Tibetan Buddhism Quotes

Quotes tagged as "tibetan-buddhism" (showing 1-30 of 38)
Sogyal Rinpoche
“Real devotion is an unbroken receptivity to the truth. Real devotion is rooted in an awed and reverent gratitude, but one that is lucid, grounded, and intelligent.”
Sogyal Rinpoche, The Tibetan Book of Living and Dying

Lama Thubten Yeshe
“There is no miserable place waiting for you, no hell realm, sitting and waiting like Alaska—waiting to turn you into ice cream. But whatever you call it—hell or the suffering realms—it is something that you enter by creating a world of neurotic fantasy and believing it to be real. It sounds simple, but that's exactly what happens.”
Lama Thubten Yeshe, Becoming Vajrasattva

Graham Coleman
“The Heart-mantra of Dependent Origination (rten-'brel snying-po [རྟེན་འབྲེལ་སྙིང་པོ]), which liberates the enduring continuum of phenomena and induces the appearance of multiplying relics ('phel-gdung [འཕེལ་གདུང་] and rainbow lights, is:
('Whatever events arise from a cause, the Tathagāta [Buddha, "Thus-gone"] has told the cause thereof, and the great virtuous ascetic has taught their cessation as well [so be it]').”
Graham Coleman, The Tibetan Book of the Dead

W.Y. Evans-Wentz
“As a man is taught, so he believes. Thoughts being things, they may be planted like seeds in the mind of the child and completely dominate his mental content. Given the favourable soil of the will to believe, whether the seed-thoughts be sound or unsound, whether they be of pure superstition or of realizable truth, they take root and flourish, and make the man what he is mentally.”
W.Y. Evans-Wentz

Namkhai Norbu
“The light of the sun is the manifestation of the clarity of the sky; and the sky is the basic condition necessary for the manifestation of the sun's light. So, too, in the sky two, three, four, or any number of suns could arise; but the sky always remains indivisibly one sky. Similarly, every individual's state of presence is unique and distinct, but the void nature of the individual is universal, and common to all beings.”
Namkhai Norbu, Dzogchen: The Self-Perfected State

“Oh, noble child, everything is severing the mind. As for the mind, it is severing pride. There is nothing whatsoever that is not included in pride. If one simply understands that it is merely the production of pride, then, for example, one is like a thief in an empty house: by simply recognizing [the situation], grasping is impossible. Having correctly understood, there is no practice with an intentional objective. Because it crushes any hesitations (mi phod), it is explained as Chöd.”
Machik Labdrön, Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition

Ole Nydahl
“We just have to remind ourselves that the source of any happiness is mind itself.”
Ole Nydahl, BUDA Y EL AMOR, EL

Namkhai Norbu
“Enlightenment, or Nirvana, is nothing other than the state beyond all obstacles, in the same way that from the peak of a very high mountain one always sees the sun. Nirvana is not a paradise or some special place of happiness, but is in fact the condition beyond all dualistic concepts, including those of happiness and suffering.

When all our obstacles have been overcome, and we find ourselves in a state of total presence, the wisdom of enlightenment manifests spontaneously without limits, just like the infinite rays of the sun. The clouds have dissolved, and the sun is finally free to shine once again.”
Namkhai Norbu, Dzogchen: The Self-Perfected State

“They asked a wise man: Why don’t we ever hear you backbiting and slandering?

He said: I’m still not happy with myself to start with others.”
Ahmad Musa Jibril

“Without hope, Chöd practitioners are freed from the limits of hope and fear; having cut the ropes of grasping, definitely enlightened, where does one go?”
Machik Labdrön, Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition

“But, nevertheless, if there is even the slightest recognition, liberation is easy. Should you ask why this is so—it is because once the awesome, terrifying and fearful appearances arise, the awareness does not have the luxury of distraction. The awareness is one-pointedly concentrated.”
Karma-glin-pa, The Tibetan Book of the Dead

Namkhai Norbu
“But karma is not in fact a material accumulation, and does not depend on externals; rather its power to condition us depends on the obstacles that impede our knowledge. If we compare our karma and the ignorance that creates it to a dark room, knowledge of the primordial state would be like a lamp, which, when lit in the room, at once causes the darkness to disappear, enlightening everything. In the same way, if one has the presence of the primordial state, one can overcome all hindrances in an instant.”
Namkhai Norbu, Dzogchen: The Self-Perfected State

