Time is flying never to return.
-- Virgil
~
-It is not enough to succed. Others must fail.
+It is not enough to succeed. Others must fail.
-- Gore Vidal
~
There's a lot to be said for being noveau riche,
(___)_)
~
When they came for the Fourth Amendment I didn't say anything
- because I had nothing to hide.
+ because I had nothing to hide.
When they came for the Second Amendment I didn't say anything
- because I didn't own a gun.
+ because I didn't own a gun.
When they came for the Fifth and Sixth Amendments I didn't say anything
- because I had committed no crimes.
+ because I had committed no crimes.
When they came for the First Amendment I couldn't say anything.
(taken from the Urine Nation News, spring/summer 1993, number 12, page 1)
all will be well along its banks.
The Integral Way depends on decreasing, not increasing:
- To correct your mind, rely on not-doing.
+ To correct your mind, rely on not-doing.
Decrease thinking and clinging to complications;
- keep your mind detached and whole.
+ keep your mind detached and whole.
Eliminate mental muddiness and obscurity;
- keep your mind crystal clear.
+ keep your mind crystal clear.
Avoid daydreaming and allow your pure original insight to emerge.
Quiet your emotions and abide in serenity.
Don't go crazy with the worship of idols, images, and ideas;
- this is like putting a new head on top of the head you already have.
+ this is like putting a new head on top of the head you already have.
Remember: if you can cease all restless activity,
- your integral nature will appear.
-
+ your integral nature will appear.
-- Hua Hu Ching -- 45
~
Dualistic thinking is a sickness.
Blind spirituality is unreal.
Chanting is no more holy than listening to the
- murmur of a stream, counting prayer beads no more
- sacred than simply breathing, religious robes no
- more spiritual than work clothes.
+ murmur of a stream, counting prayer beads no more
+ sacred than simply breathing, religious robes no
+ more spiritual than work clothes.
If you wish to attain oneness with the Tao, don't get
- caught up in spiritual superficialities.
+ caught up in spiritual superficialities.
Instead, live a quiet and simple life, free of ideas and
- concepts.
+ concepts.
Find contentment in the practice of undiscriminating
- virtue, the only true power.
+ virtue, the only true power.
Giving to others selflessly and anonymously, radiating
- light throughout the world and illuminating your
- own darkness, your virtue becomes a sanctuary for
- yourself and all beings.
+ light throughout the world and illuminating your
+ own darkness, your virtue becomes a sanctuary for
+ yourself and all beings.
This is what is meant by embodying the Tao.
| |\ \ / | |\ \ ``---'/ / | | ``---'
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-
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- o o o o o o o o "o "$" "
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- o o o $"$$$"$$"$oo"$o$o$$$o
- o o $$$o$$"$$"$$$$$o$$o"$o$
- " o$$o$"$"$$$$o$"o$o$"$"$$
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- o ooo$$"o$$$"$$"$$"$$$$$$$$""
- o o$o$"$$"" $" $o$o$o$
- $ " o$"$"$ $o$o$
- "o "o" " " $ "$$$$"$$ o o$$$$"o o "o "o "o
-" " o " "o" """o""$$$$$$o o $$o$ " " "o "o o
- " " " " " " $$" $" " " o
- o""""$""""" oo$$ $$ o " "
- o "o oo " " $oo $$
- "o " o oo"o$o $" o
- o """""""" "o "o o"""" " "
- o $ o" $"
- " "$ooooooooooooooo o " "
- " o
- " " " "
-
~
Aw mom, you act like I'm not even wearing a bungie cord! -- Calvin
~
body is created by such causes, it is of the very nature of suffering. It
comes to act as the basis of suffering. This, then, is the third category.
-- H.H. the Dalai Lama, in "Answers: Discussions with Western Buddhists",
- edited by Jose Ignacio Cabezon, published by Snow Lion Publications.
+ edited by Jose Ignacio Cabezon, published by Snow Lion Publications
~
One point I should make here is that some people, especially those who see
themselves as very realistic and practical, are sometimes too realistic and
smiles. These smiles do not produce satisfaction, but rather fear or
suspicion. But a genuine smile gives us hope, freshness. If we want a
genuine smile, then first we must produce the basis for a smile to come.
- —- H.H. the Dalai Lama
+ -- H.H. the Dalai Lama
~
Suffering is something very concrete, which everyone knows and wants to
avoid if possible, and the Buddha therefore began his teaching by talking
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
+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.
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
+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
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
+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
+ 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
+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
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.
+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
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
+ 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
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
+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
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
+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
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.
+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
Since emptiness, from between positive and negative phenomena, is a negative
phenomenon and, from between affirming negatives and non-affirming negatives,
is a non-affirming negative, when it appears to the mind, nothing will appear
-except an absence of such inherent existence—a mere elimination of the
+except an absence of such inherent existence--a mere elimination of the
object of negation. Thus, for the mind of a person realizing emptiness there
is no sense of, "I am ascertaining emptiness," and there is no thought,
"This is emptiness." If you had such a sense, emptiness would become
committed never expire on their own.
Generally speaking, whether you are an ordinary mortal individual or a
spiritually advanced being, all positive experiences that carry with them any
-pleasant sensation—down to even the slightest pleasure caused by a cool
-breeze for beings reborn in a hell realm—occur due to positive karma
+pleasant sensation--down to even the slightest pleasure caused by a cool
+breeze for beings reborn in a hell realm--occur due to positive karma
reinforced in the past; it is not in accord with the nature of things that
happiness be due to negative karma. And all negative experiences that carry
-with them any unpleasant sensation—down to even the slightest suffering that
-could occur in the experience of an arhat—occur due to negative karma one
+with them any unpleasant sensation--down to even the slightest suffering that
+could occur in the experience of an arhat--occur due to negative karma one
has reinforced in the past; for it is not in accord with the nature of things
that suffering be due to positive karma.
