them to be magical illusions; they are experienced, and yet they are unreal. The belief in a self is a delusion, so do not believe that an ego or a self has any substance. House and property, husband and children, wealth and belongings are all like objects in a dream; treat them like fantasies, since they are unreal and illusory. All worldly activities are painful in nature. Like the thread from the silkworm's spittle, they unfold from you, and then they chain you. Whatever you do, give it the seal of no concept, and dedicate your actions as the accumulation of merit. If you practice in this way, every action you do becomes a dharma that leads to attaining buddhahood. Nevertheless, simple women like you have little fortitude. Having physical enemies, you cannot practice the Dharma but are forced into marriage. Your bad karma involves you in countless tasks, so you never think of the Dharma. Very few women succeed in Dharma practice, so embolden yourself with perseverance.

Then Lady Jewel Crest of Margong asked the master: For a woman like me, who has unwholesome karma, please bestow an instruction for not having to be again reborn as a woman in the future.

The master replied: Lady of Margong, listen here. The awakened mind that is a self-existing knowing is not formed in the past, present, or future; also, it is neither male nor female nor neuter and has no difference in quality. Its self-existing and self-arising natural presence, dharmata that does not arise, is free from death, transmigration, and destruction. In it, there is no dread of change. Since the unfolding of thoughts from this mind is wakefulness, there is no need for effort or cultivation. Thought arises within it and dissolves back into it, like clouds in the sky. Dharmakaya is present within you. Since it is never formed, samsara is pure from the beginning. It does not incarnate into a body. The play of dharmata is the nature of intelligent insight, and once you understand this, there is nothing inferior in being a female. While failing to know the nature of dharmata, being born as a mighty king does not stop samsara's flow. In any case, nothing whatsoever can help you unless you realize dharmata that does not arise, just like no child can be born from a barren woman. Yet as soon as you realize the never-arising dharmata, there is also no need to take rebirth. Nevertheless, women like you are not clever enough to practice the Dharma. You lack the armor of perseverance and cannot practice. Your timid intellect makes it difficult to show you the nature of dharmata; your weak fortitude prevents you from realizing it. Very few women succeed in Dharma practice, so try your best to endeavor and apply your mind to the practice.


Lady Sparkling Light of Chim then asked the Lotus Master: For a stupid woman like me, please bestow an instruction that awakens to enlightenment through a single phrase.


The master replied: Lady of Chim, listen here. From the beginning, your mind has been a self-existing natural presence that never arises and is primordially present within your stream-of-being. It is not something that needs to be re-achieved through effort. Since this nature of mind is not a concrete thing, training init means to cultivate nothing whatsoever. It is not an object to be cultivated, nor is there anyone to cultivate it. Since your thinking is an original wakefulness, do not regard dullness and agitation as defects. Since they have no identity, your thoughts naturally dissolve and dharmata's natural presence comes to the fore. Dullness clears as it arises from and dissolves into this nature. Agitation also clears into basic space as it arises from this nature. Since the fruition is not a thing that is achieved, it is enough to simply realize your own mind. Since your mind neither dies nor transmigrates, it" is the single sphere of dharmakaya. Once you understand this meaning, the realization of the single cut, that itself is the awakened state of a buddha. Nevertheless, fickle and suspicious women like you are incapable of following your master's advice with your rigid and incorrigible emotions. Only a few of you can reach the end of Dharma practice; but if you do practice, treasure your master's instructions. Be willing to face at least a little hardship.

Lady Mati of Ruyang then asked the Lotus Master: Since my diligence is weak, please bestow an instruction on nonaction. The master replied: Lady Mati of Ruyang, listen to me. The nature of dharma ta is not a concrete substance, and therefore is not something that can be produced. Since this dharmata nature is present from the beginning, it does not result from bowing down. The nature of dharmata is within you, present and un-obscured. Once you realize that your mind has no identity, that itself is the awakened state. It is not something that needs to be achieved. All effort and striving merely chains you to craving. Let be, un-contrived and without meditating. Nevertheless, senseless women like you don't understand, no matter how much you are taught. Even when dharmakaya is pointed out, you don't recognize it. When introduced to the awakened state, you still don't see it. Even when taught, it is hard for you to realize the single cut of non-action. Most of you will distort this teaching for women, so don a stronger armor and beware of being seized by the mara of taking a husband. Don't spawn children; instead practice in solitude, even though it is hard.

