MahaYog - Yoga 🔱 and Buddhism ☸️
10.05.202510:21
The three root causes of suffering (the three poisons) and the continuation of samsara, arise in the following order:
1. Moha/Avidya (ignorance/ delusion):
- The misunderstanding of the nature of reality
- Illusion of permanent self
- Ignorance regarding the Four Noble Truths
- Ignorance regarding the causes of suffering
2. Raga/Lobha (greed/attachment):
- Desire to possess
- Passionate attraction
- Greed
- Clinging to pleasurable things
3. Dosa/Dvesha (anger/disgust):
- Dislike
- Anger
- Aggression
- Rejection of the unpleasant
1. Moha/Avidya (ignorance/ delusion):
- The misunderstanding of the nature of reality
- Illusion of permanent self
- Ignorance regarding the Four Noble Truths
- Ignorance regarding the causes of suffering
2. Raga/Lobha (greed/attachment):
- Desire to possess
- Passionate attraction
- Greed
- Clinging to pleasurable things
3. Dosa/Dvesha (anger/disgust):
- Dislike
- Anger
- Aggression
- Rejection of the unpleasant
07.05.202505:46
In fact, we should use the words "truth habituation" rather than "meditation."
In fact, meditation is the art of getting used to the truth.
Dzongsar Khyentse Rinpoche
In fact, meditation is the art of getting used to the truth.
Dzongsar Khyentse Rinpoche
03.05.202506:35
Every time you do a good deed, you shed light even deeper into the darkness.
And the thing is, when you leave, that light will continue to shine, dispelling the shadows.
Simdha Getul Rinpoche
And the thing is, when you leave, that light will continue to shine, dispelling the shadows.
Simdha Getul Rinpoche
30.04.202505:15
To keep track of whether a person is distracted or not, first of all, they need awareness, which requires effort. When it gradually becomes a habit, it becomes easy. Effort-based awareness leads one to something that does not require effort.
When effort-based awareness becomes self-sufficient, there is a vivid, conscious state of wakefulness without effort, without the need for effort or struggle, without rigidity, just with natural alertness. When you get used to it, all that remains is an undistracted rigpa. It is said, “Maintain original free mindfulness with natural mindfulness!” This means that you do not get distracted, do not get carried away, rest freely as you are.
Although this constant non-interference is called mindfulness, there is no duality in this context.
Tulku Urgyen Rinpoche
When effort-based awareness becomes self-sufficient, there is a vivid, conscious state of wakefulness without effort, without the need for effort or struggle, without rigidity, just with natural alertness. When you get used to it, all that remains is an undistracted rigpa. It is said, “Maintain original free mindfulness with natural mindfulness!” This means that you do not get distracted, do not get carried away, rest freely as you are.
Although this constant non-interference is called mindfulness, there is no duality in this context.
Tulku Urgyen Rinpoche
27.04.202506:14
What is the difference between compassion and Bodhichitta?
Bodhichitta is peacefulness. Sometimes I think people misunderstand the difference between basic compassion and bodhichitta.
If you can spend a few hours doing something for someone you don't even know, people might call you a bodhisattva. They may say, “Oh, he or she is so kind, they are a bodhisattva.” That's not necessarily true. A kind person is not necessarily a bodhisattva. Being kind is very good, being compassionate is very good, but that doesn't necessarily make us bodhisattvas.
A bodhisattva has to be kind and compassionate for a reason.
Bodhisattvas are kind and compassionate in the sense that they work to make all beings Buddhas. In this sense, bodhichitta is very specific.
Tai Situ Rinpoche
Bodhichitta is peacefulness. Sometimes I think people misunderstand the difference between basic compassion and bodhichitta.
If you can spend a few hours doing something for someone you don't even know, people might call you a bodhisattva. They may say, “Oh, he or she is so kind, they are a bodhisattva.” That's not necessarily true. A kind person is not necessarily a bodhisattva. Being kind is very good, being compassionate is very good, but that doesn't necessarily make us bodhisattvas.