-- Jamgön Kongtrül Lodro Taye, from "The Treasury of Knowledge: Book Seven
There is nothing whatever that has a true mode of existence. Nevertheless,
this does not suggest that a person who experiences feelings and the feelings
-themselves—pleasant and unpleasant—are utterly non-existent. They do
+themselves--pleasant and unpleasant--are utterly non-existent. They do
exist, but in an untrue fashion. Thus, the things that we see and touch have
a dream-like and illusion-like quality.
In the second line the author refutes the true existence of the mind that
Therefore, this analysis is cultivated as an antidote for that [false
conception of intrinsic existence]. The meditative absorption that arises
from the field of discriminative investigation is the food of the
-contemplative.—Shantideva
+contemplative.--Shantideva
Feelings do not truly exist; they are not found when sought through
analysis; they do not exist independently, but exist by the power of
convention. Thus, the means for overcoming the misconception of the true
and abandonment of the stains along with their imprints
[are called] buddha and nirvana respectively.
In truth, these are not two different things.
- —Arya Maitreya
+ --Arya Maitreya
-All aspects of the knowable—all absolute and relative phenomena—are
+All aspects of the knowable--all absolute and relative phenomena--are
directly known. Through this knowledge one is immediately and perfectly
enlightened. This is the aspect of realization. All the adventitious
-defilements—the two veils along with their remaining imprints—are
+defilements--the two veils along with their remaining imprints--are
abandoned without any exception. This is the aspect of abandonment. These
two qualities have been led to ultimate perfection. They are therefore named
"perfect buddha" ["perfectly awakened and expanded"] from the
"Vehicle" (yana) has two meanings: the means by which one progresses and
the destination to which one is progressing. Mahayana in the sense of the
vehicle by which one progresses means to be motivated by the mind of
-enlightenment—wishing to attain highest enlightenment for the sake of all
-sentient beings, one's objects of intent—and means to engage in the six
+enlightenment--wishing to attain highest enlightenment for the sake of all
+sentient beings, one's objects of intent--and means to engage in the six
perfections.
Seeing reason and need, Buddha set forth many systems and vehicles, but
these did not arise due to his being intimate with some and alien to others.
interruption.
To what refuge should we go? A source of refuge must have completely
overcome all defects forever; it must be free of all faults. It must also
-have all the attributes of altruism—those attainments which are necessary
+have all the attributes of altruism--those attainments which are necessary
for achieving others' welfare. For it is doubtful that anyone lacking these
two prerequisites can bestow refuge; it would be like falling into a ditch and
asking another who is in it to help you out. You need to ask someone who is
being.
-- H.H. the Dalai Lama
~
- All that is has me—universal creativity,
- pure and total presence—as its root.
+ All that is has me--universal creativity,
+ pure and total presence--as its root.
How things appear is my being.
How things arise is my manifestation.
Sounds and words heard are my messages
absolutely ordinary. As you begin to work on that, you realize that the
inconvenience, discomfort, and anguish that you experience is no more than
anybody else experiences. So your experience is no longer regarded as
-monumental—no more than if you step on a cat's tail, and the cat cries
+monumental--no more than if you step on a cat's tail, and the cat cries
out, "Wooaaaoow!" However, it is still a problematic situation. Therefore
you need to practice the paramita of discipline, which overcomes that type of
preoccupation altogether. You begin to realize that preoccupations are
Scrutinize Apperances
No matter what our mind makes appear as an object of one of our six
-collections of consciousness—sights, sounds, smells, tastes, tactile or
-bodily sensations, or mental objects or events—we thoroughly scrutinize its
+collections of consciousness--sights, sounds, smells, tastes, tactile or
+bodily sensations, or mental objects or events--we thoroughly scrutinize its
mode of appearance. Our mind is making it appear as though its existence were
established by virtue of itself, empowered by some truly and inherently
-existent self-nature—and not by virtue simply of mental labeling
+existent self-nature--and not by virtue simply of mental labeling
establishing its existence as what can be labeled "this" or "that"
from this side. We thoroughly scrutinize this mode of appearance and the mode
of existence it implies. There does appear to be something solidly there, not
existing as what it is by virtue simply of mental labeling, but by virtue of
itself, independently of anything else. But, by reminding ourselves that it
-does not exist as it appears to exist—by being mindful that its existence
-and identity are not established through its own power—we automatically
+does not exist as it appears to exist--by being mindful that its existence
+and identity are not established through its own power--we automatically
reconfirm and become even stronger in our conviction in its bare mode of
existence. In other words, as the text [the First Panchen Lama's A Root
Text for the Precious Gelug/Kagyu Tradition of Mahamudra] says, "[You
this determination, courage, and self-confidence are important sources of
victory and success. Without will power and determination, even something
that you might have achieved easily cannot be achieved. If you have will
-power and reasonable courage—not blind courage but courage without
-pride—even things that seemed impossible at a certain stage turn into being
+power and reasonable courage--not blind courage but courage without
+pride--even things that seemed impossible at a certain stage turn into being
possible because of continuing effort inspired by that courage. Thus,
determination is important.
How can this be developed? Not through machines, not by money, but by our
rebirth in the human realm or in the heavenly realms of the gods. He does not
have the power or the courage to leave worldly existence completely. He only
wants the best parts of worldly existence; he wants to avoid the worst parts,
-and that is why he practices the Buddhist religion—to gain a higher rebirth.
+and that is why he practices the Buddhist religion--to gain a higher rebirth.
The middling sort of person understands that the whole of worldly existence,
no matter where one is born, is suffering by its nature, just as fire is hot
by its nature. He wants to get out of it altogether and attain nirvana, the
-- Ngorchen Konchog Lhundrub, "Three Visions: Fundamental Teachings of the
Sakya Lineage of Tibetan Buddhism"
~
-Setting out on a spiritual path is a little like planning a trip—to Machu
+Setting out on a spiritual path is a little like planning a trip--to Machu
Picchu, for example. Some travellers will approach the project by investing a
lot of time in reading travel books or Googling Internet sites about the best
route to take and where to stay--a method that works, but only to a certain
involves eradicating those stains that are eliminated through cultivation.