Once again, the Lotus Master gave the women some advice: Listen here, you faithful lady maidens. As your source of refuge, the most excellent is the Three Jewels, so exert yourselves in the methods for taking refuge. This life will be fortunate and will prevent you from being bom in the lower realms in the future. As your object of trust, the most excellent is your guru, so honor him as high as the crown of your head. This life will be blessed, and he will guide you along the path in your future lives. As your place of worship, the most excellent is your yidam, so offer feasts and give tormas. This will fulfill your aims in this life and bring you prosperity in your future ones. As your objects of honor, the most excellent are your parents, so serve and care for them. It will bring immediate benefit in this life and assure their help in the future. As a companion, the most excellent is your husband, so value him as you would your own eyes. It will make this life virtuous and ensure a birth of good standing in your next. Since women have the most control over immediate circumstances, be generous with your meals. This will ensure you amiable servants in this life and affluent food and wealth in your future lives. Since they are karmie creditors from the past, make sure your offspring embrace the Dharma. This will help you in this life and help them in the future.

The Lotus Master then continued: Listen here, you lady maidens. The awakened mind ofknowing is neither małe nor female. Dharmata of self-existing wakefulness has neither lofty nor humble standing. Self-existing dharmakaya is neither high nor low. The nature of the single sphere is beyond increase and decrease. The buddha-mind lies beyond dimension. Things and their nature are not a duality. Once you realize that your mind is the buddha, the buddha does not need to be sought elsewhere. Realize the nature of your mind and train in that. Venerate your guru and the Precious Ones and live in accordance with the Dharma to the best of your ability. Then, though bom as women, you are both wise and magnificent.

The seven women attained realization and rejoiced in the master's words. They prostrated to him, circled him, and made a lavish feast offering. LadyTsogyal, the Princess ofKharchen, out of consideration for future people, wrote his words down at that very time, at Juniper Ridge of Crystal Pearls.

SEAL, SEAL, SEAL.

Source: http://www.thehiddenyogi.com/2017/05/padmasambhavas-instruction-for-women-on.html?spref=fb

From a book "Treasures from Juniper Ridge (of Crystal Pearls) published by Ranjung Yeshe Publications -'Profound Terma of Padmasambhava to the Dakini Yeshe Tsogyal. Translated by Erik Pema Kunsang & MarciaBinder Schmidt. The book contains Terma recorded and concealed by Yeshe Tsogyal; and revealed in the 12th century by Terton Nyang Ral Nyima Ozer (1124 - 1192).

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Guru Padmasambhava

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Keep your attention thought free and
unconfined by mental constructs.
As your focus transcends all types of objects,
Unfixed on any mark of concreteness,
Remain quiet, tranquil and awake!
When you remain like this,
the signs of progress naturally appear,
As the clarity of consciousness
that neither arises nor ceases
And as awareness utterly free of misconceptions.
This is the awakened state found in yourself,
Not sought elsewhere but self-existing
– How Wonderful!

Since your mind has no real identity to be shown,
In a natural, uncontrived. spontaneously present state,
Remain undistracted within the sphere of nonmeditation!
Remaining like this, liberation occurs spontaneously.
This itself is the awakened state!
—-
All phenomena of samsara and nirvana are your own mind,
And do not appear apart from this mind –
Devoid of a self-nature,
beyond thought, word, and description.
Don’t accept the pleasant or reject the awful,
don’t affirm or deny,
Make no preferences,
But remain vividly awake
in the state of unfabricated naturalness!
By remaining like this, the sign of progress is that
your body, speech and mind
Feel free and easy,
beyond the confines of pleasure and pain.
That is the moment of
understanding the awakened state!
—-
All that appears and exists, samsara and nirvana,
arises from your own mind –
A mind that cannot be grasped,
free from center and edge.
In the natural state of vast equality,
intrinsic and uncontrived,
Remain undistracted in great effortlessness!
Whatever thought you think, it arises
as the space of wakefulness –
The Awakened One is nothing other than this.
When self-cognizant wakefulness is fully actualized,
That is what is given the name ‘buddha’!
—-
Your mind is nonarising,
no thing whatsoever is seen.
Thoughtfree, forming no concepts, don’t follow your thinking!
So don’t affirm or deny, but remain, released in yourself!
In this state, the flow of thoughts is cut
And wisdom unfolds, drawing the line
between samsara and nirvana!
—–
Your mind is simplicity free from ego and a self,
So remain in its self-occuring, self-subsiding state,
free from artifice!
At that moment, bliss arises from within,
The signs of progress occur spontaneously;
this is itself the awakened state!
——
Your mind was at first not created through causes,
And at the end will not be destroyed by conditions,
So remain effortless in
the indescribable and uncontrived state!
At that moment, the fruition is discovered
in yourself without seeking.
Apart from this you
will find no other Awakened One!

