MahaYog - Yoga 🔱 and Buddhism ☸️
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)
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.
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
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
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
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.
Кайра бөлүшүлгөн:
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.
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
14.04.202506:10
If the practitioner does not make the basis of his practice the self-release of thoughts at the moment of their arising, the continuous flow of subconscious discursive thinking generated by the mind will cause the accumulation of karma that keeps him in the cycle of existence.
So, the continuous release of all gross and subtle thoughts at the very moment of their arising is the basis of practice.
Patrul Rinpoche
So, the continuous release of all gross and subtle thoughts at the very moment of their arising is the basis of practice.
Patrul Rinpoche
10.04.202502:14
When sunlight falls on the crystal, lights of all the colors of the rainbow appear, but no substance in them can be grasped. Similarly, all thoughts in their infinite variety - devotion, compassion, harm, desire - are utterly meaningless.
There is no thought that is anything other than emptiness; if you recognize the empty nature of thoughts the moment they arise, they will dissolve.
Attachment and hatred can never disturb the mind. Deceptive emotions will collapse on their own. No negative actions accumulate so that no suffering will follow.
Dilgo Khentse Rinpoche
There is no thought that is anything other than emptiness; if you recognize the empty nature of thoughts the moment they arise, they will dissolve.
Attachment and hatred can never disturb the mind. Deceptive emotions will collapse on their own. No negative actions accumulate so that no suffering will follow.
Dilgo Khentse 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
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
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
13.04.202507:57
Even if you look into the nature of your mind for a billion years, you will never see any particular “thing” there, only emptiness. That is the Dharmakaya deity; you see it when you look there. No matter how much you investigate, no matter how much you analyze, with all diligence, this nature of mind, you will never find any concrete content or material filling in it. That is why it is called uncreated emptiness. Realizing this, you come face to face with, or attain, the vision of the Buddha Dharmakaya. Who sees that the mind is empty after all? You have some cognizing quality of knowledge that can see its emptiness. It is different from space, for space does not see itself. The mind, on the other hand, is cognizing and yet is empty. The emptiness quality is Dharmakaya, the cognizing quality is Sambhogakaya, and their unity is Nirmanakaya.
Tulku Urgyen Rinpoche
Tulku Urgyen Rinpoche
09.04.202506:48
The only difference between meditation and the normal, everyday process of thinking, feeling, and sensorics is the application of the simple, unvarnished awareness that arises when you allow your mind to rest as it is - without chasing thoughts or being distracted by feelings or sensorics.
Mingyur Rinpoche
Mingyur 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
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.
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
15.04.202512:05
Seeing a monk circumambulating around a stupa one day, Dromtonpa addressed him: “Doing circumambulation is good, but it would be better to practice Dharma.”
The monk thought, “Perhaps it would be better to do prostrations.” Seeing the monk doing prostrations, Dromtonpa said to him, "It is good that you are prostrating, but it would be better to practice Dharma."
When the monk tried reciting prayers and meditation, Dromtonpa repeated the same words again. Finally, the monk asked Dromtonpa, “So what should I do?” Dromtonpa replied, “Turn away in your heart from this life!”
Dromtonpa repeated three times, “Turn away in your heart from this life!”
Lama Sopa Rinpoche
The monk thought, “Perhaps it would be better to do prostrations.” Seeing the monk doing prostrations, Dromtonpa said to him, "It is good that you are prostrating, but it would be better to practice Dharma."
When the monk tried reciting prayers and meditation, Dromtonpa repeated the same words again. Finally, the monk asked Dromtonpa, “So what should I do?” Dromtonpa replied, “Turn away in your heart from this life!”
Dromtonpa repeated three times, “Turn away in your heart from this life!”
Lama Sopa Rinpoche
12.04.202506:27
The perception of the external world depends on the mind. We cannot find a material world that exists completely separate from the mind. The material world is a reflection of the mind, not something independently existing.
If your understanding of this leads you to realize the nature of the mind, you will automatically realize the nature of the external world. There is no need to study the nature of the world separately. We realize the nature of the external world through realizing the nature of the mind because it is unity in diversity.
This is the same as comprehending non-different wisdom.
Gampopa
If your understanding of this leads you to realize the nature of the mind, you will automatically realize the nature of the external world. There is no need to study the nature of the world separately. We realize the nature of the external world through realizing the nature of the mind because it is unity in diversity.
This is the same as comprehending non-different wisdom.
Gampopa
08.04.202514:10
Patience is essentially the ability to endure suffering. It is the fertile soil in which the flowers of the Dharma (in other words, the three disciplines) can grow and spread the fragrance of good qualities.
Three kinds of patience surround these flowers like a protective fence. The first is the patience to endure the suffering and difficulties that arise when one strives to achieve the twin goals of becoming a Buddha for one's own sake and the well-being of others.
The second kind of patience is the ability to put up with the injuries that others may inflict. In contrast, the third kind is the ability to face the doctrine of emptiness and other profound teachings without fear or apprehension.
Kangyur Rinpoche
Three kinds of patience surround these flowers like a protective fence. The first is the patience to endure the suffering and difficulties that arise when one strives to achieve the twin goals of becoming a Buddha for one's own sake and the well-being of others.
The second kind of patience is the ability to put up with the injuries that others may inflict. In contrast, the third kind is the ability to face the doctrine of emptiness and other profound teachings without fear or apprehension.
Kangyur Rinpoche
Көрсөтүлдү 1 - 24 ичинде 170
Көбүрөөк функцияларды ачуу үчүн кириңиз.