A bodhisattva has to be kind and compassionate for a reason.
Bodhisattvas are kind and compassionate in the sense that they work to make all beings Buddhas. In this sense, bodhichitta is very specific.
Tai Situ Rinpoche
24.04.202505:52
The location of the truth of the Great Perfection is the undistorted mind of the present moment, this naked radiant awareness itself, not a single hair of which has been forced to relax. The constant maintenance of this state, simply by keeping it in mind even while eating, sleeping, walking, and sitting, is called meditation.
However, until you are free from the obscurations of cognition, it cannot help but be mixed with the experiences of bliss, clarity, and lack of conceptualization.
Nevertheless, just by keeping in mind the nature of one's own awareness - one that is not an entangled awareness that becomes even more entangled in order to be realized - at some point, the unadorned ultimate truth that transcends terms and examples will manifest.
Jigme Lingpa
However, until you are free from the obscurations of cognition, it cannot help but be mixed with the experiences of bliss, clarity, and lack of conceptualization.
Nevertheless, just by keeping in mind the nature of one's own awareness - one that is not an entangled awareness that becomes even more entangled in order to be realized - at some point, the unadorned ultimate truth that transcends terms and examples will manifest.
Jigme Lingpa
10.05.202506:17
To meet someone who truly hurts you is to meet a rare and priceless treasure. Respect that person and take full advantage of the opportunity to eradicate your shortcomings and get ahead. If you cannot yet feel love and compassion for those who mistreat you, it is a sign that your mind has not yet been fully transformed and that you need to continue working on it with even more diligence.
Dilgo Khyentse Rinpoche
Dilgo Khyentse Rinpoche
06.05.202506:49
If one of your things breaks, you won't walk around with that thing in your hands all the time, but instead put it aside until you are ready to fix it.
Similarly, if a problem arises in your life, try not to worry about it all the time. But instead, put it off and come back to it when you are ready to deal with it, or just accept the fact that nothing can be done.
Worrying takes away a tremendous amount of energy that could instead be used on your path to Enlightenment.
Chamtrul Rinpoche
Similarly, if a problem arises in your life, try not to worry about it all the time. But instead, put it off and come back to it when you are ready to deal with it, or just accept the fact that nothing can be done.
Worrying takes away a tremendous amount of energy that could instead be used on your path to Enlightenment.
Chamtrul Rinpoche
02.05.202506:18
At the end of the day, we should remember the good we have done and dedicate it with the wish that it will contribute to the happiness and enlightenment of all beings. We should also regret the negative attitudes we have had and really decide to keep an eye on those sensitive areas where we find it difficult to remain positive. Dedication increases the benefits of positive action and prevents its loss. One bad thought, one moment of anger, or another negative tendency can negate the positive effects of a number of positive actions, whereas if you dedicate yourself to them, those benefits cannot be lost or damaged. A single drop of water can quickly evaporate, as can the positive results of any action. Doing good deeds is like throwing a drop of water into the ocean: it will stay there until the ocean dries up.
Kalu Rinpoche
Kalu Rinpoche
29.04.202507:28
The world is a changing place. One day everything we know will be gone. That's the way it works. Everything ends and ceases. Deep down, we already know this; we just don't like to think about it.
But things change every moment, whether we think about it or not. All the objects we name and label in some way, all the things we like or dislike, do not exist as something unchanging and independent of circumstances.
If we look more closely, we will find that all so-called real phenomena are actually illusory.
Chokyi Nyima Rinpoche
But things change every moment, whether we think about it or not. All the objects we name and label in some way, all the things we like or dislike, do not exist as something unchanging and independent of circumstances.
If we look more closely, we will find that all so-called real phenomena are actually illusory.
Chokyi Nyima Rinpoche
26.04.202507:37
The stream of consciousness of an ordinary person is called a “continuous moment of delusion”. This means that every moment of time is spent in delusion - a dual relationship with some object.