The awakened mind of enlightenment
is not created through meditation,
So, free from thinking,
without projecting or dissolving thought,
Remain with wide-open senses,
letting your thinking subside in itself!
Within this state,
your thinking spontaneously dissolves
And the wisdoms occur by themselves
without being sought.
This is itself the discovering
of the awakened state.
—-
That which bears the name
‘awakened mind of enlightenment’
Is intrinsic, primordially self-existing
and without center or edge.
Don’t correct it but in the state that is
self-cognizant and naturally serene,
Don’t change, don’t alter, but remain,
released into naturalness!
By remaining like this,
your mind free of turmoil
Is itself the Awakened One!
—-
The awakened state of mind is unmade,
Unsought and self-existing.
Without the effort of holding a subject and object,
Remain in the unfabricated state of natural cognizance!
By remaining in this way,
the stream of agitation
is cut and ceases;
Recognize that moment to be the Awakened One!
——
Leave your attention free of dualistic action,
don’t affirm or deny,
But remain in uncontrived effortlessness,
don’t accept or reject.
The awakened state is
to dwell undistractedly in that!
—-
Leave your mind in nonmeditation,
don’t fabricate an attitude,
But, without constructing, remain
in self-existing natural cognizance!
By remaining in that state,
without casting samsara aside,
The natural dissolving of samsara’s faults
Is the wisdom of the Awakened One!
—-
Your mind is devoid of subject and object
and is not made,
So free from effort and artifice,
don’t create anything through meditation,
But remain undistracted
in self-existing natural cognizance!
By remaining in that state,
natural cognizance is liberated.
You will never find the Awakened One
if you abandon this!
—-
When letting go of subject and object,
the mind is not a thing to show.
Likewise, it is not to be made or corrected.
Remain in the state of equanimity,
not straying into fixation on concreteness.
Remaining undistracted from that
is itself the awakened state!
—-
The awakened state of mind is free
From all claims to be more or less.
Unfabricated and naturally free
From the subject that accepts or rejects an object,
Don’t dwell on anything, be utterly unobstructed.
To remain in this state is itself the Awakened One!
—-
Your mind cannot be thought of,
nor can it be observed.
It lies beyond being and not being,
permanence and annihilation,
So remain free of the meditation
on meditator and object!
When you remain undistracted from that state,
That is what is called the dharmakaya
of the Awakened One!
—-
Leave your attention free of knower and known,
Do not fixate, but relax freely without wishing,
And remain in the state of cognizance
devoid of self-nature.
To remain unwavering from that
is itself the awakened state!
—-
Your mind, which perceives yet is free of substance,
Cognizes without thought, is conscious yet indescribable.
Free from the movements of conceptual thinking,
Remain in that state, awake and wide-open.
To remain in this nature
is itself the awakened state!
—-
Awakened mind is a perceiving emptiness,
An empty yet luminous cognizance.
Remain in its self-existing state,
don’t alter or correct it.
To remain unmoved from that
is itself the Awakened One!
—-
The identity of your attention,
which consists of nothing whatsoever,
Is not to be held; neither is it to be
created or neglected in meditation.
Don’t correct or alter
its self-existing freshness,
But remain in the original state
that is spontaneously present!
Within this state, don’t let your mind waver,
Since you will never find a fruition apart from this!
—-
Awakened mind is empty while perceiving
And likewise perceives while being empty.
An inconceivable unity
of perceiving and aware emptiness –
Remain in naturalness, undistracted from this sphere.
To remain unmoved from this
is itself the Awakened One.
—-
The nature of your mind
is not concrete and has no attributes,
Don’t seek to fabricate or improve it,
but remain without changing or forgetting.
To remain like that is itself the Awakened One.
—-
Your mind is inconcrete and primordially pure,
Naturally empty and uncontrived,
So remain in the state free
from meditator and meditation object.
Through this, you attain the fruition of buddhahood!
—-
Your mind does not arise or cease,
nor does it have
Attributes of concreteness.
Empty by its nature,
its cognizance is unobstructed.
To remain unmoved from this
is itself the Awakened One!
—-
All of you, apply these instructions in your experience!
You may compare the sutras and tantras
Of the Buddha and their commentaries,
With words in numbers
that transcend the limts of space,
But the concise meaning is included
in just these vital points.
So practice them, and hide them as treasures
in accordance with your oath!
Thus Padmasambhava spoke,
and by merely bestowing the true
essential instruction upon them,
they were all liberated and
attained accomplishment.

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Guru Padmasambhava

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Keep your attention thought free and
unconfined by mental constructs.
As your focus transcends all types of objects,
Unfixed on any mark of concreteness,
Remain quiet, tranquil and awake!
When you remain like this,
the signs of progress naturally appear,
As the clarity of consciousness
that neither arises nor ceases
And as awareness utterly free of misconceptions.
This is the awakened state found in yourself,
Not sought elsewhere but self-existing
– How Wonderful!

