tibetan-buddhism

The life-tree of practice is single-minded application.

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?

There is no miserable place waiting for you, no hell realm, sitting and waiting like Alaska__aiting to turn you into ice cream. But whatever you call it__ell or the suffering realms__t 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.

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 cli

The Heart-mantra of Dependent Origination (rten-'brel snying-po [ར_ེ____ེལ_____]), which liberates the enduring continuum of phenomena and induces the appearance of multiplying relics ('phel-gdung [__ེལ_____] and rainbow lights, is:[O_ YE DHARM_ HETUPRABHAV_HETUN TEṢ TATH_GATOHY AVADAT TEṢ CA YONIRODHO EVA V_DIMAH__RAMA_ [YE SV_H_]('Whatever events arise from a cause, the Tathag_ta [Buddha, "Thus-gone"] has told the cause thereof, and the great virtuous ascetic has taught their cessation as well [so be it]').

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.

They asked a wise man: Why don__ we ever hear you backbiting and slandering?He said: I__ still not happy with myself to start with others.

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.