This is a strong habit, and it creates the preconditions and circumstances for the next moment to be the same. It is followed by a third moment, a fourth. And before we can notice it, months, years, lives and eras pass.
Tulku Urgyen Rinpoche
This is a strong habit, and it creates the preconditions and circumstances for the next moment to be the same. It is followed by a third moment, a fourth. And before we can notice it, months, years, lives and eras pass.
Tulku Urgyen Rinpoche
23.04.202505:41
The way to “continue in contemplation” is this: to bring the reality of contemplation into your life, you do not create false ideas about your practices and accomplishments. Still, you are like a bird returning to its nest. It is necessary to make this non-distracted state your life path; in this way, you become permanently fixed in concentration, as if you were taming a wild horse.
If in this state the mind turns to objects, there is no harm in it; whatever arises, it arises already stilled, like clouds in the sky. Similarly, whatever arises in the openness of Pure and Total Presence is calm in itself and therefore harmless. Thinking does not obscure this state, so there is no need to fix anything.
It is clarity beyond conception, whose blissful qualities are like the always calm depths of the ocean.
E MA HO!
Shri Singha (Teacher of Padmasabhava)
If in this state the mind turns to objects, there is no harm in it; whatever arises, it arises already stilled, like clouds in the sky. Similarly, whatever arises in the openness of Pure and Total Presence is calm in itself and therefore harmless. Thinking does not obscure this state, so there is no need to fix anything.
It is clarity beyond conception, whose blissful qualities are like the always calm depths of the ocean.
E MA HO!
Shri Singha (Teacher of Padmasabhava)
09.05.202506:02
Just as a solid rock is not moved by the wind, similarly forms, tastes, sounds, smells, touches, and all pleasant and unpleasant phenomena cannot sway the Attainer in the slightest degree – his unshakable free mind concentrates on the diminishing power of such perceptions.
Anguttara Nikaya Sona Sutta
Anguttara Nikaya Sona Sutta
05.05.202506:18
When something undesirable happens to you, your mind tries to get rid of it, falling into anger, resentment, envy, worry, anxiety, despondency, paranoia, depression, or fears of death and rebirth.
Realizing that all of this is just a manifestation of the energy of awareness,
don't avoid it,
don't get involved,
don't try to improve or change it,
don't contemplate
or even meditate on it.
Instead, relax into the unified equanimity of natural presence without mental projections or concentrations.
Everything will disappear without a trace by itself, and with it you will experience the heavenly expanse of pure mind, irresistibly rising from within with even greater clarity.
Longchenpa
Realizing that all of this is just a manifestation of the energy of awareness,
don't avoid it,
don't get involved,
don't try to improve or change it,
don't contemplate
or even meditate on it.
Instead, relax into the unified equanimity of natural presence without mental projections or concentrations.
Everything will disappear without a trace by itself, and with it you will experience the heavenly expanse of pure mind, irresistibly rising from within with even greater clarity.
Longchenpa
से पुनः पोस्ट किया:
Dharma - The Way Things Are
01.05.202511:01
Non-attachment to dust
A Chinese Zen master of the Tang Dynasty (618- 907) named Zengetsu wrote the following instructions to his disciples:
«To live in the world and yet not create attachment to worldly dust is the way of the true disciple.
Seeing the good action of another, inspire you to follow his example. When you hear of another's mistake, advise yourself not to repeat it.
Even when alone in a dark room, act as if you were receiving a distinguished guest. Express your feelings, but no more than your true nature demands.
Poverty is your treasure. Never exchange it for an easy life.
A man may appear foolish and yet not be. He can only guard his wisdom carefully.
Dignities are the fruits of self-discipline. They do not fall from the sky by themselves, like snow or rain.
Modesty is the foundation of all virtues. Let your neighbors know you before you make yourself known.
