"May all sentient beings enjoy both happiness and the sources of happiness, and may they never meet with sorrow nor the causes of sorrow. 

In order that all living beings may attain complete buddhahood, I vow to practise the profound path of Dharma, from the beginning to the end. 

Dedicating myself for the sake of all living beings, I will practise so that all may escape from samsāra and attain enlightenment." 

(From the new book : The Path of Secret Mantra  http://www.wandel-verlag.de/en/the-path-of-secret-mantra/)

When the hawk soars, it appears to be sleeping, and when the tiger walks, it seems to be ailing.  In truth, however, this is the way in which they seize their prey. 

Similarly, the true sage will not let his wisdom show, nor does he give free reign to his skills and abilities.  In this manner he maintains the capacity to uphold the vast and penetrate the profound.

Words of the Buddha:

It is very easy to see the faults of others, but to see one’s own is difficult.  

One who points out the lack of virtue in others but keeps his own concealed is like a cheat who tries to hide a bad throw of the dice.  

I was taught these four innermost entrustments of the Kadampa tradition many years ago.  They made a great impression on me then, and they still do today. . . 

As our innermost view of life, we are willing to accept the Dharma with total trust.

As our innermost attitude towards following the Dharma, we are willing to accept becoming a beggar with total trust.

As our innermost attitude to becoming a beggar, we are willing to accept death with total trust.

As our innermost attitude to death, we are willing to accept dying friendless and alone in an empty cave with total trust. 

Why should any act remain morally neutral when it is easy to transform even the smallest action into a deed of spiritual uplift with beneficial qualities for the world?

Thus, when resting at home, think, 

“May all living beings dwell in the City of Liberation”.

When sitting down, think, 

“May all living beings be established on the throne of enlightenment”.

When falling asleep, think, 

“May all living beings attain the formless dharmakaya”.

When waking up in the morning, think, “May all living beings attain the blissful bodies of form”.

When getting dressed, think, 

“May all living beings wear the robes of good conduct”.

When bathing or washing, think, 

“May all living beings be cleansed of any impurity”.

When eating or drinking, think, 

“May all living beings be sustained by good thoughts”.

When walking or moving, think, 

“May all living beings find the true path”.

When going outside, think, 

“May all living beings leave the realm of samsara”.

When meeting anyone, think, 

“May all living beings meet with a skilful teacher”.

When doing any kind of work, think, 

“May all living beings accomplish their highest potential”.

Let's Get To It! 

Whatever arises, arises only within its own sphere of reference.

Whatever appears to be present, is present only according to its own nature. 

Wherever these appearances go, they only go within their own context. 

In the basic space of reality, there is no coming or going. 

The body of the buddha neither comes nor goes. 

Whatever is described, is described only within its own sphere of reference. 

Whatever is expressed, is expressed only according to its own nature. 

Within the awakened mind, there is no description or expression. 

The speech of the buddha involves neither description nor expression. 

Whatever thoughts occur, occur only within their own sphere of reference.

All mental concepts  are conceived only according to their own nature. 

Within the awakened mind, there are never any thoughts or concepts. 

The mind of the buddha remains free of conceptualisation. 

The great master of Oddiyana once said, 

“Instead of investigating the roots of all phenomena, investigate the root of the mind.  

When the essential nature of the mind has been discerned, you will know one thing and all things will be liberated!  

If you do not search for the root of the mind, you may come to know all things but you will understand nothing.”

A life of serene satisfaction is like water rising to the lip of the jug but not overflowing — even one more drop would be too much! 

Our ears forever hear things distasteful to them and our mind is forever filled with events contrary to our desires.  

Such situations as these, however, are perfect opportunities for the growth of virtue as we put our training into practice.  

If we always heard words pleasing to our ears, living this life would be similar to being buried alive in poison. 

Grey hair does not make one an elder.  
One who is ripe only in years is called “an old fool”.  

It is through truth, understanding, kindness, modesty and self-discipline that the wise man in his purity comes to be called “an elder”.

The wise sage says:

You should forget the service you have rendered to others, but not the troubles you have caused.

You should not forget the favours others have done for you, but discard any grudges.

