"The Absolute void is Bhairava who is beyond the senses and the mind, beyond all the categories of these instruments. From the point of view of the human mind, He is most void. from the point of view of Reality, He is most full, for He is the source of all manifestation."

Vijñāna Bhairava Tantra

"All forms of suffering are like a child's death in a dream.
Holding illusory appearances to be true makes you weary.
Therefore, when you meet with disagreeable circumstances,
See them as illusory.
This is the practice of bodhisattvas."

Togme Zangpo, The Thirty-seven Practices of Bodhisattvas

“Those who worship to achieve a certain reward receive a reward that is (however) as prone to decay as a kingdom found in a dream. However, those who act righteously without hoping for reward attain nirvana and are freed from reincarnation.”

- The Mahanirvana Tantra

"The ultimate guru, the dharmakaya, the transcendental wisdom of non-dual bliss and emptiness, is eternal. It is the primordial savior (liberator), the originator (source) without beginning or end, that pervades all existence."

Lama Zopa Rinpoche

"The moment anger arises, your mind believes in a creator. You think that someone else is creating your problem. "The problem I'm experiencing came from that person." That is similar to believing in an external creator. You hold two contradictory attitudes-you talk about and believe karma and the philosophy of Buddhism, but when you encounter a difficulty in your daily life, you think that there is an external being who created it! Instead of practicing that there is no creator, you practice that there is a creator because the problem came from somebody else. "That person created my problem." In daily life, you become just like practitioners of other religions; you practice that there is a creator. Even though you do not use the word "God," you believe that there is a creator, somebody else who created your problem. With this as the basis, anger arises.

But the minute that you think that you are the creator, that your mind is the creator, that whatever you are experiencing comes from karma you yourself have created, you know that there is nothing external to blame, so there is no basis for anger to arise. The wish to retaliate and harm someone else is based on the belief that the other person is harming you, that you are an innocent victim who has nothing to do with the problem."

Lama Zopa Rinpoche

us on the right

"Even though we might say that we’re following a spiritual path or leading a meditator’s life, we’re not serious. It doesn’t matter if we sit in meditation, go to church on Sundays, visit the temple regularly or do any other kind of customary religious activity; that doesn’t mean anything. The actions that we need to do are those that actually lead us to everlasting, peaceful happiness, the truly joyful state, not those that simply bring up and down transitory pleasure. Actions that bounce us up and down are not true Dharma, not true meditation, not true religion—here I can make a definitive statement. Check up: we might think we’re doing something spiritual but is our polluted mind simply dreaming?"

Lama Yeshe

“I understood that, in general, all things related to samsara and nirvana are interdependent. Also, I perceived that the alaya [the fundamental consciousness] is neutral.

Samsara is the result of a wrong point of view. Nirvana is realized through perfect awareness. I perceived that the essence of both resided in the luminous and empty consciousness.”

- Milarepa

"Taking another example of how mind is so important is the example of when we dream. While we are dreaming, the sensory consciousnesses are shut down and the seventh consciousness which is the "self' begins to receive perceptual information from the storehouse consciousness and this input is so vivid that we believe it is really happening to us even though we may be dreaming that we are doing something fantastic such as flying.

Throughout a dream we have one part of our mind which is an awareness, a self or I, which is perceiving what is going on and there must also be another part of our mind which is creating the dream. Sometimes these two functions of mind are quite distinct so we actually don't know how the dream will tum out and at other times these two functions bleed together and we either know what is going to happen in the dream or have an ability to change the "noscript" or outcome of the dream.

The Mind-only view is that when we are awake, the outside sensory information is so vivid that we believe that it is real and how we are interpreting what is happening to us is based on what is stored in our store-house eighth consciousness."

Clark Johnson

"The basis of the view is egolessness which is called in the sutras "the view of what will be destroyed." This view explains the aggregates (Skt. skandha) which continually change, are accumulated, and are destroyed. All of the aggregates are impermanent, undergo change, and are eventually destroyed. What is new eventually decays, becomes old, and finally ends. We are not a single entity but rather a coming together of the five aggregates (form, feeling, perception, mental formations, and consciousness).

These various components will change and eventually come to an end. The components are also not single. For example, a form (such as the body) does not consist of one single unit but is made up of components that are continually changing and being destroyed. The view of the self also is called "the view of that which will be destroyed" because it is a view founded upon the aggregates coming together and then dispersing.

