Saturday, November 28, 2020

Wakefulness - 034


[Primordial Wisdom]



Wakefulness is our inconceivable true nature as it is here & now, and thus the true nature of everything -- body / physical, speech / conceptual, mind / mental fabrications; subject, relation / actions, objects --. Self-existing wakefulness is the realized state of all buddhas from the very beginning; it is primordial.

  • It is said to be already present, intrinsic, inherent, natural, primordial / original / permanent, innate, self-arising, self-existing, self-illuminating, self-knowing, self-cognizing, basic, empty-functional; the single sphere of dharmakaya; 

  • It is said to be a wakefulness, an awareness, a wisdom, a consciousness, a natural self-existing openness, a primordially enlightened state / rigpa, a primordial intelligence, a Ground, the Buddha-nature, base Reality, i.e. an infinite subject / mind, or an infinite action / awareness / wisdom, or an infinite object / Reality.

  • It is said to be inconceivable, non-conceptual, non-dualistic, empty, free / uncontrived, pure, uncompounded, unconditioned, unproduced / uncaused / unchanging / unceasing, unmoving, untainted, perfect, omnipresent / limitless / centerless, timeless, spontaneously present from the beginning; not this, not non-this, not both together, not neither.

  • It is limitless intrinsic freedom: free from delusion; free from ignorance; free of all grasping & fears; free of defilements; free from bounds; thought-free; free of dualistic concepts; free of class distinction; free from any basis for the darkness of ignorance; free from all elaboration and change; free of center and perimeter; free of the two obscurations; free of all extremes & middle; free of cognition; free of thoughts and fixation [reification, grasping, attachment]; freedom from all conditioning / karma; Our nature is primordially enlightened, but at present our ordinary body, speech and discursive thinking obscures it.

  • It is beyond all description / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond cause and effect, beyond all endeavor. All these qualities are present, but not fully manifest. ;  self-existing wakefulness, is primordially endowed with all perfect qualities; 

  • Not empty of perfect qualities: empty cognizance already has the potential for full omniscience, as well as the potential for compassion and loving kindness – the potential ability to protect and help other beings, as well as to manifest the activity that functions for the welfare of all; 

  • Middle Way: Something that we don’t have to accept / affirm / seek / hope-for / adopt / do / perceive in absolute terms,  or reject / negate / abandon / fear / avoid / not-do / not-perceive in absolute terms, or change / improve / purify; it simply needs to be directly perceived / known / realized, 

  • The true nature under all dust, dirt, impurities, defilements, stains, delusions, kleshas, 3 or 5 poisons (ignorance / confusion, attachment, aversion, pride, jealousy), obscurations, extremes, grasping, discrimination / dualities like subject vs. object, self vs. others, good vs. bad, pure vs. impure … conditioning / karma;

  • It is the unity (Union) of being empty and cognizant, suffused with knowing; 

  • Seeing this is called self-knowing wakefulness.

It is the infinite free energy / potentiality of the inconceivable Union of the Two Truths:

  • Union of conventionally dependently co-arisen relatively functional impermanent appearances (physical, conceptual, mental fabrications; subject, relation/action, object) (1st truth) <==> and emptiness of inherent existence (2nd truth).

  • Or Union luminosity / clear light / cognizance / capacity of knowing / functionality <==> and emptiness of inherent existence.

  • Or Union of innate pure mind <==> and its displays.

It is the part that is permanent, unchanging, self-arisen, uncontrived, pure … about our mind, all actions, and all phenomena -- pure or impure, samsara & nirvana. And that is the inconceivable Union of the Two Truths about the three spheres, or the three inseparable qualities of the Ground (essence, nature, compassionate energy / dynamism); or the Trikaya (Inseparability / Union of the three kayas -- dharmakaya, sambhogakaya, nirmanakaya).

It is non-dual pure subject / mind, or non-dual pure action / awareness, or non-dual pure object / Reality. It is the Union of the three spheres, or Union of the Two Truths about the three spheres.

It is discovered by realising the impermanence, dependent origination and emptiness of everything -- especially of our own mental fabrications. It is what is left after discarding all that is impermanent, dependent, tainted, empty -- especially about our own mind. It is the total openness and freedom found under all defilements / obstructions / obscurations / conditioning / karma. it is the sky without clouds, but inseparable from clouds. It is the sun inseparable from its rays.






My very own nature ~ Trulshik Rinpoche

The primordial ground, the great, ever-pure primordial emptiness,

Which is free from all elaboration and change,

Is the very nature of uncompounded and self-arising awareness:

Bless me so that I may recognize the view, my very own nature.

-- Trulshik Rinpoche 


The Seven Indestructible Vajra Qualities

“Without any transition in the three times, the essential nature of being is ‘unchanging’, since it does not change into anything else. It is ‘invulnerable’, in that it cannot be injured by anything. It is ‘indestructible’, since it is not destroyed by itself or anything else. It is ‘authentic’, since it abides as the common ground of all samsara and nirvana. It ‘is incorruptible’, since elements of good and bad do not contaminate it. It is ‘stable’, since it is free of vacillation or shifting. It is in all ways ‘unobstructed’, since it is capable of penetrating anything, including subtle obscurations concerning the knowable. It is in all ways ‘invincible’, since no object or condition surpasses it.”

-- Dudjom Lingpa – Nang-jang (A Visionary Account Known as Refining Perceptions) Chapter X – p 122, Padma Publishing


Mind is experienced

as a great original Wakefulness

without center or edge,

an immense all-pervasiveness

that is primordially empty and free.

This original Wakefulness

is intrinsic and self-existing.

It is not made right now,

but is present within yourself

from the very beginning.

-- Guru Rinpoche


Possessing the view of realization ~ Padmasambhava

“Mind” is discovered to be without something outside or inside. It does not have someone that looks; it is not the act of looking. It is experienced as a great original wakefulness without center or edge, an immense all-pervasiveness that is primordially empty and free. This original wakefulness is intrinsic and self-existing. It is not made right now, but is present within yourself from the very beginning. Decide firmly that the view is to recognize just that! To “possess confidence” in this means to realize that like space, mind is spontaneously present from the beginning. Like the sun, it is free from any basis for the darkness of ignorance. Like a lotus flower, it is untainted by faults. Like gold, it doesn’t alter its own nature. Like the ocean, it is unmoving. Like a river, it is unceasing. Like Mount Sumeru, it is utterly unchanging. Once you realize that this is how it is [and stabilize it], that is called “possessing the view of realization.”

