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

Ringu Tulku Rinpoche

Being free from desire brings the greatest peace. Often people find desire very interesting. We usually enjoy having desire, and we enjoy fulfilling our desire. But if you look closely, desire is actually painful because it is linked with dissatisfaction. There is something you want to be different from the way it is; you are not content with the way things are.

~~~~

 Ringu Tulku Rinpoche

Mahaguru Padmasambhava

Lady Tsogyal asked the master: After having practiced in this way, how does one awaken to enlightenment? 

The master replied: When you have trained in the thoughtfree nature of dharmata, thoughts—the causes of samsara— grow weaker and more quiet, while thought-free wakefulness becomes spontaneously present. This wakefulness is serene; its domain of experience is utterly pure; and the three kayas and other enlightened qualities appear naturally, like rays that shine from the sun. 

Once you have mastered this nature, your body may remain in the world of human beings but your mind abides at the stage of a buddha. Once you have practiced this way, there is no doubt that you will awaken to buddhahood in the bardo. In other words, within your sky-like personal experience—dharmakaya that is utterly uncreated—the sunlike sambhogakaya and nirmanakayas will, in the perceptions of others, work for the benefit of sentient beings, like the sun’s rays.

~~~

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

Book by Mahaguru Padmasambhava

Om Tare tutare ture soha

Meaning and Benefits of practicing powerful Tara Mantra

1) In short, om tare tuttare ture soha means "I prostrate to the Liberator, Mother of all the Victorious Ones." 

2) The Tara mantra is om tare tuttare ture soha. To explain the meaning of tare tuttare ture: tare means liberating from samsara.

3) Tare shows that Mother Tara liberates living beings from samsara, from true suffering, or problems. You can relate this to the particular sufferings of human beings: birth, old age, sickness and death; meeting undesirable objects and experiencing aversion; not finding desirable objects or finding them but gaining no satisfaction... All these are the problems of true suffering. If you rely upon Tara by taking refuge in her and doing Tara practices-such as the recitation of mantra or praises - with tare, Tara liberates you from all these true sufferings.

4) The second word, tuttare, liberates you from the eight fears. There are eight fears related to external dangers from fire, water, air, earth, and also from such things as thieves and dangerous animals. However, the main dangers come from ignorance, attachment, anger, pride, jealousy, miserliness, doubt and wrong views. These eight disturbing thoughts that you have in your mind are the main dangers... This second word, tuttare, which liberates you from the eight fears, frees you from the true cause of suffering: karma and the all-arising disturbing thoughts.

5) The third word, ture, liberates you from disease. Now, of the Four Noble Truths, ture shows the cessation of suffering, which is the ultimate Dharma. In terms of liberating from disease, the actual disease we have is ignorance not knowing the absolute nature of the I, and all the disturbing thoughts that arise from this ignorance... By liberating us from disease, ture actually liberates us from the true cause, disturbing thoughts, and also the true sufferings.

6) The rough meaning of these three words tare tuttare ture is: "To you, embodiment of all the Buddhas' actions, I prostrate always - whether am in happy or unhappy circumstances - with my body, speech and mind." 

7) The final word soha means establishing the root of the path within your heart. In other words, by taking refuge in Tara and doing Tara practice, you receive the blessings of Tara in your own heart. This gives you space to establish the root of the path, signified by tare tuttare ture, in your heart. By establishing the path of the three capable beings within your heart, you purify all impurities of your body, speech and mind, and achieve Tara's pure vajra holy body, holy speech and holy mind, which are signified by om. Your body, speech and mind are transformed into Tara's holy body, holy speech and holy mind. This is the rough meaning of om tare tuttare ture soha.

by Lama Zopa Rinpoche

OM AMI DEWA HRIH

If you recite Amitabha’s name every day, when you die you will go to the blissful realm of Amitabha like a rocket, without any obstacle. 

~~~Lama Zopa Rinpoche,

Prayer:

I prostrate to the Tathagata Infinite Light Buddha.

I prostrate to the Suchness Savior Limitless Light.

Mantra:

OM AMI DEWA HRIH

If possible, recite this 108 times daily, then dedicate:

May I be born in the Western blissful realm

Dzongsar Jamyang Khyentse

There will be times, for example, when you feel you are faking it. However hard you try genuinely to practice, it just doesn't feel right. And on the rare occasions it does feel authentic, the sensation is over almost before it began. So, try to be content with your practice, whatever it feels like, even when you are doing little more than paying it lip service, because at least you are making an effort.

~~~

Dzongsar Jamyang Khyentse, Not For Happiness: A Guide to the So-Called Preliminary Practices

ISBN:9781611800302, 1611800307

Page count:240

Published:16 October 2012

Format:Paperback

Publisher:Shambhala

khenchen tsewang gyatso rinpoche

When contemplating the faults of samsara, we need to understand that in samsara, as we explained, there is some enjoyment, some peace, which distracts our minds and keeps us from having any accumulation of merit or purification. It is just like in Christianity: In the beginning, God said there is a very nice apple tree, but you should not get distracted and eat of it. If you do, then you will get spoiled. By not listening to that and eating the apple, all evil and bad things happened. Just like that, in this world there are certain things that really feel attractive, but when you look at the object of attraction and really examine it deeply, there is nothing attractive. It is all just like a magician's creation which looks very real, but when you approach it, then you see that it is artificial with no essence.

~~~

khenchen tsewang gyatso rinpoche

17th Gyalwang Karmapa, Ogyen Trinley Dorje

Love and compassion are like seeds within us. Like the seed of a tree, these seeds require nurturing so that they can develop. We develop the seeds of love and compassion through patience, through diligence, and through compassionate action.

— 17th Gyalwang Karmapa, Ogyen Trinley Dorje