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-~
- Why E-Mail Is Like a Penis?
- * In the long-distant past, its only purpose was to transmit information
- considered vital to the survival of the species. Some people still
- think that's the only thing it should be used for, but most folks today
- use it for fun most of the time.
- * It has no conscience and no memory. Left to its own devices, it will
- just do the same damn dumb things it did before.
- * It provides a way to interact with other people. Some people take this
- interaction very seriously, others treat it as a lark. Sometimes it's
- hard to tell what kind of person you're dealing with until it's too
- late.
- * If you don't apply the appropriate protective measures, it can spread
- viruses.
- * It has no brain of its own. Instead, it uses yours. If you use it too
- much, you'll find it becomes more and more difficult to think
- coherently.
- * We attach an importance to it that is far greater than its actual size
- and influence warrant.
- * If you're not careful what you do with it, it can get you in big
- trouble.
- * It has its own agenda. Somehow, no matter how good your intentions, it
- will warp your behavior. Later you may ask yourself "why on earth did
- I do that?"
- * Some folks have it, some don't.
- Those who have it would be devastated if it were ever cut off. They
- think that those who don't have it are somehow inferior. They think it
- gives them power. They are wrong.
- Those who don't have it may agree that it's a nifty toy, but think it's
- not worth the fuss that those who do have it make about it. Still, many
- of those who don't have it would like to try it.
- * Once you've started playing with it, it's hard to stop. Some people
- would just play with it all day if they didn't have work to do.
- Thank you, please come again.
~
_
_|_|_
We do not reason ourselves into it.
-- W. B. Yeats
~
-"You inside and the wind outside, tangled on the window blind, tell
-me why you treated me so unkind. Down where the sun don't shine I'm lonely
-and I call your name, no place to go ain't that a shame...."
- -- J. Garcia
+You inside and the wind outside, tangled on the window blind, tell me why you
+treated me so unkind. Down where the sun don't shine I'm lonely and I call
+your name, no place to go ain't that a shame....
+ -- Jerry Garcia
~
The point of living, and of being an optimist, is to be foolish enough
to believe the best is yet to come.
Testimonial from Col. George Harvey, Mark Twain's publisher:
I think that perhaps the funniest thing about Mark Twain now is not
his writing, but his bed. He lies in bed a good deal; he says he has
-formed the habit. His bed is the largest one I ever say, and on it is
+formed the habit. His bed is the largest one I ever saw, and on it is
the weirdest collection of objects you ever saw, enough to furnish a
Harlem flat--books, writing materials, clothes, any and everything that
could foregather in his vicinity.
~
Our bombs are smarter than the average high school student. At least
they can find Kuwait.
- -- A. Whitney Brown
+ -- A. Whitney Brown
~
My mom said she learned how to swim. Someone took her out in the lake
and threw her off the boat. That's how she learned how to swim. I
~
All human evil comes from a single cause--
man's inability to sit still in a room.
- -- Blaise Pascal (spoken like a true nun)
+ -- Blaise Pascal
~
An idealist is one who, on noticing that a rose smells better than a
cabbage, concludes that it will also make better soup.
That's assault, not leadership.
-- Dwight D. Eisenhower
~
-When elephants fight, only the grass gets hurt.
- -- Swahili Saying
+When elephants fight, only the grass gets hurt. -- Swahili Saying
~
Men who know the same things are not long the best company for each other.
-- Ralph Waldo Emerson
recognize a mistake when you make it again.
-- Franklin P. Jones
~
-Nobody roots for Goliath.
- -- Wilt Chamberlain
+Nobody roots for Goliath. -- Wilt Chamberlain
~
(cat haiku)
Gentle pussy, bit
-- John Ruskin
~
She's not a babe. She's a sophisticated real-time computer system.
- -- Spokesman for Anova, a virtual news anchor
+ -- Spokesman for Ananova, a virtual news anchor
~
The man who laughs has not yet been told the terrible news.
-- Berthold Brecht
~
The powers of a man's mind are directly proportional
to the quantity of coffee he drank.
- -- Sir James MacKintosh - 18th century philosopher
+ -- Sir James MacKintosh, 18th century philosopher
~
If it wasn't for coffee, I'd have no discernible personality at all.
-- David Letterman Esquire Interview Fall '94
Montreal-based Zero-Knowledge Systems, explains: "Obviously, we're
not going to just pick somebody from the legal department," because
privacy is more than a matter of just following the law. "You have
-to have a fundamental commitment to - dare I say it? - morality.
+to have a fundamental commitment to--dare I say it?--morality.
Privacy is not just good business. We are framing the information
age, and it is important to take that job seriously. We really do
look at privacy as a human right, and not just a luxury item for
~
Microsoft is now talking about the digital nervous system.
I guess I would be nervous if my system was built on their technology too.
- -- Scott McNealy, November 4, 1998 - quoted at CNN.com
+ -- Scott McNealy, November 4, 1998, quoted at CNN.com
~
Every time you turn on your new car, you're turning on 20 microprocessors.
Every time you use an ATM, you're using a computer. Every time I use a
The future belongs to those who believe in the beauty of their dreams.
-- Eleanor Roosevelt
~
-Eighty percent of success is showing up. - Woody Allen
+Eighty percent of success is showing up. -- Woody Allen
~
Pity the meek, for they shall inherit the earth. -- Don Marquis
~
principally by afflicted emotions and illusions. Attachment, aversion and
ignorance rather than a free spirit, love and wisdom are the guiding forces.
Recognizing this simple truth is the beginning of the spiritual path.
- -- H.H. the Dalai Lama, edited and translated by Glenn H. Mullin, in
+ -- H.H. the Dalai Lama, edited and translated by Glenn H. Mullin, in
"The Path to Enlightenment", published by Snow Lion Publications
~
If persons who have attained calm abiding keep their minds in calm abiding,
ignorance, and to achieve that clarity one must cultivate special insight.
-- Geshe Gedun Lodro, in "Calm Abiding and Special Insight: Achieving
Spiritual Transformation through Meditation", translated and edited
- by Jeffrey Hopkins, co-edited by Anne C. Klein and Leah Zahler,
+ by Jeffrey Hopkins, co-edited by Anne C. Klein and Leah Zahler,
published by Snow Lion Publications
~
If you haven't found something strange during the day,
and Happiness", compiled and edited by Renuka Singh, published by Snow
Lion Publications
~
- The wise perceive that all things -persons and phenomena -arise in reliance
+ The wise perceive that all things--persons and phenomena--arise in reliance
upon their own causes and conditions, and that based on this process we impute
mental labels upon things. The phenomena themselves have no true or inherent
existence from their own side. They have no self-nature whatsoever.
spiritual instructions concealed by enlightened beings for the purpose of
discovery at a later predestined time when their message will invigorate the
Buddhist teaching and deepen spiritual understanding. Central to this process
-is the figure of the Treasure revealer (gter ston) -the person who acts as a
+is the figure of the Treasure revealer (gter ston)--the person who acts as a
medium for the re-emergence of this inspired material into the human world.
Accordingly, beginning in the eleventh century and continuing into the
present, the Nyingma School identifies a large number of Treasure revealers
~
4. Seven-Limbed Practice
- The seven parts of the practice are encompassed by two practices -the
+ The seven parts of the practice are encompassed by two practices--the
purification of negativities and the enhancing of the store of merit. When
you engage in the practice, it is very important to understand that each and
every one of the seven limbs has its individual purpose and significance, and
The Special Features of Dzogchen
In the early translation school of the Nyingma, a system of nine yanas is
-taught. Three of these -the paths of the Sravaka, pratyekabuddha, and
-bodhisattva -constitute the sutra tradition, while the tantric tradition
-consists of six levels -the three outer tantras and the three inner tantras.
+taught. Three of these--the paths of the Sravaka, pratyekabuddha, and
+bodhisattva--constitute the sutra tradition, while the tantric tradition
+consists of six levels--the three outer tantras and the three inner tantras.
The tradition of Dzogchen, or Atiyoga, is considered to be the pinnacle of
these nine yanas. The other, lower, yanas are said to be philosophical
systems that depend on ordinary consciousness, and so the path is based on
that ordinary consciousness. Here the distinction being made is between
-ordinary mind -sem -and pure awareness -rigpa. The ninth yana, the most
+ordinary mind--sem--and pure awareness--rigpa. The ninth yana, the most
majestic, is beyond ordinary consciousness, for its path is based on rigpa,
not on the ordinary mind.
Throughout beginningless time, there has always been present, within us
-all, a pure awareness -that in-dwelling rigpa which in Atiyoga is evoked in
+all, a pure awareness--that in-dwelling rigpa which in Atiyoga is evoked in
all its nakedness, and which constitutes the practice.
...The ground for all the phenomena of samsara and nirvana is the
fundamental innate mind of clear light, and these phenomena are its radiance
Dodrupchen Jikme Tenpe Nyima says that all objects of knowledge are permeated
by clear light, just as a sesame seed is permeated by its oil. Therefore,
even while the coarser states of the six consciousnesses are functioning,
-their subtle aspect -that of clear light -can be directly introduced by means
+their subtle aspect--that of clear light--can be directly introduced by means
of those states themselves, through blessings and through pith instructions.
Here lies the extraordinary and profound implication of the Dzogchen
teachings. When you are basing your path on the fundamental innate mind of
Patience is like a beautiful ornament. When you become a person with
great patience, it brings a certain element of charm to your life. You are
loved by others, and you give no problems to your friends. You bring an
-element of joy, happiness, and calmness to other people's lives -your friends,
+element of joy, happiness, and calmness to other people's lives--your friends,
your family, and the community. You do not have to ask to be accepted;
everyone longs for your presence. Everyone looks up to you and respects you,
not because you have worked for that or expected it, not because you were
-- Tsong-kha-pa, in "The Great Treatise on the Stages of the Path to
Enlightenment: Lam Rim Chen Mo", translated by the Lamrim Chenmo
Translation Committee under editorial guidance of Joshua Cutler and Guy
- Newland, foreword by Robert A.F. Thurman, Snow Lion Publications
+ Newland, foreword by Robert A.F. Thurman, Snow Lion Publications
~
...if we remain clinging to this life even for one day, we are misusing
our time. In this way, we can waste months and years on end. Because we
principal cause.
