we are is like drinking the nectar of ultimate bliss. The more we drink, the
more we are going to be addicted, which is very good.
-- Anam Thubten, "No Self, No Problem: Awakening to Our True Nature"
+~
+ Why is a man condemned to death not fortunate
+ If he is released after having his hand cut off?
+ Why am I who am experiencing human misery not fortunate
+ If by that I am spared from (the agonies of) hell?
+
+ If I am unable to endure
+ Even the mere sufferings of the present,
+ Then why do I not restrain myself from being angry,
+ Which will be the source of hellish misery?
+
+ In these two verses [from The Way of the Bodhisattva], Shantideva explains
+that by not being angry and developing hatred in response to harm caused by
+others, what one is gaining is protection from potential undesirable
+consequences that might otherwise come about. Because if one responds to such
+situations with anger and hatred, not only does it not protect one from the
+injury that has already been done, but on top of that one creates an
+additional cause for one’s own suffering in the future. However, if one
+responds without anger and hatred and develops patience and tolerance, then
+although one many face temporary discomfort or injury, that temporary
+suffering will protect one from potentially dangerous consequences in the
+future. If this is the case, then by sacrificing small things, by putting up
+with small problems or hardships, one will be able to forgo experiences of
+much greater suffering in the future.
+ An example Shantideva uses here is that if a convicted prisoner can save his
+life by sacrificing his arm as a punishment, wouldn’t that person feel
+grateful for that opportunity? By accepting the pain and suffering of having
+his arm cut off, that person will be saving himself from death, which is a
+greater suffering. Shantideva adds that there is another advantage: not only
+will one be protected from potentially dangerous consequences in the future,
+but also by experiencing the pain and suffering which has been caused
+temporarily by others, one is exhausting the karmic potentials of negative
+karma which one has accumulated in the past. So it serves two purposes.
+ -- H.H. the Dalai Lama, from "Healing Anger: The Power of Patience from a
+ Buddhist Perspective"
+~
+The Fifth Dalai Lama (1617–1682) was perhaps the most mystical of all the
+Dalai Lamas in that he seemed to spend much of his time in a state of trance.
+During these trances many gurus of past ages, as well as mandala deities,
+buddhas, and bodhisattvas, would appear directly to him and give him secret
+transmissions, initiations, and teachings. As the Thirteenth Dalai Lama says
+of the Great Fifth later in this chapter, he “was continually absorbed in
+the wisdom dance that experiences all appearances as pure vision.”
+ -- Glenn H. Mullin, from "From the Heart of Chenrezig: The Dalai Lamas on
+ Tantra"
+~
+Wishing others to be happy doesn’t mean we give them everything they want,
+because sometimes what they want can be harmful. Wishing them to be happy
+entails wanting them to be free from pain and loneliness. Wouldn’t it be
+wonderful if they were free from these and all other miseries? In order to
+love others, we have to be able to overcome our anger and hatred toward them.
+We have to be able to forgive them for the wrongs they’ve done. To do that,
+we have to get “me” out of the way and see that when people create harm,
+it is a reflection of their own pain, confusion, and misery. We just happened
+to walk across their path. We may even have done something to antagonize
+them, either deliberately or accidentally, but the reason that they got so
+upset is because of what is going on inside of them. We might also look at
+how we made ourselves into a target or accidentally became a target onto which
+they projected their confusion. Maybe we weren’t very considerate of them.
+Maybe we have certain bad habits of which we’re not aware and to which
+they’re reacting.
+ -- Thubten Chodron, "How to Free Your Mind: The Practice of Tara the
+ Liberator"
+~
+We humans are actually not that far from enlightenment. Our five senses are
+like the Emanation Body of a Buddha; our dream body, which is similar to the
+after-death form, is like a Buddha’s Beatific Form; and the basis of both of
+these is the subtle mind of clear light which shares the nature of a
+Buddha’s Wisdom Body. All we have to do is learn to transform these
+ordinary elements into their pure natures. Then buddhahood naturally comes
+into our hands.
+ -- H.H. the Dalai Lama, from "The Path to Enlightenment"
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