Being one with it all is your practice. It is not your practice to say, “This isn’t good, I don’t want it,” or “That’s a good thing, I’d like it.” You give that all up. You are free from acceptance and rejection. Then you will embrace real joy. This joy is so profound that you will not cling to it or fear its loss. You will find your inexhaustible treasure. You will possess your wish-fulfilling jewel, and you will lack nothing.” “Do everything sincerely. Sincerely feel what you are feeling. Sincerely see what you are seeing. Sincerely express who you are. Sincerely experience what you are interested in experiencing. Look at others sincerely. Sincerely have curiosity. It’s okay. Whatever you do, just do it sincerely.
Excerpts from Living Fully, Finding Joy In Every Breath
When you don’t have obsession, When you don’t have hang-ups, When you don’t have inhibition, When you are not afraid you will be breaking certain rules, When you are not afraid you will not fulfill somebody’s expectation, What more enlightenment do you want? That’s it.
Existence is an inexplicable, vibrant, pulsing dance − an indefinable happening, simply happening. Do you live as that, or do you linger in conflicted fantasies of thought?
Since all things are naked, clear, and free from obscurations, there is nothing to attain or realize. The everyday practice is simply to develop a complete acceptance and openness to all situations and emotions to all people- Experiencing everything totally without reservations or blockages, so that one never withdraws or centralizes into ones-self.
Dilgo Khyentse Rinpoche
As all things are buddha-dharma, there is delusion and realization, practice, birth and death, and there are buddhas and sentient beings. As the myriad things are without an abiding self, there is no delusion, no realization, no buddha, no sentient being, no birth or death. The buddha way is, basically, leaping clear of the many and the one; thus there are birth and death, delusion and realization, sentient beings and buddhas. Yet in attachment blossoms fall, and in aversion weeds spread. To carry yourself forward and experience myriad things is delusion. That myriad things come forth and experience themselves is awakening. Those who have great realization of delusion are buddhas; those who are greatly deluded about realization are sentient beings.
Eihei Dogen from Genjokoan
You abide in the natural state of rest, the state of equalness, without affirming, without denying, without thinking, without describing, and without wavering. Other than this, there is no phenomenon, no mind, no karma, nothing to do, no effort, no view, no meditation, no conduct, no fruition, no basic space, no timeless awareness, no samsara, not even nirvana exists. Since this state is naturally pristine, naturally resolved, naturally empty, naturally pure, and naturally decisive, there is not even the perception of some unique, unobstructed state of timeless perfection – just a freedom from restrictions, unobstructed as the naked state in which phenomena resolve.
Longchenpa’s commentary ·
“The Precious Treasury of the Basic Space of Phenomena”
The person with wisdom fundamentally does not dwell anywhere. The bright moon cherishes being carried away by the flowing water. The clouds part and the mountains appear. The moon sets and the water is cool. Each bit of autumn contains vast interpenetration without bounds.
If the meditator is able to use whatever occurs in life as path, their body becomes a retreat hut. There is no need to add up the number of years they have been meditating, and they do not panic when "shocking" thoughts arise. Their awareness remains unbroken - like an old woman watching a child at play. As is said in a maha ati text, "complete realization is like unchanging space".
The yogi of maha ati may look like an ordinary person but their awareness is completely absorbed in nowness. They have no need of books because they see the whole mandala of existence as the mandala of the guru. For the yogi there is no speculation of the stages of the path. Their actions are spontaneous and therefore benefit all sentient beings. When they leave the physical body their consciousness becomes one with the dharmakaya, just as the air in a vase becomes one with surrounding space when the vase is broken.
from MUDRA ·
Chogyam Trungpa 1972
Sometime go outside and sit,
in the evening at sunset,
where there is a slight breeze that touches your body,
And makes the leaves and trees move gently.
You’re not trying to do anything, really.
You’re simply allowing yourself to be,
Very open from deep within,
Without holding on to anything whatsoever.
Don’t bring something back from the past, from a memory.
Don’t plan that something should happen.
Don’t hold on to anything in the present.
Nothing you perceive needs to be nailed down.
Simply let experience take place, very freely,
So that your empty, open heart
is suffused with the tenderness of true compassion.