-- H.H. the Dalai Lama, from "Consciousness at the Crossroads: Conversations
with the Dalai Lama on Brain Science and Buddhism," edited by Zara
- Houshmand, Robert B. Livingston and B. Alan Wallace, published by
+ Houshmand, Robert B. Livingston and B. Alan Wallace, published by
Snow Lion Publications
~
We cannot hold a torch to light another's path without brightening our own.
going to sleep and can be induced in the waking state by means of the inner
heat yogas.
-- "Readings on the Six Yogas of Naropa," translated, edited and introduced
- by Glenn H. Mullin, published by Snow Lion Publications
+ by Glenn H. Mullin, published by Snow Lion Publications
~
If you want to tell people the truth,
make them laugh,
as appreciating the tremendous potential that lies within oneself as a human
being. And by reflecting upon these opportunities and potentials, they will
be able to increase their sense of worth and confidence in themselves.
- -- His Holiness the Dalai Lama and Howard C. Cutler, M.D., "The Art of
+ -- His Holiness the Dalai Lama and Howard C. Cutler, M.D., "The Art of
Happiness: A Handbook for Living"
~
An instruction that matches examples and their meanings to show how the
the Vajrayana must be practiced under the supervision of a qualified vajra
acharya.
-- H.H. the Dalai Lama, "The Path to Enlightenment", edited and translated
- by Glenn H. Mullin, published by Snow Lion Publications
+ by Glenn H. Mullin, published by Snow Lion Publications
~
Self-discipline brings us into relationship with one of the six
perfections of the bodhisattva, that of enthusiastic perseverance, which
to particular times, people, or situations, and therefore as only contextually
valid.
-- H.H. the Dalai Lama, "The Dalai Lamas on Tantra", translated, edited and
- introduced by Glenn H. Mullin, published by Snow Lion Publications
+ introduced by Glenn H. Mullin, published by Snow Lion Publications
~
Many places have been totally changed through the use of police force and
the power of guns--the Soviet Union, China, Burma, the Philippines, many
destructive. lt is by addressing these obstacles and by constantly examining
your personal character, qualities, and abilities, that you can learn to have
greater self-understanding. This is the way to become more self-aware.
- -- His Holiness the Dalai Lama and Howard C. Cutler, M.D., "The Art of
+ -- His Holiness the Dalai Lama and Howard C. Cutler, M.D., "The Art of
Happiness at Work"
~
Phowa is a practice which should be done repeatedly, all through our lives so
that knows the ultimate mode of being, one is able to destroy the deepest root
of distortion, negative karma and sorrow.
-- His Holiness the Dalai Lama, "The Path to Enlightenment", translated and
- edited by Glenn H. Mullin, published by Snow Lion Publications
+ edited by Glenn H. Mullin, published by Snow Lion Publications
~
It is important to realize that there is nobody else who can wake us up and
save us from samsara. There is no such thing in Buddhism. That may be
Man embraces in his makeup all the natural orders;
he's a squid, a mollusk, a sucker and a buzzard;
sometimes he's a cerebrate.
- -- Martin H. Fischer
+ -- Martin H. Fischer
~
Men are cruel, but Man is kind.
-- Rabindranath Tagore, Stray Birds, 1916
-- Adlai Stevenson
~
A simple and irrefutable argument to knock creationism on its ass: (1) Humans
-are a mistake -subproof: opposable thumbs and enlarged brain capacity are the
+are a mistake--subproof: opposable thumbs and enlarged brain capacity are the
combined number one factor in the increasingly speedy destruction of planet
Earth. (2) God doesn't make mistakes. (3) Therefore, God couldn't have
created people.
-- Mark Twain, Following the Equator, 1897
~
We are all parasites; we humans, the greatest.
- -- Martin H. Fischer
+ -- Martin H. Fischer
~
Suppose some mathematical creature from the moon were to reckon up the human
body; he would at once see that the essential thing about it was that it was
~
When freedom from want and freedom from fear are achieved,
man's remains will be in rigor mortis.
- -- Martin H. Fischer
+ -- Martin H. Fischer
~
Man is nature's sole mistake.
-- W.S. Gilbert
The average man's judgment is so poor, he runs a risk every time he uses it.
-- E.W. Howe
~
-Man -a reasoning rather than a reasonable animal.
+Man--a reasoning rather than a reasonable animal.
-- Alexander Hamilton
~
We must, however, acknowledge, as it seems to me, that man with all
~
Nature is trying very hard to make us succeed, but nature does not
depend on us. We are not the only experiment.
- -- R. Buckminister Fuller
+ -- R. Buckminister Fuller
~
Be a good animal, true to your animal instincts.
-- David Herbert Lawrence, White Peacock, 1911
up close, all beady little eyes.
-- Mignon McLaughlin, The Second Neurotic's Notebook, 1966
~
-Evolution is individual -devolution is collective.
- -- Martin H. Fischer
+Evolution is individual--devolution is collective.
+ -- Martin H. Fischer
~
I think I could turn and live with animals, they are so placid and self-
contain'd. I stand and look at them long and long. They do not sweat and
It is better to have a permanent income than to be fascinating.
-- Oscar Wilde
~
-There are only two forces that unite men -fear and interest.
+There are only two forces that unite men--fear and interest.
-- Napoleon Bonaparte
~
If there were in the world today any large number of people who desired their
~
Either you live or you are consequential. -- Erich Kaestner
~
-Pedaled curd gets wide -not strong. -- Johann Wolfgang von Goethe
+Pedaled curd gets wide--not strong. -- Johann Wolfgang von Goethe
~
Do not follow where the path may lead.
Go instead where there is no path and leave a trail.
Joseph LaGrange believed that a mathematician has not thoroughly understood
his own work till he has made it so clear that he can go out and explain it
effectively to the first man he meets on the street.
- -- E. T. Bell
+ -- E. T. Bell
~
There is no such thing as an inevitable war. If war comes it will be from
failure of human wisdom.
Censorship cannot eliminate evil, it can only kill freedom. -- unknown
~
Freedom is the right to be wrong, not the right to do wrong.
- -- John G. Riefenbaker
+ -- John G. Riefenbaker
~
People demand freedom of speech to make up for
the freedom of thought which they avoid.
you continue listening to teachings, contemplating, meditating, and
appreciating this precious human rebirth.
-- Venerable Gyatrul Rinpoche, "Meditation, Transformation, and Dream Yoga",
- translated by Sangye Khandro and B. Alan Wallace, published by Snow
+ translated by Sangye Khandro and B. Alan Wallace, published by Snow
Lion Publications
~
As to what might be the mechanism through which karma plays a causal role
As soon as we can catch it and be aware of what's going on in our mind,
and come back to that silent space inside, the more peaceful we'll be. Our
lives will be more productive in terms of having the Dharma grow in our
-hearts, and we’ll be more focused in whatever daily activities we're doing.
+hearts, and we'll be more focused in whatever daily activities we're doing.
We won't be quite so distracted.
-- Thubten Chodron, author of numerous books, including Buddhism for
Beginners; Taming the Mind; Open Heart, Clear Mind; and Working
wander endlessly in the wheel of birth, life, death, and rebirth where the
presence of misery can always be felt.
-- H.H. the Dalai Lama, "The Path to Enlightenment", edited and translated
- by Glenn H. Mullin, published by Snow Lion Publications
+ by Glenn H. Mullin, published by Snow Lion Publications
~
Observing the Mind Itself
complete purity, are inseparable, free from mental constructs, and perfectly
pervasive. One must in this way understand them to be the mandala of vajra
body, speech, and mind.
- -- Heidi I. Koppl, "Establishing Appearances as Divine: Rongzom
+ -- Heidi I. Koppl, "Establishing Appearances as Divine: Rongzom
Chozang on Reasoning, Madhyamaka, and Purity", published by
Snow Lion Publications
~
lived. We can endure them because we have a great end in mind: to benefit all
sentient beings. Remaining good-natured and enthusiastic shows that our
efforts are succeeding. Being cheerful is the sign of a good practitioner.
- -- Ringu Tulku, "Mind Training", edited by B.M. Shaughnessy, published
+ -- Ringu Tulku, "Mind Training", edited by B.M. Shaughnessy, published
by Snow Lion Publications
~
Once we take ourselves and the quality of our life seriously, and
Greeks needed the help of the "therapeutes" [helpers] to make sense of the
memories they brought back from the oracle cave.
Speaking of the descent myth in terms of her experiences in controlled
-therapeutic regressions, Jungian analyst M.L. Von Franz describes the descent
+therapeutic regressions, Jungian analyst M.L. Von Franz describes the descent
process in relation to the story of "The Handless Maiden":
In the Middle Ages there were many hermits, and in Switzerland there
were the so-called Wood Brothers and Sisters. People who did not want
could speak with the boss, with the management, and try to change these
things. One needs to actively resist exploitation. And in some cases, one
may simply need to quit and to look for other work.
- -- His Holiness the Dalai Lama, and Dr. Howard C. Cutler, M.D.,
+ -- His Holiness the Dalai Lama, and Dr. Howard C. Cutler, M.D.,
"The Art of Happiness at Work"
~
The purpose of Buddha's coming to the world was for the sake of sentient
The instruction to see the guru as a Buddha is not unreasonable, for in many
ways the spiritual master is Buddha himself.