“Primordial wisdom [Skt. jñāna; Tib. ཡེ་ཤེས་, yeshé; Wyl. ye shes] has many names, but in truth it refers simply to the inseparability of the ground and fruit, the one and only essence-drop [thig le nyag gcig] of the dharmakaya. If it is assessed from the standpoint of its utterly pure nature, it is the actual dharmakaya, primordial Buddhahood. For, from its own side, it is free from every obscuration. We must understand that we are Buddha from the very beginning. Without this understanding, we will fail to recognize the spontaneously present mandala of the ground, and we will be obliged to assert, in accordance with the vehicle of the paramitas, that Buddhahood has a cause. We will fail to recognize the authentic view of the Secret Mantra.”
Jamgön Mipham, White Lotus: An Explanation of the Seven-line Prayer to Guru Padmasambhava

Peter Matthiessen
“It is as if I have entered what the Tibetans call the Bardo-literally, between-two-existences- a dreamlike hallucination that precedes reincarnation, not necessarily in human form…In case I should need them, instructions for passage through the Bardo are contained in the Tibetan book of the dead- a guide for the living since it teaches that a man’s last thoughts will determine the quality of his reincarnation.”
Peter Matthiessen, The Snow Leopard

“Without discursive thought it is just dharma practice. Hope together with aim obscures. One does not cut through pride by meditatively cultivating the desire for happiness. If there is hope, even the hope for buddhas, it is a negative force. If there is apprehension, even apprehension about hells, it is a negative force.”
Machik Labdrön, Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition

Loch Kelly
“You are already the awakeness that you seek!”
Loch Kelly, Shift Into Freedom: The Science and Practice of Openhearted Awareness

Dalai Lama XIV
“...[A]ccording to Buddhism in the Tibetan tradition, a being that achieves Buddhahood, although freed from Samsara,the 'wheel of suffering', as the phenomenon of existence is known, will continue to return to work for the benefit of all other sentient beings until such time as each one is similarly liberated.”
Dalai Lama XIV, Freedom in Exile: The Autobiography of the Dalai Lama

“Dripping charnel
 grounds of light -
I examine hope &
 fear -
blue-black body
 monster of
enlightenment -
call me Youthful
Lightning Bolt -
 tired I slump -
desire's already
 here - I don't
care -
my wrathful
rosary coiled
  on my cushion -
 I close my tired
  eyes -
 sleep has been
 troubled but
  my mother's
 cancer hasn't
 spread -
     still I
 am the Cemetary
Marc Olmsted, What Use Am I a Hungry Ghost? Poems from 3-year Retreat

“Beginners will first meditate upon equanimity. Once that is established, they will then meditate upon the remaining three [immeasurable qualities of love, compassion, and joy]....

First, toward all those who are relatives, attachment is to be abandoned as though they were neutral. Then abandon aversion for enemies as though they were neutral and remain without partiality. In order to be free from delusion even toward the neutral, have the intention to dispel the passions of beings all at once. Meditate like this without clinging.

—Resting the Mind in Repose (sems nyid ngal gso)”
Longchen Rabjam, Dudjom Lingpa's Chöd: An Ambrosia Ocean of Sublime Explanations

“That is to say, attachments to signs of accomplishment (drod rtags) and circumstantial effects are precisely what are called Negative Forces [demons].”
Rangjung Dorje, Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition

Loch Kelly
“Rest as the awareness that is aware without using thought.”
Loch Kelly, Shift Into Freedom: The Science and Practice of Openhearted Awareness

Loch Kelly
“We can learn to return home to our open hearts at any moment.”
Loch Kelly, Shift Into Freedom: The Science and Practice of Openhearted Awareness

Loch Kelly
“The big realization when we go beyond the ego is simply seeing that we've always been ok.”
Loch Kelly, Shift Into Freedom: The Science and Practice of Openhearted Awareness

Robert A.F. Thurman
“There is no reason for a sound faith to be irrational. A useful faith should not be blind, but should be well aware of its grounds. A sound faith should be able to use scientific investigation to strengthen itself. it should be open to the spirit not to lock itself up in the letter. A nourishing, useful, healthful faith should be no obstacle to developing a science of death.”
Robert A.F. Thurman, The Tibetan Book of the Dead

“The life-tree of practice is single-minded application.”
Jamgon Kongtrul Lodro Taye

