Tibetan Yogan, Title of a prominent line of tulkus of the Nyingmapa order of Tibetan Buddhism, Head of the Nyingma School in exile
"Action is being truly observant of your own thoughts, good or bad, looking into the true nature of whatever thoughts may arise, neither tracing the past nor inviting the future, neither allowing any clinging to experiences of joy, nor being overcome by sad situations. In so doing, you try to reach and remain in the state of great equilibrium, where all good and bad, peace and distress, are devoid of true identity."
"No words can describe it, no example can point to it. Samsara does not make it worse, Nirvana does not make it better. It has never been born, it has never ceased. It has never been liberated, it has never been deluded. It has never existed, it has never been non existent. It has no limits at all. It does not fall into any kind of category."
"Having purified the great delusion, the heart’s darkness, the radiant light of the unobscured sun continuously rises."
"Whatever perceptions arise, you should be like a little child going into a beautifully decorated temple; he looks, but grasping does not enter into his perception at all. So you leave everything fresh, natural, vivid, and unspoiled. When you leave each thing in its own state, then its shape doesn’t change, its color doesn’t fade, and its glow does not disappear. Whatever appears is unstained by any grasping, so then all that you perceive arises as the naked wisdom of Rigpa, which is the indivisibility of luminosity and emptiness."
"Although hundreds or thousands of explanations are given, There is only one thing to be understood - Know the one thing that liberates everything - Awareness itself, your true nature."
"In meditation practice, you might experience a muddy, semiconscious, drifting state, like having a hood over your head: a dreamy dullness. This is really nothing more than a kind of blurred and mindless stagnation. How do you get out of this state? Alert yourself, straighten your back, breathe the stale air out of your lungs, and direct your awareness into clear space to freshen your mind. If you remain in this stagnant state you will not evolve, so whenever this setback arises, clear it again and again. It is important to be as watchful as possible, and to stay as vigilant as you can."
"Since pure awareness of nowness is the real buddha, In openness and contentment I found the lama in my heart. When we realize this unending natural mind is the very nature of the lama, Then there is no need for attached, grasping, or weeping prayers or artificial complaints, By simply relaxing in this uncontrived, open, and natural state, We obtain the blessing of aimless self-liberation of whatever arises."
"I recognize that the ultimate teaching of sutra and tantra Is emptiness, but can’t make use of that recognition; My mindstream stays hard as horn. When I practice remaining in mind’s true condition I am without stability, yet I mouth off about the profound view And toss cause and effect to the winds. On the outside — I can give a show of good behavior; On the inside — desire, attachment, greed rage like fire."
"At all times, do not lose courage in your inner awareness; uplift yourself, while assuming a humble position in your outer demeanor. Follow the example of the life and complete liberation of previous accomplished masters (siddha). Do not blame your past karma; instead, be someone who purely and flawlessly practices the dharma. Do not blame temporary negative circumstances; instead, be someone who remains steadfast in the face of whatever circumstances may arise."
"The more and more you listen, the more and more you hear; the more and more you hear, the deeper and deeper your understanding becomes."
"In brief, taking your own mind as witness, make your life and practice one, and at the time of death, with no thought of anything left undone, do not be ashamed of yourself. This itself is the pith instruction of all practices."
"At all times, do not lose courage in your inner awareness; uplift yourself, while assuming a humble position in your outer demeanor. Follow the example of the life and complete liberation of previous accomplished masters (siddha). Do not blame your past karma; instead, be someone who purely and flawlessly practices the Dharma. Do not blame temporary negative circumstances; instead, be someone who remains steadfast in the face of whatever circumstances may arise. In brief, taking your own mind as witness, make your life and practice one, and at the time of death, with no thought of anything left undone, do not be ashamed of yourself. This itself is the pith instruction of all practices. Eventually, when the time of death arrives, completely give up whatever wealth you possess, and do not cling to even one needle. Moreover, at death, practitioners of highest faculty will be joyful; practitioners of middling faculty will be without apprehension; and practitioners of the lowest faculty will have no regrets. When realization's clear light becomes continuous day and night, there is no intermediate state (bardo): death is just breaking the enclosure of the body. If this is not the case, but if you have confidence that you will be liberated in the intermediate state, whatever you have done in preparation for death will suffice. Without such confidence, when death arrives, you can send your consciousness to whichever pure land you wish and there traverse the remaining paths and stages to become enlightened. "
"Even though the meditator may leave the meditation, the meditation will not leave the meditator."
"Take your stand on the ultimate practice of the heart essence — samsara and nirvana are the display of awareness. Without distraction, without meditation, in a state of natural relaxation, constantly remain in the pure, all-penetrating nakedness of ultimate reality."