-- Padmasambhava

from the book Advice from the Lotus-Born 


Present in yourself ~ Padmasambhava

This awakened mind of awareness is not made out of any material substance; it is self-existing and inherent in yourself. This is the nature of things that is easy to realize because it is not to be sought for elsewhere. This is the nature of mind that does not consist of a concrete perceiver and something perceived to fixate on. It defies the limitations of permanence and annihilation. In it there is no thing to awaken; the awakened state of enlightenment is your own awareness that is naturally awake. In it there is no thing that goes to the hells; awareness is naturally pure. In it there is no practice to carry out; its nature is naturally cognizant. This great view of the natural state is present in yourself: resolve that it is not to be sought for elsewhere.

-- Padmasambhava

from the book Advice from the Lotus-Born 


Self-existing wakefulness ~ Tulku Urgyen Rinpoche

Self-existing wakefulness is the realized state of all buddhas from the very beginning; it is primordial. Self-existing wakefulness is in all beings; it simply needs to be known. Our chance to do so comes when it is introduced to us by a qualified master. Our inherently present wakefulness is not something we’ll find in the future, nor something we had in the past. It’s present ‘right now’. And it’s something that we don’t have to accept or reject. Don’t do anything about it: don’t adopt it, don’t avoid it, don’t entertain any hope or fear about it, don’t try to change it or alter it or improve it in any way. It is not necessary at all.

-- Tulku Urgyen Rinpoche

from the book As It Is, Vol. 1 


Self-knowing wakefulness ~ Tulku Urgyen Rinpoche

Recognize that your mind is the unity (Union) of being empty and cognizant, suffused with knowing. When your attention is extroverted, you fall under the sway of thoughts. Let your attention recognize itself. Recognize that it is empty. That which recognizes is the cognizance. You can trust at that moment that these two – emptiness and cognizance – are an original unity. Seeing this is called self-knowing wakefulness.

-- Tulku Urgyen Rinpoche

from the book As It Is, Vol. 2 


Temporary stains ~ Tulku Urgyen Rinpoche

When pure gold is covered by dirt it is not obvious that it is gold, even though this dirt is temporary. But once it is removed we realize that the gold is gold. In the same way, when our confusion is purified, the wisdom which is our basic wakefulness is made manifest.

-- Tulku Urgyen Rinpoche

from the book Repeating the Words of the Buddha 


Five Ways Sustaining the Essence ~ Dakpo Tashi Namgyal

Elevate your experience and remain wide open like the sky.

Expand your mindfulness and remain pervasive like the earth.

Steady your attention and remain unshakable like a mountain.

Brighten your awareness and remain shining like a flame.

Clear your thoughts-free wakefulness and remain lucid like a crystal.

-- Dakpo Tashi Namgyal

from the book Clarifying the Natural State: A Principal Guidance Manual for Mahamudra by Namgyal, Takpo Tashi 


Right here with us ~ Ponlop Rinpoche

Only when we have a genuine, abiding desire to free ourselves from suffering and all its causes does our spiritual journey begin. That original desire is very potent and very real. It is the basis upon which we enter the path that will lead us to our goal. Yet from the point of view of the Vajrayana, or tantric, school of Buddhism, there is no place to go on that path, no end of the road where we will one day satisfy our thirst for liberty. Why? Because the very thing that we are looking for — freedom, wakefulness, enlightenment — is right here with us all the time.

-- Ponlop Rinpoche 


Mind Essence ~ Padmasambhava

Where the past has ceased and the future has not yet arisen,

In the unimpeded state of present wakefulness,

Rest in the manner of mind looking into mind.

No matter what thoughts may arise at this time,

They are all the display of the single mind essence.

As the nature of space is unchanging,

You will realize the all-pervasive mind essence to be changeless.

This is the Great Perfection, the ultimate of all vehicles,

The unexcelled meaning of the self-existing Mind Section.

-- Padmasambhava

quoted in the book Jewels of Enlightenment: Wisdom Teachings from the Great Tibetan Masters 


The single sphere of dharmakaya ~ Tulku Urgyen Rinpoche

Without any duality of perceiver and per­ceived, there is no way a normal thought can survive; it vanishes. The phrase ‘single sphere of dharmakaya’ refers simply to this original wakefulness. It is called single or sole, meaning not a duality, whereas the normal thinking mind is dualistic, and is never called single. If this holding onto duality is not dissolved from within, there is the per­petuation of subject and object, perceiver and perceived. Another fa­mous phrase goes: ‘As long as duality does not become oneness, there is no enlightenment.’ When recognising, this duality is dissolved into oneneness.

-- Tulku Urgyen Rinpoche

from the book As It Is, Vol. 1 


Empty cognizance ~ Tulku Urgyen Rinpoche

Try to imagine what it’s like when this moment of empty cognizance suffused with awareness starts to last for a full hour, unbroken. The very first moment of empty cognizance already has the potential for full omniscience, as well as the potential for compassion and loving kindness – the potential ability to protect and help other beings, as well as to manifest the activity that functions for the welfare of all. All these qualities are present, but not fully manifest. The longer this duration lasts, the more the qualities become visible, actualized. They don’t just appear later on, when realization is fully experienced. When the sun rises in the morning, do we have to wait for it to shine for it to be warm and brilliant? Although the noon sun may be stronger than the dawn sun, all of its qualities are present from the very first moment, though they may not be fully manifested. It’s the same in this training. What is essential is to train in order to attain stability.

Please understand that ‘rangjung yeshe’, self-existing wakefulness, is primordially endowed with all perfect qualities. The qualities of enlightenment are not a fabrication or a product. They are not a new achievement, an unprecedented new discovery, or something that we achieve. They are present from the very beginning. It’s like the unchanging brilliance of the sun shining in the sky. It can be obscured by clouds, but these clouds are neither primordial nor intrinsic to the sky; they are always temporary, momentary. What prevents full realization of our innate nature of self-existing wakefulness is the momentary occurrence of thoughts and fixation [reification, grasping, attachment]. Because this occurrence is momentary, it can be cleared away. It’s very important to understand this.

-- Tulku Urgyen Rinpoche

from the book As It Is, Vol. 1 


Essential meditation instruction ~ Tulku Urgyen Rinpoche

Uncontrived naturalness is not something that one does, even though it sounds like you do remain in naturalness, and you avoid fabricating. Actually, it is the opposite of doing. One does not do anything. By repeatedly letting be in the state of uncontrived naturalness, it becomes automatic. Don’t think that there is a long moment between two thoughts that you need to somehow nail down and own. That would not be automatic; it would be fabricated. Rather than improving upon the recognition of your own nature, simply remain completely at ease. It is a matter of self-existing wakefulness getting used to itself. Do not try to keep the state of naturalness. The state will be self-kept as the natural outcome of your growing familiarity with it. Do not fall into distraction. Short moments, repeated many times. Because of our very strong habit to always do something, the moment of non-doing doesn’t usually last long. In other words, there is no real stability. We quickly create doubts through conceptual thoughts, wondering, “Is this it?” or “Maybe not?” Our recognition almost immediately slips away. That is just how it is, and there is not much that we can do about that initially. That is why we practice recognizing for short moments, repeated many times. If we do not repeat the recognition of mind essence, we never grow used to it. “Short moments” ensures that it is the real, authentic naturalness. For a beginner, recognition of the authentic state does not last longer than a short moment. “Many times” means that we need to grow more and more familiar with this state… To be relaxed and let go in the moment of recognizing — that is the most important thing. Then, when the recognition slips away, we can simply repeat it again. In the beginning, approach the natural state by settling the mind; otherwise our strong negative habits of involvement in thinking this and that keeps the attention very busy, and a multitude of thoughts arise. The starting point is therefore letting go, relaxing, and settling completely. Among the thoughts that arise, remain, and disappear, one tries to keep the quality of relaxing and remaining. That requires effort, and thus is not the effortless natural state. Still it is helpful because when the mind becomes more quiet and settled, it’s easier to recognize what it is that feels quiet, what it is that keeps still. When your mind, your attention, is not so busy, it becomes easier to see that it is not an entity.