On the road of desire, do not happily dip your fingers into the pot just because it happens to be there.  

Once you have stuck them in and tasted what is inside, you will try to put them in ten thousand fathoms deep.

On the road of principle, do not step back even a little, hesitating over the difficulties.  

Once you have taken a single step back in fear, you will be separated from your goal by a thousand mountains.

The Three Jewels are able surely to protect and sustain sincere practitioners. 

The Buddha knows us in our deepest nature and will recognise our sincerity.  

In his great compassion he only desires our progress on the path.  

There is no doubt he will respond.  

Furthermore, it is our own fault that we are not yet enlightened, not the fault of the Triple Gem.  

Things go wrong not because of the elements of refuge, but because we are somehow out of phase.  Even though we have lived countless lives and passed aeons in samsāra, somehow we have missed the most important thing; enlightenment.  

If follows that we must become very diligent and rely totally upon the Three Jewels rather than on our own ideas and fancies.  

Thus far, our record is quite poor, or we would be awakened by now. 

- Atiśha

Just as a large vessel gradually fills to the top as a result of accumulating drops of water, I will not turn away from deeds of small virtue, thinking “This will not be of much benefit!”  

No matter how others behave, I myself must learn to avoid the repetition of harmful actions and strive to accumulate merit through the practice of virtuous conduct ...

Candragomin asked:

“What kind of person would waste and make fruitless that human life which is of greater value than a wish-fulfilling jewel, and which enables us to cross over the ocean of birth and death through the practice of virtue?”

This human birth is precious,our opportunity to awaken.
The body is impermanent, and time of death is uncertain.
The cause and effect of karma shapes the course of our lives.
Life has inevitable difficulties, no one can control it all.

This life we must know as the tiny splash of a raindrop.
A thing of beauty that disappears even as it comes into being.

Therefore recall the inspiration and aspiration and resolve to make use of every day and night to realise it.

Lama Tsongkhapa - Founder of the Gelugpa Sect 

The ground of enlightenment is the ultimate realm. 

Enlightenment is realisation of reality. 

Enlightenment abides at the limit of reality.

Enlightenment is without duality, since therein are no minds and no things. 

Enlightenment is equality, since it is equal to infinite space.

'Noble son, the seat of enlightenment is the seat of positive thought because it is without artificiality. 

It is the seat of effort because it releases energetic activities. 

It is the seat of high resolve because its insight is superior. 

It is the seat of the great spirit of enlightenment because it does not neglect anything.

It is the seat of generosity because it has no expectation of reward. 

It is the seat of morality because it fulfills all commitments. 

It is the seat of tolerance because it is free of anger toward any living being. 

It is the seat of effort because it does not turn back. 

It is the seat of meditation because it generates fitness of mind. 

It is the seat of wisdom because it sees everything directly.

It is the seat of love because it is equal to all living beings. 

It is the seat of compassion because it tolerates all injuries. 

It is the seat of joy because it is joyfully devoted to the bliss of the Dharma. 

It is the seat of equanimity because it abandons affection and aversion.

It is the seat of paranormal perception because it has the six superknowledges. 

It is the seat of liberation because it does not intellectualise. 

It is the seat of liberative technique because it develops living beings. 

It is the seat of the means of unification because it brings together living beings. 

It is the seat of learning because it makes practice of the essence. 

It is the seat of decisiveness because of its precise discrimination. 

It is the seat of the aids to enlightenment because it eliminates the duality of the compounded and the uncompounded. 

It is the seat of truth because it does not deceive anyone.

It is the seat of interdependent origination because it proceeds from the exhaustion of ignorance to the exhaustion of old age and death. 

It is the seat of eradication of all passions because it is perfectly enlightened about the nature of reality. 

It is the seat of all living beings because all living beings are without intrinsic identity. 

It is the seat of all things because it is perfectly enlightened with regard to voidness.

It is the seat of the conquest of all devils because it never flinches. 

It is the seat of the triple world because it is free of involvement. 

It is the seat of the heroism that sounds the lion's roar, because it is free of fear and trembling.

It is the seat of the strengths, the fearlessnesses, and all the special qualities of the Buddha, because it is irreproachable in all respects. 