A noble heart never compels itself. Its words, like incomparable pearls, are seldom announced but are highly valued.
For the devoted disciple, every day is a happy day. Time passes, but he never lags behind. Neither fame nor disgrace touches him.
Judge yourself, but not another. Do not discuss good and evil.
Some things, though good, have been considered bad from generation to generation. Since the price of justice may not be recognized until centuries later, there is no need to demand immediate recognition.
Live with purpose, but leave the results of your actions to the great law of the universe. Spend each day in peaceful contemplation»
A Chinese Zen master of the Tang Dynasty (618- 907) named Zengetsu wrote the following instructions to his disciples:
«To live in the world and yet not create attachment to worldly dust is the way of the true disciple.
Seeing the good action of another, inspire you to follow his example. When you hear of another's mistake, advise yourself not to repeat it.
Even when alone in a dark room, act as if you were receiving a distinguished guest. Express your feelings, but no more than your true nature demands.
Poverty is your treasure. Never exchange it for an easy life.
A man may appear foolish and yet not be. He can only guard his wisdom carefully.
Dignities are the fruits of self-discipline. They do not fall from the sky by themselves, like snow or rain.
Modesty is the foundation of all virtues. Let your neighbors know you before you make yourself known.
A noble heart never compels itself. Its words, like incomparable pearls, are seldom announced but are highly valued.
For the devoted disciple, every day is a happy day. Time passes, but he never lags behind. Neither fame nor disgrace touches him.
Judge yourself, but not another. Do not discuss good and evil.
Some things, though good, have been considered bad from generation to generation. Since the price of justice may not be recognized until centuries later, there is no need to demand immediate recognition.
Live with purpose, but leave the results of your actions to the great law of the universe. Spend each day in peaceful contemplation»
28.04.202513:29
We are bound by karma until we no longer function solely in terms of past, present, and future. When we begin to realize that the circumstances of time are actually something created by us, then there is no karma to bind us.
In a sense, karma is something self-reproducing. We produce our own karma, but as soon as we begin to realize exactly how we do it, with the insight that reality pervades all things, the karmic chain reaction is stopped.
In tantra, according to its adherents, we can cut off the very notion of karma as such. It is commonly asserted that enlightenment is attainable over several lives or innumerable lives, but according to Tantra, the state of Buddhahood is attained in a single life. This is another of the radical views of the tantrics. They claim that enlightenment is attainable within one life, but to do so you will have to burn out all your karmic imprints. In their opinion, this is possible.
Traleg Rinpoche
In a sense, karma is something self-reproducing. We produce our own karma, but as soon as we begin to realize exactly how we do it, with the insight that reality pervades all things, the karmic chain reaction is stopped.
In tantra, according to its adherents, we can cut off the very notion of karma as such. It is commonly asserted that enlightenment is attainable over several lives or innumerable lives, but according to Tantra, the state of Buddhahood is attained in a single life. This is another of the radical views of the tantrics. They claim that enlightenment is attainable within one life, but to do so you will have to burn out all your karmic imprints. In their opinion, this is possible.
Traleg Rinpoche
25.04.202510:45
The inability of the mind to realize its own nature is what is meant by the term "ma-rikpa", or ignorance, the first level of obscuration or defilement of the mind.
This ignorance results in the mind having a sense of “I” and “other,” something different from the mind. This dualistic clinging, which we experience throughout the beginningless times and which never ceases, is the second level of obscuration, the obscuration of habits.
From this dualistic clinging arise the three major mental afflictions: mental darkness, desire, and aggression. Underlying these three afflictions are 84,000 different mental afflictions, a third level of obscurations called the obscuration of mental affliction.
Under the influence of this, we perform actions that are inherently obscured, a fourth level called the obscuration of actions, or karma.
