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Jingkong quotes of wisdom

People sacrifice their own health in order to make money. Then they sacrifice their money to recuperate their health. They are so anxious about the future that they don't enjoy the present. Never achieving true happiness in the present or the future they act like they're never going to die and then die never really having lived.

The seven qualities of the upper realms of existence are this precious human rebirth, food, clothing, shelter, a teacher, teachings and the free time to practice. People have different qualities of the seven upper realms of existence due to the karma of their past actions. In the west many people have the first six but lack the free time to practice due to the fast pace and distractions of western life. That's why it is benefical to cultivate a simple life. Be happy with what you have and meditate more. Realize that time is running short and that the only thing you can bring with you at the time of death is your karma. So, purify your karma through good deeds, meditation and wisdom and you'll have no regrets at the time of death.

Meditation on death brings the realizations of life!

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Dudjom quotes of wisdom

One's own awareness, fresh and uncontrived, is the primordial present ultimate lama from who you've not been separated for even an instant. This meeting with the original abiding nature-how amazing!

Pray to Guru Rinpoche and then settle within the state of your mind and the guru's mind inseparable. In the relaxed openness of your mind's uncontrived state of naturalness do not stop, cultivate, accept or reject any thought. Relax without grasping and what ever arises will be self liberated. This is the ultimate guru. Abide in the natural state. It is not a new attainment. It has never been separate from you. Not recognizing it is delusion. Recognizing it is liberation.

This fresh fundamental nature of self-manifest awareness that faults and stains have never tainted in the original lord, dharmakaya lama. He dwells together with you, never separate, yet dualistic grasping's power prevents you from recognizing this abiding nature. Taking delusion's perceptions as real, how exhausting! Searching for liberation's ground elsewhere, how wearisome! How can you look at the insubstantial nature of phenomena? Who meditates upon natural luminosity arising unceasingly? What result is free from renunciation, attainment, and fixed location points? Now, discard the naturally liberated six collections of consciousness where you will. Accomplish right now your aspiration for an open and happy mind.

How amazing! Your present naked awareness - unspoiled by thoughts of past, present or future. Not fettered by mind grasping to so-called "meditation" nor falling into a pervasive blankness of so-called "non-meditation", the natural state nakedly sustained, is the practice of the Great Perfection. Regardless of what thoughts arise during that practice, to reject negative ones or foster positive ones is unnecessary. Mere recognition liberates them in their own ground. Take this liberation upon arising as the path's key point.

I, a roaming lion, do not need a place:
My lion palace is the snow mountains' exalted heights.
I shake my excellent turquoise mane as I please
As I roam at will in delightful snow mountain ravines.

I, an eagle, do not need a fortress:
My white eagle fortress is the loftiest cliff.
I spread wide my excellent wings as I please
As I soar through the space of the vast blue heavens.

I, a tiger, do not need a castle:
My tiger castle is the densest jungle.
I show off my stripes as I please
As I set out to prowl in the best sandalwood forests.

I, a golden bee, do not need farmland:
My bee farmland is the finest lotus groves.
I sing beautiful melodious songs as I please
As I hover over the sweetest tasting nectar.

I, a yogi, do not need a home:
My yogi home is good any place I roam.
I naturally achieve my two noble goals
As I set out to wander aimlessly as I please.

Rest your mind and look at the space between your thoughts, that's the Buddha!

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Gar quotes of wisdom

In the past you have taken on countless lives, you have assumed innumerable bodies. There is no benefit in knowing what you were in a past life. It is important to prepare for the future, to strive for enlightenment. From the ultimate perspective, past lifetimes are, in fact, illusions. On the relative level we talk about numbers and different lifetimes, but in fact there is only a single continuum of mind, that is beyond birth and death. From the perspective of mind-itself there is no past life, no present life, no future life, and no bardo. Past lives are illusions, unreal, so do not ponder over illusions. You don't have to know about them, as they only belong to the relative level, not the ultimate truth. What is important for you now is to destroy self-grasping and to see the nature of mind. Do not think about the past or the future. Do not even think about the present, do not cling to any thought. Look at your mind right now. Look at the pure natural state as it is. Only hold on to bodhchitta, love and compassion, and nothing else, day and night. Always purify your mind by sustaining awareness of the natural state.

How has samsara arisen? The illusory self clings to its own happiness. Ordinary beings are only concerned about their worldly affairs. In order to overcome this attachment we must first recognize the suffering nature of samsara. For this reason, the Buddha first taught, "Recognize suffering and then abandon the origin of suffering." Even though we experience all sorts of pleasures as human beings, this samsaric happiness is like eating a delicious meal mixed with poison. Having recognized suffering we will yearn to become free from it. How do we do that? We practice the Dharma and liberate our mind from the causes of suffering. This is difficult because we are attached to worldly life; we think that one day it is going to make us happy. If this would be ultimately true, then there would be nothing wrong with being attached, but unfortunately clinging attachment can only lead to suffering. When we pass from this life, we will not be able to bring with us even the slightest thing or person, no matter how much we want to. There is no other way than to leave this guest-house of the body. The only things that will follow us are the karmic traces stored within our mind-continuum. For this reason it is so important to recognize suffering and eliminate its causes before it is too late.

