Emptiness, the ultimate nature of Dharmakaya, the Ultimate Body, is not a simple nothingness. It possesses intrinsically the faculty of knowing the nature of all phenomena. This faculty is the luminous or cognitive aspect of the Dharmakaya, whose expression is spontaneous. The Dharmakaya is not the product of causes and conditions; it is the original nature of mind.

—Kyabje Dilgo Khyentse Rinpoche

"Truly the mind is like space; it seems to face in all directions; it seems to transcend everything; it seems to be everything. But in reality, the mind does not exist."

Avadhuta Gita, 1.9

The Sūtra Petitioned by Kāśhyapa says:

"Mind does not exist inside nor does it exist outside and it is not referenced as not both."

The Sūtra Petitioned by Maitreya says:

"Mind has no shape, has no colour, has no location; it is like space"

Everywhere Is A Pure Land

“When you experience that phenomena are unreal,
you will then be free from the concept of self and other, right and wrong, and free from the afflictions of greed, hatred, worry and pride. You will not need to search for peace and purity, and you will not need to detest evil afflictions and impurity.

Although you live in the world of phenomenal reality, to you, any environment is a Buddha’s Pure Land. To an unenlightened person, you are but an ordinary person. To you, all ordinary people are identical with Buddha.

You will feel that your own self-nature is the same as that of all Buddhas, and the self-nature of Buddhas is universal throughout time and space. You will spontaneously apply your wisdom and wealth, giving to all sentient beings everywhere, throughout all time and space.”

~ Master Sheng Yen

Teaching by Venerable Luang Phor Uttama（หลวงพ่ออุตตมะ ဦးဥတ်တမ）

We have to believe in the law of kamma. According to the Abhidhamma, even though one may have engaged in many meritous acts in this life, if one is frightened at the time of death, i.e. one's mind is overwhelmed with disturbing emotions and fleeting thoughts, one will inevitably recollect the negative deeds that oneself has done in this life.

If you follow this thought process at the time of death, you will not have a fortunate rebirth, and will inevitably take birth in the womb of a non-virtuous person. Therefore, when one is about to die, one should recite arahang, arahang continuously and let the mind focus on the mantra.

Let the mind only dwell in goodness. Alternatively, others could invite the Venerable Sangha to do chanting for the one who is about to pass.

"The tradition of Nath, the tradition of Aghori, actually it is not Hinduism, it is actually ancient tantric practice. It is the [same] origin of the Tibetan Vajrayana.

"As you know, the Tibetan Vajrayana became a little bit diluted, or watered down, in some sense because of the background of Tibetan culture, Tibetan language, Tibetan tradition. Things were a little bit different, but the root is all the same as what we see with the ancient tantric practices. The same as the Aghori tradition..."

Dilgo Khyentse Yangsi Rinpoche

https://fb.watch/pdtJ8YJcEz/

“Bodhisattvas are not attached to their own happiness,
Nor are they crushed by their own sufferings.
They suffer because others suffer,
And find joy in others’ happiness.”

“I myself have practiced without distraction

You too should follow this example.”

- Padampa Sangye

"It is worth noting here that to be "sectarian" in the sense of exclusively dedicating yourself to the study and practice of one particular school is not necessarily a negative thing. Most Ti­betan lamas train in this way. This is positive sectarianism. Negative sectarianism is to follow one tradition exclusively, while looking down on other traditions."

H.H Dalai Lama

Who is Batuka Bhairva

"In short, attaining and bringing to completion all the bodhisattva deeds, and, likewise, attaining and bringing to completion the perfections, levels, forbearances, concentrations, superknowledges, retentions of teachings heard, dedications, aspirational prayers, confidence to speak, and all the qualities of a buddha are contingent upon the guru. The guru is the root from which they arise. The guru is the source and creator from which they are produced. The guru increases them. They depend upon the guru. The guru is their cause."