-- from "Distinguishing Phenomena from Their Intrinsic Nature: Maitreya's
Dharmadharmatavibhanga with Commentaries by Khenpo Shenga and Ju Mipham",
- Shambhala Publications.
+ Shambhala Publications
~
The Capable One spoke of the following attributes as the seven noble riches,
for they are the causes of untainted happiness and are not in any way
-ordinary. Faith—that is, the three kinds of faith in the Three Jewels and
+ordinary. Faith--that is, the three kinds of faith in the Three Jewels and
confidence in the law of actions and their effects. Discipline, the avoidance
of harmful actions. Learning that comes from listening to the holy Dharma
that leads to liberation, with the intention of gaining complete knowledge.
-Being generous—with a desire to make offerings and to help beings, to give
+Being generous--with a desire to make offerings and to help beings, to give
away all one's possessions without expecting anything in return or any
karmic reward. A sense of shame with respect to oneself that prevents one
from indulging in negative actions, and that is unstained by such things as
stops one from engaging in unvirtuous practices. And wisdom, that is,
knowledge of the particular and general characteristics of phenomena.
You should realize that other common things that the world calls
-riches—gold, for instance—are of no value in obtaining untainted
+riches--gold, for instance--are of no value in obtaining untainted
qualities; they are worthless, hollow, and without essence.
-- from "Nagarjuna's Letter to a Friend With Commentary by Kyabje Kangyur
Rinpoche", Shambhala Publications
~
"Emptiness" is a rough translation of the Sanskrit term shunyata and the
Tibetan term tongpa-nyi. The basic meaning of the Sanskrit word shunya is
-"zero," while the Tibetan word tongpa means "empty"—not in the sense
+"zero," while the Tibetan word tongpa means "empty"--not in the sense
of a vacuum or a void, but rather in the sense that the basis of experience is
beyond our ability to perceive with our senses and or to capture in a nice,
tidy concept. Maybe a better understanding of the deep sense of the word may
potential. At the basic level of our being, we are "empty" of definable
characteristics.
-- Tsoknyi Rinpoche, from "The Best Buddhist Writing 2013", published by
- Shambhala Publications and Snow Lion Publications.
+ Shambhala Publications and Snow Lion Publications
~
The Lama is the ecstatic, wild, and gentle figure who short-circuits your
systems of self-referencing. The Lama is the only person in your life who
how much we habituate ourselves to the Dharma teachings.
-- from "Opening the Treasure of the Profound: Teachings on the Songs of
Jigten Sumgön and Milarepa", by Khenchen Konchog Gyaltshen Rinpoche,
- Shambhala Publications and Snow Lion Publications.
+ Shambhala Publications and Snow Lion Publications
~
What is true patience and how can we develop it? Patience is imperturbability
in the face of harm and hardship. Responding to these difficulties with anger
gaining certainty with regard to the teachings. Their opposites are
animosity, discouragement and reluctance to engage with the teachings.
-- from "The Six Perfections: An Oral Teaching by Geshe Sonam Rinchen",
- Shambhala Publications and Snow Lion Publications.
+ Shambhala Publications and Snow Lion Publications
~
Bodhichitta can be understood as a quality of intention, sometimes called a
"great will." This great will does not come from the ego; it is
will as a river of intention, which once stepped into becomes an undercurrent
in all we do in our life.
-- Rob Preece, "Preparing for Tantra: Creating the Psychological Ground for
- Practice", published by Shambhala and Snow Lion Publications.
+ Practice", published by Shambhala and Snow Lion Publications
~
In fact, one of the things that I hope all of us have learned these past few
weeks is that it turns out smart, effective government is important. It
and stable mind.
-- His Holiness the Dalai Lama, in "On the Path to Enlightenment: Heart
Advice from the Great Tibetan Masters", from Shambhala Publications and
- Snow Lion Publications.
+ Snow Lion Publications
~
Critical Thinking as Defined by the National Council for Excellence in
Critical Thinking, 1987
implicit in all reasoning: purpose, problem, or question-at-issue;
assumptions; concepts; empirical grounding; reasoning leading to conclusions;
implications and consequences; objections from alternative viewpoints; and
-frame of reference. Critical thinking — in being responsive to variable
-subject matter, issues, and purposes — is incorporated in a family of
+frame of reference. Critical thinking--in being responsive to variable
+subject matter, issues, and purposes--is incorporated in a family of
interwoven modes of thinking, among them: scientific thinking, mathematical
thinking, historical thinking, anthropological thinking, economic thinking,
moral thinking, and philosophical thinking.
movement of wind energy. The Tibetan language describes this relationship
between the wind and the mind as the wind-mind (Tib. rlung sems). This
compound word describes the wind energy and the conceptual mind as always
-intertwined and moving together—a singular motion. Again, a metaphor is
+intertwined and moving together--a singular motion. Again, a metaphor is
helpful to understand how the mind and the wind work together. The Tibetan
Buddhist teachings compare the mind and the breath to a rider and its mount.
In this metaphor, the wind energy is the mount and the mind is the rider.
and relaxing the wind energy to impact the expression of neurotic mind.
-- Anyen Rinpoche and Allison Choying Zangmo, from "The Tibetan Yoga of
Breath: Breathing Practices for Healing the Body and Cultivating Wisdom",
- published by Shambhala Publications and Snow Lion Publications.
+ published by Shambhala Publications and Snow Lion Publications
~
Imagination relies on empty perception. Painting relies on empty planes.
Sculpture relies on empty space. Music relies on empty time. Literature
intrinsic vibrant emptiness--the beginningless ground of what we are.