“The extraction of discrete parts of Chöd teachings from their broader philosophical contexts is symptomatic of how Chöd has been incorporated into and transmitted through other Tibetan Buddhist lineages. For example [...] Chöd practices gradually merged with pre-existing models of deity yoga, such the Vajrayoginī practices within Nyingma, Kagyü, and Geluk traditions. Fundamental Chöd practices such as those described in The Common Eightfold Supplementary Section do not tend to involve the kind of deity visualization common to *anuttaratantra practices, but many Mahāmudrā Chöd practices have been reconciled with other lineages through the employment of such visualizations. The incorporation of Chöd by the Geluk and Kagyü schools has thus had equivocal results: on the one hand, fragments of Chöd teachings are preserved, but on the other, the distinctiveness of Chöd is diminished in the service of different fundamental standpoints such as that of Mahāmudrā.”
Michelle Sorensen, Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition

Dalai Lama XIV
“To say 'I want to have sex with this person' is to express a desire which is not intellectually directed in the way that 'I want to eradicate poverty in the world' is an intellectually directed desire. Furthernore, the gratification of sexual desire can only ever give temporary satisfaction. Thus as Nagarjuna, the great Indian scholar said: 'When you have an itch, you scratch. But not to itch at all is better than any amount of scratching.”
Dalai Lama XIV, Freedom in Exile: The Autobiography of the Dalai Lama

“As in other Buddhist Tantric techniques, recommended preliminaries for these practices include developing skill at both calm-abiding (zhi gnas; śamatha) and insight meditation (lhag mthong; vipaśyanā). As in earlier Buddhist teachings, many Chöd dehadāna practices emphasize renunciation, purification, and self-transformation through the accumulation of merit and the exhaustion of demerit. Rather than suggesting that one must wait to accumulate adequate merit before offering the gift of the body, however, Chöd provides the opportunity for immediately efficacious offering of the body through techniques of visualization. Using a technique which echoes the traditional Buddhist teaching of the of the mind-made body (manomayākāya), the practitioner engages in visualizations which allow her to experience the non-duality of agent and object as she offers her body.

The process of giving the body as a means of attainment is commonly articulated in Chöd practice texts (sgrub pa; sādhana). These practice texts exhibit the framework of mature Tantra sādhana, including the stages of generating bodhicitta, going for refuge, meditating on the four immeasurables, and making the eight-limbed offering. Generally speaking, the main section of a developed Chöd sādhana has three components. The first two—a transference of consciousness (nam mkha’ sgo ‘byed) practice, and a body maṇḍala (lus dkyil) practice—have distinctly purifying purposes. The Chöd transference of consciousness practice has parallels with other Buddhist practices called "’pho ba." In this part of the visualization practice, the practitioner’s consciousness is "ejected" from one's body through the Brahma aperture at the crown of one's head. At this time, one's consciousness can be visualized as becoming identical with an enlightened consciousness, which is embodied in a figure such as Machik, Vajrayoginī (Rdo rje rnal byor ma) or Vajravārāhī (Rdo rje phag mo). [....] In th[e] first stage of this transformation, the practitioner identifies with an enlightened being, thus overcoming attachment to her own body-mind aggregates and purifying them through this non-attachment. In the second stage, the practitioner can extend this identification: the practitioner identifies the microcosm of her body with macrocosms of the mundane and supramundane worlds. The body maṇḍala (lus dkyil) stage also allows the practitioner to reconceptualize her body as expanding through space and time and becoming indistinguishable from the realm of the supramundane, or the Dharmadhātu (chos kyi dbyings). Through the process of reconstructing her identity, the practitioner is able to see herself as the ultimate source of offerings for all sentient beings.”
Michelle Sorensen, Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition

“You do not need to fabricate at all. Once you utterly let be, involvement in thoughts of past, present and future subside. By letting be, you are no longer involved in the thoughts of the three times. When utterly letting be, wakefulness is vividly present.”
Tulku Urgyen, As It Is, Volume II

“By the power of this, may the obstacles of those great beings who are doctrine holders be dispelled!!!
May the lives of those who adhere to the teachings be prolonged and may benefactors power increase!
May sentient being be joyfully happy and always practice the Dharma!
May the fruit of benefiting oneself and other ripen like that of a wish~fulfilling tree!
May good deeds and enlightened activity PROLIFERATE and be auspicious!
I wrote this myself.
May virtue prevail! May virtue prevail! May virtue and excellence prevail!”
Sarah Jacoby Khandro

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