These four levels or types of obscurations are the cause of all living beings wandering in samsara. If they are removed or purified, the inherent qualities of the nature of mind, which we call wisdom or “yeshe,” will naturally manifest and spread like the rays of the sun. The word “sang,” which denotes in Tibetan the removal of these obscurations, means “purification,” and the word for the spreading of the inherent qualities of the mind that results is “gye,” or “increase.” “Sang-gye,” these two words taken together, in Tibetan, denote Buddhahood. Consequently, Buddha state refers to the realization of complete purity of mind.
Kalu Rinpoche
This ignorance results in the mind having a sense of “I” and “other,” something different from the mind. This dualistic clinging, which we experience throughout the beginningless times and which never ceases, is the second level of obscuration, the obscuration of habits.
From this dualistic clinging arise the three major mental afflictions: mental darkness, desire, and aggression. Underlying these three afflictions are 84,000 different mental afflictions, a third level of obscurations called the obscuration of mental affliction.
Under the influence of this, we perform actions that are inherently obscured, a fourth level called the obscuration of actions, or karma.
These four levels or types of obscurations are the cause of all living beings wandering in samsara. If they are removed or purified, the inherent qualities of the nature of mind, which we call wisdom or “yeshe,” will naturally manifest and spread like the rays of the sun. The word “sang,” which denotes in Tibetan the removal of these obscurations, means “purification,” and the word for the spreading of the inherent qualities of the mind that results is “gye,” or “increase.” “Sang-gye,” these two words taken together, in Tibetan, denote Buddhahood. Consequently, Buddha state refers to the realization of complete purity of mind.
Kalu Rinpoche
22.04.202505:58
Four Thoughts Unfolding the Mind Toward the Dharma
This is the foundation of all Buddhist practice. Before we can sincerely follow the spiritual path at all, the mind must be turned in the right direction-from automaticity to awareness, from the superficial to the authentic. The four meditations serve this purpose:
The preciousness of human birth is that we have a rare opportunity: we have the body, the mind, and the conditions for practice. This is no small thing.
Impermanence and death - everything changes, and our lives can end at any moment. What do we do with our time?
Karma and the law of cause and effect - every action we take has consequences. We create our own reality.
The disadvantages of samsara - no matter how attractive worldly life may seem, it is always accompanied by dissatisfaction, suffering, and change.
These reflections are not meant to frighten or alarm. They are an awakening impulse that helps us remember what is really important. Without them, meditation becomes a mere technique, and the path a beautiful idea. With them, it becomes a real movement toward freedom.
This is the foundation of all Buddhist practice. Before we can sincerely follow the spiritual path at all, the mind must be turned in the right direction-from automaticity to awareness, from the superficial to the authentic. The four meditations serve this purpose:
The preciousness of human birth is that we have a rare opportunity: we have the body, the mind, and the conditions for practice. This is no small thing.
Impermanence and death - everything changes, and our lives can end at any moment. What do we do with our time?
Karma and the law of cause and effect - every action we take has consequences. We create our own reality.
The disadvantages of samsara - no matter how attractive worldly life may seem, it is always accompanied by dissatisfaction, suffering, and change.
These reflections are not meant to frighten or alarm. They are an awakening impulse that helps us remember what is really important. Without them, meditation becomes a mere technique, and the path a beautiful idea. With them, it becomes a real movement toward freedom.
08.05.202506:11
We create one karmic seed, then another, then a third, so that everything becomes more material to us, and we create more obstacles and more marigpa - more fundamental delusions of perceiving reality. We are always moving in that direction, having lost the knowledge of our true state.
The Teachings exist to make us capable of reversing this continued descent further and further into ignorance.
Thanks to the Teachings, we reverse our situation instead of falling further into the usual sansaric vision. And the way we talked about reversing this situation is called rulog in the Dzogchen Teachings. Rulog is when you go in a certain direction and then turn back. By turning back, you eventually find the source, and that source is the state of zhi, the original foundation that we talked about. You turn your sansaric vision and you find yourself in the state of basis.
Namkhai Norbu Rinpoche
The Teachings exist to make us capable of reversing this continued descent further and further into ignorance.
