"About this mind... In truth there is nothing really wrong with it. It is intrinsically pure. Within itself it's already peaceful. That the mind is not peaceful these days is because it follows moods. The real mind doesn't have anything to it, it is simply (an aspect of) Nature. It becomes peaceful or agitated because moods deceive it. The untrained mind is stupid. Sense impressions come and trick it into happiness, suffering, gladness and sorrow, but the mind's true nature is none of those things. That gladness or sadness is not the mind, but only a mood coming to deceive us. The untrained mind gets lost and follows these things, it forgets itself. Then we think that it is we who are upset or at ease or whatever.
But really this mind of ours is already unmoving and peaceful... really peaceful! Just like a leaf which is still as long as no wind blows. If a wind comes up the leaf flutters. The fluttering is due to the wind -- the 'fluttering' is due to those sense impressions; the mind follows them. If it doesn't follow them, it doesn't 'flutter.' If we know fully the true nature of sense impressions we will be unmoved.
Our practice is simply to see the Original Mind. So we must train the mind to know those sense impressions, and not get lost in them. To make it peaceful. Just this is the aim of all this difficult practice we put ourselves through."
Ajahn Chah
But really this mind of ours is already unmoving and peaceful... really peaceful! Just like a leaf which is still as long as no wind blows. If a wind comes up the leaf flutters. The fluttering is due to the wind -- the 'fluttering' is due to those sense impressions; the mind follows them. If it doesn't follow them, it doesn't 'flutter.' If we know fully the true nature of sense impressions we will be unmoved.
Our practice is simply to see the Original Mind. So we must train the mind to know those sense impressions, and not get lost in them. To make it peaceful. Just this is the aim of all this difficult practice we put ourselves through."
Ajahn Chah
Forwarded from Meditations of a Yogin
All meanings in samsara are just like a dream. They have no true inherent existence and arise only as the display of pure awareness. When one fails to understand appearances as merely the display of pure awareness and identifies them as arising from self, i.e. self-identifies with them, then they become the experience of samsara.
This is a misinterpretation of the nature of the display, which would be like misinterpreting a striped rope to be a snake. Samsara is actually the confused perception of the display of rigpa, pure awareness.
If an appearance is not recognized as arising from the ground, then in that moment the confusion begins. A confused sentient being begins in the very moment when they fail to recognize their own display for what it is.
They are covering or obscuring their own nature by failing to recognize it as the display of the ground. This is called "not seeing it as one's own nature when it arises", the "unawareness of singular identity", and this precisely is the beginning of samsara.
If we were to ask whether the inconceivable qualities of buddha nature that we develop as we grow on the path are new qualities, the answer is no. They are qualities that we possess right now. Although we are developing on the path, we are simply bringing out or actualizing our inherent noble qualities that we've possessed all along, because we are originally Buddha.
~ Yangthang Rinpoche
This is a misinterpretation of the nature of the display, which would be like misinterpreting a striped rope to be a snake. Samsara is actually the confused perception of the display of rigpa, pure awareness.
If an appearance is not recognized as arising from the ground, then in that moment the confusion begins. A confused sentient being begins in the very moment when they fail to recognize their own display for what it is.
They are covering or obscuring their own nature by failing to recognize it as the display of the ground. This is called "not seeing it as one's own nature when it arises", the "unawareness of singular identity", and this precisely is the beginning of samsara.
If we were to ask whether the inconceivable qualities of buddha nature that we develop as we grow on the path are new qualities, the answer is no. They are qualities that we possess right now. Although we are developing on the path, we are simply bringing out or actualizing our inherent noble qualities that we've possessed all along, because we are originally Buddha.
~ Yangthang Rinpoche
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“According to Buddhism, all living beings experience the results of their own actions and are born in worlds appropriate to their actions. But because the world is not subject to the results of its own actions, the world itself does not give rise to another world. Instead, it is produced through the collective actions (sādhāraṇa-karman) of large numbers of people. In other words, the world is created not by God, but by people. Therefore, it is people who must bear responsibility for the state of the world.”