-- Tulku Urgyen Rinpoche

from the book As It Is, Vol. 2 


Buddha nature cannot be fabricated ~ Tulku Urgyen Rinpoche

If our nature wasn’t already enlightened, we couldn’t awaken to it no matter how hard we tried. Buddha nature cannot be fabricated. Our nature is primordially enlightened, but at present our ordinary body, speech and discursive thinking obscures it. The nature of our mind, buddha nature, is like space itself, but it is space obscured by clouds. The whole point of Dharma practice is to remove the clouds and allow the actualization of what already is – the awakened state of mind, the buddha nature. The nature of our mind is primordially pure, primordially enlightened. The way to remove our two obscurations is to train in conditioned virtue and the unconditioned training in original wakefulness – the two accumulations.

-- Tulku Urgyen Rinpoche

from the book As It Is, Vol. 2 


Openness is like the wind ~ Pema Chödron

Basic wakefulness, natural openness, is always available. This openness is not something that needs to be manufactured. When we pause, when we touch the energy of the moment, when we slow down and allow a gap, self-existing openness comes to us. It does not require a particular effort. It is available anytime. As Chögyam Trungpa once remarked, “Openness is like the wind. If you open your doors and windows, it is bound to come in.”

-- Pema Chödron

from the book Taking the Leap: Freeing Ourselves from Old Habits and Fears 


Although ~ Padmasambhava

Although your realization is equal to that of the buddhas’, make offerings to the Three Jewels.

Although you have gained mastery over your mind, direct your innermost aims towards the Dharma.

Although the nature of the Great Perfection is supreme, don’t disparage other teachings.

Although you have realized that buddhas and sentient beings are equal, embrace all beings with compassion.

Although the paths and bhumis are beyond training and journeying, don’t forsake purifying your obscurations through Dharma activities.

Although the accumulations are beyond gathering, don’t sever the roots of conditioned virtue.

Although your mind lies beyond birth and death, this illusory body does die, so practice while remembering death.

Although you experience dharmata free from thought, maintain the attitude of bodhichitta.

Although you have attained the fruition of dharmakaya, keep company with your yidam deity.

Although dharmakaya is not some other place, seek the true meaning.

Although buddhahood is not anywhere else, dedicate any virtue you create towards unexcelled enlightenment.

Although everything experienced is original wakefulness, don’t let your mind stray into samsara.

Although your mind essence is the awakened one, always worship the deity and your master.

Although you have realized the nature of the Great Perfection, don’t abandon your yidam deity. 

Those who, instead of doing this, speak foolishly with boastful words only damage the Three Jewels and will find not even an instant of happiness.

-- Padmasambhava

from the book Advice from the Lotus-Born 


Unmistaken view ~ Thrangu Rinpoche

When a view is unmistaken, the training in that will be unmistaken as well. And our conduct, our acting upon that view, will be equally unmistaken. When we train in the correct view of Mahamudra, the disturbing emotions and other flaws present within our stream of being will automatically subside. In addition, the good qualities present, the intrinsic qualities of original wakefulness – like loving kindness and compassion – will spontaneously increase. All this is possible only when the training is unmistaken, and unmistaken training is possible only when the view is unmistaken.

-- Thrangu Rinpoche

from the book Songs of Naropa: Commentaries on Songs of Realization 


Relative truth ~ Chögyam Trungpa

Relative truth, or kundzop in Tibetan, is the phenomenal world, which is an outfit, a self-existing show. The phenomenal world is a performance, living theater. Relative truth is a show-off, a bluff. There is no substance, but there are still a lot of things going on. The relative world should not be looked down upon, however. This dressed-up world is actually very hard to work with. To realize the relative truth as truth, you need to transcend neurosis and psychosis. When you have become sane through your relationship with the teacher, or your spiritual friend, and you have experienced egolessness fully, you see that the real world is actually a real world. You see the world of reality completely and fully without any problem and without any big deal.

-- Chögyam Trungpa

from the book The Bodhisattva Path of Wisdom and Compassion: The Profound Treasury of the Ocean of Dharma, Volume Two 


Click into the sense of delight ~ Chögyam Trungpa

The phenomenal world is self-existing. You can see it, you can look at it, you can appreciate your survey, and you can present your view to others. It is possible to discover the inherent state of things. It is possible to perceive how the world hangs together. It is possible to communicate your appreciation to others. The possibility of freshness is always there. Your mind is never totally contaminated by your neuroses. Goodness is always there. Catch it on the spot. Click into the sense of delight that comes from basic wakefulness.

-- Chögyam Trungpa 


The world is a totality ~ Chögyam Trungpa

The world is a totality in itself. It has its own muscles, its own brain, its own limbs, and its own circulation. We are not talking about the totality of the world in the sense that everything should be good and perfect and fantastic, and nobody should acknowledge anything bad. We are talking about reality, in which good is made out of bad and bad is made out of good. Therefore, the world can exist in its own good/bad level, its self-existing level of dark and light, black and white, constantly. Whatever is there, favorable or unfavorable, is workable: it is the universe.

-- Chögyam Trungpa

from the book Journey Without Goal: The Tantric Wisdom of the Buddha 


Primordial awareness ~ Dogen Zenji

Primordial awareness is in essence perfect and pervades everywhere. How could it be dependent upon what anyone does to practice or realize it? The movement of reality does not need us to give it a push. Do I need to say that it is free from delusion? The vast expanse of reality can never be darkened by the dust of presumptions. Who then could believe that it needs to cleaned of such dust to be what it is? It is never separate from where you are, so why scramble around in search of it?

-- Dogen Zenji

translated by Yasuda Joshu Dainen Roshi & Anzan Hoshin Roshi


Primordially pure ~ Dudjom Rinpoche

From the very beginning, awareness has never been established as being material and having characteristics that can be conceptualized, because its essence is primordially pure, sublime, all-pervasive emptiness. The ocean of realms of phenomena of existence (samsara) and enlightenment (nirvana) naturally manifest as the display of unobstructed emptiness, like the sun and its rays. Therefore, awareness is neither partial nor a completely empty void because its nature is the supreme spontaneous presence of wisdom and noble qualities.