-- Ngakpa Chögyam and Khandro Déchen, from "Roaring Silence: Discovering
the Mind of Dzogchen", published by Shambhala Publications and Snow Lion
- Publications.
+ Publications
~
Detachment doesn't mean "throw it away" or "don't have feelings
about it." It definitely does not mean denying or obstructing the mind's
-- Jetsun Khandro Rinpoche from "The Healing Power of Meditation: Leading
Experts on Buddhism, Psychology, and Medicine Explore the Health Benefits
of Contemplative Practice", edited by Andy Fraser, published by Shambhala
- Publications and Snow Lion Publications.
+ Publications and Snow Lion Publications
~
According to Sthiramati, though samsara has the nature of nirvana, in
ordinary beings true reality is obscured by their tendencies of clinging to a
phenomena of apprehender and apprehended, just as when mistakenly not seeing
an existent rope, but seeing it as a nonexistent snake.
Bodhisattvas lack the clinging to a self and phenomena and thus they
-naturally see true reality—emptiness—while not seeing any duality, just as
+naturally see true reality--emptiness--while not seeing any duality, just as
correctly seeing an existent rope, while not seeing it as a nonexistent snake.
-When existent emptiness—true reality—is seen and the nonexistent
+When existent emptiness--true reality--is seen and the nonexistent
characteristics of apprehender and apprehended are not seen anymore, the
-alaya-consciousness—the dependent nature—has undergone the fundamental
+alaya-consciousness--the dependent nature--has undergone the fundamental
change. This fundamental change is liberation and nirvana.
Just as people liberated from bondage can do what they please, once this
fundamental change occurs, bodhisattvas are liberated because they have gained
starting with the generation of bodhichitta, the altruistic aspiration to
achieve enlightenment for the benefit of all sentient beings. Once one has
cultivated bodhichitta, all the meritorious actions that are supported by and
-complemented with this altruism—even the slightest form of positive
-action—become causes for the achievement of omniscience.
+complemented with this altruism--even the slightest form of positive
+action--become causes for the achievement of omniscience.
-- H. H. the Dalai Lama, from "The Fourteenth Dalai Lama in A Beginner's
Guide to Meditation: Practical Advice and Inspiration from Contemporary
Buddhist Teachers", published by Shambhala Publications
~
-Note that all dualistic concepts and emotions—even positive ones such as
-caring, compassion, and wishing others well—are accompanied by grasping at
+Note that all dualistic concepts and emotions--even positive ones such as
+caring, compassion, and wishing others well--are accompanied by grasping at
“self.” So although positive emotions are good, they still fall short of
perfection, which is the primordial wisdom beyond dualistic thinking and
emotional sensations. Grasping at positive qualities is nonetheless a
Stages of the Path to Enlightenment", published by Shambhala Publications
~
When we look back, at the time of death, the experience of this life will seem
-like a dream. And—just as with our nighttime dreams—it will seem useless
+like a dream. And--just as with our nighttime dreams--it will seem useless
to have put so much effort into it. The fear we experience in a dream is gone
when we wake up; feeling afraid was just an unnecessary exertion of effort
causing us to lose sleep! When we look back on our lives at death, the amount
The three worlds are primordially pure.
Ultimately, there is nothing more to understand.
Not negation, unceasing continuity,
-Unchanging—such is the view.
+Unchanging--such is the view.
The innate essence is naturally luminous.
Unconditioned, meditation is unceasing.
Not negation, beyond losing and gaining,
-Without desire or attachment—such is the meditation.
+Without desire or attachment--such is the meditation.
Arising from the natural occurrence of various coincidences,
The play of illusion is unobstructed.
Not negation,
-Things are unpredictable, abrupt—such is the action.
+Things are unpredictable, abrupt--such is the action.
Mind shines as bodhicitta.
There is no attainment of the three kayas of buddha.
Not negation, beyond hope and fear,
-Without ground or root—such is the fruition.
+Without ground or root--such is the fruition.
- from "The Life of Marpa the Translator", translated by Chögyam Trungpa
and the Nalanda Translation Committee, published by Shambhala Publications
~
for the winning of a lasting peace and the establishment of an American
standard of living higher than ever before known. We cannot be content, no
matter how high that general standard of living may be, if some fraction of
-our people—whether it be one-third or one-fifth or one-tenth—is ill-fed,
+our people--whether it be one-third or one-fifth or one-tenth--is ill-fed,
ill-clothed, ill-housed, and insecure.
This Republic had its beginning, and grew to its present strength, under
-the protection of certain inalienable political rights—among them the right
+the protection of certain inalienable political rights--among them the right
of free speech, free press, free worship, trial by jury, freedom from
unreasonable searches and seizures. They were our rights to life and liberty.
- As our nation has grown in size and stature, however—as our industrial
-economy expanded—these political rights proved inadequate to assure us
+ As our nation has grown in size and stature, however--as our industrial
+economy expanded--these political rights proved inadequate to assure us
equality in the pursuit of happiness.
We have come to a clear realization of the fact that true individual
freedom cannot exist without economic security and independence.
job are the stuff of which dictatorships are made.
In our day these economic truths have become accepted as self-evident. We
have accepted, so to speak, a second Bill of Rights under which a new basis of
-security and prosperity can be established for all—regardless of station,
+security and prosperity can be established for all--regardless of station,
race, or creed.
Among these are:
-- Excerpt from President Roosevelt's January 11, 1944 message to the
Congress of the United States on the State of the Union
~
- Whatever arises in our mind—whether it's a thought, an emotion, a
-sensation, or a perception—is the arising of coemergent wisdom. It is the
+ Whatever arises in our mind--whether it's a thought, an emotion, a
+sensation, or a perception--is the arising of coemergent wisdom. It is the
radiation of the mind's emptiness and clarity. Every arising is a temporary
-arising—one thought comes and goes, then another thought comes and goes.
+arising--one thought comes and goes, then another thought comes and goes.