-- H.H. the Dalai Lama, "The Path to Enlightenment", edited and translated
- by Glenn H. Mullin, published by Snow Liion Publications
+ by Glenn H. Mullin, published by Snow Liion Publications
~
...when you start practicing, you should not expect too much. We live in
a time of computers and automation, so you may feel that inner development is
An undefined problem has an infinite number of solutions.
-- Robert A. Humphrey
~
-The most erroneous stories are those we think we know best -and therefore
+The most erroneous stories are those we think we know best--and therefore
never scrutinize or question.
-- Stephen Jay Gould
~
and it bears the essence of emptiness and compassion.
-- Karma Chagme, "A Spacious Path to Freedom: Practical Instructions on the
Union of Mahamudra and Atiyoga", commentary by Gyatrul Rinpoche, trans.
- by B. Alan Wallace, published by Snow Lion Publications
+ by B. Alan Wallace, published by Snow Lion Publications
~
We must learn to trust ourselves when we practice the doctrines of the Buddha.
In time, we come to trust the infallibility of karmic cause and effect and of
~
It is our earth, not yours or mine or his. We are meant to live on it,
helping each other, not destroying each other.
- -- J. Krishnamurti
+ -- J. Krishnamurti
~
When one has the feeling of dislike for evil, when one feels tranquil, one
finds pleasure in listening to good teachings; when one has these feelings and
-- Tennessee Williams
~
The trouble with being poor is that it takes up all of your time.
- - Willem de Kooning
+ -- Willem de Kooning
~
We need to understand the essential nature of the broad diversity of
phenomena. For example, if we are obliged to be involved frequently with a
are liable to be deceived, just as in the case of being involved with a person
whose basic personality we do not know.
-- H.H. the Dalai Lama, "Transcendent Wisdom", translated, edited and
- annotated by B. Alan Wallace, published by Snow Lion Publications
+ annotated by B. Alan Wallace, published by Snow Lion Publications
~
One has to be cautious when one is very successful since at that time there
is danger of becoming prideful and becoming involved in the non-religious, and
human situation and cultivate a spiritual practice under the guidance of a
master.
-- H.H. the Dalai Lama, "The Path to Enlightenment", edited and translated
- by Glenn H. Mullin, published by Snow Lion Publications
+ by Glenn H. Mullin, published by Snow Lion Publications
~
There was once a Spartan boy,
who, one night, stole a fox.
body. When does that occur? Why does that occur?
-- H.H. the Dalai Lama, "Consciousness at the Crossroads: Conversations with
the Dalai Lama on Brain Science and Buddhism", edited by Zara Houshmand,
- Robert B. Livingston, and B. Alan Wallace, published by Snow Lion
+ Robert B. Livingston, and B. Alan Wallace, published by Snow Lion
Taking the reins is the key to happiness
~
The state of mind of a Buddhist practitioner should be stable, and should
properly. Mind follows the wind. To focus the mind properly, the winds must
also be functioning properly. (p.39)
-- Drikung Kyabgon Chetsang Rinpoche, "The Practice of Mahamudra", translated
- by Robert Clark, ed. by Ani K. Trinlay Chodron, published by Snow Lion
+ by Robert Clark, ed. by Ani K. Trinlay Chodron, published by Snow Lion
~
The real source of my suffering is self-centeredness: my car, my possession,
my well-being. Without the self-centeredness, the suffering would not arise.
think that teachings to disciples of pure action do not necessarily have to be
given during the historical Buddha's lifetime. (pg.44)
-- H.H. the Dalai Lama, "Transcendent Wisdom", translated, edited and
- annotated by B. Alan Wallace, published by Snow Lion Publications
+ annotated by B. Alan Wallace, published by Snow Lion Publications
~
30.
Since the five perfections without wisdom
...one of the things you can learn from history is that men have learned
to live with machinery at least as well as, and probably a good deal better
than, they have learned to live with one another.
- -- E. E. Morison, from “Computers and the World of the Future”
+ -- E. E. Morison, from "Computers and the World of the Future"
~
Everything is perfect in the universe--even your desire to improve it.
-- Dr. Wayne Dyer
Additionally, we must clearly understand the causes and conditions that give
rise to happiness as well, and actively practice them. This is the essence of
the four noble truths.
- -- H.H. the Dalai Lama, "Essence of the Heart Sutra: The Dalai Lama's
+ -- H.H. the Dalai Lama, "Essence of the Heart Sutra: The Dalai Lama's
Heart of Wisdom Teachings", translated & edited by Geshe Thupten Jinpa
~
In Dzogchen, while thoughts are active, rigpa permeates them all, so that
love and compassion. (p.52)
-- Geshe Sonam Rinchen, "The Bodhisattva Vow", translated and edited by
Ruth Sonam, published by Snow Lion Publications
-##If you are totally concerned and preoccupied with the affairs of this
+~
+ If you are totally concerned and preoccupied with the affairs of this
lifetime, there is a great danger of causing your own downfall. If by such
concern you were able to achieve the desired happiness, that is okay, but this
is not the case.
-~
We all let ourselves be caught in this web of preoccupation with the
activities and confusion of this lifetime. Having too much worldly
involvement ends in confusion. We spend our whole lives thinking that this
motivator of the action and the actions cease, the results of those actions
will cease. That is how the third noble truth--true cessation--comes to be.
(p.103)
- -- H.H. the Dalai Lama of Tibet, Tenzin Gyatso, "The Dalai Lama at
+ -- H.H. the Dalai Lama of Tibet, Tenzin Gyatso, "The Dalai Lama at
Harvard: Lectures on the Buddhist Path to Peace", translated and
edited by Jeffrey Hopkins, published by Snow Lion Publications
~
Dharma. This is the collection of teachings to be practiced and the
realizations to be attained. (p.97)
-- H.H. the Dalai Lama, "The Path to Enlightenment", edited and translated
- by Glenn H. Mullin, published by Snow Lion Publications
+ by Glenn H. Mullin, published by Snow Lion Publications
~
Suppose there is this religious group building thousands of childcare
facilities and hospices.... Although these religious workers are doing a lot
door, and then touching our foreheads. This is not merely a cultural
tradition, but is acknowledging something very profound.(p.73)
-- Khenpo Karthar, "Dharma Paths" 2nd Edition, translated by Ngödup Burkhar
- and Chöjor Radha, edited by Laura M. Roth, published by Snow Lion
+ and Chöjor Radha, edited by Laura M. Roth, published by Snow Lion
Publications
~
According to the lower schools of Buddhist thought, when a being, like
agitation and without anxiety. Then, with the mind at ease, carry on to the
end.(p.20)
--Gen Lamrimpa, "How to Practice Shamatha Meditation: The Cultivation of
- Meditative Quiescence", translated by B. Alan Wallace, published by Snow
+ Meditative Quiescence", translated by B. Alan Wallace, published by Snow
Lion Publications
~
The Need for Reasoning
Enlightened One is effectively able to benefit beings in deep, lasting, and
ultimate ways, we must quickly attain enlightenment. This is the wishing
bodhimind, the inner basis of Mahayana practice.(p.136)
- -- H.H. the Dalai Lama, "The Path to Enlightenment", edited and translated
- by Glenn H. Mullin, published by Snow Lion Publications
+ -- H.H. the Dalai Lama, "The Path to Enlightenment", edited and translated
+ by Glenn H. Mullin, published by Snow Lion Publications
~
Recalling our interconnectedness, we begin to recognize our total
interdependence and that whatever we enjoy in our life comes through others--
appreciates spiritual rather than mundane goals one has become an active
practitioner of initial perspective.(p.117)
-- H.H. the Dalai Lama, "The Path to Enlightenment", edited and translated
- by Glenn H. Mullin, published by Snow Lion Publications
+ by Glenn H. Mullin, published by Snow Lion Publications
~
When doing lamrim meditations, it is important to know clearly the state of
mind you want to reach as a conclusion to the meditation. Lamrim texts
-- Khenchen Thrangu Rinpoche, "Everyday Consciousness and Primordial
Awareness", translated and edited by Susanne Schefczyk, published by
Snow Lion Publications
+~
+ Q: How can Dzogchen help us in our daily jobs and careers?
+
+ HHDL: In the first place, it is quite difficult to have an experience of
+Dzogchen. But once you do have that experience, it can be extremely
+beneficial in dealing with your day to day life, your job, and your career.
+This is because that kind of experience will give you the ability to prevent
+yourself from being overwhelmed by circumstances, good or bad. You will not
+fall into extreme states of mind: you will not get over-excited or depressed.
+Your attitude toward circumstances and events will be as if you were someone
+observing the mind, without being drawn away by circumstances.
+ For example, when you see a reflection of a form in a mirror, the reflection
+appears within the mirror but it is not projected from within. In the same
+way, when you confront the situations of life, or deal with others, your
+attitude too will be mirror-like.
+ Also, when a reflection appears in the mirror, the mirror does not have to
+go after the object that is reflected: it simply reflects, spontaneously, on
+the surface. The same with you: since there is no attachment or agitation at
+having these 'reflections' in your mind, you will feel tremendous ease and
+relief. You are not preoccupied by what arises in the mind, nor does it cause
+you any distress. You are free from conceptuality or any form of
+objectifying. And so it really does help you, in allowing you to be free from
+being caught up in the play of emotions like hatred, attachment, and the like.
+(p.162)
+ -- His Holiness the Dalai Lama, "Dzogchen: The Heart Essence of the Great
+ Perfection", translated by Thupten Jinpa and Richard Barron, foreword by
+ Sogyal Rinpoche, edited by Patrick Gaffney, published by Snow Lion Pub.