-- Dudjom Rinpoche

from the book Wisdom Nectar: Dudjom Rinpoche's Heart Advice 


The vast expanse of primordial pure nature ~ Padmasambhava

Son, after realizing the things of this world are unreal,

There is little benefit in dwelling in solitude.

When the falsehoods of phenomenal appearances have collapsed into their own nature (emptiness),

And the unaltered nature of phenomena has been recognized –

Do not nit-pick the subtle concepts of grasping and grasped

Or attach to the contaminated virtuous deeds.

Please maintain the stronghold of the vast expanse of primordial pure nature.

-- Padmasambhava 


An immense sense of freedom ~ Chögyam Trungpa

Mahayana, the great path of wakefulness, provides an immense sense of freedom: freedom to think, freedom to react, and freedom to practice. Freedom to think means that we can work with the essence of buddha mind, with prajna, or discriminating awareness, and compassion. It means that we are free to use our insight, our basic existence, what we fundamentally are. Freedom to react is that we can go along with the emotionality of the practice of compassion. Freedom to accomplish is that we can practice in accordance with the disciplines of the first two types of freedom.

-- Chögyam Trungpa

from the book The Bodhisattva Path of Wisdom and Compassion: The Profound Treasury of the Ocean of Dharma, Volume Two 


Bound to change ~ Dilgo Khyentse Rinpoche

In our delusion, we see things as being permanent and truly self-existing. But in reality phenomena are impermanent, and devoid of any true substantial existence. We want to believe that our friends, partner, wealth and influence will all endure, but by nature they are bound to change. It is therefore senseless to be so preoccupied with them.

-- Dilgo Khyentse Rinpoche

from the book The Heart of Compassion: The Thirty-seven Verses on the Practice of a Bodhisattva 


Primordial purity ~ Dzongsar Khyentse Rinpoche

Although we use words such as achieving, wishing, and praying for enlightenment, ultimately we don’t acquire enlightenment from an external source. A more correct way to put it is discovering the enlightenment that has always been there. Enlightenment is part of our true nature. Our true nature is like a golden statue; however, it is still in its mold, which is like our defilements and ignorance. Because ignorance and emotion are not an inherent part of our nature, just as the mold is not part of the statue, there is such a thing as primordial purity. When the mold is broken, the statue emerges. When our defilements are removed, our true buddhanature is revealed.

-- Dzongsar Khyentse Rinpoche

from the book What Makes You Not a Buddhist 


The primordial absence of defilements ~ Dzongsar Khyentse Rinpoche

When we think of ourselves as inherently angry and ignorant, and we doubt our ability to achieve enlightenment, we are thinking that our true nature is permanently impure and defiled. But like the fingerprints on the wineglass, these emotions are not part of our true nature; we have only gathered pollutants from all sorts of unfavorable situations, such as associating with nonvirtuous people or not understanding the consequences of our actions. The primordial absence of defilements, the pure nature of the self, is often called buddhanature. Yet the defilements and the resulting emotions have been there for so long and have become so strong that they are our second nature, always shadowing us. It is not surprising that we think there is no hope.

-- Dzongsar Khyentse Rinpoche

from the book What Makes You Not a Buddhist 


Allowing our primordial wisdom to awaken ~ Tai Situ Rinpoche

Now, when we meditate and practice, what is really happening to us is that our primordial wisdom is awakening. That’s what it is. When we meditate, what we are doing is allowing our primordial wisdom to awaken. Even in an ordinary, day to day situation, like when you are in a terrible dilemma; if you are able to ask your friends to leave the room, and then you say to yourself “I’m going to sit down and be quiet.” If you do that for half an hour, then no matter what kind of terrible dilemma that you are in, you will see the situation very clearly. You will have a perspective over your problem, and you might even find out, to your surprise, that there is no problem at all. Maybe what you were calling a problem half an hour ago is actually a very good thing. Maybe it is exactly what you need to get, for what you want to achieve. Otherwise, it might be something that is a problem indeed, but there is more solution than problem itself, and I can guarantee you one thing (this is my little experience through the blessing of the dharma): the solution for the problem is in the problem. I guarantee you. It is always there. It is just like a question: when somebody asks a question, if that person breaks down that question for themselves then that is the answer. The answer is in the question, you know? The solution is in the problem, but it is very hard to see – especially if it is your problem. You can feel your problem from the tip of your hair into the middle of your bones, and therefore you cannot have the perspective easily, but if you can relax then you are able to see more clearly. That’s the principle of meditation. When you meditate with sacred methods of meditation then, through the blessing of the lineage and so forth, that potential for seeing things clearly – the primordial wisdom – awakens. Even temporarily, it makes all the difference on earth, all the difference that you can think of. It will make a big difference, an enormous difference.

-- Tai Situ Rinpoche

from the book Mahamudra Teachings 


We don’t have to force it ~ Dilgo Khyentse Rinpoche

Awareness will become clearer and clearer of its own accord; we don’t have to force it to become so. In the practice of the Great Perfection, we first recognize the primordial nature of mind, and then become more and more experienced in recognizing it, eventually achieving complete stability in its realization.

-- Dilgo Khyentse Rinpoche

from the book The Collected Works of Dilgo Khyentse, Volume Three 


Putting down the heavy burden once and for all ~ Dilgo Khyentse Rinpoche

Our endless wandering in samsara is the result of our negative emotions. But take the trouble to examine the nature of these emotions with which we are so obsessed and which are the very cause of the round of existence, and you will find that they do not have the least trace of reality. You will discover nothing but emptiness. True nirvana comprises the infinite, inexpressible qualities of primordial wisdom. These qualities are innate in the mind; there is no need to invent or create them. Realization uncovers them in the course of the path. Even these qualities, from an ultimate point of view, are simply emptiness.

Both samsara and nirvana are thus emptiness. It follows that neither one of them can be said to be bad or good. When you realize the nature of the mind you are liberated from the need to reject samsara and pursue nirvana. Seeing the world with all the unspoiled simplicity of a young child, you are free from concepts of beauty and ugliness, good and evil, and no longer fall prey to conflicting tendencies driven by desire or repulsion. Why trouble yourself about all the ups and downs of daily life, like a child who delights in building a sandcastle but cries when it collapses? To get what they want and be rid of what they dislike, look how people throw themselves into torments, like moths plunging into the flame of a lamp! Would it not be better to put down your heavy burden of dreamlike obsessions, once and for all?