All our thoughts and emotions just appear and disappear.
This is very important, because we usually grasp at whatever occurs. For
instance, when sadness arises, we hold on to this feeling and think, “I am
devotional chauvinists and cease to see the rest of the world properly. In
fact, we become passionately involved with our own arrogance. We indulge our
“devotion” by collecting information, techniques, stories, little words of
-wisdom—all to confirm our chauvinistic view. It actually reaches a point
+wisdom--all to confirm our chauvinistic view. It actually reaches a point
that the teacher upon whom our arrogance is based himself becomes a threat.
The absurdity is that we even end up wanting to use our collection of
ammunition against our teacher when he begins giving our “devotion” a hard
~
To study and to contemplate what one has learned is very important, but these
two can only progress if one engages in meditation practice. Thus, the
-importance of each of these three—moral conduct, study, and
-meditation—cannot be underestimated. If one practices these free of
+importance of each of these three--moral conduct, study, and
+meditation--cannot be underestimated. If one practices these free of
attachment to this life, the benefits are enormous. But to pursue these while
seeking worldly attainments means one will not receive the benefits that would
be gained by a genuine spiritual practitioner. For this reason, it will be
luminosity.
-- from "Distinguishing Phenomena from Their Intrinsic Nature: Maitreya's
Dharmadharmatavibhanga with Commentaries by Khenpo Shenga and Ju Mipham",
- published by Shambhala Publications.
+ published by Shambhala Publications
~
"Immediately join whatever you meet with meditation"
benefit if we use both fortunate and unfortunate circumstances to train the
mind.
-- Traleg Kyabgon, "The Practice of Lojong: Cultivating Compassion through
- Training the Mind", published by Shambhala Publications.
+ Training the Mind", published by Shambhala Publications
~
O monks, you should focus on four things. What are these four? To focus on
the teachings and not focus on the individual; to focus on the meaning and not
not four kinds of spiritual individuals.
-- Jamgön Kongtrul, from "The Treasury of Knowledge: Book Seven and Book
Eight, Parts One and Two: Foundations of Buddhist Study and Practice",
+ published by Shambhala Publications
+~
+ One way to prevent mental suffering is to observe ourselves and figure out
+what triggers our problem. If we can identify what makes our blood pressure
+rise and causes us to feel upset, then we have taken a big step toward seeing
+the larger picture. With this wider perspective, there is less chance that we
+will jump back into an old habitual pattern that only makes us feel bad.
+ It is not that we have to stop going to all family holidays, but that we
+figure out ways to enjoy the parts that are enjoyable, like the delicious food
+and the chance to connect with people, and to feel more neutral and detached
+about the annoying or hurtful moments. We often place too many expectations
+and requirements on ourselves and those around us. We could give the
+situation a little space and see what develops. The kindest thing we can do
+in these situations is to remain calm and refrain from causing more
+difficulty.
+ -- Khenpo Gawang, from "Your Mind Is Your Teacher: Self-Awakening through
+ Contemplative Meditation", published by Shambhala Publications
+~
+ Those who wish to protect their practice should zealously guard the mind.
+The practice cannot be protected without guarding the unsteady mind.
+ Tigers, lions, elephants, bears, snakes, all enemies, all guardians of
+hells, evil spirits, and demons become controlled by controlling the mind
+alone. By subduing the mind alone, they all become subdued.
+ For the Propounder of the Truth said that all fears and immeasurable
+sufferings arise from the mind only.
+ -- Shantideva, "A Guide to the Bodhisattva Way of Life", published by
+ Shambhala Publications
+~
+ Products are specially designed to catch the eye and captivate the mind.
+Because we focus on what else there is to acquire, rather than what we already
+have, we fall into the endless upgrade game. “The functions you need are
+coming in the next version! The new design is so much more attractive! And
+it comes in your favorite color!” These products may be mass-produced, but
+they are custom-made to suit our greed and grasping. They are exactly
+tailored to deceive us with their appearances.
+ As I see it, however, the bigger problem is the gullibility of our mind.
+This is what really leaves us vulnerable to the deceptive allure of things.
+In other words, we ourselves are the bigger problem. Sometimes we are like
+small children; when it comes to assessing our own needs, we often show no
+sign of maturity. Just think about it: When a little child cries, the easy
+way to stop him is to give him a toy. We dangle it in front of him and wave
+it around to catch his attention until he reaches out to grab it. When we
+finally hand over the toy, he quiets down. Our goal was just to stop his
+crying. We did not try to address the child’s underlying needs. We gave
+him something else to desire, and tricked him into falling silent for the time
+being.
+ -- H.H. the Seventeenth Karmapa Ogyen Trinley Dorje, "The Heart Is Noble:
+ Changing the World from the Inside Out", published by Shambhala Publications
+~
+Vajrayana is very different from the New Age approach. The difference is that
+the Vajrayana teachings are controlled by the lineage. I know we don’t like
+the word control, but the Vajrayana teachings are actually held by the
+authority of the lineage. I know we also don’t like the word authority, but
+we have it in Vajrayana. When we have this pure lineage, this genuine
+lineage, there is no space for our egocentric interpretation of dharma. We
+cannot interpret dharma like the New Age gurus. We cannot invent a new
+lineage because a lineage must be received. It must be received by
+transmission. It is not something we can just create here. That would be New
+Age, probably from California.
+ -- Dzogchen Ponlop Rinpoche, from "Penetrating Wisdom: The Aspiration of
+ Samantabhadra", published by Shambhala Publications
+~
+Even when it is practiced, accomplishing shamata is rare. One of the very
+common problems is that people try too hard. Both Tibetans and Westerners
+could learn a lot about relaxing more deeply and letting the stability arise
+from that relaxation. Although it is mentioned in the texts, the Tibetans
+sometimes do not emphasize this point, but they do emphasize tight attention,
+not letting your object drop for even a second. If you are coming from a very
+serene space, and your mind is already very spacious, then that is probably
+good advice. But otherwise, such attention can be a big problem. You can
+exhaust yourself and cause nervous fatigue, and if you push it, you can really
+do yourself some damage.
