wisdom of tibetan buddhism

as it is

NOTHING TO DO - Khenpo Tsultrim Gyamtso Rinpoche

There is actually nothing to do because the mind’s true nature already is perfect just as it is. If you are still fiddling about trying to manipulate your mind or experience in any way, then you have not got this . . . If there is no effort or contrivance in your meditation, if you are able to rest relaxed without clinging or fixation no matter what happens, then it is true mahamudra meditation.

JUST LET EVERYTHING BE — Tarthang Tulku Rinpoche

Although meditation is actually very simple, it is easy to get confused by the many different descriptions of meditation practices. Forget them all and just sit quietly. Be very still and relaxed, and do not try to do anything. Let everything—thoughts, feelings, and concepts—go through your mind unheeded. Do not grasp at ideas or thoughts as they come and go or try to manipulate them. When you feel you have to do something in your meditation, you only make it harder. Let meditation do itself.

After you learn to let thoughts slip by, the thoughts will slow down and nearly disappear. Then, behind the flow of thoughts, you will sense a feeling that is the foundation of meditation. When you contact this quiet place behind your inner dialogues, let your awareness of it grow stronger. You can then simply rest in the silence. For in that silence there is nothing to do; there is no reason to produce anything or to stop anything. Just let everything be.

MEDITATION HAS NO PURPOSE - Chögyam Trungpa Rinpoche

Meditation has no object, no purpose, no reference point. It is simply individuals willing to take a discipline upon themselves, not to please God or the Buddha or their teacher or themselves. Rather one just sits. One just simply sits without aim, object, purpose, without anything at all. Nothing whatsoever. One just sits. Sitting is just being there like a piece of rock or a disused coffee cup sitting on the table. So meditation is just sitting and being, simply.



When we speak of a phenomenon as being empty, we are referring to its being empty of its own inherent existence. . . . Further, it is not that the object of the negation [inherent existence] formerly existed and is later eliminated, like the forest that existed yesterday and is burned by fire today, with the result that the area is now empty of the forest. Rather, this is an emptiness of an object of negation [inherent existence], which from beginningless time has never been known validly to exist.


[The Buddha] demonstrated that not only in the ordinary sense is there no ego, but no inherent reality can ever be found in anything, no matter where we look. The Buddha taught emptiness as being a function of appearance, that is, the highest quality of appearance—the lack of true existence. The fundamental nature of all appearance is empty.

There is no unitary, essential quality, no single identifiable reality, in either the external world that appears to us or the subjective mind. There is no single real nature to anything. There is no self in any appearance, no self in any dharma, no essential nature to anything at all. All dharmas or occurring events do not arise out of an inherent real nature but rather arise from a cause and secondary conditions that permit this cause to yield a particular effect.



Change is continuous. Day by day, one season slips into the next. Day turns into night and night to day. Buildings don’t suddenly grow old; rather, second by second, from the moment they’re constructed, they begin to deteriorate. . . . Think of beings inhabiting this universe. How many people born a hundred years ago are still alive? . . .

We see the play of impermanence in our relationships as well. How many of our family members, friends, people in our hometown, have died? How many have moved away, disappearing from our lives forever? . . . At one time we felt happy just being near a person we loved. Just to hold that person’s hand made us feel wonderful. Now maybe we can’t stand him, we don’t want to know anything about him. Whatever comes together must fall apart, whatever once fathered must separate, whatever was born must die. Continual change, relentless change, is constant in our world.

DISAPPOINTMENT - Chögyam Trungpa Rinpoche

We must surrender our hopes and expectations, as well as our fears, and march directly into disappointment, work with disappointment, go into it and make it our way of life. . . . If we can open, then we suddenly begin to see that our expectations are irrelevant compared with the reality of the situations we are facing. This automatically brings disappointment. Disappointment is the best chariot to use on the path of the dharma. It does not confirm the existence of our ego and its dreams.