-- Dilgo Khyentse Rinpoche

from the book The Hundred Verses of Advice: Tibetan Buddhist Teachings on What Matters Most 


Get out of the construction business ~ Nyoshul Khen Rinpoche

Get out of the construction business! Stop building bridges across the raging waters of samsaric existence, attempting to reach the “far shore,” nirvana. Better to simply relax, at ease and carefree, in total naturalness, and just go with the primordial flow, however it occurs and happens. And remember this: whether or not you go with the flow, it always goes with you.

-- Nyoshul Khen Rinpoche 


Re-awakened ~ 14th Dalai Lama

Rigpa awareness, or Samantabhadra, is a primordially enlightened state, a quality of buddhahood that we all possess from beginningless time. However, this primordial quality of buddhahood is obscured by adventitious mental factors, our afflictions and other thought processes. Through practice, this primordial quality of buddhahood manifests. That is why, when all of the adventitious stains are cleansed, one is said to become re-awakened or re-enlightened.

-- 14th Dalai Lama

from the book Meditation on the Nature of Mind 


Neither discouragement nor pride ~ Dilgo Khyentse Rinpoche

For a bodhisattva who has realized emptiness, the number of beings to be liberated and the time it might take to liberate them arouse feelings neither of discouragement nor of pride. Dawning freely in your enlightened mind is an all-inclusive compassion, devoid of all concepts of subject and object. Having realized the sameness of self and others, you remain as unchanging as primordial space.

-- Dilgo Khyentse Rinpoche

from the book The Heart of Compassion: The Thirty-seven Verses on the Practice of a Bodhisattva 


How liberation is to be gained ~ Mipham Rinpoche

If one trains for a long time in the union of the two truths, the stage of acceptance (on the path of joining), which is attuned to primordial wisdom, will arise. By thus acquiring a certain conviction in that which surpasses intellectual knowledge, and by training in it, one will eventually actualize it. This is precisely how the Buddhas and the Bodhisattvas have said that liberation is to be gained.

-- Mipham Rinpoche

from the book The Adornment of the Middle Way: Shantarakshita's Madhyamakalankara with Commentary by Jamgon Mipham 


Direct experience ~ Tulku Urgyen Rinpoche

We awaken to enlightenment by recognizing and fully realizing the primordially pure essence already present as our nature. That’s how to be an awakened buddha. Even though the enlightened state is actually already present, imagining or forming a thought-construct of enlightenment doesn’t make you enlightened. It’s the same as when you are really hungry and you look at a plate of food and try to imagine what it taste like. Does it work to then imagine, “Mmmmm, I’m eating the food, I’m no longer hungry.” You can think this for a very long time – forever, in fact – but it still doesn’t dispel your hunger. Once you actually put the food in your mouth, it tastes delicious, and your hunger is satiated. It’s the same with experience. Experience only occurs in a direct way, in practical reality, not through a theory about taste. If your meditation practice is merely an exercise in imagining and keeping something in mind, it is only a theory, and not direct experience.

-- Tulku Urgyen Rinpoche

from the book As It Is, Vol. 2 


A great cosmic song ~ 2nd Dalai Lama

The experience of the tantric yogi is like this:

The outer world is seen as a sacred mandala circle,

And all living beings seen as divine beings.

All experiences become transformed

Into blissful primordial awareness;

And all of one’s actions become spiritual,

Regardless of how they conventionally appear.

Every sound that one makes

Becomes part of a great cosmic song.

-- 2nd Dalai Lama

from the book The Second Dalai Lama: His Life And Teachings 


Importance of Calm Abiding ~ 17th Karmapa

We cannot immediately grasp the more advanced practices, such as the Great Seal (mahamudra) or the Great Completion (mahasandhi), both of which lead to the result of primordial wisdom. For all of these higher-level practices, we need a steady basis, which is none other than the correct practice of calm abiding. If the untamed mind is filled with concepts and afflictions, these higher practices are not possible. In the beginning, a tree needs strong roots. Similarly, what is most important for meditation is calm abiding.

-- 17th Karmapa

from the book Music In The Sky: The Life, Art, And Teachings Of The 17Th Karmapa Ogyen Trinley Dorje 


Hey! ~ Tilopa

Hey! This is self-knowing primordial wisdom. It is beyond articulation and it is not an experienced object of the mind. It is nothing that can be demonstrated by me, Tilopa. Know it by letting your own self-awareness indicate itself.

-- Tilopa

quoted in the book A Spacious Path To Freedom: Practical Instructions On The Union Of Mahamudra And Atiyoga 


The way of perfect bliss ~ Dilgo Khyentse Rinpoche

Banishing all hope and all fear, rest in the diamond-like certainty that the primordial simplicity of awareness is itself buddhahood. That is the way of perfect bliss, in which all the qualities of enlightenment will flourish without effort.

-- Dilgo Khyentse Rinpoche

from the book The Hundred Verses of Advice: Tibetan Buddhist Teachings on What Matters Most 


Neither this nor that ~ Saraha

The root of the whole of samsara and nirvana is the nature of mind. To realise it, rest in unstructured ease without meditating on anything. When all that needs to be done is to rest in yourself, it is amazing that you are deluded by seeking elsewhere! Everything is of the primordial nature, without its being this and not that (tetralemma).

-- Saraha

quoted in the book A Spacious Path To Freedom: Practical Instructions On The Union Of Mahamudra And Atiyoga 


Awareness is like the light of the new moon ~ Jigme Lingpa

Awareness does not engage with objects of the ordinary mind. It is “self-cognizing primordial wisdom.” This can be illustrated by the “light” of the new moon: a profoundly indwelling luminosity, which does not radiate outward. Therefore, despite the fact that the five primordial wisdoms are spontaneously present in awareness, the latter is without thoughts related to sense objects. By contrast, even when it is still, the ordinary mind nevertheless “moves” and follows after different objects. It is like the light of the moon on the fifteenth of the month, which radiates outward and engulfs everything.

-- Jigme Lingpa 


The Confusion of Dualism ~ Namkhai Norbu Rinpoche

But if, through fundamental misperception of reality, the individual enters into the confusion of dualism, primordial consciousness, which is in fact the source of all manifestation (even of dualistic consciousness and, in fact, of all phenomena), itself becomes obscured. The individual’s deluded mind then mistakes the manifestations of its own pure, innate primordial awareness for an external reality existing separately from itself, which it endlessly, and ultimately unsuccessfully, attempts to manipulate, trying in vain to bring an end to the continual underlying sense of dissatisfaction and unease which is the inevitable experience of the obscuration of pure awareness. The experience of underlying dissatisfaction (or ‘dukha’ in Sanskrit) that unavoidably arises with a deluded mind, continues, no matter how ‘successful’ the individual becomes in dealing with his or her world in materialistic terms, until the individual regains the experience of the primordial state.