It is the seat of the three knowledges because in it no passions remain.

It is the seat of instantaneous, total understanding of all things because it realises fully the gnosis of omniscience.'

— Vimalakīrti Nirdeśa Sūtra

Longchenpa said:

Tormented by problems, we take refuge in the Dharma and find the way to liberation.  Thank you, evil forces! 

When the mind is full of sorrow, we take refuge in the Dharma and find lasting joy.  Thank you, sorrow! 

Troubled by spirits, we take refuge in the Dharma and find inner strength.  Thank you, ghosts and demons! 

Scorned by enemies, we take refuge in the Dharma and find benefit and bliss.  Thank you, all those who despise us! 

Suffering the pain of life’s afflictions, we take refuge in the Dharma and find the condition of peace.  Thank you, adversity! 

Being pressed by others, we take refuge in the Dharma and find the crucial essence.  Thank you, all those who give us encouragement! 

Whatever merit we have is dedicated to all of you in remembrance of your kindness. 

Maitreya Statue - Jokhang Temple, Tibet 

If you guard well what is taught,
The teachings that must be heard,
The poisonous thorn crumbles to dust and fades away ...

Just as water poured into water
Comes to taste the same as water,
So it is for the mind in which faults and virtues are not different.

For foolish people who fail to see the central point,
There is no remedy!

Just as tongues of fire spreading through the forest
Reduce all appearances to empty space,
So, too, the mind that remains true to itself.

— The song of a Yogin

Seekers must first engender enlightened vision.

Then they must meditate steadfastly upon the emptiness of being.  

Finally, embedded in the ever present awareness of mystical experience, with grace and modesty they do what needs to be done.

“Which do you think, bhikkhus, is more:

the stream of tears that you have shed as you roamed and wandered on through this long course, weeping and wailing because of being united with the disagreeable and separated from the agreeable – this, or the water in the four great oceans? 

The stream of tears that you have shed as you roamed and wandered  on through this long course – this alone is greater than the water in the four great oceans … 

For such a long time, bhikkhus, you have experienced suffering, anguish, and disaster, and swelled the cemeteries.”

— Assu Sutta

This precious human birth

"Suppose that this great earth were totally covered with water, and a man were to toss a yoke with a single hole there. 

A wind from the east would push it west,
A wind from the west would push it east.
A wind from the north would push it south,
A wind from the south would push it north. 

And suppose a blind sea-turtle were there. 

Suppose the turtle would come to the surface once every one hundred years. Now what do you think: would that blind sea-turtle, coming to the surface once every one hundred years, stick his neck into the yoke with a single hole?"

"It would be a sheer coincidence, Lord, that the blind sea-turtle, coming to the surface once every one hundred years, would stick his neck into the yoke with a single hole."

"It is likewise a sheer coincidence that one obtains the human state. 

It is likewise a sheer coincidence that a Tathāgata, worthy & rightly self-awakened, arises in the world.

It is likewise a sheer coincidence that a doctrine & discipline expounded by a Tathāgata appears in the world.

Do not waste this precious human birth."

— Samyutta Nikāya

At each moment, do not rely upon tomorrow.  
Be mindful of just this day and this hour and remain faithful to the path while the breath is present, even for this moment – for the next moment is unknown and uncertain ...

As it is written in the sūtras:

Peaceful intelligence, 

In the inconceivable secret enlightened mind of buddhas,

Free from the mind that holds to objects, the  mind of conceptual discrimination, and consciousness, 
Samādhi is not lost forever.
This is the inconceivable secret enlightened mind of buddhas.

View, like a mountain — leave it as it is.

Meditation, like the ocean — leave it as it is.

Action, appearances   — leave them as they are.

Result, natural awareness — leave it as it is.

When you maintain a meditative state for a long time, as a beginner you will have the experiences of bliss, clarity or non-conceptuality, which will mask the face of your true nature.  

So if you free it from this shell of attachment to this experience, and lay bare the actual face of rigpa (natural awareness), then wisdom will shine out from within.  

Therefore the saying:

The more it is disrupted,

The better the meditation of a yogin.

The further it has to drop,

The greater the force of a waterfall.