Bodhisattvapiṭaka

Who is Vajrayogini? The texts refer to her reverentially as a “blessed one” (bhagavati), as a “deity” (devata) or “goddess” (devi). She is divine in the sense that she embodies enlightenment; and as she is worshiped at the center of a mandala of other enlightened beings, the supreme focus of devotion, she has the status of a buddha. In the opening verse to the Vajravarahi Sadhana., the author salutes her as a vajradevi, that is, as a Vajrayana or tantric Buddhist (vajra) goddess, and in the final verse prays that all beings may become enlightened like her, that is, that they may attain “the state of the glorious vajra goddess” (snvajradevipadavt).

—Elizabeth English

"The wise should not befriend
Those who are without faith or who are stingy,
Those who lie, or who speak divisively;
They should not accompany sinful persons.

Even those who do not sin Create the doubt that they might be doing so
If they rely on those who do sin,
Thereby increasing that which is unpleasant.

The person who relies on the unreliable
Will have faults as a result,
Just as unsmeared arrows are tainted
When arrows smeared with poison are placed in the same quiver."

"The worst person, though keeping good company, does not become better than middling. The best, when keeping company with the worst, readily becomes part of the worst."

Geshe Drom-don-ba

On Buddha-nature:

"As is stated in the King of Meditative Absorption Sutra:

The Essence of the Well-gone One pervades all migrators.

The Small Parinirvana Sutra says:

All sentient beings have the Essence of the Thus-gone One.'

Also, the Sutra of the Great Parinirvana says:

For example, as butter permeates milk, likewise the Essence of the Thus-gone One pervades all sentient beings.

And in the Ornament of Mahayana Sutra:

Even though suchness is not different for any being, One is called "Thus-gone One" when it is fully purified. Therefore, all beings are of its essence."

"There are some who only commit nonvirtuous actions. There are some who consistently destroy positive qualities. There are some who lack the virtue which leads to liberation. So, those who have no virtue do not possess the cause of enlightenment."

Ornament of Mahayana Sutra

"It is rare to be human, it is rare to keep a human life, it is rare to find the holy Dharma teachings, and it is also rare for a Buddha to appear."
...

"It is difficult to find human birth. It is hard to achieve the excellent freedom. It is also rare for a Buddha to appear on this earth. It is difficult also to find devoted interest in the Dharma. It is difficult also to have perfect aspiration."

...

"It is difficult to find freedom from the eight unfavorable conditions. It is difficult to find a human birth. It is difficult to find the perfect leisure. It is difficult also to find the appearance of a Buddha. It is difficult also to find persons with all the senses. It is difficult also to hear the Dharma teaching of a Buddha. It is difficult also to attend the precious holy beings. It is difficult also to find authentic spiritual masters. It is difficult also to fully practice that which is taught in the perfect teachings. It is difficult also to have a right livelihood.' It is difficult also to find persons who make effort in the human realm according to the Dharma."

"This was explained by the Buddha in the sutras:

"Suppose that this whole earth were an ocean and a person threw in a yoke that had only one hole. The yoke would float back and forth in all the four directions. Underneath that ocean, there is a blind tortoise who lives for many thousands of years but who comes up above the surface once every hundred years. It would be very difficult for the tortoise's head to meet with the yoke's hole; still, it is possible. To be born in a precious human life is much more difficult."

Why is a precious human life difficult to find? This body of leisure and endowments is gained through the accumulation of virtuous deeds, and those who are born in the three lower realms do not know how to accumulate virtue. Rather, they constantly commit evil deeds. Therefore, only those born in the three lower realms with a very small amount of negative karma, and whose karma could ripen in another lifetime, are the ones who have an opportunity to be born in a human life.

In Sanskrit, "man" is purusha, which translates as "capacity" or "ability." Hence, a human life with the qualities of leisure and endowment provides the capacity or ability to attain either the temporary high realms or definite goodness; therefore, it is called purusha."

Gampopa