-- Namkhai Norbu Rinpoche

from the book The Crystal And The Way Of Light: Sutra, Tantra And Dzogchen 


Limitless freedom ~ Tai Situ Rinpoche

Our ultimate essence and our ultimate primordial nature is limitless freedom.

-- Tai Situ Rinpoche 


Equal nature ~ 17th Karmapa

From the space of the utterly pure extent of phenomena, deep and clear wisdom expands.

Mind’s primordial nature is forever free of elaboration.

Not deluded by habitual mind or samsara and nirvana as they naturally arise.

To this expanse, the equal nature of all things, I bow.

-- 17th Karmapa

from the book Music In The Sky: The Life, Art, And Teachings Of The 17Th Karmapa Ogyen Trinley Dorje 


Same essence but separate from of manifestation ~ Tulku Urgyen Rinpoche

If our buddha nature is beyond delusion and liberation, can’t we also say that we are in essence primordially enlightened? We could possibly succeed in convincing ourselves with such a philosophical trick, but it’s not really true, because we have already strayed onto the path. If we had never fallen into confusion, we could rightfully claim to be primordially enlightened. But unfortunately it is too late to make that claim. Our precious wish-fulfilling jewel has already fallen into the stinking mud.

Primordial enlightenment means that ground and fruition are identical and there is no path of delusion to be cleared away. This is definitely different than the situation of us who have already strayed onto the path and therefore need to clear away delusion in order to reach fruition. Take the example of a myriad of jewels: some are covered with mud, some are clean. All of them are jewels, but each one is distinctly individual. Sentient beings’ minds cognize individually, so we have to say that they are separate.

This is quite a good example, to view all beings and buddhas as countless jewels, some covered with dirt, some clean. They are not identical even though they have the same qualities. If the minds of all sentient beings were one, then when one individual attains enlightenment, everybody else would be liberated at the same moment. But if you attain enlightenment it doesn’t mean that I will be enlightened. Understand it this way: although beings have similar qualities, we are not one. We have the same essence, which is empty and cognizant, but our form of manifestation is separate, distinct from that of another sentient being.

If I recognize buddha nature and attain enlightenment it doesn’t mean that another person also recognizes and attains enlightenment. Sorry about that! If beings shared both the same essence and manifestation, when one reached enlightenment everyone else would too. We are like pure gold scattered in different places: equal quality, but separate pieces. Likewise with water: the properties of water are identical, but there is water in many diverse locations in this world. Or think of space inside our different houses – the same space but with various shapes. The empty cognizance is identical, but the ‘form’ around it is distinctly individual. Some jewels were lucky, others fell in the mud.

-- Tulku Urgyen Rinpoche 


Unoriginated trust in yourself ~ Chögyam Trungpa

The Tibetan word for wisdom is yeshe, which means ‘primordial intelligence.’ You are yourself at the beginning of any beginning. You could almost call it ‘unoriginated trust in yourself.’ You do not have to find the beginning at all. It is a primordial situation, so there is no point in trying to logically find the beginning. It ‘is’ already. It is beginningless.

-- Chögyam Trungpa

from the book Cutting Through Spiritual Materialism 


Recognition of the nature of mind ~ Tai Situ Rinpoche

Another thing is meditation. For people who are beginners, to directly recognize the nature of mind is a little bit difficult because it is always there but there is no thing to recognize. Actually we always recognize it, but we don’t recognize that we recognize it because it is so easy, therefore it is difficult. So as beginners we need something. First we say the refuge prayer, sincerely, with full devotion, and we say bodhisattva prayers with full compassion. Then right after saying these prayers, with full devotion and compassion, temporarily our mind is free of defilements and is the embodiment of compassion and devotion at that time. To remain in that and observe that, to maintain that, is connecting with the recognition of the nature of mind. Then of course, afterwards, the real recognition of the nature of mind is as it is. Not devotion, not compassion, not any thing, but as it is.

Seeing the primordial, ever-present, ultimate primordial wisdom, even for a moment, will purify eons of karma. Therefore it is great virtue.

-- Tai Situ Rinpoche

from the book Nectar of Dharma: The Sacred Advice, Volume Three 


The meaning of wrathful deities ~ Garchen Rinpoche

The transformation that occurs when the afflictive emotions are subdued with the sharp discriminating awareness is the arising of the wrathful deities. The actual nature of the afflictive emotions is primordial wisdom, thus the five poisons are the five wisdoms. Through the power of awareness the afflictive emotions collapse, and this collapsing reveals their true nature, primordial wisdom. This collapsing or transformation is the wrathful deity.


The wrathful deities are infuriated with compassion; they are not angry. They are like a mother taming a mischievous child. The mother loves the child and becomes infuriated in order to help her child. The wrathful deities arise with intense compassion, taming the very coarse afflictive emotions of sentient beings. Their compassion is even more intense than the compassion of peaceful deities.

-- Garchen Rinpoche 


An Adamantine Song on the Ever-Present ~ Longchenpa

To experience the ocean of essence,

resembling the sphere of unchanging space:

free of center and perimeter,

pervading the expanse.

Enlightened mind transcends cognitions!

Rootless and baseless are appearance

and void, in the self-arisen rikpa

of every perception.

Vivid is the sense of non-cessation:

luminous, the absence of object perception.

Within the voidness free of class distinction

all appearances dissolve, for their ground is lost;

The rikpa of liberation is spread evenly.

Subject and object are both void,

for their roots are lost.

The essence of self-arisen wisdom

and all duality are cleansed like the sky;

subjects and objects arise as free from bounds,

as naked dharmakaya!

This is the Great Perfection, free of cognition!

The self-arisen ground primordially pure,

the ultraversed path supremely swift,

the unsought fruit spontaneously savored,

such is the Great Perfection,

in the radiant dharmakaya.

This primordial sphere of pervasive essence

is the Great Perfection of samsara

and nirvana; this song of transcending –

beyond cause and effect, beyond all endeavor,

-- Longchenpa

from the book Songs of Spiritual Experience: Tibetan Buddhist Poems of Insight and Awakening 


Just naturally alert ~ Tulku Urgyen Rinpoche

To keep an eye on whether one is distracted or not, first of all, one needs effortful mindfulness. When that slowly, slowly has become habituated it becomes effortless. By effortful mindfulness, one is led to the effortless.

When effortful mindfulness has become self-sustained, there is a vivid, wakeful, effortless state of being awake without any need for force or struggle, without rigidity, just naturally alert. When you become accustomed, there is only undistracted rigpa.

It is said, “Sustain primordial free awareness with natural mindfulness.” That means without being distracted, without being carried away, exactly as it is, rest freely. Although this self-abiding non-distraction is called mindfulness, in this context there is no duality.