Shogo Watanabe
Shogo Watanabe
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Forwarded from 𝖳𝖱𝖨𝖪𝖠 𝖲𝖧𝖠𝖨𝖵𝖨𝖲𝖬
Everyone.
I'm happy to announce.
I've created a Substack account. Where I'll be posting the rare gems/History/Philosophy from Kashmir Shaivism.
Do join my Substack and you can contribute here if you want by buying subnoscription.
👇
https://substack.com/@ishaivite
I'm happy to announce.
I've created a Substack account. Where I'll be posting the rare gems/History/Philosophy from Kashmir Shaivism.
Do join my Substack and you can contribute here if you want by buying subnoscription.
👇
https://substack.com/@ishaivite
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“Profound and tranquil, free from complexity,
Uncompounded luminous clarity,
Beyond the mind of conceptual ideas;
This is the depth of the mind of the buddhas.
In this, there is not a thing to be removed,
Nor anything that needs to be added.
It is merely the immaculate,
Looking naturally at itself.”
Nyoshul Khen Rinpoche
Uncompounded luminous clarity,
Beyond the mind of conceptual ideas;
This is the depth of the mind of the buddhas.
In this, there is not a thing to be removed,
Nor anything that needs to be added.
It is merely the immaculate,
Looking naturally at itself.”
Nyoshul Khen Rinpoche
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Forwarded from Egbert Moray-Falls
Prophecy-Treasure-for-Worlds-Future.pdf
2.5 MB
Advice on preventing catastrophe in 2030
Forwarded from MahaYog - Yoga 🔱 and Buddhism ☸️
Concentrate on listening to this instruction! Your consciousness never had a beginning and will never have an end....! Your consciousness was never created by any cause! It will never be destroyed by any circumstance! Therefore, abide in peace and effortlessness, in the indescribable and uncreated state! Then the fruit, Awakening, will be found in you without your striving for it! Otherwise, you will not find any Awakened One! For there is no way to what is eternally Present in you - as your original nature and essence!
Guru Padmasambhava
Guru Padmasambhava
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"The Dharma in terms of the truth of the path is utter purity, being free from the mental poisons along with their remaining imprints. It is clarity, since it is endowed with the brilliant light rays of the direct knowledge of all aspects. This is primordial wisdom, which is free from the veil of the hindrances to knowledge. With regard to the objects of perception, it fully overcomes desire and attachment towards agreeable objects, aversion and anger towards disagreeable objects, and the darkness of dull indifference, which is ignorance and delusion, when facing neutral objects. For this reason it acts as a remedy. I faithfully bow down to this sacred Dharma, which in these three aspects is similar to the sun."
Jamgön Kongtrul Lodrö Tayé
Jamgön Kongtrul Lodrö Tayé
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“First of all, mentally separate the layers of skin [from the flesh] and then with the scalpel of discrimination separate the flesh from the skeletal frame. And having split open even the bones look right down into the marrow. While examining this ask yourself, «Where is the essence?»”
Bodhisattvacaryāvatāra
Bodhisattvacaryāvatāra
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Forwarded from 𝖳𝖱𝖨𝖪𝖠 𝖲𝖧𝖠𝖨𝖵𝖨𝖲𝖬
“One of little awareness is tangled in the web of the Impurities; like an insect in a [spider’s] web, he plays & struggles in the cage of the body. But one of developed awareness is discerning . . . like a dancer, he reels with the various powers [of Consciousness], free of the mental-emotional states of the judgmental mind (buddhi), manifesting both [what he] wills and sublime peace.”
~ Triśirobhairava-tantra
The Animal Realm:
“Their classification is fourfold: those who have many legs, four legs, two legs, and those who are without legs. Where are they located? Ocean, plain, or forest. For most of them, the ocean is the place they abide.
What type of suffering do they experience?
The suffering of being used, the suffering of slaughter, and the suffering of being eaten by one another. The first is accorded to the domestic animals under the power of humans. As is stated:
«Powerless, they are tortured. Hands, feet, whips, and iron hooks enslave them.»
The second suffering is accorded to wild animals. As is stated:
«Some die for pearls, wool, bone, blood, meat, and skin.»