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Guru Padmasambhava

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Your mind does not arise or cease,
nor does it have
Attributes of concreteness.
Empty by its nature,
its cognizance is unobstructed.
To remain unmoved from this
is itself the Awakened One!

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Guru Padmasambhava

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Your mind is inconcrete and primordially pure,
Naturally empty and uncontrived,
So remain in the state free
from meditator and meditation object.
Through this, you attain the fruition of buddhahood!

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Guru Padmasambhava

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Awakened mind is empty while perceiving
And likewise perceives while being empty.
An inconceivable unity
of perceiving and aware emptiness –
Remain in naturalness, undistracted from this sphere.
To remain unmoved from this
is itself the Awakened One.

The nature of your mind
is not concrete and has no attributes,
Don’t seek to fabricate or improve it,
but remain without changing or forgetting.
To remain like that is itself the Awakened One.

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Guru Padmasambhava

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The identity of your attention,
which consists of nothing whatsoever,
Is not to be held; neither is it to be
created or neglected in meditation.
Don’t correct or alter
its self-existing freshness,
But remain in the original state
that is spontaneously present!
Within this state, don’t let your mind waver,
Since you will never find a fruition apart from this!

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Guru Padmasambhava

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Awakened mind is a perceiving emptiness,
An empty yet luminous cognizance.
Remain in its self-existing state,
don’t alter or correct it.
To remain unmoved from that
is itself the Awakened One!

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Guru Padmasambhava

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Leave your attention free of knower and known,
Do not fixate, but relax freely without wishing,
And remain in the state of cognizance
devoid of self-nature.
To remain unwavering from that
is itself the awakened state!

Your mind, which perceives yet is free of substance,
Cognizes without thought, is conscious yet indescribable.
Free from the movements of conceptual thinking,
Remain in that state, awake and wide-open.
To remain in this nature
is itself the awakened state!

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Guru Padmasambhava

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Your mind cannot be thought of,
nor can it be observed.
It lies beyond being and not being,
permanence and annihilation,
So remain free of the meditation
on meditator and object!
When you remain undistracted from that state,
That is what is called the dharmakaya
of the Awakened One!

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Guru Padmasambhava

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The awakened state of mind is free
From all claims to be more or less.
Unfabricated and naturally free
From the subject that accepts or rejects an object,
Don’t dwell on anything, be utterly unobstructed.
To remain in this state is itself the Awakened One!

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When letting go of subject and object,
the mind is not a thing to show.
Likewise, it is not to be made or corrected.
Remain in the state of equanimity,
not straying into fixation on concreteness.
Remaining undistracted from that
is itself the awakened state!

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Guru Padmasambhava

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Your mind is devoid of subject and object
and is not made,
So free from effort and artifice,
don’t create anything through meditation,
But remain undistracted
in self-existing natural cognizance!
By remaining in that state,
natural cognizance is liberated.
You will never find the Awakened One
if you abandon this!

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Guru Padmasambhava

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Leave your mind in nonmeditation,
don’t fabricate an attitude,
But, without constructing, remain
in self-existing natural cognizance!
By remaining in that state,
without casting samsara aside,
The natural dissolving of samsara’s faults
Is the wisdom of the Awakened One!

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Guru Padmasambhava

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Leave your attention free of dualistic action,
don’t affirm or deny,
But remain in uncontrived effortlessness,
don’t accept or reject.
The awakened state is
to dwell undistractedly in that!

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Guru Padmasambhava

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The awakened state of mind is unmade,
Unsought and self-existing.
Without the effort of holding a subject and object,
Remain in the unfabricated state of natural cognizance!
By remaining in this way,
the stream of agitation
is cut and ceases;
Recognize that moment to be the Awakened One!

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Guru Padmasambhava

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That which bears the name
‘awakened mind of enlightenment’
Is intrinsic, primordially self-existing
and without center or edge.
Don’t correct it but in the state that is
self-cognizant and naturally serene,
Don’t change, don’t alter, but remain,
released into naturalness!
By remaining like this,
your mind free of turmoil
Is itself the Awakened One!

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Guru Padmasambhava

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The awakened mind of enlightenment
is not created through meditation,
So, free from thinking,
without projecting or dissolving thought,
Remain with wide-open senses,
letting your thinking subside in itself!
Within this state,
your thinking spontaneously dissolves
And the wisdoms occur by themselves
without being sought.
This is itself the discovering
of the awakened state.

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Your mind was at first not created through causes,
And at the end will not be destroyed by conditions,
So remain effortless in
the indescribable and uncontrived state!
At that moment, the fruition is discovered
in yourself without seeking.
Apart from this you
will find no other Awakened One!

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Your mind is simplicity free from ego and a self,
So remain in its self-occuring, self-subsiding state,
free from artifice!
At that moment, bliss arises from within,
The signs of progress occur spontaneously;
this is itself the awakened state!