Eat little food in the evening, and contemplate death and impermanence before you go to sleep. The dreams of an ordinary person are the manifestations of virtuous and non-virtuous imprints laid down within the mind. When the wind energies enter the impure channels of afflictions, we experience a nightmare. Nightmares are the self-light of negative emotions. Positive dreams are awakening of virtuous thoughts. In order to recognize the dream state you must first gain stability of awareness during the day. First you must be able to overcome all thoughts and emotions of the daytime; then eventually you will be able to recognize them when you dream. In the beginning you will be able to recognize coarse thoughts such as fear during the dream state, and later on also the thoughts in more subtle dreams. Through this, as ignorance diminishes, your sleep will at first become lighter. Ordinary sleep is a state of deep ignorance; it is an affliction. Thus instead of asking, "Did you sleep well last night?" you should ask, "How much time did you waste sleeping last night?" Of course we must sleep enough to maintain a healthy body, but there should certainly be a limit. I suggest no more than five to six hours a night, since you all have to work. Try to fall asleep with great clarity, and eventually through habituation you will never fall into a state of ignorance, but rather will sustain clear awareness.

An ordinary person believes in the appearing world as real and the dream state as unreal, whereas the buddhas have seen this world to be illusory just like a dream. The Buddhas say that in the Bardo after death we will perceive delusive manifestations, that the three lower realms are an illusion, and so forth. So then one might think, "If it is just like an unreal dream, then it can't be that bad." That is a quite mistaken understanding. Although illusory by nature, a dream will be experienced as a reality for as long as the dream lasts. This lifetime is like a dream, but until the karma of this life comes to an end, we will perceive this lifetime as real; we will not awaken from the dream of this life. For instance, if you have a nightmare, you will experience it as a reality for as long as you dream; you will not just wake up at will. When we die we awaken from the dream of this life, and this life becomes a fading memory. None of it is left behind, and soon we find ourselves grasping at a new reality, the bardo state. If you understand this life to be like a dream, you will understand that everything within it-- happiness, wealth, and pleasure, pain, and suffering--is impermanent and will not last. You will thus not be so overwhelmed by different circumstances. You will stay focused and not be carried away by indulgence in pleasure, and you will not be much affected by difficult circumstances. Our life is like an oil lamp. The oil is the karma and the fire is this life. As long as there is oil, there is fire. Our life lasts until the karma for this life comes to an end. Then we will move on, controlled by the karmic imprints stored in our mind continuum.

One day each of us will die; there is no one in this world who does not have to die. There is no benefit in being attached to this lifetime, because it will be left behind. As it is said in "The Thirty-Seven Bodhisattva Practices, " "Consciousness, the guest, will cast aside the guest-house of the body." So we can ask ourselves, "Does it really not matter whether I am prepared for death, or does it matter somewhat? Why would I want to receive Phowa instructions?" If you receive Phowa instructions you receive a method to attain freedom. The body has nine openings through which the consciousness can leave after death. Only one of them leads to freedom--the opening at the crown. When we receive Phowa instructions we learn how to transfer our consciousness through the crown. If we do not know this, we will be tossed around by afflictions such as hatred, desire, ignorance, jealousy, etc., and thus we will lack independence, we will be overpowered by the afflictions. Being controlled by the afflictions will cause the consciousness to leave through one of the eight impure openings of the body, which will lead to birth in samsaric existence. The Buddha said, "Independence is happiness; dependency is suffering."

It is said, "If you would like to know what you did in past lives, look at your present body," and "if you would like to know where you will go next, look at your present actions." If you give rise to jealousy and hatred due to self-grasping, you will be a samsaric sentient being wandering down to the hell realm, hungry spirit realm, or animal realm. Where you go is up to you. It is your choice. It is up to you whether you will go up into the pure lands of the buddhas or down into samsaric states. When your own mind is purified, you will become a buddha. If you do not purify your mind, you will be a sentient being. Where you go will be determined by your present actions. In "The Thirty-Seven Bodhisattva Practices" it is said, "The Subduer said that all the unbearable suffering of the three lower realms is the fruition of wrongdoing. Therefore, never committing negative deeds, even at peril to one's life, is the Bodhisattvas' practice."

Of all the chakras in the body, the navel is the most important one. Our human body first formed from the navel through which we were connected to our mothers. The navel chakra is the royal seat of all winds in the body, and in particular the wind pertaining to the fire element. The fire at the navel is Vajrayogini and everyone has it; beings only do not recognize it. The navel chakra is the most stabilizing, grounding chakra; therefore it is advisable to direct all visualizations to the navel chakra. By focusing on the navel chakra the winds move down, and thus the mind settles. Sometimes when focusing on visualizations at the heart center, as the winds enter the heart chakra it could lead to emotional imbalance and mental instability. Focusing on the navel center is thus more secure.