Even though elements come together and make up an entity composed of many different things, we think of them as a single entity. For example, our body is composed of many parts and yet we consider ourselves to be a single individual. We see ourselves as "one being", as an "I" or a "self" who took birth, has grown older and will die. But, in fact, the self is a composite of changing aggregates that come together, undergo change, and will finally end. As babies we had a small body and the thoughts of a baby. As a grown-up we have another body and the thoughts of an adult. As long as we are not aware of the changes that take place from childhood through adolescence to old age, we think of ourselves as a single individual.

If we examine this closely, however, we discover that there is no place where the self exists and that the view of a self is nothing but a delusion. This is the delusion based on ignorance that must be eliminated."

Khenchen Thrangu Rinpoche

"We experience illness, problems, misery, and suffering in life but where do all of these difficulties and obstacles come from? They come from attachment to the self. As long as we mistakenly perceive the world, we think that pain and misery come from outside ourselves. By failing to understand the source of suffering, we think others bring pain and affliction upon us. We do not realize that attachment to the self is the source of all our suffering."

Khenchen Thrangu Rinpoche

"First, if something doesn't exist, then it doesn't exist, but whatever does exist is composite and not a single, indivisible entity. All things are made up of various ingredients and these ingredients form existing things. Therefore, all phenomena that exist are composed of various ingredients and as a result are impermanent. Living beings die, objects wear out and disintegrate. At this coarse or obvious level of impermanence, everything changes over time, and this is obvious and can be understood by everyone. The subtle level of impermanence is the main concern here; it is the momentary impermanence of every instant.

When looking at momentary impermanence on a gross level, we can see that a person changes from childhood to adulthood. One may think that there is continuity in the change that takes place. One may wonder when this change takes place and conclude that every year, everybody is different. However, a change doesn't automatically take place at a certain point each year. One may conclude that every month, everybody is different, but the change doesn't automatically take place at a certain point in each month either. One may conclude that every day or every hour, everybody changes. We follow this reasoning down to every single instant in which a change takes place, so there is impermanence in every instant.

This is the subtle level of impermanence. It is easy to see changes that take place over the years, but, in fact, changes are taking place in every instant."

Khenchen Thrangu Rinpoche

"Whatever phenomena we can perceive are empty like water bubbles. Although we can hear and see things, nothing has a true reality in itself; there is no true self in the individual and no true existence of phenomena. In spite of the fact that they appear, phenomena have no substantial or true reality of their own. Thus it is said that all phenomena are empty and have no self."

Khenchen Thrangu Rinpoche

Eva rūpaṁ yaññaṁ yajitvā vā yājetvā vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ uppajjita

"He who celebrates such a sacrifice, or causes it, to be celebrated, is reborn at the dissolution of the body, after death, into an state of happiness in heaven"

The Buddha in regards to the performance of the Mahayajña or Great Vedic Sacrifice

- Digha Nikaya 5: 4.6

"I cannot wash away your negativities and sins with water, nor can I remove your pain and suffering by my hand, nor can I transfer my realizations to you."

"The only way I can help you is through giving teaching, and you should strive to liberate yourself."

- Buddha Shakymuni

"The Indian monasteries taught not only Buddhism but, e.g., Hindu thought and other disciplines such as medicine. Monasteries like Nālandā and Vikramaśīla also trained missionaries in the skills needed in order to transmit Buddhism to Central Asia, China, and Tibet (Buddhism reached Korea and Vietnam via China, and Japan from China and Korea). More ominously for the history of Indian Buddhism, it is from the Gupta period that we can see the flowering of what has come to be called ‘Hinduism’ in its classical Purāṇic form, the form in which broadly speaking it is now familiar. It is admittedly difficult to show in detail the mutual influences of Hinduism and Buddhism at this time, although the influence of Buddhist thought on Gauḍapāda (seventh century), the founder of Advaita Vedānta, is quite clear. It is arguable that the positive influence of classical Hinduism on Buddhism was more often in the direction of practices – the forms of Mahāyāna devotionalism, for example – than directly on philosophical thought."

Paul Williams

Herambaṃ madhuraiḥ śivaṃ ca garalaiḥ śayairnavair nandinam|
ṣaḍvaktraṃ kadalīphalair ditisutāsṛgbhiś ca pañcānanam||
vyastā pūrayituṃ suśuṣkavadanā riktodarā bhadrike|
dṛṅmātraṃ mayi dehi bhikṣunikarair yasmād asi tvaṃ vṛtā||

"With sweets to Ganesha, with all kinds of intoxicants to Shiva, with new and fresh grass to Nandin, with banana fruits to Kumara, and with the blood of demons to your lion, you are very busy feeding them all, and so your face is dry and your belly empty. Oh Bhadrakali, all you have to do is give me a glance, as you are surrounded by a huge circle of beggars."