MahaYog - Yoga 🔱 and Buddhism ☸️
🔱 Uncensored Primary Yoga and Buddhism, beyond any sectarian boundaries.
Translations of sutras, practices, and guidelines for their use https://t.me/MahaYogPractices
Discussions here https://t.me/+Gj59nCgBqOc0ZGMy
From Yogi to Yogi with Love 🧘
Translations of sutras, practices, and guidelines for their use https://t.me/MahaYogPractices
Discussions here https://t.me/+Gj59nCgBqOc0ZGMy
From Yogi to Yogi with Love 🧘
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May 28, 2024"MahaYog - Yoga 🔱 and Buddhism ☸️" тобындағы соңғы жазбалар
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
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
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
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
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)
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.
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
20.04.202517:58
The great Indian Buddhist master Nagarjuna wrote his celebrated poem Letter to a Friend as a gift of advice to a South Indian king, and it has since become a monument in the Indian shastra tradition. Despite its short length (only 123 verses), it covers the entire Mahayana path, combining a practical approach to daily conduct with a theoretical exposition of the different stages leading to enlightenment. It has thus been an ideal source for many of Tibet’s greatest scholars seeking a scriptural authority to enhance their own descriptions of the Buddhist path.
For those who are more into listening, the audio version.
For those who are more into listening, the audio version.
20.04.202505:27
On the reverse side of pleasure is suffering (excerpt from a lecture by the attainer of Mahamudra)
Suffering increases due to entrapment and attachment to the ego. Our craving is limitless, and if we are grasped by something but do not receive it, suffering arises;
- When you gain some pleasure, attachment to it is formed, so when you lose it, suffering arises;
- When you are attached to pleasure or struggle to gain it, you meet enemies and other unpleasant objects, so suffering arises;
- Attachment to the ego, formed as a result of attachment to pleasure, generates various sufferings.
So, greed for pleasure and desires are boundless, so suffering is bound to arise. Suffering from the impossibility of getting what you want, suffering from the loss of the object of attachment, suffering from the need to meet unpleasant objects and enemies, etc. As long as you are chasing pleasure, you cannot love all living beings, and your consciousness is directed only to yourself (egoism), because of which numerous sufferings arise.
Suffering increases due to entrapment and attachment to the ego. Our craving is limitless, and if we are grasped by something but do not receive it, suffering arises;
- When you gain some pleasure, attachment to it is formed, so when you lose it, suffering arises;
- When you are attached to pleasure or struggle to gain it, you meet enemies and other unpleasant objects, so suffering arises;
- Attachment to the ego, formed as a result of attachment to pleasure, generates various sufferings.
So, greed for pleasure and desires are boundless, so suffering is bound to arise. Suffering from the impossibility of getting what you want, suffering from the loss of the object of attachment, suffering from the need to meet unpleasant objects and enemies, etc. As long as you are chasing pleasure, you cannot love all living beings, and your consciousness is directed only to yourself (egoism), because of which numerous sufferings arise.
Қайта жіберілді:
Dharma - The Way Things Are
19.04.202511:38
The essence of the law of conditioned arising (excerpt from a lecture)
The basis of teaching, the basis of practice, is the law of conditioned arising—the process of falling, the process of rising. And the summary, the essence, is the four noble truths. So if you understand these two teachings, the law of conditioned arising and the four noble truths, then in general, you understand the teaching as such, and you understand what the practice is.
So let's reflect on that. The first stage, where everything begins, is Avidya, the state of not having the right vision. Sometimes they say «fundamental ignorance», «fundamental unawareness», or you could say «absence of light», which is the state of not being able to read the light correctly. Put differently, it is darkness. That is, darkness is when there is no light, when we cannot read the light correctly. That's where it all starts. What does it mean to read light correctly, and what does light have to do with it? First of all, light is the highest element in the universe. It is the first source of the universe, the first source of our false self. Everything is made of light. That's the first thing we encounter, that's the first thing we come in contact with. So if we transcend light, then we attain Nirvana. That's the first thing.
And what does it mean to read rightly or to read wrongly? What does it mean to see as it is or to be in a state of delusion? This is the root question, and it is not only about the perception of light at the beginning of the process of falling. It is here and now. Are we seeing correctly? What does it mean to see correctly? It means that consciousness is stopped in relation to the object of cognition. When there is no cognition of the object we perceive, that is, as soon as we try to do something about the object, the highest object and the source of all objects is light. So, when we try to do something, somehow perceive right, wrong, somehow move towards the light, or not move or do something, that's when the association with this light arises. Then our consciousness comes into motion in relation to the light, and further in relation to objects.