+ -- B. Alan Wallace, from "The Four Immeasurables: Practices to Open the Heart"
+~
+If you want good health, you must insure that your diet is well-balanced and
+complete. You wouldn’t just gobble up anything edible that comes your way.
+Spiritual food should be approached with equal care. The practices you choose
+should be genuine and complete. Sakyapandita said that when we’re buying a
+jewel or a horse--and the same would apply these days to buying a car or a
+house--we shop around and ask others for advice, but a wise or unwise
+purchase can only affect our fortunes in this life. The spiritual practices
+we undertake can assure or jeopardize our well-being throughout many future
+lifetimes, and so it is essential to make a wise choice. Milarepa said that
+unless the teachings we practice are free from errors and have come down to us
+through a living and uninterrupted tradition, time spent meditating in a
+mountain retreat will just be self-inflicted misery.
+ -- Geshe Sonam Rinchen, in "The Three Principal Aspects of the Path",
+ published by Shambhala Publications
+~
+ Hark! In order to be of maximum benefit to the countless living beings,
+whose number is as vast as the extent of the skies, one must first gain the
+state of peerless, complete, perfect buddhahood. It is with this thought in
+mind that one receives initiation, the root of the Vajrayana path, and then
+engages in the various Tantric yogas.
+ Contemplate this theme, and by means of it generate the sublime bodhi-mind
+as the motivating factor. Also, cultivate the correct attitudes that are to
+be maintained when listening to the Dharma, as is explained in the many sutras
+and tantras, and thus listen correctly.
+ The Buddha, who himself achieved complete enlightenment and who possessed
+profound skill and great compassion, taught the nectarlike Dharma in
+accordance with the mental tendencies, capacities, and karmic predispositions
+of those to be trained.
+ -- Glenn H. Mullin, "From the Heart of Chenrezig: The Dalai Lamas on Tantra"
+ published by Shambhala Publications
+~
+You might say, "Don’t pleasurable experiences give rise to happiness?"
+Although for ordinary people pleasures may appear to be related to happiness
+at the time they are enjoyed, in the end they are their undoing. They are,
+the Sovereign of the Conquerors said, like the fruit of the kimba tree, which
+grows in the western continent of Aparagodaniya: its skin is attractive but it
+is unpleasant inside; or it tastes delicious when one first eats it, but later
+it makes one ill. So, advises Nagarjuna, give up these pleasures, for it is
+the chains--the afflictive emotions--of attachment to pleasure that tightly
+bind the worldly in the prison of samsara.
+ -- Nagarjuna, from "Nagarjuna’s Letter to a Friend with Commentary by
+ Kyabje Kangyur Rinpoche", published by Shambhala Publications
+~
+ The wish to understand the true nature of mind by relying on technology is
+due to the fault of not having awakened one’s Buddha nature, and because of
+that, the absolute and relative nature of one’s uncompounded mind just as it
+is cannot be recognized even slightly, which is the reason for relying only on
+the compounded gross material substance of technology. While examining the
+qualities of one’s own and others’ practice by bringing together a machine
+and the one who uses the machine, if any special conception arises about its
+being good, bad, high, or low, it will only be a fragmented, deluded
+interdependent conception that momentarily appears, and not nonconceptual
+enlightened body and wisdom, which are inconceivable. It will just be like
+children blowing bubbles in the air and trying to catch these rainbow-colored
+bubbles with their hands. As Santideva says about the dream of a barren
+woman:
+ For example, a barren woman dreams her son is dead. When she awakens, she
+thinks that she has no son. That conception of not having a son comes from
+the conception of having a son. So, both of these conceptions are obstacles
+and also delusion.
+ -- Thinley Norbu, from "The Sole Panacea: A Brief Commentary on the Seven-
+ Line Prayer to Guru Rinpoche That Cures the Suffering of the Sickness of
+ Karma and Defilement", published by Shambhala Publications
+~
+The nature of mind is primordially the identity of the three bodies of
+enlightenment. Its essence is empty, the dharma body. Its nature is lucid,
+the enjoyment body. Freed upon arising, with no clinging, it is the emanation
+body. Manifesting as its expression are the male aspect of relative
+appearance, method, and the female aspect of ultimate emptiness, knowledge.
+The circle of the Magical Web is the unity of these, a wisdom manifestation of
+indivisible appearance and emptiness.
+ -- Kunkyen Tenpe Nyima and Shechen Gyaltsap IV, in "Vajra Wisdom: Deity
+ Practice in Tibetan Buddhism", published by Shambhala Publications
+~
+Whatever sensory experiences we go through, if we go through them with
+mindfulness and awareness, there is no limit to how far we can go. The limit
+is mindfulness and awareness. Even if we don’t enjoy the experience, that
+itself becomes a trip. The nonenjoyment becomes a cause of suffering.
+That’s why, if we don’t practice mindfulness and awareness, asceticism
+just becomes pain rather than a cause for liberation. That’s why Buddha
+said to forget about asceticism. That’s what Buddha did. He left
+asceticism, became very mindful in every step, and achieved enlightenment.
+ -- Dzogchen Ponlop Rinpoche, from "Penetrating Wisdom: The Aspiration of
+ Samantabhadra", published by Shambhala Publications
+~
+When we turn away from samsara, we stop blaming external situations for the
+state of our mind, and we begin to use the Buddha’s teachings in order to
+take responsibility for our own well-being. We reorient the mind away from
+causes and conditions that create suffering. This does not mean that we turn
+away from the suffering that humans create, such as warfare, poverty,
+prejudice, slaughter, or environmental destruction. We do not turn away or
+become passive, impartial spectators. However, we need to assess our
+strategies for engagement. Many well-meaning people assume that inflaming
+passions, especially anger, is a justifiable, necessary, even beneficial
+response to injustice. They often assume that anger is an automatic and
+inherent response to injustice, in the same way that exasperation is an
+inherent response to waiting at the airport. But it is not. Anger does not
+allow us to see clearly, so the good intentions of people engaged in trying to
+help others can actually be hindered by their own negativity. Anger does not
+allow us to act with true compassion, because the mind of anger keeps us
+trapped inside ourselves. Turning away from samsara means figuring out how to
+function with an open, clear mind, not a mind shut down and incapacitated by
+destructive emotions.