+~
+ The quality of one's rebirth in the next life is determined by the quality
+of one's mental activity in this life. Generally speaking, we have no power
+to choose how we are born; it is dependent on karmic forces. However, the
+period near the time of death is very influential in terms of activating one
+from among the many karmas that a person has already accumulated, and,
+therefore, if one makes particular effort at generating a virtuous attitude at
+that time, there is an opportunity to strengthen and activate a virtuous
+karma. Moreover, when one has developed high realization and has gained
+control over how one will be reborn, it is possible to take what is called
+"reincarnation" rather than mere rebirth.(p.42)
+ -- H.H. the Dalai Lama of Tibet, Tenzin Gyatso, "The Dalai Lama at Harvard:
+ Lectures on the Buddhist Path to Peace", translated and edited by Jeffrey
+ Hopkins, published by Snow Lion Publications
+~
+ Without an acute awareness of our personal suffering and a deep, heartfelt
+determination to be completely rid of both this suffering and its causes,
+there is no way to begin the spiritual quest authentically. For just as
+Prince Siddhartha's sudden and unexpected visions of old age, sickness and
+death shocked him out of mistaking the world to be a pleasure palace, so too
+must all spiritual seekers confront the unsatisfactory nature of their lives
+so directly that they become thoroughly disenchanted with the ordinary human
+condition.
+ If we do not take a long, hard look at the uncomfortable truths of our
+impermanent existence, we can easily waste the time between now and our
+inevitable death in essentially worthless pursuits, never taking advantage of
+this precious opportunity to do something truly meaningful with our life.
+Like the foolish prisoner who becomes so accustomed to the confines of his
+cell that he turns a blind eye to all chances of escape, we shall be
+condemning ourselves to spiritual stagnation and the endlessly recurring
+miseries of cyclic existence.
+ Yet it is not enough merely to become discontent with our present condition;
+everyone experiences discontent at one time or another but very few do
+anything of real significance about it. In fact, the usual ways of dealing
+with problems and disappointment--blaming them on someone else or drowning
+them in forgetfulness--only bind us tighter to the wheel of suffering. What
+we must do is recognize that the true causes of all our misery lie rooted in
+our own ignorant misconceptions and that these can only be eradicated through
+the development of a clear, penetrating insight into the nature of reality.
+Only through the continued cultivation of such penetrating wisdom will it
+eventually be possible to attain liberation from all states of existence
+conditioned by ignorance and be free of suffering.(p.45)
+ -- "Images of Enlightenment: Tibetan Art in Practice", by Jonathan Landaw
+ and Andy Weber, published by Snow Lion Publications
+~
+ We must distinguish between pride and self-confidence. Self-confidence is
+necessary. It is what enables us, in certain situations, not to lose courage
+and to think with some justification, 'I am capable of succeeding.' Self-
+confidence is quite different from excessive self-assurance based on a false
+appreciation of our capacities or circumstances.
+ If you feel able to accomplish a task that other people cannot manage, then
+you cannot be called proud as long as your assessment is well founded. It is
+as if someone tall came across a group of short people who wanted to get
+something too high for them to reach, and said to them, 'Don't exert
+yourselves, I can do it.' This would simply mean that he was more qualified
+than the others to carry out a particular task, but not that he is superior to
+them or that he wants to crush them.(p.259)
+ -- His Holiness the Dalai Lama, "365 Dalai Lama: Daily Advice from the
+ Heart", edited by Matthieu Ricard, translated by Christian Bruyat,
+ published by Snow Lion Publications
+~
+ What is progress? How do we recognize it? The teachings are like a mirror
+before which we should hold our activities of body, speech, and mind. Think
+back to a year ago and compare the stream of activities of your body, speech,
+and mind at that time with their present condition. If we practice well, then
+the traces of some improvement should be reflected in the mirror of Dharma.
+ The problem with having expectations is that we usually do not expect the
+right things. Not knowing what spiritual progress is, we search for signs of
+it in the wrong areas of our being. What can we hope for but frustration? It
+would be far better to examine any practice with full reasoning before
+adopting it, and then to practice it steadily and consistently while observing
+the inner changes one undergoes, rather than expecting this or that fantasy to
+become real.
+ The mind is an evolving organism, not a machine that goes on and off with
+the flip of a switch. The forces that bind and limit the mind, hurling it
+into unsatisfactory states of being, are impermanent and transient agents.
+When we persistently apply the practices to them, they have no option but to
+fade away and disappear.
+ Ignorance and the "I"-grasping syndrome have been with us since
+beginningless time, and the instincts of attachments, aversion, anger,
+jealousy and so forth are very deeply rooted in our mindstreams. Eliminating
+them is not as simple as turning on a light to chase away the darkness of a
+room. When we practice steadily, the forces of darkness are undermined, and
+the spiritual qualities that counteract them and illuminate the mind are
+strengthened and made firm. Therefore, we should strive by means of both
+contemplative and settled meditation to gain stability in the various Lam Rim
+topics.(p.176)
+ -- H.H. the Dalai Lama, "The Path to Enlightenment", edited and translated
+ by Glenn H. Mullin, published by Snow Lion Publications
+~
+ We are beings of the Desire Realm, and thus our minds are also included
+within Desire Realm minds. If we cultivate great compassion, our own minds
+are the basis for great compassion. By contemplating countless sentient
+beings and meditating to develop great compassion, one eventually achieves
+great compassion. At that point, the mental basis--one's own mind--has become
+of the entity of great compassion. There is no distinguishing the two at that
+time. Meditating on great compassion does not mean taking compassion as an
+object and looking at it; it means taking sentient beings as one's object and
+developing compassion for them such that the mind comes to be of the nature of
+great compassion.
+ The texts frequently speak of different mental bases: the basis for calm
+abiding, the basis for meditative absorption, the basis for achieving a path.
+The way of understanding all of these is the same. You may wonder whether,
+when one cultivates a certain path, the mind becomes of the entity of that
+path. It is important to understand this question because that is, in fact,
+what occurs when one cultivates calm abiding. The mental basis becomes of the
+nature of calm abiding.
+ -- Geshe Gedun Lodro, "Calm Abiding and Special Insight: Achieving Spiritual
+ Transformation Through Meditation", translated and edited by Jeffrey
+ Hopkins, published by Snow Lion Publications
+~
+ Nature's law dictates that, in order to survive, bees must work together.
+As a result, they instinctively possess a sense of social responsibility.
+They have no constitution, no law, no police, no religion or moral training,
+but because of their nature, they labor faithfully together. Occasionally,
+they may fight, but in general, based on cooperation, the whole colony
+survives.
+ We human beings have a constitution, laws and a police force. We have
+religion, remarkable intelligence and a heart with a great capacity for love.
+We have many extraordinary qualities, but in actual practice, I think we are
+lagging behind those small insects. In some respects I feel we are poorer
+than the bees.
+ -- H.H. the Dalai Lama, "The Pocket Dalai Lama", compiled and edited by
+ Mary Craig
+~
+ Nagarjuna offers us encouragement in terms of someone of modest potential
+accomplishing the practice, in verse 116:
+
+ And even those who realized the truth
+ Did not fall from the heavens, nor emerge
+ Like crops of corn from earth's dark depths, but once
+ Were ruled by kleshas and were ordinary men.
+
+ Not one of all the sublime beings who have appeared--individuals who had
+direct realization of the Dharma of the four truths--was already a sublime
+being right from the beginning: they did not fall from the sky, nor did they
+emerge from the darkness of the earth like a crop. In the past they were
+subject to afflictive emotions ['kleshas']--they were ordinary people
+dominated by the afflictive emotions. They are therefore worth following as
+an example for accomplishing the path.(p.150)
+ -- Nagarjuna, "Nagarjuna's Letter to a Friend: with Commentary by Kangyur
+ Rinpoche", with commentary by Longchen Yeshe Dorje, Kyabje Kangyur
+ Rinpoche, translated by The Padmakara Translation Group, published by
+ Snow Lion Publications
+~
+Our sense of self
+
+ As long as we cling to some notion of objective existence--the idea that
+something actually exists in a concrete, identifiable way--emotions such as
+desire and aversion will follow. When we see something we like--a beautiful
+watch, for example--we perceive it as having some real quality of existence
+among its parts. We see the watch not as a collection of parts, but as an
+existing entity with a specific quality of watch-ness to it. And if it's a
+fine mechanical timepiece, our perception is enhanced by qualities that are
+seen to exist definitely as part of the nature of the watch. It is as a
+result of this misperception of the watch that our desire to possess it
+arises.
+ In a similar manner, our aversion to someone we dislike arises as a result
+of attributing inherent negative qualities to the person. When we relate this
+process to how we experience our own sense of existence--how the thought "I"
+or "I am" arises--we notice that it invariably does so in relation to some
+aspect of our physical or mental aggregates.
+ Our notion of ourselves is based upon a sense of our physical and emotional
+selves. What's more, we feel that these physical and mental aspects of
+ourselves exist inherently. My body is not something of which I doubt the
+specificity. There is a body-ness as well as a me-ness about it that very
+evidently exists. It seems to be a natural basis for my identifying my body
+as "me." Our emotions such as fear are similarly experienced as having a valid
+existence and as being natural bases for our identifying ourselves as "me."
+Both our loves and our hates serve to deepen the self sense. Even the mere
+feeling "I'm cold" contributes to our sense of being a solid and legitimate
+"I."(p.61)
+ -- H.H. the Dalai Lama, "A Profound Mind: Cultivating Wisdom in Everyday
+ Life", edited by Nicholas Vreeland, afterword by Richard Gere
+~
+ In the Mahayana, there exist the vows of the Bodhisattva... but in Dzogchen,
+there exist no such rules or vows.