The third suffering is accorded to the majority, who abide in the big oceans. As is said:
«They eat whatever falls into their mouths.»
What is the life span of the animals? This is indefinite. The longest is one-quarter kalpa. As is said:
«Among the animals, the longest life span is one antahkalpa at the most.»”
Gampopa, The Jewel Ornament of Liberation, Kagyu Lamrim
“Their classification is fourfold: those who have many legs, four legs, two legs, and those who are without legs. Where are they located? Ocean, plain, or forest. For most of them, the ocean is the place they abide.
What type of suffering do they experience?
The suffering of being used, the suffering of slaughter, and the suffering of being eaten by one another. The first is accorded to the domestic animals under the power of humans. As is stated:
«Powerless, they are tortured. Hands, feet, whips, and iron hooks enslave them.»
The second suffering is accorded to wild animals. As is stated:
«Some die for pearls, wool, bone, blood, meat, and skin.»
The third suffering is accorded to the majority, who abide in the big oceans. As is said:
«They eat whatever falls into their mouths.»
What is the life span of the animals? This is indefinite. The longest is one-quarter kalpa. As is said:
«Among the animals, the longest life span is one antahkalpa at the most.»”
Gampopa, The Jewel Ornament of Liberation, Kagyu Lamrim
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Forwarded from No Beginning
The god said, “How is it then, Mañjuśrī, that the Dharma taught by the Thus-gone One is not false?”
Mañjuśrī said, “Divine son, on the ultimate level, the Thus-gone One does not speak falsely.
Nor does he speak truly. And why is that? Ultimately, divine son, the Thus-gone One has not arisen.
And so, ultimately he speaks neither falsely nor truly.
Divine son, what do you think?
Are explanations given by magical creations of the Thus-gone One true or false?”
The god said, “Mañjuśrī, explanations given by magical creations of the Thus-gone One are not true, nor are they false.
Why is that? Mañjuśrī, ultimately there is nothing truly established in that which is emanated by the Thus-gone One.”
Mañjuśrī said, “So it is, divine son, so it is.
The Thus-gone One knows that all phenomena are unestablished in the ultimate sense.
Whatever is unestablished in the ultimate sense should not be called true nor should it be called false in the context of the ultimate.
Why is that? Because ultimately all phenomena are unborn.”
—Saṃvṛtiparamārthasatyanirdeśa Sutra
Mañjuśrī said, “Divine son, on the ultimate level, the Thus-gone One does not speak falsely.
Nor does he speak truly. And why is that? Ultimately, divine son, the Thus-gone One has not arisen.
And so, ultimately he speaks neither falsely nor truly.
Divine son, what do you think?
Are explanations given by magical creations of the Thus-gone One true or false?”
The god said, “Mañjuśrī, explanations given by magical creations of the Thus-gone One are not true, nor are they false.
Why is that? Mañjuśrī, ultimately there is nothing truly established in that which is emanated by the Thus-gone One.”
Mañjuśrī said, “So it is, divine son, so it is.
The Thus-gone One knows that all phenomena are unestablished in the ultimate sense.
Whatever is unestablished in the ultimate sense should not be called true nor should it be called false in the context of the ultimate.
Why is that? Because ultimately all phenomena are unborn.”
—Saṃvṛtiparamārthasatyanirdeśa Sutra
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Forwarded from La Voz del Dharma
El Discurso sobre la Red de Brahma.pdf
524.7 KB
Primera traducción al español del Brahmajala Sutra, o Discurso sobre la Red de Brahma.
”Other sentient beings, not foolish, who have gained insight into the holy truth, who have attained the transcendent insight of the saints, do truly understand that in all things reality is apart from language. After they have seen and heard about conditioned
and unconditioned things, they think that what they have learned are most certainly not really existing conditioned and unconditioned things.
Rather they are denoscriptions engendered from imagination and are magical, confused understandings in which one produces concepts about the conditioned and the unconditioned, concepts about whether they exist or not. They do not tenaciously cling to verbal expressions that are engendered from what they have seen and heard or think that only [those expressions] are true and everything else false.