But if consciousness is stopped, if there is no cognition of the object or perception, then we surpass the light, then we do not receive any influence from the Causal World, and we return to the original state. So the point is whether consciousness is moving in relation to the object or whether consciousness is in the original state, and the object has no influence on us. That is the root point. Seeing as it is, reading the light correctly, recognizing the light, and transcending the light. These are the moments. So that is where it starts.
If consciousness comes into motion, then we begin to count experience as the best. So first, we, as you remember, by the law of conditioned arising, we have the experience of light. And we begin to count that experience as the best. In the present condition, we cannot without cognition, we cannot without getting experience, we cannot without objects, we want to cognize. Right? That's what is counting experience as the best experience.
Well, if I take experience as the best, if I seek myself in this experience, then the following arises. I associate myself with this experience. That is, I consider it myself, and I identify with it. Therefore, the experience takes root, karma accumulates, the Universe is formed, and the false self is formed. I associate myself with this experience. And further, because of the action of that experience, illusions arise. This is when I see one thing through another. That's the essence of it. That is the movement of consciousness towards an object external to us. The highest object is light. Movement. I want to have an experience. I take experience as the best. Then, I associate myself with that experience, and illusions arise because of the action of the experience. That is actually the whole law of conditioned arising.
The basis of teaching, the basis of practice, is the law of conditioned arising—the process of falling, the process of rising. And the summary, the essence, is the four noble truths. So if you understand these two teachings, the law of conditioned arising and the four noble truths, then in general, you understand the teaching as such, and you understand what the practice is.
So let's reflect on that. The first stage, where everything begins, is Avidya, the state of not having the right vision. Sometimes they say «fundamental ignorance», «fundamental unawareness», or you could say «absence of light», which is the state of not being able to read the light correctly. Put differently, it is darkness. That is, darkness is when there is no light, when we cannot read the light correctly. That's where it all starts. What does it mean to read light correctly, and what does light have to do with it? First of all, light is the highest element in the universe. It is the first source of the universe, the first source of our false self. Everything is made of light. That's the first thing we encounter, that's the first thing we come in contact with. So if we transcend light, then we attain Nirvana. That's the first thing.
And what does it mean to read rightly or to read wrongly? What does it mean to see as it is or to be in a state of delusion? This is the root question, and it is not only about the perception of light at the beginning of the process of falling. It is here and now. Are we seeing correctly? What does it mean to see correctly? It means that consciousness is stopped in relation to the object of cognition. When there is no cognition of the object we perceive, that is, as soon as we try to do something about the object, the highest object and the source of all objects is light. So, when we try to do something, somehow perceive right, wrong, somehow move towards the light, or not move or do something, that's when the association with this light arises. Then our consciousness comes into motion in relation to the light, and further in relation to objects.
But if consciousness is stopped, if there is no cognition of the object or perception, then we surpass the light, then we do not receive any influence from the Causal World, and we return to the original state. So the point is whether consciousness is moving in relation to the object or whether consciousness is in the original state, and the object has no influence on us. That is the root point. Seeing as it is, reading the light correctly, recognizing the light, and transcending the light. These are the moments. So that is where it starts.
If consciousness comes into motion, then we begin to count experience as the best. So first, we, as you remember, by the law of conditioned arising, we have the experience of light. And we begin to count that experience as the best. In the present condition, we cannot without cognition, we cannot without getting experience, we cannot without objects, we want to cognize. Right? That's what is counting experience as the best experience.
Well, if I take experience as the best, if I seek myself in this experience, then the following arises. I associate myself with this experience. That is, I consider it myself, and I identify with it. Therefore, the experience takes root, karma accumulates, the Universe is formed, and the false self is formed. I associate myself with this experience. And further, because of the action of that experience, illusions arise. This is when I see one thing through another. That's the essence of it. That is the movement of consciousness towards an object external to us. The highest object is light. Movement. I want to have an experience. I take experience as the best. Then, I associate myself with that experience, and illusions arise because of the action of the experience. That is actually the whole law of conditioned arising.