+ When the Indian Buddhist master Atisa came to Tibet in the eleventh century,
+he met the famous Tibetan translator Rinchen Zangpo. Atisa asked him how he
+practiced the Tantras which he had translated, and he replied that he
+practiced them meticulously one after the other. But Atisa told him that this
+was not the correct way. He pointed out to the translator that all of the
+Tantras could be condensed and integrated into a single Upadesa and one need
+only practise that in order to maintain all of the transmissions which he had
+received.
+ The same is true with Dzogchen. If we really understand this single
+teaching here which comes directly from Guru Padmasambhava, we can attain
+liberation. But we must grasp this vital core of the teaching. No matter
+what we are doing, which ever among the four modes of behavior--walking,
+sitting, lying down, or eating, we must always hold to awareness, never
+forgetting, never losing this awareness. This is the real meaning of Rigdzin,
+one who is totally aware. In Dzogchen, there is only one rule--always be
+aware in whatever we do, never be distracted!(p.68)
+ -- "Self-Liberation through Seeing with Naked Awareness", translation and
+ commentary by John Myrdhin Reynolds, foreword by Namkhai Norbu,
+ published by Snow Lion Publications
+~
+ Our mind needs to stretch to encompass emptiness. Our minds are so stuck in
+the idea, "Things exist the way they appear to me. What I see is reality. It
+is 100 percent true. There's nothing to doubt. Things exist exactly as they
+appear to my senses, exactly as they appear to my mental consciousness." We
+hardly ever doubt that. Not only do we have the appearance of inherent
+existence to our sense consciousnesses and mental consciousness, but also our
+mental consciousness grasps on to that appearance and says, "Yes! Everything
+really exists in this findable, independent way. Everything is real as it
+appears to me."
+ When we believe there's a real "me," then we have to protect that self and
+bring it happiness. Thus, we are attached to things that are pleasurable and
+become angry at anything unpleasant. Pride, jealousy, laziness, and the whole
+gamut of negative emotions follow. Motivated by these, we act physically,
+verbally, and mentally. These actions, or karma, leave seeds on our
+mindstream, and when these ripen, they influence what we experience. We again
+relate to these experiences ignorantly, so more emotions arise, motivating us
+to create more karma. As a result, cyclic existence with all its difficulties
+continues on and on, created by our mind, dependent on the ignorance that
+misconceives the nature of ourselves and all other phenomena.
+ ...However, when we investigate more deeply and look beyond appearances, we
+realize that it's impossible for things to exist in the way they appear.
+Seeing this gives us a kind of spaciousness and freedom because, if samsara
+were inherently existent and everything really did exist the way it appears to
+us, then transformation and change could not occur...and the best we could
+ever have is what we have right now. Thinking about the emptiness of inherent
+existence shows us the possibility for change. Beauty can come forth because
+nothing is inherently concrete, fixed, or findable.(p.105)
+ -- Thubten Chodron, "Cultivating a Compassionate Heart: The Yoga Method of
+ Chenrezig", foreword by H.H. the Dalai Lama, published by Snow Lion Pub.
+~
+Three Meditations
+
+ If one does not sow the seed
+ Of appreciation for a perfect guru,
+ The tree of spiritual power is not born.
+ With undivided mind entrust yourself.
+
+ Human life is rare and precious,
+ Yet if not inspired by thoughts of death,
+ One wastes it on materialism:
+ Be ready to die at any moment.
+
+ All living beings have been our mothers,
+ Three circles of suffering always binding them.
+ Ignoble it would be not to repay them,
+ Not to strive to attain enlightenment. (p.100)
+
+ The colophon [inscription] for this poem reads, "Written at the request of
+Ritropa Samdrub, an Amdo monk from Dechen Monastery, who begged for a short
+teaching...." The Seventh Dalai Lama advises him to establish three central
+pillars in his spiritual practice: (1) a disciplined spiritual connection with
+his teacher; (2) awareness of the preciousness of life, and the uncertainty of
+the time of death; and (3) the mind of love and compassion for all living
+beings, coupled with the aspiration to enlightenment as the best means of
+fulfilling that love and compassion.
+ -- The Seventh Dalai Lama, "Meditations to Transform the Mind", translated,
+ edited, and introduced by Glenn Mullin, published by Snow Lion Pub.
+~
+ Courageous Bodhisattvas risk their lives to help others, and so, when we are
+in relatively better, more comfortable situations, we must certainly practice
+giving. Even if they are threatened, the courageous ones will not engage in
+improper actions. Instead, after examining the situation carefully, when they
+find that certain actions are correct and justified, on the basis of reason,
+they engage in them even at the risk of their lives. That is the way of the
+decent, civilized and courageous ones, who do not follow misleading paths.(p.20)
+ -- H.H. the 14th Dalai Lama, "Generous Wisdom: Commentaries by H.H. the
+ Dalai Lama XIV on the Jatakamala, Garland of Birth Stories", translated
+ by Tenzin Dorjee, edited by Dexter Roberts
+~
+ One day, when a very learned scholar or geshe and I were discussing the fact
+that the self is an elusive phenomenon, that it is unfindable in either body
+or mind, he remarked: 'If the self did not exist at all, in a sense that would
+make things very simple. There would be no experience of suffering and pain,
+because there would be no subject to undergo such experiences. However, that
+is not the case. Regardless of whether we can actually find it or not, there
+is an individual being who undergoes the experience of pain and pleasure, who
+is the subject of experiences, who perceives things and so on. Based on our
+own experience we do know that there is something--whatever we may call it--
+that makes it possible for us to undergo these experiences. We have something
+called discernment or the ability to perceive things.'
+ In fact, when we examine the experience of suffering, although some
+sufferings are at the sensory or bodily level, such as physical pain, even the
+very experience of pain is intimately connected with consciousness or mind and
+therefore is part of our mental world. This is what distinguishes sentient
+beings from other biological organisms, such as plants, trees and so on.
+Sentient beings have a subjective dimension, which we may choose to call
+experience, consciousness or the mental world.
+ ....One thing we can understand, both through scientific analysis and also
+from our own personal experience or perception, is that whatever experiences
+we have now are consequences of preceding conditions. Nothing comes into
+being without a cause. Just as everything in the material world must have a
+cause or condition that gives rise to it, so must all experiences in the
+mental world also have causes and conditions.(p.74)
+ -- H.H. the Dalai Lama, "Lighting the Way", translated by Geshe Thupten
+ Jinpa, published by Snow Lion Publications
+~
+ Meditation, when learned skillfully, can enable a return to awareness of the
+body, our sensations, and feelings. When we are not given specific guidance
+to ground our meditation within the body, however, meditation can easily
+perpetuate a disembodied spiritual practice. This is accentuated if our view
+of spirituality sees the body as some kind of problem to be transcended.
+Unfortunately, this view can prevail even within the Buddhist world, despite
+being counter to the essential principle of mindfulness and presence. When,
+however, we cultivate the capacity to remain present in our felt experience
+within the body, our relationship to ourselves changes. We can begin to feel
+more grounded in our life and more stable in our identity.
+ Engaging in a disembodied spirituality is no solution to our life demands.
+It may be a way of experiencing states of mind that can be very seductive,
+even addictive. Seldom does it address the roots of our emotional problems.
+Transformation comes when we are willing and able to restore or develop a
+sound relationship to our body in a healthy way. With many Buddhist
+practices, such as Tantra, this is essential, for the body contains the
+vitality that is the heart of our innate creative potential.
+ Embodiment therefore implies a full engagement in life with all of its
+trials and tribulations, rather than avoidance through disembodied spiritual
+flight. The value of meditation is that it can enable this engagement because
+it cultivates the capacity to be present and remain open, not grasping at or
+rejecting what arises. When meditation emphasizes presence rather than
+transcendence, this openness is a natural outcome.(p.143)
+ -- Rob Preece, "The Wisdom of Imperfection: The Challenge of Individuation
+ in Buddhist Life", published by Snow Lion Publications
+~
+ Those training in great love should forsake self-centeredness and engage in
+the Buddha's practice, the root of which is compassion. You may be thinking,
+Love is indeed very profound, but I do not have the skill to practice it; I
+will focus my efforts on practices aimed at getting myself out of cyclic
+existence instead. On one hand, this is true, because you should choose a
+path of development appropriate to your ability. On the other hand, there is
+great advantage in attempting the highest degree of love you can.
+ Even if you cannot actually implement the practices of love and compassion,
+merely hearing about them establishes powerful predispositions for future
+success. This can be amplified by planting prayer-wishes aspiring to
+altruism. Do not be discouraged; it is difficult to absorb such a profound
+perspective. Be courageous and think of your future potential. It is
+particularly important to do the best you can.(p.82)
+ -- H.H. the Dalai Lama, "How to Expand Love: Widening the Circle of Loving
+ Relationships", translated and edited by Jeffrey Hopkins
+~
+ What is very important for us to recognise is our own falsity. This is not
+a judgement that sometimes we are authentic and sometimes we are false. It
+means that everything about us in our ordinary sense of self is false because
+it is grounded on a misapprehension of the nature of reality.... It is like
+somebody in University who is having their final examinations. They go into
+the wrong examination room and not reading the questions very clearly they
+write very long answers on their own subject that is unfortunately not the one
+they are being examined on. It does not matter how good the answer is they
+will fail, for they are not addressing the question.
+ The basic question is always: "Who are you?", "Who am I?" but we do not
+understand it and so we answer with a ceaseless narrative of self definition.
+This covers over the freshness of the question, the possibility of looking and
+seeing, and so all our answers are stale, the reworking of self-protective
+versions constructed out of unexamined elements. We have many, many, many
+answers and all of them are false. That's why it is very important when you
+do meditations, to put your full energy one-pointedly into the practice, to
+try to repair the initial basic fault that has torn subject and object apart.