+ -- Yongey Mingyur Rinpoche, "Turning Confusion into Clarity: A Guide to the
+ Foundation Practices of Tibetan Buddhism", published by Shambhala
+ Publications
+~
+The key to understanding the Mahayana and Vajrayana views lies in
+Nagarjuna’s reasonings. This is because the reason the aggregates and
+suffering can be described as being pure by nature is that they are empty by
+nature--they are unborn. They never actually come into existence. Something
+that never really comes into existence cannot possibly be impure, for what is
+there to be impure in the first place? It is like getting covered with filth
+in a dream--no matter how dirty you might seem to be, since not a single
+particle of the filth is real, in fact there is no impurity at all. Since
+there is no impurity, there cannot actually be any purity either, just as when
+you take a bath in the dream after having gotten so filthy, your cleanliness
+after the bath is just as lacking in reality as the dirtiness that preceded
+it. Therefore, the true nature of the dream transcends both purity and
+impurity, and this is given the name “original purity.” We have to
+understand that what original purity refers to is the freedom from all
+fabrications, the emptiness in which we can gain certainty by using
+Nagarjuna’s reasonings.
+ -- Khenpo Tsultrim Gyamtso, from "The Sun of Wisdom: Teachings on the Noble
+ Nagarjuna’s Fundamental Wisdom of the Middle Way", published by Shambhala
+ Publications
+~
+Beginning and end depend on nothing but imagination.
+Through windlike formation,
+Karma and afflictions are created.
+Through these, the skandhas, dhatus, and ayatanas--
+All dualistically appearing phenomena--are displayed.
+
+The one who adopts and rejects these is mistakenness.
+Through rejecting [mind’s] own appearances, where should they cease?
+Through adopting [mind’s] own appearances, what should come about?
+Is clinging to duality not delusive?
+
+Understanding this is indeed said to be the remedy,
+But the thought of nonduality is not real [either],
+For the lack of thought [just] turns into a thought.
+You thought about emptiness, dissecting form and so on into parts,
+Are you not mistaken yourself?
+Nevertheless, this was taught in order to stop the clinging to reality.
+
+All is neither real nor delusive--
+Held to be like [a reflection of] the moon in water by the learned.
+Just this ordinary mind
+Is called “dharmadhatu” and “Heart of the victors.”
+It is neither to be improved by the noble ones
+Nor made worse by sentient beings.
+ -- from "Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and
+ Buddha Nature", translated by Karl Brunnhölzl, published by Shambhala
+ Publications
+~
+ It is possible to mistake attachment for loving-kindness and compassion.
+Love and compassion are distinguished from attachment in that they apply
+equally to your friends and your enemies. Genuine love and compassion make no
+distinction based on your relationship to the object of compassion. They are
+the wish that all sentient beings without exception have happiness and the
+causes of happiness, and the wish that all sentient beings without exception
+be free of suffering and the causes of suffering. The keynote of those two
+attitudes is that there is no hope involved of any kind of return or any sort
+of personal satisfaction as a result of the happiness of others.
+ In the case of attachment to someone, you wish that person well but it is
+based on an identification with him or her as “my friend, my son, my
+daughter.” This identification and this feeling of ownership or
+territoriality is related to wanting some kind of return. You enjoy the
+happiness of that person because you have identified with him or her, and
+therefore in essence it is just wishing for your own benefit. Such attachment
+can very easily turn to aversion, anger, and hatred. That is the difference
+between compassion and attachment.
+ -- Khenpo Karthar Rinpoche, from "The Instructions of Gampopa: A Precious
+ Garland of the Supreme Path", published by Shambhala Publications
+~
+Sometimes it seems as if the mind is outside someplace. We see all these
+things outside. We see mountains or we hear echoes off of cliffs. We have
+all these different thoughts of different places, and the mind seems to go to
+those places when we think about them. But it only seems that way; the mind
+is not really outside of us either. It dwells neither in external objects nor
+someplace in the body--we cannot find any place in the body where it is. You
+might then think that since it is not in the body and it is not outside the
+body, it must be in the empty space in between. But if you look, you cannot
+find it. We need to look and become certain that the mind has no dwelling
+place--we must be certain that there is no real place that we can we can
+point to and say, “Aha! That’s where it is!”
+ -- Khenchen Thrangu, "Vivid Awareness: The Mind Instructions of Khenpo
+ Gangshar", published by Shambhala Publications
+~
+Not only are our adverse experiences beneficial for our own path, but they are
+the best way for us to connect with others. Suffering is a universal
+experience. This is why the Buddha chose suffering as the first topic of his
+teachings. So when we connect with our own suffering, we can also recall that
+many beings all over the world are having similar experiences. This helps us
+develop understanding, love, and compassion for others.
+ -- Rose Taylor Goldfield, in "Training the Wisdom Body: Buddhist Yogic
+ Exercise", published by Shambhala Publications
+~
+ Once we recognize that other sentient beings—people, animals, and even
+insects—are just like us, that their basic motivation is to experience peace
+and to avoid suffering, then when someone acts in some way or says something
+that is against our wishes, we’re able to have some basis for understanding:
+“Oh, well, this person (or whatever) is coming from this position because,
+just like me, they want to be happy and they want to avoid suffering.
+That’s their basic purpose. They’re not out to get me; they’re only
+doing what they think they need to do.”