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All that appears and exists, samsara and nirvana,
arises from your own mind –
A mind that cannot be grasped,
free from center and edge.
In the natural state of vast equality,
intrinsic and uncontrived,
Remain undistracted in great effortlessness!
Whatever thought you think, it arises
as the space of wakefulness –
The Awakened One is nothing other than this.
When self-cognizant wakefulness is fully actualized,
That is what is given the name ‘buddha’!

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Your mind is nonarising,
no thing whatsoever is seen.
Thoughtfree, forming no concepts, don’t follow your thinking!
So don’t affirm or deny, but remain, released in yourself!
In this state, the flow of thoughts is cut
And wisdom unfolds, drawing the line
between samsara and nirvana!

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All phenomena of samsara and nirvana are your own mind,
And do not appear apart from this mind –
Devoid of a self-nature,
beyond thought, word, and description.
Don’t accept the pleasant or reject the awful,
don’t affirm or deny,
Make no preferences,
But remain vividly awake
in the state of unfabricated naturalness!
By remaining like this, the sign of progress is that
your body, speech and mind
Feel free and easy,
beyond the confines of pleasure and pain.
That is the moment of
understanding the awakened state!

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Since your mind has no real identity to be shown,
In a natural, uncontrived. spontaneously present state,
Remain undistracted within the sphere of nonmeditation!
Remaining like this, liberation occurs spontaneously.
This itself is the awakened state!

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' Ten Foundations of Training '

The Master said: When practicing the dharma, you must train perfectly in the ten foundations of training.

The lady Yeshe Tsogyal asked: What are these ten foundations of training?

The Master said: You must resolve through the view, gaining understanding of all the teachings, like the garuda bird soaring in the skies.

You must find certainty through the conduct, without being intimidated by anything whatsoever, like an elephant entering the water.

You must practice through the samadhi, clearing away the darkness of ignorance, like lightning a lamp in a dark room.

You must accomplish the aim through the instructions, liberating all phenomena in your nature, like finding a wish-fulfilling jewel.

You must progress gradually through the empowerments, being free from the fear of falling into samsara, like a prince ascending the royal throne.

You must keep the basis through the samayas, not letting any of your actions be wasted, like fertile ground.

You must liberate your being through learning, becoming adept in all aspects of the dharma, like a noble steed freed from its chains.

You must compare all sources, understanding all the philosophical schools of the dharma, like a bee seeking a hive.

You must condense them into a single point, understanding that all the numerous teachings are of one taste, like a trader adding together his profits.

You must reach eminence in knowledge, understanding clearly and distinctly the meaning of all the teachings, like arriving at the summit of Mount Sumeru.

The people of Tibet who desire to be learned without training themselves in these points are not learned in the essential meaning but become practitioners with much sectarianism.

This is due to the fault of not having become adept in these ten foundations of training.

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THE ROOT TEXT

' The Light of Wisdom '

" Lamrim Yeshe Nyingpo "

~ The Wisdom Essence of
Oral Instructions in Stages of the Path ~


Homage to Dorje Drakpo Tsal, Powerful Vajra Wrath, embodiment
of the Three Roots.

The essence of all the Buddhas of three times, the supreme sovereign of all power-wielding vidyadharas, the all-encompassing lord of the ocean of peaceful and wrathful yidams, the chief of the gatherings of all the dakas and dakinis, the great being who by his splendor outshines all the vraja protectors of the Dharma and the haughty forces of appearance and existence, is the one renowned throughout the infinite realms of the teachers of the three kayas as Mahaguru Padmasambhava.

Invited by Manjushri's incarnation, the Dharma-upholding King Trisong Deutsen, he came to this snowy land of Tibet, the realm of the noble Great Compassionate One. He placed all the vicious elemental forces under the majestic seal of his command, erected the triple-styled Unchanging and Spontaneous Perfected Temple, a palace with shrines, and strewed the flowers of consecration. He established the great tradition of expounding and practicing the entire doctrine of the Buddha and, in particular, he turned an infinite variety of the Dharma Wheels of the tantras, statements, and instructions of Vajrayana.

He visited personally all the sacred places, the snow mountains, caves, and lakes, blessed them, and concealed innumerable named and unnamed treasures. Thus his immeasurable kindness permeates all of Tibet, both the central and surrounding lands, and will remain right up to the last day of the final future age. SAMAYA.