+ It is very important to stop being ashamed of being false. For we have to
+see how falsity arises, how obscuration develops. We want to look directly at
+our falsity and learn its tricks so that we will not be caught by them. This
+helps to open the space in which we can recognise our own nature.
+ "When you understand the falsity of your confusion remain unartificially,
+effortlessly in the natural mode (dharmakaya)."(p.90)
+ -- "Being Right Here: A Dzogchen Treasure Text of Nuden Dorje entitled 'The
+ Mirror of Clear Meaning' with commentary by James Low", published by Snow
+ Lion Publications
+~
+groundhog daze:
+ this is an event that can be caused by strong intoxication of various sorts.
+the sufferer passes out while seated at a table, such that he or she then has
+their head thud down onto the table. after a brief rest, the unlucky person
+wakes up again, and starts to rise off the table. when the head rises to a
+certain point, where blood pressure starts to increase, the effect of the
+intoxication takes over again, and they pass out once more. bam. hence, the
+head repeatedly banging into the table: a groundhog daze.
+ i have seen this happen. it's not fun to watch. well, maybe a little.
+ --fred t. hamster
+~
+ We are the source of healing and happiness. Our generosity and concern
+pacify every negative situation. As we send out kindness, we grow accustomed
+to being strong and kind. In this way, our positive feelings are constantly
+renewed and can never be exhausted.
+ Perhaps you know the story about the man who arrived in heaven and when
+asked by God where he wanted to go replied that he wanted to see both heaven
+and hell. First, he went to hell. There was a large table with all the
+inhabitants of hell sitting around it. The center of the table was full of
+delicious food. Each person had two very long chopsticks. They could reach
+the food but they could not get it into their mouths because their chopsticks
+were too long. They were miserable. No one was eating and everyone went
+hungry. Next he was taken to visit heaven. All the inhabitants of heaven
+were also sitting around a big table full of delicious food but they were
+happy. They too had very long chopsticks but they were eating and enjoying
+themselves. They used the chopsticks to feed each other across the table.
+The people in heaven had discovered that it was in their interest to
+collaborate unselfishly.(p.69)
+ -- Ringu Tulku, "Mind Training", published by Snow Lion Publications
+~
+ When you are in a fluctuating state of mind, like when you are angry or have
+lost your temper, then it is good to bring back calmness by concentrating on
+breathing. Just count the breaths, completely forgetting about anger.
+Concentrate on breathing and count in/out "one, two, three," up to twenty.
+ At that moment when your mind concentrates fully on breathing, the breath
+coming and going, the passions subside. Afterwards it is easier to think
+clearly.
+ Since all activities, including meditation, depend very much on the force of
+intention or motivation, it is important that, before you begin to meditate,
+you cultivate a correct motivation... The correct motivation is the
+altruistic attitude.(p.69)
+ -- Tenzin Gyatso, His Holiness the Dalai Lama, "Cultivating a Daily
+ Meditation", published by Snow Lion Publications
+~
+ The crazy elephant of the mind behaving wildly
+ Is tied to the pillar of an object of observation
+ With the rope of mindfulness.
+ By degrees it is brought under control with the hook of wisdom.
+ --Bhavaviveka
+
+ "Wisdom" here is introspection. Hence, the example of taming an elephant
+indicates the achievement of a serviceable mind by way of the two--mindfulness
+and introspection. The subtle vajra that is the base on which the mind is
+being set is like a stable pillar to which an elephant is tied. The
+unserviceable mind is like an untamed elephant. Causing the mind not to be
+distracted from its object of observation through relying on mindfulness is
+like using a rope to tie an elephant. Setting the mind free from fault--when
+it does not hold the object of observation as originally set--through
+immediately recognizing such by means of introspection is like a herder's
+hitting an elephant with a hook and correcting it when it strays from the tie-
+up.
+
+ Hence, there are two important factors with regard to holding the mind:
+ + From the beginning, stay on the object of observation without being
+ distracted to anything other than it.
+ + Then if distracted, immediately recognize such, and again focus the mind
+ as before. (p.94)
+ -- H.H. the Dalai Lama, Dzong-ka-ba and Jeffrey Hopkins, "Yoga Tantra: Paths
+ to Magical Feats", translated and edited by Jeffrey Hopkins, published by
+ Snow Lion Publications
+~
+Even if it seems certain that you will lose, retaliate. Neither wisdom nor
+technique has a place in this. A real man does not think of victory or
+defeat. He plunges recklessly towards an irrational death. By doing this
+you will awaken from your dreams.
+ -- Hagakure, Yamamoto Tsunetomo
+~
+LEEEEEEEROYYYY JENNNNNKINZZZ!!!
+ -- To be yelled before irrationally throwing away all plans and jumping into
+ the worst possible situation.
+~
+what is an inference?
+ someone says, "my hand stinks because my butt stinks."
+an inference you could draw:
+ that hand has probably been too close to that butt.
+~
+What Do We Mean by Bodhisattva?
+
+ Bodhi means enlightenment, the state devoid of all defects and endowed with
+all good qualities. Sattva refers to someone who has courage and confidence
+and who strives to attain enlightenment for the sake of all beings. Those who
+have this spontaneous, sincere wish to attain enlightenment for the ultimate
+benefit of all beings are called bodhisattvas. Through wisdom, they direct
+their minds to enlightenment, and through their compassion, they have concern
+for beings. This wish for perfect enlightenment for the sake of others is
+what we call bodhichitta, and it is the starting point on the path.
+~
+The Notion of Self
+
+ When we talk about the notion of self in Buddhism, it is important to bear
+in mind that there are different degrees or types. There are some types of
+sense of self which are not only to be cultivated but also to be reinforced
+and enhanced. For instance, in order to have a strong determination to seek
+buddhahood for the benefit of all sentient beings, one needs a very strong
+sense of confidence, which is based upon a sense of commitment and courage.
+This requires a strong sense of self. Unless one has that identity or sense
+of self, one will not be able to develop the confidence and courage to
+strongly seek this aim.
+ -- H.H. the Dalai Lama
+~
+Genuine peace of mind is rooted in affection and compassion. There is a very
+high level of sensitivity and feeling involved. So long as we lack inner
+discipline, an inner calmness of mind, then no matter what external facilities
+or conditions we may have, they will never give us the feeling of joy and
+happiness that we seek. On the other hand, if we possess this inner
+quality—that is, calmness of mind, a degree of stability within—then even
+if we lack various external facilities that are normally considered necessary
+for a happy and joyful life, it is still possible to live a happy and joyful
+life.
+ -- H.H. the Dalai Lama
+~
+COMPLICATED SIMPLICITY
+
+ Emptiness is the simplest and most unelaborated thing we could imagine, but
+then there is this whole literature about all these very discursive details
+with all their subpoints. There are five paths and ten bhumis, and each path
+is divided into a number of stages, with certain numbers of obscurations
+having to be relinquished on each one of those subpaths. Most people just
+think, "Who wants or needs to know all that? Don't we have too many
+thoughts already? I thought this was about letting go of all reference
+points."
+ Of course nobody really wants to know all those details and in a sense we
+all know them already, because they are the details of the many reference
+points that we already have in our mind. The fact that these sutras and their
+commentaries talk about our obscurations is precisely the point why they seem
+so endless and complicated—because our minds are complicated. Emptiness is
+extremely simple, but our convoluted minds that do not get this simplicity are
+very complicated. It is not that the Buddha and the other speakers in the
+sutras and the commentaries really like to, but they need to address each one
+of those knots in our minds, which are like knots in space.
+~
+If you can't be a good example, then you'll just have
+to be a horrible warning.
+ -- Catherine Aird
+~
+THE MIND OF CLEAR LIGHT
+
+ Is spiritual practice really worthwhile? Is it really possible to eliminate
+from within ourselves the forces that give rise to suffering? As is said,
+"The ultimate nature of mind is clear light." Consciousness has many
+levels, and although the coarser levels are affected by the defiling forces,
+the most subtle level remains free of gross negativities. In the Vajrayana
+this subtle level of consciousness is called the mind of clear light.
+ The delusions and emotional afflictions as well as the dualistic mind of
+right and wrong, love and hatred, etc., are associated only with the coarse
+levels of consciousness. At the moment, we are totally absorbed in the
+interplay of these coarse states, so we must begin our practice by working
+within them. This means consciously encouraging love over hate, patience in
+place of anger, emotional freedom rather than attachment, kindness over
+violence, and so forth. Doing this brings immediate peace and calm to the
+mind, thus making higher meditation possible.
+ Then, because grasping at a self and at phenomena as being truly existent is
+the cause of all the vast range of distorted states of mind, one cultivates
+the wisdom that eliminates this ego-grasping. To overcome ego-grasping is to
+overcome the entire host of mental distortions.
+ -- H.H. the Dalai Lama
+~
+It is the general Buddhist procedure that one's own pleasure and pain are
+acheived by oneself and not from the outside, and that, therefore, sentient
+beings themselves must understand and implement practices to bring about their
+own happiness. Thus, the most efficacious way to help others is through
+teaching what should be adopted in practice and what should be discarded from
+among current behavior. There is no way to do this unless you come to know
+all of the topics involved in what should be adopted in practice and what
+should be discarded—you must become omniscient. As mentioned earlier, there
+is no way to accomplish this except by removing the obstructions to
+omniscience, and one who has overcome, utterly and forever, the obstructions
+to omniscience is a Buddha.
+ -- H.H. the Dalai Lama
+~
+ In meditation, imagine that in front of you are three persons—an enemy, a
+friend, and a neutral person. At that time, in our minds we have (1) a sense
+of closeness for one of them, thinking, "This is my friend"; (2) a sense
+of dislike even when imagining the enemy; and (3) a sense of ignoring the
+neutral person. Now, we have to think about the reasons why we generate these
+feelings—the reasons being that temporarily one of them helped us whereas
+the other temporarily harmed us, and the third did neither. However, when we
+think in terms of the long course of beginningless rebirth, none of us could
+decide that someone who has helped or harmed us in this life has been doing so
+for all lifetimes.