[But,] in order to express the meanings they know, they follow the accepted language. Afterwards they are not forced to reconsider. Thus, good son, the saints, being freed from language through their holy wisdom and insight in this regard, realize the perfect awakening that reality is truly apart from language. It is because they desire to lead others to realize perfect awakening that they provisionally establish names and concepts and call things conditioned or unconditioned.”
Ārya-saṃdhi-nirmocana-sūtra
and unconditioned things, they think that what they have learned are most certainly not really existing conditioned and unconditioned things.
Rather they are denoscriptions engendered from imagination and are magical, confused understandings in which one produces concepts about the conditioned and the unconditioned, concepts about whether they exist or not. They do not tenaciously cling to verbal expressions that are engendered from what they have seen and heard or think that only [those expressions] are true and everything else false.
[But,] in order to express the meanings they know, they follow the accepted language. Afterwards they are not forced to reconsider. Thus, good son, the saints, being freed from language through their holy wisdom and insight in this regard, realize the perfect awakening that reality is truly apart from language. It is because they desire to lead others to realize perfect awakening that they provisionally establish names and concepts and call things conditioned or unconditioned.”
Ārya-saṃdhi-nirmocana-sūtra
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“I have preached that ultimate meaning is realized internally by each saint, while reasoning is attained in the give and take [of joint discussion] among common worldlings.
Dharmodgata, from this principle you should understand that ultimate meaning transcends the denoscriptions of reasoned meaning. Furthermore, Dharmodgata, I have preached that ultimate meaning does not function through images, but the functioning of reason does move within the realm of images. From this principle, Dharmodgata, you should understand that ultimate meaning transcends the denoscriptions of reasoned meaning.
Furthermore, Dharmodgata, I preach that ultimate meaning is ineffable, but the functioning of reason moves within the realm of language. From this principle, Dharmodgata, you should understand that ultimate meaning transcends the denoscriptions of reasoned meaning. Furthermore, Dharmodgata, I teach that ultimate meaning severs all expression, but the functioning of reason moves within the realm of expression.
From this principle, Dharmodgata, you should understand that ultimate meaning transcends the denoscriptions of reasoned meaning.
In like fashion, Dharmodgata, reason is entirely unable to comprehend, evaluate, or appreciate the denoscriptive marks of ultimate meaning, which transcend the functioning of any reasoning.”
Ārya-saṃdhi-nirmocana-sūtra
Dharmodgata, from this principle you should understand that ultimate meaning transcends the denoscriptions of reasoned meaning. Furthermore, Dharmodgata, I have preached that ultimate meaning does not function through images, but the functioning of reason does move within the realm of images. From this principle, Dharmodgata, you should understand that ultimate meaning transcends the denoscriptions of reasoned meaning.
Furthermore, Dharmodgata, I preach that ultimate meaning is ineffable, but the functioning of reason moves within the realm of language. From this principle, Dharmodgata, you should understand that ultimate meaning transcends the denoscriptions of reasoned meaning. Furthermore, Dharmodgata, I teach that ultimate meaning severs all expression, but the functioning of reason moves within the realm of expression.
From this principle, Dharmodgata, you should understand that ultimate meaning transcends the denoscriptions of reasoned meaning.
In like fashion, Dharmodgata, reason is entirely unable to comprehend, evaluate, or appreciate the denoscriptive marks of ultimate meaning, which transcend the functioning of any reasoning.”
Ārya-saṃdhi-nirmocana-sūtra
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Forwarded from MahaYog - Yoga 🔱 and Buddhism ☸️
It seems that the situation in all these worlds is unbearable. I need to find a source of Refuge that can protect me from being reborn there. Who can protect me? Not even Brahma, Indra, or the ruler of the universe, let alone all the others. Only the Three Jewels can. Therefore, I will turn to the Buddha as my teacher, put his teachings into practice, and consider the spiritual community as my companions on the path. As for refuge, although I take refuge in the Buddha, it is the Teaching that protects me. Even the Buddha cannot pluck me out of cyclic existence like a hair from a river. To gain protection, I must receive the Dharma teachings and then put them into practice.
Taranatha
Taranatha
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