19.04.202505:29
The sutras say that Mara (“devil” in Buddhism) is an insidious character and a skilled archer. It takes great effort to avoid being caught in the crosshairs of one of his five arrows, because each one targets our most vulnerable places.
The first of Mara's arrows is aimed at those who take great pride in their accomplishments or their material or spiritual wealth.
The second is aimed at those who are ignorant because they have no idea which activities and relationships to abandon and which to embrace.
The third is for those who have wrong views, for example, they do not believe in cause, condition, and effect.
The fourth is aimed at those whose forgetfulness constantly distracts them from mindfulness.
The fifth is directed at those who are distracted by the eight worldly dharmas.
Dzongsar Khyentse Rinpoche
The first of Mara's arrows is aimed at those who take great pride in their accomplishments or their material or spiritual wealth.
The second is aimed at those who are ignorant because they have no idea which activities and relationships to abandon and which to embrace.
The third is for those who have wrong views, for example, they do not believe in cause, condition, and effect.
The fourth is aimed at those whose forgetfulness constantly distracts them from mindfulness.
The fifth is directed at those who are distracted by the eight worldly dharmas.
Dzongsar Khyentse Rinpoche
18.04.202507:37
If you carry out auspicious activities and create favorable circumstances,
This will help your mind to follow the right direction.
If your mind follows the right direction,
It will help you improve and increase meditative experiences.
If you have proper meditative experiences,
This will help you attain perfect enlightenment.
Guru Padmasambhava
This will help your mind to follow the right direction.
If your mind follows the right direction,
It will help you improve and increase meditative experiences.
If you have proper meditative experiences,
This will help you attain perfect enlightenment.
Guru Padmasambhava
17.04.202512:11
One of the questions I am most often asked in public teachings and private conversations is, "How do I get rid of attachment? How do I get rid of hope and fear?".
The answer is simple: “By giving up trying.” Why?
Because by trying to get rid of something, we are actually only increasing hope and fear. If we treat a state, feeling, sensation, or any other experience as an enemy, we only make it stronger: we resist it and succumb to it at the same time. The middle path suggested by the Buddha begins by simply looking at what we are thinking or feeling, whatever that experience may be: I am angry, I am jealous, I am tired, I am afraid.
In the process of such observation, we gradually begin to notice that thoughts and feelings are not as solid and durable as they first seemed. Impermanence has its advantages. Everything changes - even our hopes and fears.
Yonge Mingyur Rinpoche
The answer is simple: “By giving up trying.” Why?
Because by trying to get rid of something, we are actually only increasing hope and fear. If we treat a state, feeling, sensation, or any other experience as an enemy, we only make it stronger: we resist it and succumb to it at the same time. The middle path suggested by the Buddha begins by simply looking at what we are thinking or feeling, whatever that experience may be: I am angry, I am jealous, I am tired, I am afraid.
In the process of such observation, we gradually begin to notice that thoughts and feelings are not as solid and durable as they first seemed. Impermanence has its advantages. Everything changes - even our hopes and fears.
Yonge Mingyur Rinpoche
17.04.202505:19
Yoga is not something you do. It is whom you become through practice.
B.K.S. Iyengar
B.K.S. Iyengar
16.04.202504:47
Our true mind is like a lotus - originally pure, untainted, and full of perfect qualities.
Even if the lotus grows in water, the water cannot pollute it.
So is the mind: although it is immersed in thoughts and emotions, its essence remains intact, like lotus petals in the morning sun.
Tulku Urgyen Rinpoche
Even if the lotus grows in water, the water cannot pollute it.
So is the mind: although it is immersed in thoughts and emotions, its essence remains intact, like lotus petals in the morning sun.
Tulku Urgyen Rinpoche
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50.71%ERRҚайта жіберілді:Dharma - The Way Things Are
05.04.202511:28
On another occasion, the Buddha said: «Brothers, when I speak to you, do not accept my words blindly merely out of love and respect for me. But test it, test it, test it as a goldsmith tests gold by cutting it, subjecting it to fire, and striking it with a hammer to determine whether it is genuine or counterfeit. Take my words to heart and follow them only if you find them reasonable». This is also the Buddha's way. This is how the Buddha encouraged everyone to think through ideas and concepts by themselves, with their own minds.
Some religions warn against this and ask you simply to believe what they say and teach. Otherwise, their god will send them to hell. The Buddha never uttered curses and never promised punishment to those who did not believe in him.