+ When you contemplate this way, eventually you arrive at a point where a
+strong generation of desire or hatred appears to you to be just senseless.
+Gradually, such a bias weakens, and you decide that one-sided classification
+of persons as friends and enemies has been a mistake.
+ -- H.H. the Dalai Lama
+~
+ Generally speaking, even if money brings us happiness, it tends to be the
+kind that money can buy: material things and sensory experiences. And these,
+we discover, become a source of suffering themselves. As far as actual
+possessions are concerned, we must admit that they often cause us more, not
+less, difficulty in life. The car breaks down, we lose our money, our most
+precious belongings are stolen, our house is damaged by fire. Or we worry
+about these things happening.
+ The problem is not materialism as such. Rather it is the underlying
+assumption that full satisfaction can arise from gratifying the senses alone.
+Unlike animals whose quest for happiness is restricted to survival and to the
+immediate gratification of sensory desires, we human beings have the capacity
+to experience happiness at a deeper level, which, when achieved, can overwhelm
+unhappy experiences.
+ -- H.H. the Dalai Lama
+~
+We humans are social beings. We come into the world as the result of
+others' actions. We survive here in dependence on others. Whether we like
+it or not, there is hardly a moment of our lives in which we do not benefit
+from others' activities. For this reason it is hardly surprising that most
+of our happiness arises in the context of our relationships with others. Nor
+is it so remarkable that our greatest joy should come when we are motivated by
+concern for others. But that is not all. We find that not only do altruistic
+actions bring about happiness, but they also lessen our experience of
+suffering. Here I am not suggesting that the individual whose actions are
+motivated by the wish to bring others happiness necessarily meets with less
+misfortune than the one who does not. Sickness, old age, mishaps of one sort
+or another are the same for us all. But the sufferings which undermine our
+internal peace—anxiety, doubt, disappointment—these are definitely less.
+ -- H.H. the Dalai Lama
+~
+If we view the world's religions from the widest possible viewpoint and
+examine their ultimate goal, we find that all of the major world religions,
+whether Christianity or Islam, Hinduism or Buddhism, are dedicated to the
+achievement of permanent human happiness. They are all directed toward that
+goal. All religions emphasize the fact that the true follower must be honest
+and gentle, in other words, that a truly religious person must always strive
+to be a better human being. To this end, the different world religions teach
+different doctrines which will help transform the person. In this regard, all
+religions are the same, there is no conflict. This is something we must
+emphasize. We must consider the question of religious diversity from this
+viewpoint. And when we do, we find no conflict.
+ -- H.H. the Dalai Lama
+~
+Emptiness vs. Non-Existence
+
+The doctrines of emptiness and selflessness do not imply the non-existence of
+things. Things do exist. When we say that all phenomena are void of self-
+existence, it does not mean that we are advocating non-existence, that we are
+repudiating that things exist. Then what is it we are negating? We are
+negating, or denying, that anything exists from its own side without depending
+on other things. Hence, it is because things depend for their existence upon
+other causes and conditions that they are said to lack independent self-
+existence.
+ -- H.H. the Dalai Lama
+~
+If we view the world's religions from the widest possible viewpoint and
+examine their ultimate goal, we find that all of the major world religions,
+whether Christianity or Islam, Hinduism or Buddhism, are dedicated to the
+achievement of permanent human happiness. They are all directed toward that
+goal. All religions emphasize the fact that the true follower must be honest
+and gentle, in other words, that a truly religious person must always strive
+to be a better human being. To this end, the different world religions teach
+different doctrines which will help transform the person. In this regard, all
+religions are the same, there is no conflict. This is something we must
+emphasize. We must consider the question of religious diversity from this
+viewpoint. And when we do, we find no conflict.
+ -- H.H. the Dalai Lama
+~
+ The process of overcoming our defilements goes in conjunction with gaining
+higher levels of realisation. In fact, when we speak of gaining higher levels
+of realisation in Buddhism we are speaking primarily of the processes through
+which our wisdom and insight deepen. It is actually the wisdom aspect that
+enables the practitioner to move from one level to the next on the path.
+ The attainment of the levels of the path is explained in condensed form in
+the Heart Sutra, where we find the mantra tadyatha om gate gate paragate
+parasamgate bodhi svaha. Tadyatha means It is thus; gate gate means go, go;
+paragate means go beyond and transcend; parasamgate means go utterly beyond,
+go thoroughly beyond; and bodhi svaha means firmly rooted in enlightenment.
+ -- H.H. the Dalai Lama
+~
+ENDURING SUCCESS
+ It is often seen that human beings can endure problems quite well, but
+cannot endure success. When we are successful and have everything we desire,
+it can easily go to our heads. There is a great danger of losing our common
+sense and becoming careless and arrogant. As it is said, "Nothing corrupts a
+person more than power." Very powerful people sometimes become so proud that
+they no longer care about their actions or about the effect they have on
+others. Losing any sense of right and wrong, they create severe problems for
+themselves and everyone else.
+ Even if we have all the success we could dream of—fame, wealth, and so
+on—we must understand that these things have no real substance. Attachment
+does not come from having things, but from the way our mind reacts to them.
+It is fine to participate in good circumstances, provided we can see that they
+have no real essence. They may come and they may go. When seeing this, we
+will not become so attached. Even if we lose our wealth we will not be badly
+affected, and while it is there we will enjoy it without being senseless and
+arrogant.
+ -- Ringu Tulku, from "Daring Steps: Traversing the Path of the Buddha",
+ edited and translated by Rosemarie Fuchs, page 92.
+~
+The role of other sentient beings
+
+ In relation to the attainment of liberation from cylic existence, which is
+known also as "definite goodness," the role of other sentient beings is
+indispensable. In the Buddhist understanding, the key spiritual practices
+that lead to the attainment of liberation are the Three Higher
+Trainings—higher training in morality, in meditation, and in wisdom. The
+last two are based upon the foundation of the first, namely the training in
+morality. As I said before, the presence of other sentience beings is
+indispensable for this training. This is how we come to the powerful
+realisation that the role of other sentient beings is essential in all areas
+of our mundane and spiritual activities.
+ -- H.H. the Dalai Lama
+~
+ To avoid being hurt by thorns and brambles, we might consider covering all
+the mountains with leather. That would be impossible, but putting on shoes
+would serve the same purpose. Similarly, if we tried to subdue all our outer
+enemies, we would never succeed. Once one was eliminated, another would rise
+against us. While doing this, our anger would continue to breed new foes.
+The only way to overcome our enemies is to turn inward and kill the real one,
+which is our own hatred.
+ -- Ringu Tulku, from "Daring Steps: Traversing the Path of the Buddha",
+ edited and translated by Rosemarie Fuchs.
+~
+ One should not view one's dharma practice as being something decorative,
+regarding statues and images as material possessions or as furnishings for
+one's house, or thinking that because there is an empty space on a wall one
+might as well put up a thangka for decoration. That kind of attitude should
+not be cultivated. When you arrange the statues or thangkas, you should do so
+out of a deep respect from the mind, moved by your faith and conviction. If
+you can arrange these physical representations—statues and so forth—out of
+deep respect and faith, that's all right. On the other hand, the attitude
+that they are merely material possessions is dangerous and destructive. I
+think that some people who have a cupboard or the like in which they keep all
+their precious possessions may arrange an altar on it just for the sake of
+decoration. This is very wrong.
+ Having such motivations is not the proper way to become a Buddhist; the
+proper way to become a Buddhist is to bring about some positive change within
+the mind. Any practice that can give you more courage when you are undergoing
+a very difficult time and that can provide you with some kind of solace and
+calmness of mind is a true practice of the dharma.
+ -- H.H. the Dalai Lama
+~
+The environment where you are doing the meditation should be properly cleaned.
+While cleaning, you should cultivate the motivation that since you are engaged
+in the task of accumulating great stores of merit by inviting the hosts of
+buddhas and bodhisattvas to this environment, it is important to have a clean
+place. You should see that all external dirt and dust around you is basically
+a manifestation of the faults and stains within your own mind. You should see
+that the most important aim is to purge these stains and faults from within
+your mind. Therefore, as you cleanse the environment, think that you are also
+purifying your mind. Develop the very strong thought that by cleaning this
+place you are inviting the hosts of buddhas and bodhisattvas who are the most
+supreme merit field, and that you will subsequently engage in a path that will
+enable you to purge your mind of the stains and delusions.
+ -- H.H. the Dalai Lama
+~
+ From the point of view of one who seeks enlightenment, it is far better to
+be a human being than to be born even in the heavens of the gods, where there
+is nectar to live on and all wishes are granted by the wish-fulfilling tree;
+where there is neither fatigue nor difficulty, neither sickness nor old age.
+It is as humans, possessed of the eight freedoms and the ten endowments, and
+not as gods, that every one of the thousand Buddhas of this age has attained,
+or will attain, enlightenment. This human existence, moreover, is not to be
+achieved by force or mere chance; it is the result of positive actions. And
+because it is rare for beings to accomplish positive actions, a precious human
+existence is indeed difficult to obtain.
+ Nevertheless, we have now managed to be born into such a state; we have
+encountered the Buddadharma, have entered the path and are now receiving
+teachings. But if we are unable to practise them, simply listening to the
+teachings will not in itself liberate us from samsara, and will be of no help
+to us when we are confronted by the hardships of birth, disease, old age and
+death. If we do not follow the doctor's prescription when we are sick, then
+even if the doctor sits constantly by our side, the pain will not go away.