Thanks to the Teachings, we reverse our situation instead of falling further into the usual sansaric vision. And the way we talked about reversing this situation is called rulog in the Dzogchen Teachings. Rulog is when you go in a certain direction and then turn back. By turning back, you eventually find the source, and that source is the state of zhi, the original foundation that we talked about. You turn your sansaric vision and you find yourself in the state of basis.
Namkhai Norbu Rinpoche
04.05.202506:49
To seek and find nothing is to overcome ignorance.
The original Dzogchen text says that to seek the source of the mind and find nothing means to encounter the Dharmakaya. It is not true that we see nothing. We find the Dharmakaya. So we realize that there is Dharmakaya.
Then, when we try to realize where thought abides and find nothing, then finding nothing, we find the Sambhogakaya of our state.
Then, when we try to discover where thought disappears and find nothing, we find the Nirmanakaya. This is what the original text tells us.
If we think that we have to attain another realization or enlightenment, we are wrong: it means that we are ignorant of our condition, of our circumstances. To attain enlightenment means to eliminate or transcend all obstacles, but it does not mean that we have no qualities or that we should derive those qualities from somewhere.
Namkhai Norbu Rinpoche
The original Dzogchen text says that to seek the source of the mind and find nothing means to encounter the Dharmakaya. It is not true that we see nothing. We find the Dharmakaya. So we realize that there is Dharmakaya.
Then, when we try to realize where thought abides and find nothing, then finding nothing, we find the Sambhogakaya of our state.
Then, when we try to discover where thought disappears and find nothing, we find the Nirmanakaya. This is what the original text tells us.
If we think that we have to attain another realization or enlightenment, we are wrong: it means that we are ignorant of our condition, of our circumstances. To attain enlightenment means to eliminate or transcend all obstacles, but it does not mean that we have no qualities or that we should derive those qualities from somewhere.
Namkhai Norbu Rinpoche
01.05.202505:54
All phenomena naturally arise in their uniquely correct manifestations and situations, forming ever-changing patterns of meaning and significance, like participants in a great dance.
Everything is a symbol, and yet there is no difference between the symbol and the truth that is symbolized.
Chogyam Trungpa Rinpoche
Everything is a symbol, and yet there is no difference between the symbol and the truth that is symbolized.
Chogyam Trungpa Rinpoche
27.04.202512:35
The more concerned you are about your physical aging, the more you will worry. Don't worry so much about your appearance. It is better to focus on not wasting your life. Practice Dharma. The more you practice it, the greater your satisfaction will be.
Mindfulness towards death is the nectar-like medicine that restores your health and the guardian that watches over the discipline of your practice, never letting it distract you.
Dilgo Khyentse Rinpoche
Mindfulness towards death is the nectar-like medicine that restores your health and the guardian that watches over the discipline of your practice, never letting it distract you.
Dilgo Khyentse Rinpoche
25.04.202504:46
To the bodhisattva who sees suffering as a spur to diligence, there is nothing that could conflict with Dharma practice. Should hundreds of thousands of demonic hordes arise as foes, how they could affect the wise for whom adversities are allies?
Patrul Rinpoche
Patrul Rinpoche
21.04.202505:16
This life passes as quickly as autumn clouds;
Family and friends are like passers-by in a market;
The demon of death approaches like twilight's shadows;
What the future holds is like a translucent fish in cloudy waters;
Life's experiences are like last night's dreams;
The pleasures of the senses, like an imaginary party.
Meaningless activities are like waves
lapping on the surface of the water.
Guru Padmasambhava
Family and friends are like passers-by in a market;
The demon of death approaches like twilight's shadows;
What the future holds is like a translucent fish in cloudy waters;
Life's experiences are like last night's dreams;
The pleasures of the senses, like an imaginary party.
Meaningless activities are like waves
lapping on the surface of the water.
Guru Padmasambhava
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