H.H. Chogtrul Gyangkhang Rinpoche

Spiritual practice is a life-long journey of learning, without end As a monk, I am just an ordinary human being. The only difference between you and me, is my strong resolve in my spiritual path.

~~~

H.H. Chogtrul Gyangkhang Rinpoche

HH. PADMA NORBU RINPOCHE

COLLECTIVE ADVICES OF HH. PADMA NORBU RINPOCHE

Always supplicate and make aspirational prayers with ardent faith, devotion and enthusiasm. One's nature of mind is covered up with ignorance and delusion. Try to rest in the relaxed state without any delusion and conceptual thoughts. Always be free from delusion of pride and so on.

~~

THE ILLUMINATING LAMP OF DO'S & DON'T S

Kyabje Penor Rinpoche

Emptiness is not something like just remaining there without having thoughts or anything at all. It is said in the scriptures that if one does not know how to meditate properly on emptiness, then one can fall into the wrong way. To correctly establish the ultimate nature as emptiness, investigate the true nature of mind. Maintain this through the practice of meditation.

 

Emptiness which is merely empty and the emptiness which is the nature of mind are different. The first emptiness is just nothingness. This kind of emptiness is shown by the example of ‘the horns of a rabbit’. It is just not there. But the emptiness of the mind is different. It does not have any form, colour or shape. It is not existent, and at the same time, it is everything. It is that which creates all of Samsara and Nirvana.

-From Kyabje Penor Rinpoche’s teaching given on 12th November, 1999

Om Mani padme hum...

Om Mani padme hum...

Dzongsar Jamyang Khyentse

Most likely someone who thinks, “I don’t need an outer guru; I am my own master, just like the Buddha said,” is oversimplifying  the Buddha’s words. If you look carefully, all the great practitioners who may have said “I am my own master” also had gurus. Even Shakyamuni Buddha had Dipamkara, and Guru Padmasambhava had the eight vidyadharas. They never denied it.

~~~

The Guru Drinks Bourbon?

Book by Khyentse Norbu

Dzongsar Jamyang Khyentse Rinpoche

How we interpret information and our experiences of the world depends entirely on how much merit we have accumulated.

~~~

Dzongsar Jamyang Khyentse Rinpoche

HIS HOLINESS DALAI LAMA

Just as we teach people physical hygiene to help preserve their physical health, for a happy and peaceful mind, we need to teach people about emotional hygiene - how to tackle their destructive emotions

HIS HOLINESS DALAI LAMA

Mahaguru Padmasambhava

Lady Tsogyal asked the master: What are the three signs of progress? The master replied: They are these three: 

●  The outer sign of progress is when you do not notice having a physical body. 

●  The inner is when the negative emotions do not arise.

 ●  The innermost is when you are not directed toward any object whatsoever.

~~~~

Treasures from Juniper Ridge: The Profound Instructions of Padmasambhava to the Dakini Yeshe Tsogyal

Book by Padmasambhava

Mahaguru Padmasambhava

Lady Tsogyal asked the master: Which key point explains how mind and dharmata are indivisible?

 The master replied: These six analogies for indivisibility express how mind and dharmata are indivisible: 

●  Water and wetness cannot be separated.

 ●  Fire and heat cannot be separated. 

●  A conch and its whiteness cannot be separated. 

●  Brocade and the brocade’s pattern cannot be separated. 

●  The Golden Isle and its gold cannot be separated. 

●  Samsara and nirvana cannot be separated.

