In the Lankavatara Sutra, Buddha declares: "In the northern country will appear the one
who increases virtue, the supreme spiritual friend. The one who possesses
the greatest enlightened power, who has the greatest ascetic ability,
who many will listen to. He will carry the name of 'the knower of
the three times' or 'the holder of all the Buddhas' activity: Karmapa.'
Whoever sees his face, be it only once, will be freed from their obscuring
veils, as it is prophesied that simply seeing him brings liberation."
It is important for us to remember that every sentient
being has the potential for enlightenment, the Buddha Nature. This
is illustrated by the example of a poor family who live in a hut with
a hidden treasure underneath. If they knew of the treasure, their
lives would be totally different—they could enjoy life and
experience some happiness. But if they do not know about the treasure,
they remain poor and suffer. In the same way we all have the Buddha
Nature, but we do not know it and benefit from it. The dharma is about
becoming familiar with our Buddha Nature so that we eventually experience
it. Our practice serves to remove the obscurations that prevent us
from recognizing our Buddha Nature. That is what we continually practice.
To understand what our mind is, is what this is all about.
Lopön Tsechu Rinpoche
Lady Tsogyal asked the master: Are objects and mind a duality?
The master replied:
The objects are seen as mind's display.
The many displays are the play of your mind.
And while they are empty in essence,
The objects you see can dissolve and need not be rejected.
Firmly resolve that objects and mind are not two.
The Profound Treasure Instructions of Padmasambhava
In short, the phenomenal world is
From the aspect of its luminosity, there is appearance.
From the aspect of its essence, there is emptiness.
Neither buddhas nor sentient beings
Exist as separately established things.
All the so-called gods and demons do not so exist.
Everything is mind.
Mind is self-existing luminosity.
It passes beyond all arising, ceasing, and projecting.
It is free from dwelling, coming, or going anywhere.
Other than this ineffable mind,
There is no Vajradhara.
Mind is luminous;
I have confidence in realizing that this is so.
15th Karmapa Khakyab Dorje
In general, all dharmas are mind.
The guru arises from one's mind.
There is nothing other than mind.
Everything that appears is the nature of mind,
Which is primordially non-existent.
The natural state, unborn and innate,
Cannot be abandoned by the effort of thought.
So rest at ease, naturally, without restriction.
Maitripa in Marpa's Dream
Unborn great Dharmakaya—
The indivisible union of emptiness and pure intelligence,
Supreme bliss—the Sambhogakaya—
The very expression of pure intelligence,
Nirmanakaya—the manifestation of compassion in action,
We praise the Guru, the indivisible union of the three Kayas.
Clarity and Emptiness—the Vajra-Mind
Free from all conceptual complications,
Sound and Emptiness—the ineffable Vajra-Speech,
All-pervading, spontaneous Vajra-Body,
We praise you, the Lord Guru endowed with all the qualities
of the perfect Body, Speech and Mind.
A praise of King Dzalendara. Stories from the former lives of the Gyalwa Karmapa
The removal of mind's veils inevitably
produces courage, joy, and active kindness. The understanding that
one is neither the body which will die, nor the ever-changing flow
of experiences, but indestructible timeless space itself, uproots
fear at once. From the level of fearlessness one experiences whatever
happens as the immense richness of space. Birth, death and everything
else show the abundance and potential of what may be. Finally, the
realization of mind's unlimited quality leads to skillful love.
Ole Nydahl: The
Way Things Are
The most useful and most meaningful practice we can do is to understand that this life is only an illusion. Everything is like in a dream with no independent reality. To thus develop some understanding of Mahamudra is truly very important.
Lopön Tsechu Rinpoche