"The root of Vajrayana practice is the samaya. Many of my senior disciples know about that, but there may be some new disciples, and so the samaya, the root of samaya or the actual samaya, is love, and that love is... a bond that keeps us connected throughout many lifetimes. "That is a bond between disciples and disciples, and lamas and disciples, and so forth. If we do not let this bond pass, if we do not interrupt this bond of love, which is the samaya, then from lifetime to lifetime in the future we will meet again and benefit and help each other. "For others, if we cut that samaya, that bond of love with each other, then we can only harm each other in the future. "And so the samaya between disciple and disciple and disciple and lama is very precious and important. It is necessary that we observe this samaya and not allow it to be interrupted--also because throughout all time we have had this positive samaya. That is why in this lifetime, sharing the connection of practicing the Vajrayana together, and in order to benefit each other again and again in the future, it is important that all of us observe our samaya, that we do not give rise to anger and jealousy toward each other. And, as it is taught in the tantras, if we observe our samaya, then we will obtain the highest siddhis within seven lifetimes."

Reciting the Vajra Guru Mantra. As a formal meditation session it is best to do this practice in the morning at dawn, but you should actually do it throughout the day. You can do this practice whenever you breathe, and you always breathe, don't you? When you inhale the air think "OM." You do not have to visualize it or say it out loud; just think "OM." When the wind reaches the navel think "AH," and when you exhale the wind think "HUNG." The main focus is on the AH at the navel. AH has the nature of fire and is heat. When you inhale the wind think that the wind dissolves into the AH at the navel. The quintessence of the wind is kept, and the stale air is always exhaled. In formal meditation sessions, as you inhale think that you are pressing down the upper winds and simultaneously draw up the lower winds by gently contracting the anus. This "union of the upper and lower winds" forms an egg-shaped sphere at the navel center. Hold your breath for a short time and observe the nature of mind. Do not retain the wind too long, only as much as is comfortable. Again exhale and think "HUNG." In your daily activities there is no need to hold the breath; you can just breathe naturally and think "OM AH HUNG." The main focus is always on the fire at the navel, and eventually warmth will arise. This warmth in fact is already there, but ordinary beings do not recognize it. This practice is an excellent method to sustain mindfulness; it is a method to unite the mind with the winds. If we lack mindfulness the winds and mind go separate ways. and we become deluded.

Sometimes people ask, "Are we 'one' or 'the same'?" Well, we are neither. Is there "one" space, or are different spaces "the same"? Space is neither "one" nor "the same," and so is the nature of mind. Trying to figure it out by labeling it "one" or "the same" is just another mental fixation. Likewise, there are neither one nor many Buddhas. You can't say there is only one, as there are limitless Buddhas, yet you can't say there are many, as their essence is a single ground--emptiness and compassion abiding like space. Thus, do not grasp at singularity or multiplicity. Whatever appear are empty of self nature, like a rainbow in the sky. They lack inherent existence, as they are compounds and thus impermanent. The nature of mind of all beings always remains like space; it is uncompounded. While their bodies appear diversely, the mind of all beings has the same essence. There is only one such thing called "mind," just as there is only one such thing called "water," although water manifests in different ways--as oceans, rivers, rain, drops, etc. If everyone were to practice OM AH HUNG, their mindfulness would have the same essence without the slightest difference in quality or size.

What do the Om, Ah, and Hung syllables represent? Om represents the vajra of form, the union of appearance and emptiness. Ah represents the vajra of speech, the union of sound and emptiness. Hung represents the vajra of mind, the union of clear awareness and emptiness. These are called "the three secrets." When there is no grasping to perceived form, this is the union of appearance and emptiness. Forms continue to appear and are seen, yet there is no grasping at their reality. When there is no grasping at perceived sounds, this is the union of sound and emptiness. Sounds continue to be heard, yet there is no grasping at their reality. If the mind neither grasps at sights nor sounds, it will naturally rest within the union of awareness and emptiness and thus will not grasp at mental arisings either. The three vajras are contained within the vajra of the mind. Thus the Om, Ah, and Hung syllables mark the forehead, throat, and heart of all deities--while deities appear in myriad forms, the essence of their body, speech, and mind is the same.

Do not worry about enlightenment; the Buddha is within your mind already, ready to be seen. But because we cannot turn inward and are constantly distracted we fail to recognize the Buddha. When past thoughts have ceased and future thoughts not yet arisen, in this space between fixations, you can glimpse the nature of mind abiding like space; this is the Buddha. If you remain within this nature continuously, you are enlightened. Whenever you stop to grasp there is no cause of samsara. Whenever you begin to grasp, you have again created the cause of samsara. The Buddha is actually not somewhere far away. The Buddha is always ready to be seen. If you do not give up the fixation to a self, but try to escape from samsara by secluding your body, you will still not be liberated. If you give up the fixation to a self, while continuing to live in the world, you will be liberated. In particular when difficulties and suffering arise, do not grasp at them, let these thoughts dissolve into space. Even if there is an external so-called problem, the mind does not need to grasp. People who do not understand this sometimes commit suicide, unable to bear even the slightest problem. The Buddha is nowhere apart from your own mind.

With the root guru on the crown of your head seek the blessings of all the sublime beings. 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