+ -- Dilgo Khyentse Rinpoche, from "Enlightened Courage: An Explanation of the
+ Seven-Point Mind Training", translated by Padmakara Translation Group.
+~
+The realization of the nature of the mind is not something we can find by
+searching for it from afar. It is present within the essence of the mind
+itself. If we do not alter or change that in any way, that is enough. It is
+not as if we were lacking something before, so we need to make something new
+through our meditation. It is not as if we are bad and have to go through all
+sorts of efforts to make ourselves good. Goodness is something we all have.
+It has always been with us, but we have just not looked for it or seen it yet,
+so we have become confused. Therefore all we need to do is to just rest
+within it without changing it. We see where it stays and rest there, so we
+are like a kusulu. This means that we rest free and easy with nothing to do,
+very simply. We do not need to think that we are making something good or
+that we need to meditate properly. It is enough just to know what we already
+have.
+ -- Khenchen Thrangu Rinpoche, from "Vivid Awareness", in "The Best Buddhist
+ Writing 2012", edited by Melvin McLeod and the editors of the Shambhala
+ Sun, pages 196–197.
+~
+We all have to recognize the tremendous opportunity that we have. As humans
+we have this rare intelligence, but there is a real danger that we will waste
+it. Death is certain, but when we will die is totally unpredictable. We
+could lose our precious human existence at any moment. With such reflections,
+we must motivate ourselves to do something meaningful right now. The best way
+to make your human existence meaningful is to really engage in the practice of
+Dharma. During formal sitting meditation and in between sessions, in
+different ways, be mindful and introspectively vigilant. Keep constant watch
+on your mind.
+ -- H.H. the Dalai Lama
+~
+ In order to carry out a practice--such as constantly watching the mind--you
+should form a determination, make a pledge, right when you wake up: "Now, for
+the rest of this day, I will put into practice what I believe just as much as
+I can." It is very important that, at the start of the day, we should set out
+to shape what will happen later. Then, at the end of every day, check what
+happened. Review the day. And if you carried through for that whole day your
+morning's determination, then rejoice. Reinforce further your motivation to
+continue in the same line. However, when you do your reviewing, you may
+discover that you did things during the day that are contrary to your
+religious values and beliefs. You should then acknowledge this and cultivate
+a deep sense of remorse. Strengthen your resolve not to indulge in these
+actions in the future.
+ -- H.H. the Dalai Lama
+~
+ There are two different ways in which we can understand the term "ordinary
+mind." One way is to not take control over anything and end up following our
+afflictions. When a thought of anger arises, we follow it; when greed arises,
+we lose control of ourselves to it. Similarly, we lose control of ourselves
+to our pride and jealousy. Although we might think of this as our ordinary
+state of mind, it is not what we mean here. Here it does not mean losing
+control of ourselves to negative emotions. Instead, it means that we do not
+need to do anything at all to the essence of the mind itself.
+ We do not need to alter this essence in any way. We do not have to worry
+about what we are thinking, what is pleasant, or what is painful. We can
+leave this mind as it is. If we try to alter the mind in any way, thoughts
+will arise. But if we do not do anything to it and let it rest easily, then
+it is unaltered. The Kagyu masters of the past called this the ordinary mind,
+or the natural state. They called it this out of their experience. This
+ordinary mind itself is the dharma expanse and the essence of the buddhas; it
+is our buddha-nature.
+ -- Khenchen Thrangu Rinpoche, from "Vivid Awareness" in "The Best Buddhist
+ Writing 2012", edited by Melvin McLeod and the editors of the Shambhala
+ Sun, page 200.
+~
+ If your engagement with others is tainted by strong attachment, craving,
+aversion, anger, and so forth, then that form of grasping is undesirable. But
+on the other hand, when you are interacting with other living beings and
+become aware of their needs or suffering or pain, then you need to fully
+engage with that and be compassionate. So there can be positive attachment in
+this sense of active engagement.
+ Buddhist masters have long used the term attachment to describe the quality
+of compassion for others. For example, a verse from Haribhadra's Clear
+Meaning Commentary refers to compassion that is attached to other living
+beings. And as we have seen, Nagarjuna teaches that attachment for other
+living beings will arise spontaneously in the person who realizes emptiness.
+ -- H.H. the Dalai Lama
+~
+Kongtrul Rinpoche suggested we pray to the guru, buddhas, and bodhisattvas and
+ask them to grant their blessings, "So I may give birth to the heart of
+sadness." But what is a "heart of sadness"? Imagine one night you have
+a dream. Although it is a good dream, deep down you know that eventually you
+will have to wake up and it will be over. In life, too, sooner or later,
+whatever the state of our relationships, or our health, our jobs and every
+aspect of our lives, everything, absolutely everything, will change. And the
+little bell ringing in the back of your head to remind you of this
+inevitability is what is called the "heart of sadness." Life, you realise,
+is a race against time, and you should never put off dharma practice until
+next year, next month, or tomorrow, because the future may never happen.
+ -- Dzongsar Jamyang Khyentse, from "Not for Happiness: A Guide to the So-
+ Called Preliminary Practices"
+~
+ What we want to eliminate is grasping that is grounded upon falsification of
+the object, distortions that arise as afflictions grasp at the apparent
+substantial existence of an object. Some texts say that mental states such as
+compassion and faith are, by their very nature, virtuous and thus cannot at
+the same time be afflicted mental states. Yet there are other texts that
+refer to "afflicted compassion" or "afflicted faith." For those of us
+who have not realized emptiness, when we generate strong devotion toward the
+Buddha perhaps there is within that faith, within that devotion, an element of
+grasping at the Buddha as substantially real. This makes it an instance of
+so-called "afflicted devotion."
+ Still, it is important to distinguish grasping rooted in falsification and
+distortion from the attachment, focus, or holding that we associate with
+compassion. In our immediate experience, these two forms of grasping may seem
+the same, but in terms of the overall mental environment they are quite
+different. Compassion is fact-based, while distorted grasping is not.
+ -- H.H. the Dalai Lama
+~
+ By and large, human beings tend to prefer to fit in to society by following
+accepted rules of etiquette and being gentle, polite, and respectful. The
+irony is that this is also how most people imagine a spiritual person should
+behave. When a so-called dharma practitioner is seen to behave badly, we
+shake our heads over her audacity at presenting herself as a follower of the
+Buddha. Yet such judgments are better avoided, because to "fit in" is not
+what a genuine dharma practitioner strives for.
+ Think of Tilopa, for example. He looked so outlandish that if he turned up
+on your doorstep today, odds are you would refuse to let him in. And you
+would have a point. He would most likely be almost completely naked; if you
+were lucky, he might be sporting some kind of G-string; his hair would never
+have been introduced to shampoo; and protruding from his mouth would quiver
+the tail of a live fish. What would your moral judgment be of such a being?
+"Him! A Buddhist?" This is how our theistic, moralistic, and judgmental
+minds work. Of course, there is nothing wrong with morality, but the point of
+spiritual practice, according to the vajrayana teachings, is to go beyond all
+our concepts, including those of morality.
+ -- Dzongsar Jamyang Khyentse, from "Not for Happiness: A Guide to the So-
+ Called Preliminary Practices".
+~
+Because it is a reality that we are by nature social animals, bound to depend
+on each other, we need to cultivate affection and concern for other people if
+we really desire peace and happiness. Look at wild animals and birds. Even
+they travel together, flock together, and help each other. Bees do not have a
+particular legal system, they do not follow any spiritual practice, but for
+their livelihood and survival they depend on each other--that is their
+natural way of existence. Even though we intelligent human beings must also
+depend on each other, we sometimes misuse our intelligence and try to exploit
+each other. That goes against human nature. For those of us who profess to
+believe in a particular religious practice, it is extremely important that we
+try to help each other and cultivate a feeling of affection for each other.
+That is the source of happiness in our life.
+ -- H.H. the Dalai Lama
+~
+The fundamental teaching of the Buddha is that we should view others as being
+more important than we are. Of course, you cannot completely ignore yourself.
+But neither can you neglect the welfare of other people and other sentient
+beings, particularly when there is a clash of interest between your own
+welfare and the welfare of other people. At such a time you should consider
+other people's welfare as more important than your own personal well-being.
+Compare yourself to the rest of sentient beings. All other sentient beings
+are countless, while you are just one person. Your suffering and happiness
+may be very important, but it is just the suffering and happiness of one
+individual, whereas the happiness and suffering of all other sentient beings
+is immeasurable and countless. So, it is the way of the wise to sacrifice one
+for the benefit of the majority and it is the way of the foolish to sacrifice
+the majority on behalf of just one single individual. Even from the point of
+view of your personal well-being, you must cultivate a compassionate
+mind—that is that source of happiness in your life.
+ -- H.H. the Dalai Lama
+~
+ Attachment and love are similar in that both of them draw us to the other
+person. But in fact, these two emotions are quite different. When we're
+attached we're drawn to someone because he or she meets our needs. In
+addition, there are lots of strings attached to our affection that we may or
+may not realize are there. For example, I 'love' you because you make me feel
+good. I 'love' you as long as you do things that I approve of. I 'love' you
+because you're mine. You're my spouse or my child or my parent or my friend.
+With attachment, we go up and down like a yo-yo, depending on how the other
+person treats us. We obsess, "What do they think of me? Do they love me?
+Have I offended them? How can I become what they want me to be so that they
+love me even more?" It's not very peaceful, is it? We're definitely stirred
+up.
+ On the other hand, the love we're generating on the Dharma path is
+unconditional. We simply want other to have happiness and the causes of
+happiness without any strings attached, without any expectations of what these
+people will do for us or how good they'll make us feel.
+ -- Thubten Chodron, "Don't Believe Everything You Think: Living with Wisdom
+ and Compassion"
projects / feisty_meow.git / blobdiff