-- Tulku Urgyen Rinpoche

from the book Vajra Speech: A Commentary on The Quintessence of Spiritual 


Mindful awareness and mental afflictions ~ Garchen Rinpoche

Milarepa has taught that, in actuality, mindful awareness and mental afflictions – one’s own awareness and mental afflictions – are not separate, because mental afflictions and concepts are in the nature of emptiness. If one realizes this through meditation, then one realizes that actually wisdom and mental afflictions are non-distinct.

We talk about the five types of primordial awareness, such as the individually discriminating awareness and so forth, but they all have one essential meaning, which is mindful awareness. This mindful awareness is similar to fire, and the five mental afflictions are like fuel for the fire, the wood. When wood is burned up by the fire, then the wood itself becomes fire, and the fire gets ever stronger. Therefore the mental afflictions are not separate from one’s primordial awareness. They are primordial awareness; this is the view of mahamudra.

-- Garchen Rinpoche 


Secret yogis ~ Nyoshul Khen Rinpoche

Even in this world, and even now, there are said to be many hidden yogis or discreet yogis, called bepay naljor in Tibetan. It means those realized ones who are not generally recognized as great spiritual sages or saints, but have deeply tasted the fruit of enlightenment, and are living it. Perhaps they are anonymously doing their good works here among us right now!

The infinite vast expanse is one’s own inconceivable nature. Who can say who has realized it and who hasn’t? When we travel around the world or experience other dimensions, there are so many beings who have tasted it. We can see it in their behavior, in their countenance, and in stories that are told—not just in the Dzogchen tradition or the Buddhist tradition, but in any tradition, and in our Western world too.

This true nature is so vast and inconceivable that even some birds and animals and beings in other unseen dimensions can be said to have realized it, as in some of the ancient Indian Jataka stories and other teaching tales. It is always said that everything is the self-radiant display of the primordial Buddha Samantabhadra. There are infinite numbers of Buddhas and infinite numbers of beings. Who can say who is excluded from it?

-- Nyoshul Khen Rinpoche

from the book Natural Great Perfection: Dzogchen Teachings And Vajra Songs 


Dharmadhatu ~ Jamgon Kongtrul Lodro Thaye

It is space, ungraspable as a thing.

It is a spotless precious clear crystal.

It is the glow of the lamp of self-luminous mind.

It is inexpressible, the experience of a mute.

It is unobscured, transparent wisdom,

The luminous dharmakaya, sugatagarbha,

Primordially pure and spontaneous.

It cannot be shown through analogy by anyone,

And it cannot be expressed in words.

It is the dharmadhatu, which overwhelms mind’s inspection.

-- Jamgon Kongtrul Lodro Thaye

from the book Cloudless Sky 


The fourth reliance ~ Mipham Rinpoche

When taking the definitive meaning into experience,

Do not rely upon the ordinary dualistic mind

That chases after words and concepts,

But rely upon non-dual wisdom itself.

That which operates with conceptual ideas

Is the ordinary mind, whose nature involves perceiver and perceived.

All that is conceived in this way is false

And will never touch upon the actual nature of reality.

Any idea of real or unreal, both or neither —

Any such concept, however it’s conceived — is still only a concept,

And whatever ideas we hold in mind,

They are still within the domain of Mara.

This has been stated in the sutras.

It is not by any assertion or denial

That we will put an end to concepts.

But once we see without rejecting or affirming, there is freedom.

Although it is without any subject-object grasping,

There is naturally occurring wisdom that illuminates itself,

And all ideas of existence, non-existence, both and neither have ceased completely—

This is said to be supreme primordial wisdom.

[Fourth reliance: Do not rely on the ordinary mind, but rely on wisdom.]

-- Mipham Rinpoche 


The whole point of the dharma ~ Nyoshul Khen Rinpoche

When the root of duality – dualistic clinging, dualistic perceptions, deluded perceptions – is severed, all the leaves, the branches, and even the tree trunk of samsara and nirvana naturally wither on their own and topple in their own time. Then this great spreading tree of samsara and nirvana, of duality, of worldliness, of conditioned being, does not need to be chopped down: it is already as if dead. We can relax; done is what had to be done, as the Buddha sang.

This is the whole point of the dharma, of spiritual awakening, of buddhahood; this is its ultimate evolution or unfolding. If we aspire to experience such an awakening, there is nothing else to do except recognize the true nature of our primordial awareness, our own essential being, our own birthright, which is within. This is the intrinsic nature of our own heart-mind, also known as bodhicitta or bodhi-mind. It is our own being, our own nature, this renowned buddha-nature. It is not a buddha anywhere else.

-- Nyoshul Khen Rinpoche

from the book Natural Great Perfection: Dzogchen Teachings And Vajra Songs 


Liberation as Ever-Perfect ~ Jamgon Kongtrul Lodro Thaye

Liberation as Ever-Perfect does not refer to the liberation of a buddha that has occurred in the past, such as that of Buddha Sakyamuni, but to the way in which countless beings are liberated right now and will continue to be liberated in the future simply by realizing their primordial purity. The basis, the path, and the ultimate result in this system are all of a singular, undifferentiated nature: total, pure awareness. Thus, the primordial freedom that one seeks to attain by practicing the spiritual path is something that one already possesses. Intrinsic freedom is itself the path that leads to the actualization of the goal.

-- Jamgon Kongtrul Lodro Thaye

from the book Myriad Worlds (The Treasury of Knowledge, Book 1) 


A Festival of the Field for Gathering Merit ~ 17th Karmapa

Om tara tuttare ture soha.

Ah ho,

The essential nature of simplicity is the ground’s ever pure expanse.

When set the enchanting music of a clear and radiant knowing, naturally present.

And matured by the jeweled rain of joy descending as the union of the three kayas,

The sovereign one, the ultimate lama, arises remembered in the center of my heart.

The enlightened activity of your three gates illuminates like a garland of the sun’s rays.

The hundred thousand lights of your virtuous actions spontaneously

Create a cooling shade to ease the pain of fortunate disciples;

A lotus of the three joys unfolds in the center of their hearts.

The lotus of this life with its leisure and resources holds in its center

A stamen that befriends a mellifluous bee with its honey of renunciation.

Grant your blessing that the true lama’s lotus feet are bathed by the sun

And the abundant petals of benefit for others open forth.

Gazing at the very face of primordial wisdom, luminous and self-arisen from the natural state,

And resting at ease on the path, with nothing to add or take away

Grant your blessing that I take the royal seat, present from time without beginning

In the expanse of emptiness – dharmakaya’s true nature, ultimate reality.

In the sky, an umbrella of white clouds forms a rainbow canopy above.

Between sky and earth, flowers of virtue and excellence fall in a gentle rain.

On the earth, filled with happiness, people sing in great delight;

May this joy enrapture the whole world.

A sincere intention free of fault is a jeweled lamp, a luminous treasury

That liberates every being from a dense darkness where virtue cannot go.

May the dulcet melody of incomparable fame, the celestial music

For the festival of a golden age without end, resound throughout the three realms.