+ Compassion is the spontaneous wisdom of the heart. It’s always with us.
+It always has been and always will be. When it arises in us, we’ve simply
+learned to see how strong and safe we really are.
+ -- Yongey Mingyur Rinpoche from "All the Rage: Buddhist Wisdom on Anger and
+ Acceptance", published by Shambhala Publications
+~
+Who knows the true nature of things? The actual knower—the empty, cognizant
+aspect of mind—is the primordial Buddha, Samantabhadra, the personification
+of one’s own rigpa. Rigpa, the primordial Buddha Samantabhadra, is very,
+very important. It is the clear light, luminous buddha-nature, that which
+knows. Innate awareness-wisdom, rigpa, is functioning through us even now, if
+we only knew it.
+ -- Nyoshul Khenpo and Lama Surya Das, "Natural Great Perfection: Dzogchen
+ Teachings and Vajra Songs", published by Shambhala Publications
+~
+I recognize that this wish to create a better society, end all the suffering
+of all beings everywhere, and protect the entire planet may not seem
+particularly feasible. But whether or not we accomplish such goals in our
+lifetime, it is nevertheless deeply meaningful to cultivate such a vast sense
+of responsibility, and the wholehearted wish to be able to benefit others.
+This outlook is so wholesome and noble that it is worth developing, regardless
+of the probability of actually accomplishing such a vast vision.
+ -- H.H. the Seventeenth Karmapa, Ogyen Trinley Dorje, "The Heart Is Noble:
+ Changing the World from the Inside Out", published by Shambhala
+ Publications
+~
+Some cause happiness wherever they go; others whenever they go.
+ -- Oscar Wilde
+~
+We might feel terrible, utterly hopeless, but if we look at ourselves fully
+and thoroughly, we will find fundamental goodness. There is something that
+makes us look up at the blue sky or the clouds or the sun, something that
+allows us to polish our shoes and press our clothes. When we wake up in the
+morning, there is something that allows us to brush our teeth, comb our hair,
+or use a bar of soap. Such actions may seem rather ordinary, but they come
+from a very powerful instinct. That sense of workability comes from ultimate
+bodhichitta.
+ -- Chögyam Trungpa, "The Profound Treasury of the Ocean of Dharma. Volume
+ Two: The Bodhisattva Path of Wisdom and Compassion", published by
+ Shambhala Publications
+~
+Respect and develop pure perception and devotion toward
+Those who are practicing Dharma as the noble sangha.
+If you see faults in others, think that they’re the reflections
+ of your own delusions.
+If you see good qualities in others, meditate on rejoicing
+ over them.
+Disclose and expel your own faults.
+Generate virtuous qualities and act with astonishing perserverance.
+Be with holy people and abandon evil friends.
+Stay in solitary places and promise to pursue meditation.
+Make sure that whatever you do is consonant with Dharma practice.
+ -- Longchen Rabjam, "Counsel for Liberation", published by Shambhala
+ Publications.
+~
+The key point of the mahayana approach is the commitment to dedicate yourself
+to helping other sentient beings. Building yourself up or perpetuating your
+own existence is regarded as neurosis. Instead of building yourself up, you
+should continue with your pursuit of helping others. Instead of being
+selfish, you should empty yourself. The basic definition of ego is holding on
+to one’s existence—and paramita practices are techniques that allow you
+not to grasp onto or propagate the notion of me-ness, or "I am." Experiencing
+egolessness is a process of letting go. But you do not regard the ego as an
+enemy or obstacle, you regard it as a brussels sprout that you cook and eat.
+ -- Chögyam Trungpa, "The Profound Treasury of the Ocean of Dharma. Volume
+ Two: The Bodhisattva Path of Wisdom and Compassion", published by
+ Shambhala Publications
+~
+ Sentient beings are brought to maturation through three forms of generosity:
+giving all, giving equally, and giving tirelessly. Bodhisattvas do not have
+even one iota of their own body or enjoyments that they are not willing to
+give to others if they see that it would help the other person to do so. They
+give all that they possess.
+ Moreover, their generosity does not simply benefit others by supplying them
+with the particular thing that is given. It benefits others in this life by
+completely fulfilling their wishes, and, as it also matures them and
+establishes them in virtue, which is the cause of the fulfillment of one’s
+wishes, it benefits them in future lives as well. Thus, bodhisattvas
+establish these beings in lasting happiness by planting the seed of
+liberation. In this way, generosity matures sentient beings by helping them
+in two ways, insofar as there are both temporary and lasting benefits.
+ Moreover, this generosity is practiced with equal regard for all. Since
+there are no biases in terms of the recipients’ moral standing, social
+position, or relation to oneself, they characteristically practice giving
+equally.
+ Finally, not content with giving a confined number of material things for a
+certain number of years or eons, a bodhisattva never knows enough of the
+qualities of generosity, even were he or she to continue giving until the end
+of cyclic existence.
+ -- from "Ornament of the Great Vehicle Sutras: Maitreya’s
+ Mahayanasutralamkara", with Commentaries by Khenpo Shenga and Ju Mipham,
published by Shambhala Publications.
+~
+Something I find worthy of meditation is how in the dialectic between Samsara
+and Nirvana, the dreamworld of Samsara is logically prior to and quite
+necessary for the awakening to Nirvana. When discussing Tantric Buddhism,
+Gunapala Dharmasiri says in the spirit of Nagarjuna, "We make a Samsara out of
+Nirvana through our conceptual projections. Tantrics maintain that the world
+is there for two purposes. One is to help us to attain enlightenment. As the
+world is, in fact, Nirvana, the means of the world can be utilized to realize
+Nirvana, when used in the correct way."
+ -- Charles Johnson, "Taming the Ox: Buddhist Stories and Reflections on
+ Politics, Race, Culture, and Spiritual Practice", published by Shambhala
+ Publications
+
projects / feisty_meow.git / blobdiff