The field of boundless emptiness is what exists from the very beginning. You must purify, cure, grind down, or brush away all the tendencies you have fabricated into apparent habits. Then you can reside in the clear circle of brightness. Utter emptiness has no image; upright independence does not rely on anything. Just expand and illuminate the original truth unconcerned by external conditions. Accordingly we are told not a single thing exists. In this field birth and death do not appear. The deep source, transparent down to the bottom, can radiantly shine and can respond unencumbered to each speck of dust without becoming its partner. The subtlety of seeing and hearing transcends mere colors and sounds. The whole affair functions without leaving traces, and mirrors without obscurations. Very naturally mind and dharmas emerge and harmonize. An Ancient said that non-mind embodies and fulfills the way of non-mind. Embodying and fulfilling the way of non-mind, finally you can rest. With thoughts clear, sitting silently, wander into the center of the circle of wonder. This is how you must penetrate and study.
Though clear waters range to the vast autumn sky,
How can they compare to the hazy moon on a spring night!
Most people want to have pure clarity,
But sweep as you will, you cannot empty the mind.
Riding the horse of mirage
Watching the sea of stars
Blossoming great eastern sun
Dorje Dradul of Mukpo
Within the essence of awareness- of awakened mind, which is like space- nothing whatsoever has ever existed. So while anything at all can manifest –samsara and nirvana, sensory appearances and emptiness, birth and death, happiness and suffering, self and other – none of it has ever existed. These are awareness’s own manifestations that appear continuously and are the simple scope, or dynamic energy, or display, of that awareness.
Because they manifest but have no independent nature (like magical illusions, the reflection of moon on water, dream images, hallucinations, castles in the air, or phantom emanations), all possible phenomena of samsara and nirvana are such that, though apparent, they have never known existence. Having no such basis they do not stray from the enlightened intent of the union of Samantabhadra and Samantabhadri, the masculine and feminine aspects of the wholly positive state
Know that in this way there are myriads of forms and hundreds of grasses
throughout the entire earth, and yet each grass and each form itself is the entire earth. The study of this is the beginning
of practice. When you are at this place, there is just one grass, there is just one form; there is understanding of form and
no-understanding of form; there is understanding of grass and no-understanding of grass. Since there is nothing but just this
moment, the time-being is all the time there is. Grass-being, form-being are both time. Each moment is all being, is the entire
world. Reflect now whether any being or any world is left out of the present moment.
Dogen Zenji (Uji - Time Being)
At the time of arising, thoughts support each other like a chain of friends. At the time of dissolving, they dissolve evenly in the vastness of openness. The ultimate nature of phenomena is just this
If there are many clouds in the sky and a strong wind clears them away, the sky will be a radiant blue. In the same way, by leaving the mind in the uncontrived natural flow and not following thoughts, we rest at ease in the nature of dharmata. Because we are relaxed, we will gradually be able to distinguish mind from awareness. When we can distinguish those two, we will be able to recognize the nature of awareness and rest in the state of recognition without altering anything.
H.H. Dilgo Khyentse Rinpoche
Enlightenment is like the moon reflected on water. The moon does not get wet, nor is the water broken. Although its light is wide and great, the moon is reflected even in the small puddle. In fact the whole moon and the entire sky are reflected in dewdrops on the grass- or even a drop of water. Each reflection, however long or short its duration, manifests the vastness of the dew drop, and realizes the limitless of the moonlight in the sky
Breath is priceless. If we realize that, then we realize all breathing beings are here on a journey together. It doesn’t matter our color, background, or creed. If we are breathing, we are loveable.
H.E. Shyalpa Rinpoche
It is essential to actually know the heart of the matter as it is. In the absolute sense, there are no sentient beings who experience dissatisfaction. The dissatisfaction is as empty as the clear sky, but because of attachment to the form displays of emptiness through interdependent origination, the relative sphere of things becomes an illusory trap in which there are sentient beings who experience dissatisfaction. This is the meaning of samsara.
H.H Dudjom Rinpoche
Fish play in the water,
birds play in the sky,
ordinary beings play on the earth,
sublime beings play in display.
Thinley Norbu Rinpoche