This prayer was written by Ogyen Trinley Dorje on September 4, 2001 as the sun came over the dome of the eastern mountain. May it be a cause for virtue.

-- 17th Karmapa

from the book Music In The Sky: The Life, Art, And Teachings Of The 17Th Karmapa Ogyen Trinley Dorje 


The Song of Natural Awareness ~ 17th Karmapa

Om Swasti Jayentu.


Primordially pure, the expanse of all phenomena is great bliss.

All signs of elaboration stilled, it is spontaneously present.

In that glad realm, where the joyous ambrosia of the three vehicles is found.

May the sun of naturally arising awareness be victorious.

-- 17th Karmapa

from the book Music In The Sky: The Life, Art, And Teachings Of The 17Th Karmapa Ogyen Trinley Dorje 


Graduated path ~ 17th Karmapa

The Buddhist teachings move along a graduated path: first the stages of calm abiding and then the stages of deep insight. Through such gradual practices, lamas of the past gave birth to realization in their mental continuum and discovered primordial wisdom. All the qualities that the great masters found, we can attain as well. It all depends on our own efforts, our diligence, our deeper knowing, and our correct motivation.

-- 17th Karmapa

from the book Music In The Sky: The Life, Art, And Teachings Of The 17Th Karmapa Ogyen Trinley Dorje 


Discovering magic ~ Chögyam Trungpa

Whether you care to communicate with it or not, the magical strength and wisdom of reality are always there….By relaxing the mind, you can reconnect with that primordial, original ground, which is completely pure and simple. Out of that, through the medium of your perceptions, you can discover magic, (which in the Shambhala tradition is called ) drala. You actually can connect your own intrinsic wisdom with a sense of greater wisdom or vision beyond you.

You might think that something extraordinary will happen to you when you discover magic. Something extra-ordinary does happen. You simply find yourself in the realm of utter reality, complete and thorough reality.

-- Chögyam Trungpa

from the book Shambhala: The Sacred Path of the Warrior 


Our fundamental nature is intrinsic ~ Khandro Rinpoche

Our fundamental nature is intrinsic. No sane, intelligent human being is impeded from being in touch with this basic nature. There is no one standing between you and it, no one is appearing like a mara to perform dances of distraction. At any given moment, each one of you — even with no understanding of Buddhism — has the natural potential to realize you are completely and inseparably united with your intrinsic wisdom nature. You have never been separate from it for a moment. It is not a sometimes-there-sometimes-not quality or an adornment that’s been attached or added on to you.

-- Khandro Rinpoche 


The display of your own intrinsic nature ~ Longchenpa

In the expanse in which self-knowing rigpa arises spontaneously, free of all grasping, rest and relax, without contrivance or fabrication. Whatever thoughts arise, recognizing their essence, allow them all to be liberated as the display of your own intrinsic nature.

-- Longchenpa

A Mirror Revealing the Crucial Points: Advice on the Ultimate Meaning 


Without intrinsic being ~ Nagarjuna

The nature of the Tathagata

Is the nature of this world of beings.

The Tathagata is without intrinsic being;

This world of beings is without intrinsic being.

-- Nagarjuna

Mulamadhyamakakarika, Chapter 22, Verse 16

from the book The Root Stanzas of the Middle Way: The Mulamadhyamakakarika 


Cutting the root of basic confusion ~ Dilgo Khyentse Rinpoche

In order to cut the root of basic confusion, one should rest in the natural state without altering it. Once one is resting in the genuine natural state, one should neither follow one’s thoughts nor search for an antidote for them. If the intrinsic nature is left in its natural state, as it is said, ‘When water is not stirred, will become clear’, Just as dirty water, if not stirred, will become clear, if the nature of mind is left unaltered, as it is, deluded thoughts will automatically clear up. The natural flow of the intrinsic nature will come automatically.

-- Dilgo Khyentse Rinpoche

from the book The Collected Works of Dilgo Khyentse, Volume Three 


Buddha Nature ~ Nyoshul Khen Rinpoche

Buddha-nature is pure, undefiled, unelaborated, unconditioned, transcending all concepts. It is not an object of dualistic thought and intellectual knowledge. It is, however, open to gnosis, intuition, the nondual apperception of intrinsic awareness itself, prior to or upstream of consciousness. Adventitious obscurations temporarily veil and, like clouds, obscure this pristine, sky-like, luminous fundamental nature or mind essence—also known as tathagatagarbha, buddha-nature.

All conventional practices along the gradual path to liberation and enlightenment aim to uncover this innate wisdom by removing and dissolving the obscurations, revealing what has always been present. This is the relation between how things appear to be and how things actually are: in short, the two levels of truth, absolute and relative or conventional truth. According to these two truths, there are different levels of practice.

-- Nyoshul Khen Rinpoche

from the book Natural Great Perfection: Dzogchen Teachings And Vajra Songs 


Things That Tend to Be Misleading ~ Khenpo Tsultrim Rinpoche

If you understand that all the misleading appearances of worldly existence are not intrinsically real, they will not tend to mislead you.

If you have attachment to friends and enemies as being real, they will mislead you. But if you have equanimity towards both, they will not mislead or deceive you.

If you see a lot of change or transition, that will tend to mislead you. But if you understand the intrinsic nature beyond change, it will not be misleading.

If you cling to the reality of birth and death, there is much deception. But if you realize there is no birth and death, there’s no deception.

If you believe in the existence of suffering, there’s much deception. But if you realize there’s no suffering, there’s no deception.

If you believe that self and other are separate, there’s much deception. But if you recognize that they are not two separate things, there’s no deception.

If you understand this true nature of deception, discursive thoughts will be liberated in their own place.

-- Khenpo Tsultrim Rinpoche 


A dream unfolding ~ Chagdud Tulku Rinpoche

Time is very precious. Do not wait until you are dying to understand your spiritual nature. If you do it now, you will discover resources of kindness and compassion you didn’t know you had. It is from this mind of intrinsic wisdom and compassion that you can truly benefit others…. Moment by moment, we should look at life as if it were a dream unfolding…. In this relaxed, more open state of being, we have the opportunity to gain the infallible means of dying well, which is recognition of our absolute nature.

-- Chagdud Tulku Rinpoche

from the book Life In Relation To Death 


Merging of the ultimate meaning with the ultimate mind ~ 14th Dalai Lama

The only way to experience deep meditative equipoise and subsequent realization simultaneously, and to overcome [the] perception that the two truths are essentially different, is by bringing about that realization of emptiness at the subtle most level of consciousness. What is required is the merging of the ultimate meaning, which is emptiness, and the ultimate mind, which is the innate mind of clear light. When this occurs, then appearances and emptiness no longer appear separately, and the subtle defilements are overcome.

-- 14th Dalai Lama

from the book The Middle Way: Faith Grounded in Reason 





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