As for worship rituals, they have no place at all in the Buddha's teachings. You may ask why Buddhists lay flowers in front of the Buddha's image. However, by doing so, they are only showing their gratitude to the greatest Guru for his selfless, lifelong service to all mankind, for his teachings, and for opening the righteous path to the whole world. This is by no means a ritual.
It is not so important whether you take refuge in the Buddha or not. What is important is to lead a good life by following the path he pointed out. The Buddha had one devoted and respectful disciple. One day, sitting down next to him, he looked directly at the Buddha, who was at that moment in his holiest and most beautiful form. The Buddha understood the disciple's condition and said: «What is the use of looking at this body, a mass of flesh and bones? ... Get out of here and look at the Dhamma» (i.e., practice the virtues, follow the law of truth).
Whether you take refuge or not is not as important as living a good life, pure in deed, word, and thought. You are a true follower of the Buddha if you try to lead a pure life.
Venerable Balangoda Anandamaitreya
Some religions warn against this and ask you simply to believe what they say and teach. Otherwise, their god will send them to hell. The Buddha never uttered curses and never promised punishment to those who did not believe in him.
As for worship rituals, they have no place at all in the Buddha's teachings. You may ask why Buddhists lay flowers in front of the Buddha's image. However, by doing so, they are only showing their gratitude to the greatest Guru for his selfless, lifelong service to all mankind, for his teachings, and for opening the righteous path to the whole world. This is by no means a ritual.
It is not so important whether you take refuge in the Buddha or not. What is important is to lead a good life by following the path he pointed out. The Buddha had one devoted and respectful disciple. One day, sitting down next to him, he looked directly at the Buddha, who was at that moment in his holiest and most beautiful form. The Buddha understood the disciple's condition and said: «What is the use of looking at this body, a mass of flesh and bones? ... Get out of here and look at the Dhamma» (i.e., practice the virtues, follow the law of truth).
Whether you take refuge or not is not as important as living a good life, pure in deed, word, and thought. You are a true follower of the Buddha if you try to lead a pure life.
Venerable Balangoda Anandamaitreya
29.03.202507:51
There is no single Buddhism. There are many Buddhist teachings. When Buddhism enters a country, that country also acquires a new form of Buddhism. The Buddhist teachings in that country will differ from those in other countries. Buddhism, to remain authentic, must align with and conform to the psychology and culture of the society it serves.
Titus Nhat Hanh
Titus Nhat Hanh
07.04.202506:45
There is only one reality. And you are it, although you do not know it. But when you awaken to that reality, you are no longer something, you are everything and always. And that is all.
Kalu Rinpoche
Kalu Rinpoche
04.04.202506:37
Guru is the nature of our mind. If we have realized the nature of mind, there is no need for an external guru. If comprehension of [the nature of] the mind is maintained in and out of meditation, then the guru is beyond meeting and parting.
Dilgo Khyentse Rinpoche
Dilgo Khyentse Rinpoche
05.04.202506:25
The source of all demons is in the mind itself. When awareness holds and embraces any external object, it is at the mercy of the demon.
Machig Labdron
Machig Labdron
27.03.202506:35
All the water and drink you’ve consumed from beginningless time until now has failed to satisfy your thirst or bring you contentment.
Drink therefore of this stream of enlightened mind, Fortunate Ones.
Milarepa
Drink therefore of this stream of enlightened mind, Fortunate Ones.
Milarepa
08.04.202505:58
Do not repay with anger the one who is angry with you -
And you will win a battle that is hard to win.
He who knows that the other is seized with anger,
But consciously keeps peace in his soul, practicing for the good of both,
For the good of himself and the good of the other.
Sanyutta-nikaya
And you will win a battle that is hard to win.
He who knows that the other is seized with anger,
But consciously keeps peace in his soul, practicing for the good of both,
For the good of himself and the good of the other.
Sanyutta-nikaya
11.04.202505:11
The most important disadvantage of smoking is that it closes a man's Brahma door on the top of his head. So at the time of his death, it will be extremely difficult for him to practice Pho-wa in an attempt to bring his consciousness through this door in order to either free himself from cyclic existence or to pass into one of the three higher worlds.
For the benefit of self and others, all Dharma practitioners should avoid smoking altogether!
Chatral Rinpoche
For the benefit of self and others, all Dharma practitioners should avoid smoking altogether!