At that time and occasion, the moment had come for the ripening of the result of perverted aspirations made through many lifetimes, showing itself as the hostile and evil-minded ministers and Queen Margyenma, engaging in various kinds of perverted thoughts and deeds. In the presence of the king they said:

" This sorcerer from the borderland of Mon has deceived you, the king, with all kinds of deceit, trickery, and optical illusions. At worst, he will deprive you of your life. Second to that, he will rob the kingdom. At the least, he will make the people revolt, spreading slander between the king, ministers, and queens. He should therefore be thrown in the river before the eyes of everyone. "

As they insisted in this way, the king became saddened and related in detail to Guru Rinpoche the story of what had happened. "What will you do about this?" he asked. Tears streamed from the king's eyes and for a short while he fell unconscious from intense devotion. When he regained his senses after a few moments, Guru Rinpoche laughed and with a beaming smile said in the fearless voice of a roaring lion:

"Great king, you need not feel even slightly disheartened about this. Formerly, Mara and the heretics also tried to harm the truly perfected Buddha, but rather than causing even the smallest injury to the Three Jewels, they could only reveal his supreme enlightened virtues. Likewise, since I have attained mastery over the expression of awareness, I can transform the phenomenal world into whatever I desire. Since I have accomplished the indestructible form of the rainbow body, the four elements cannot inflict the least harm on me. Even if all the three realms were to rise up as an enemy toward me, the pandita of Uddiyana and the successor of all the victorious ones and bodhisattvas of the three times will only help in revealing my supreme miraculous powers, and surely not find any opportunity to cause me harm or even shake a tip of my hair."

When Guru Rinpoche had spoken in this way, the great king felt deep devotion and rejoiced. He prostrated numerous times and made this supplication:

" How wonderful, nirmanakaya Guru!
There is never any deception
In whatever vajra words you utter,
Since you are the embodiment of all the masters,
The great lord encompassing the ocean of yidams,
And the chief of the assemblies of dakinis.

Please subdue the evil-minded ministers
By the miraculous power of your compassion
In order that we, your devoted disciples,
May rejoice and be inspired,
And that the precious doctrine
Of the Buddha, Dharma, and Sangha may flourish. "

Since the king supplicated in this way, the Guru joyfully promised, "I will do that!" And in the center of the nine regions of Tibet and Kham, in the courtyard of Golden Orphan Temple at Glorious Samye, he entered the samadhi that tames the hordes of Mara.

During this time, in the middle of the great courtyard amidst his gathered retinue - panditas, translators, monks, mantrikas, the king, ministers, queens, and common subjects - the Guru, while remaining seated, performed billions of unfathomable and miraculous displays to tame beings according to their needs, such as letting his body disappear, becoming a blazing fire, making the earth quake, manifesting peaceful and wrathful deities together with their assemblages, and filling the sky with the thunderlike sounds of mantras.

At this time, all the classes of maras were subdued and lost their power to inflict harm. The power of faith was fully established in both intermediate beings and non-believers. The faith of the believers was increased even further, and they yearned to drink the nectar of his words. All the people whose minds were ripened achieved the supreme siddhi of liberation, and the liberated ones attained the state of realization of Guru Rinpoche himself, in which the retinue is indivisible from the teacher.

Because of these marvelous and inconceivable deeds, His Majesty the king felt even greater faith and devotion. In particular, at a time when Guru Rinpoche was staying in the Shining Turquoise Temple in the middle story of Samye, thinking of the future disciples in the age of degeneration, the king arranged upon a mandala plate of gold shining heaps of precious turquoise resembling huge and radiant stars. The king and the princes made numerous prostrations and, together with the incarnated translator Vairochana and myself, who was granted to be spiritual consort, made this supplication:

You are the fully perfected body, speech, mind, qualities and
acitivites
Of all the Buddhas and their sons of the ten directions and four
times.
Lotus Vajra body, untainted by a womb,
Mahaguru, we prostrate at your feet.

Protector, equal to all the Buddhas,
Your kindness toward the beings in the Land of Snow is
exceedingly great.
In particular, there exists for us, the gathering of king and
subjects,
No other crown jewel.

Your special display of great miracles
Has subdued the impure hordes of Mara.
Raising the victory banner of the Buddha's teachings throughout
the ten directions,
You have ripened and freed the fortunate ones and established
them on the path of enlightenment.

Your benefiting whoever is linked with you is an inconceivable
wonder.
So our accumulations must be extremely great.
However, when in the future the age of degenerations arrives,
The side of virtue will be feeble and the evil forces raised high.

With the violation-demons visibly possessing people's hearts,
Buddhism, the doctrine holders,
And the happiness of sentient beings will be ravaged and
destroyed,
And the evil ages of plagues, famine, warfare, and conflict will
therefore simultaneously well up.