 Similarly, all things and all sentient beings cannot be separated within the single great sphere. Being and nonbeing cannot be separated, but are clearly seen to be mind and hence the true, original wakefulness. Also, things are mind while mind is things, and therefore indivisible and no different.

~~~

 Treasures from Juniper Ridge: The Profound Instructions of Padmasambhava to the Dakini Yeshe Tsogyal

Book by Padmasambhava

Shakya mune Buddha

TADYATHA OM MUNE MUNE MAHA MUNEYE SVAHA

Most Tibetan texts say MUNI MUNI MAHA MUNIYE. According to one Rinpoche who is a Sanskrit expert, that is mistaken. In Tibet, the Sanskrit language was not commonly learned in the monasteries, and I think there is a possibility that mantras are correct at the beginning, and then later, here and there, small things can be missing. So it is MUNE MUNE, not MUNI MUNI. There are a few scriptures where you find the correct version like that.

TADYATHA means “like that” – how to achieve enlightenment. SVAHA means establishing the base in your heart by having devotion. If you have that, you actualize the meaning of MUNE MUNE. This is the graduated path of the lower capable being, the graduated path of the middle capable being and the graduated path of the higher capable being. This also includes that tantric path. The first MUNE refers to completing the graduated path of the lower capable being, by having ceased attachment to this life, all the superstitious concepts. The second MUNE means having accomplished the graduated path of the middle capable being, having ceased attachment to samsaric perfection. The second MUNE can also mean ceasing ignorance through realizing emptiness, and this can also contain the paramitayana and also the tantra teaching. All three vehicles are in the MUNE MUNE. MAHA MUNEYE means having ceased the self-cherishing thought by actualizing the Mahayana path.

Therefore, the complete path to enlightenment is in TADYATHA OM MUNE MUNE MAHA MUNEYE SVAHA. The path comes in two parts, method and wisdom. When you completely actualize these, what happens is OM. OM is made of three syllables – AH, U, and MA – which signify your purified body, speech and mind. Then you achieve the completely pure body, speech and mind of the Buddha. SVAHA establishes the base in your heart, and through that, you actualize the meaning of MUNE MUNE MAHA MUNEYE, and then you achieve the OM – the complete pure holy body, speech and mind of the Buddha. Then you are able to work perfectly for sentient beings.

~~~

HIS EMINENCE Lama Zopa Rinpoche 

https://fpmt.org/mandala/archives/mandala-issues-for-2009/october/commentary-on-the-epithets-of-the-buddha/

Way To Go by Tai Situ Rinpoche

Often when we hear about Bodhicitta we take it to mean compassion. Although this is true, there is much more to it. The Tibetan phrase for Bodhicitta is ‘byan.chub.kyi.sems’ which literally means ‘mind of enlightenment’. This ‘mind of enlightenment’ is fundamental to Mahayana Buddhism since without it there can be no enlightenment. It is the beginning of all Mahayana practice. However it is not something we have to create by adopting a certain way of looking at things or understanding them. It is the seeing of everything, just as it is, by the essence of everything - the mind without any mistake. When considering the development of Bodhicitta 

we can distinguish three phases: a) the mind of enlightenment as a basis, b) the mind of enlightenment as a path and c) the result, enlightenment. The enlightened mind as a basis is the ultimate Bodhicitta, to be understood through the Madhyamaka view of non-extremity. The path - the practice of Bodhicitta - is divided into two aspects: aspiration Bodhicitta and practice Bodhicitta. The result is enlightenment - the great liberation - ultimate freedom and ultimate peace.

~~~

 Book:

Way To Go by Tai Situ Rinpoche

His holiness Karmapa 17th Ogyen Trinley Dorje

When you truly root yourself in a sense of responsibility and caring, then you will naturally act to ease the pain you see. Instead of being idealistic or waiting for the chance to have a big impact, you will be moved to act in small ways. And in the long run, this sense of deep concern will sustain your movements far beyond one single act. 

~~~

The Heart Is Noble: Changing the World from the Inside Out

His holiness Karmapa 17th Ogyen Trinley Dorje

Mahaguru Padmasambhava

PERSEVERANCE

 Master Padma said: When practicing the Dharma from your heart, you most possess perseverance.

 The lady asked: What does that mean?

 Friends and offspring, food and wealth, are all delusions, so give them up. Diversions, honor, and positive conditions are all severe obstacles, so give them up. Companionship, relatives, and attendants are all roots of samsãra and causes for attachment and anger, so give them up. The years and months, the days and moments, are all what shorten the time left before the moment of death, so practice quickly. People without perseverance and a true purpose regard their relatives, food, wealth, and offspring as being exceptional. They regard distractions as positive conditions. They regard companionship as pleasant. Without noticing the passing of years, months, and days, they count the length of their life. At the time of death,

~~~

Dakini Teachings: Padmasambhava's Oral Instructions to Lady Tsogyal

Book by Nyangrel Nyima Özer and Padmasambhava