Chatral Rinpoche
30.03.202506:27
Oral instruction does not mean many books but rather a few words that hit the target and convey the essence of meaning into your mind.
Vision does not mean just a philosophical opinion; it is freedom from the limitations of mental constructs.
Meditation does not mean mental concentration on something; it means that your mind remains steadfast in its natural ability to know, free from mental effort.
Spontaneous action does not mean licentious behavior; it means freedom from the habit of clinging to illusory sensations as reality.
Distinguishing knowledge (prajña) does not refer to the sharp faculties of mistaken thinking; it is the realization that all dharmas are unborn and free from mental constructions.
Guru Padmasambhava
Vision does not mean just a philosophical opinion; it is freedom from the limitations of mental constructs.
Meditation does not mean mental concentration on something; it means that your mind remains steadfast in its natural ability to know, free from mental effort.
Spontaneous action does not mean licentious behavior; it means freedom from the habit of clinging to illusory sensations as reality.
Distinguishing knowledge (prajña) does not refer to the sharp faculties of mistaken thinking; it is the realization that all dharmas are unborn and free from mental constructions.
Guru Padmasambhava
19.04.202505:29
The sutras say that Mara (“devil” in Buddhism) is an insidious character and a skilled archer. It takes great effort to avoid being caught in the crosshairs of one of his five arrows, because each one targets our most vulnerable places.
The first of Mara's arrows is aimed at those who take great pride in their accomplishments or their material or spiritual wealth.
The second is aimed at those who are ignorant because they have no idea which activities and relationships to abandon and which to embrace.
The third is for those who have wrong views, for example, they do not believe in cause, condition, and effect.
The fourth is aimed at those whose forgetfulness constantly distracts them from mindfulness.
The fifth is directed at those who are distracted by the eight worldly dharmas.
Dzongsar Khyentse Rinpoche
The first of Mara's arrows is aimed at those who take great pride in their accomplishments or their material or spiritual wealth.
The second is aimed at those who are ignorant because they have no idea which activities and relationships to abandon and which to embrace.
The third is for those who have wrong views, for example, they do not believe in cause, condition, and effect.
The fourth is aimed at those whose forgetfulness constantly distracts them from mindfulness.
The fifth is directed at those who are distracted by the eight worldly dharmas.
Dzongsar Khyentse Rinpoche
15.04.202505:46
Be content with what you have, be happy with what happens to you. When you realize that you do not lack anything, the whole universe will belong to you.
Lao Tzu
Lao Tzu
18.04.202507:37
If you carry out auspicious activities and create favorable circumstances,
This will help your mind to follow the right direction.
If your mind follows the right direction,
It will help you improve and increase meditative experiences.
If you have proper meditative experiences,
This will help you attain perfect enlightenment.
Guru Padmasambhava
This will help your mind to follow the right direction.
If your mind follows the right direction,
It will help you improve and increase meditative experiences.
If you have proper meditative experiences,
This will help you attain perfect enlightenment.
Guru Padmasambhava
07.04.202515:17
If we catch a glimpse of nondual perception, our preoccupation with the external appearance of things begins to fade.
The more our preoccupation with the appearance of things, our inner fixation, disappears, the more our inner sense of solid concreteness disappears.
The more we train in the awakened state, the more clearly we will see the world around us for what it truly is — a play of illusions devoid of solidity.
Great masters who came to realization could walk on water, pass through stone walls, and remain unscathed by fire. The external elements are but the fruit of clouded perception. No one but ourselves created them; therefore, when our inner fixation collapses, their pseudo-existence collapses with it.
All external appearances are devoid of substance, like smoke and mist. We perceive appearances, but only as a magical game of obfuscation.
Tulku Urgyen Rinpoche
The more our preoccupation with the appearance of things, our inner fixation, disappears, the more our inner sense of solid concreteness disappears.
The more we train in the awakened state, the more clearly we will see the world around us for what it truly is — a play of illusions devoid of solidity.
Great masters who came to realization could walk on water, pass through stone walls, and remain unscathed by fire. The external elements are but the fruit of clouded perception. No one but ourselves created them; therefore, when our inner fixation collapses, their pseudo-existence collapses with it.
All external appearances are devoid of substance, like smoke and mist. We perceive appearances, but only as a magical game of obfuscation.
Tulku Urgyen Rinpoche
Канал өзгерістері тарихы
Көбірек мүмкіндіктерді ашу үшін кіріңіз.