Since there will be no other refuge than you, the Guru,
When this ocean of misery overflows Tibet and Kham,
We beg you to consider us with kindness
And, for the sake of us and the disciples in the future,
Bestow the quintessence of all the profound and vast
instructions
That temporarily subjugates the outer and inner maras,
Effortlessly accomplishes the four activities,
And ultimately is the method for attaining the bhumi of
Unexcelled Wisdom,
The light-body of the fivefold essence.

When we had made this supplication, Guru Rinpoche manifested himself in an instant in the form of the vidyadhara Dorje Drakpo Tsal and bestowed all the empowerments and oral instructions. Following this, he displayed, in the manner of totally filling up dharmadhatu, the miracle of emanating and absorbing in a single mudra heruka, the manner with the elaborations of heads and arms of "full approach," "accomplishment," and "great accomplishment." Through the great splendor of blessings, he manifested everywhere throughout the central and surrounding areas of Tibet and Kham magical and miraculous displays of rainbows, lights, rains of flowers, earth tremors, spontaneous sounds and self-resounding music, and the vajra wisdom in actuality descending into the fortunate disciples.

Once again, the Guru appeared majestically in the form of Padmasambhava, of the nature of light, and uttered with his vajra voice of dharmata this, the ultimate vajra speech, the stages of the path condensed to the essence. SAMAYA.

OM AH HUNG HO

The essence of primordially pure space is Samantabhadra,
The spontaneously present awareness is Padmasambhava,
And their indivisible unity, Dorje Drakpo Tsal,
Is the heruka, the supreme sovereign of all mandalas.

In the realm of the great sphere, the all-pervasive
dharmadhatu,
In the sambhogakaya palace with the fivefold luminosity,
And in all the indefinite places of nirmanakayas who tame beings,
They turn throughout the three times
The wheel of Dharma of the inconceivable number of casual and
resultant vehicles,
For oceanlike assemblies of disciples possessing potential,
In accordance with the various types of suitability and capacity
of each individual.

I will now teach to my closest disciples
The quintessence of all these condensed into one,
The essence of my heart, the ultimate counsel,
As a direct instruction that is easy to understand and simple to
apply.
Don't let it dwindle away, but practice one-pointedly.

It has that to be understood, that which causes realization, and
the final result.
Thus it is demonstrated by these three aspects.


The ground to be understood is the all-pervasive sugata
essence.*
Uncompounded, luminous, and empty, it is the natural state of
Awareness.
Beyond confusion and liberation, it is completely quiescent, like
space.
Although it abides without separation in samsara or joining in
nirvana,
Due to the great demon of coemergent and conceptual
ignorance,
From the solidified habitual patterns of grasping and fixation,
And the different perceptions of worlds and inhabitants,
The six classes of beings appeared as a dream.

Although this is so, you have never moved and will never
move
From the original condition of the essence.
Endeavor therefore in purifying the temporary stains.

The stages of the path that bring about realization are
innumerable.
Purify your being, sow the seeds, and cultivate them.
Remove the hindrances, and likewise bring forth
enhancement.
Thus enter the correct path through these five aspects.

First of all is to purify your mind and being.
The Vajra Master, the root of the path,
Is someone who has the pure conduct of samaya and vows.

He is fully adorned with learning, has discerned it through
reflection.,
And through meditation he possesses the qualities and signs of
experience and realization.
With his compassionate action he accepts disciples.

Serve a master endowed with these characteristics by means of
the three pleasing actions,
And do not commit the displeasing ones for even an instant.
Take the pledge to accomplish whatever he commands
By the skill of correctly training in his thoughts and deeds.

The master should give the teachings suited to the mind of the
disciple
Who has faith, renunciation, and compassion,
And who has sharp faculties, intelligence, and discipline.
He should not give instructions that are inappropriate for the recipient.

For the way of guiding gradually in accordance with the types of
mental capacity,
First, keep far away from places of disturbance
By going to a place of solitude and giving up worldly activities.

Sit on a comfortable seat, straighten your body, and expel the
stale breath.
Supplicate the Three Jewels and generate devotion to your
Guru.
Apply mindfulness and reflect in the following way.

This bodily support adorned with the perfect freedoms and
riches,
Like the udumbara flower, is extremely hard to find.
If you skillfully take advantage of it,
Then this find has great value, exceeding that of a wish-fulfilling
gem.
Therefore follow spiritual guides and virtuous friends
At all times and on all occasions.

Giving up concerns for this life, and for the sake of the future,
Exert yourself quickly to take advantage of it, for if you don't , it
will not last.

Like the rising and setting of the sun and moon, composite things
are impermanent.
The time of death lies uncertain, like a flash of lightning in the
sky.
At the time of death nondharmic things are of no help at all,
So practice the sacred and sublime Dharma correctly.

The root of practicing the sacred Dharma is the law of karma.
Through evil deeds and non-virtues you will go to the three
lower realms.
By virtuous actions you achieve the higher realms and
liberation.
Therefore confess evil deeds and make the wholehearted vow to
refrain from them.

Diligently take up the roots of virtue.
Prostrations and circumambulations purify the wrongdoings of
your body.
Reciting and reading the Buddha's words purify the obscurations
of your speech,
And supplicating the Three Jewels pacifies the faults of your
mind.
Always train correctly in being mindful, careful, and
conscientious.

In particular, for accomplishing the state of emancipation,
With the recognition and remembrance that all of samsara
Is like a fiery pit, a garden of razors, or a forest of swords,
Arouse again and again the intense and genuine attitude
Of desiring to be quickly freed from the three sufferings.

At some point, when you understand that all samsaric grandeur
Is impermanent, inconstant, and illusive,
Fascination with even the splendor of Brahma and Indra
Will have no occasion to arise for as much as an instant.

While truly perceiving the Three Precious Ones, the Roots, and
the guardians of the Dharma
To be the unfailing and permanent protection,
Regard them respectfully as your refuge until enlightenment
In order to free yourself and others from the terrors of samsara.

Using your own experience as a measure,
Arouse the bodhichitta of aspiration
Through the four immeasurables of love, compassion, joy, and
impartiality
In order that your mothers, all beings, may have happiness and
be free from suffering.

With the intent of pursuing complete enlightenment solely for
the sake of others,
Give away, like grass, your body and possesions,
And give the relief of protection to those disturbed by dangers.
Practice the Dharma yourself and establish others in it.

With the intention of renouncing, a thoroughly delighted frame
of mind,
Constrain yourself from committing the negative misdeeds of
your three doors.

Practice the conditioned and unconditioned virtues as much as
you can,
And motivate yourself to carry out all your deeds for the sake of
sentient beings.

In order never to be overcome by harmdoers,
Cultivate patience through mindfulness of the demerits of
anger.
Joyfully undertake hardships for the sake of the Dharma,
And be unafraid of the profound emptiness.

By awakening a courageous fortitude for what is virtuous,
Don the armor of tirelessly engaging in bodhisattva deeds.
Exert yourself without distraction throughout day and night,
And cast away weariness when achieving the welfare of others.

With the thorough intention to calm your mind,
Take the mundane dhyanas as the foundation.
Through fully accomplishing samadhi with vipassana,
Enter the domain of the experience of the Tathagatas.

By means of the intelligence that fully discerns phenomena,
First comprehend the words of all teachings through learning.
Next seek an understanding of their meaning through
reflection,
And finally realize the meaning through meditation.

Having ripened your own being, gather followers through
generosity,
Delight them with pleasing words, and comfort them by being
consistent.
Through counseling them in meaningful conduct, fully establish
them, temporarily and ultimately,
In the splendor of benefit and well-being.
As the essential point, take upon yourself the burden
Of all the miseries of sentient beings.
Give away your happiness and virtue to the six classes of
beings,
And train in compassion and bodhichitta without being carried
away by difficulties.

In particular, external objects grasped by fixation
Are all unreal and appear like an illusion.
Not permanent, yet their transiency is able to function.
They are not singular, since a variety emerges and changes.
They are not independent, but follow the karmic deeds.
They are not particles, since partless atoms do not exist.

If they did exist, gross things could not be assembled.
If they had parts, this would contradict the assertion of
partlessness.
They are nothing but a nonexistent and false appearance, an
interdependence,
Like dreams, magical illusion, and the reflection of the moon in
water.
Regard them as a city of gandharvas and as a rainbow.

The mind that observes is also devoid of an ego or a self-entity.
It is neither seen as something different from the aggregates.
Nor as identical with these five aggregates.
If the first were true, there would exist some other substance.

This is not the case, so were the second to be true,
That would contradict a permanent self, since the aggregates are
impermanent.
Therefore, based on the five aggregates,
The self is a mere imputation by the power of ego-clinging.

As to that which imputes, the past thought has vanished and is
nonexistent.
The future thought has not occurred, and the present thought
does not withstand scrutiny.

In short, understand the twofold self, the perciever and the perceived,
To be totally quiescent, like the sky, and devoid of arising,
And also that this nonarising is beyond the domain of conceptual
mind.
Since even the Omniscient Ones find no words for this,
This absence of mental constructs is called the Middle Way.

Having realized this, rest in equanimity,
Free from conceptual activity, in the state devoid of fixation.

Thoughts then subside, and the natural state of the essence is
seen.
Hereby you accomplish the virtues such as the eyes,
superknowledges, and dharani-recall.

The casual vehicle of the parmitas
Is to gradually attain the paths and bhumis.
On the path of fruition, you should still regard
The practice of unified emptiness and compassion as the basis of
the path.

THE END

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