When people start to meditate or to work with any kind of spiritual
discipline, they often think that somehow they’re going to improve, which is
a sort of subtle aggression against who they really are. It’s a bit
-like saying, “If I jog, I’ll be a much better person.” Or the scenario
-may be that they find fault with others; they might say, “If it weren’t
-for my husband, I’d have a perfect marriage.” And “If it weren’t for
-my mind, my meditation would be excellent.”
+like saying, "If I jog, I’ll be a much better person." Or the scenario
+may be that they find fault with others; they might say, "If it weren’t
+for my husband, I’d have a perfect marriage." And "If it weren’t for
+my mind, my meditation would be excellent."
But loving-kindness--maitri--toward ourselves doesn’t mean getting rid
of anything. Maitri means that we can still be crazy after all these years.
We can still be angry after all these years. We can still be timid or jealous
Publications
~
In texts we inherited from India, the basic principle is sometimes called
-the “fundamental innate mind of clear light” and the “fundamental innate
-wisdom of clear light”— these two terms having the same meaning. In other
-texts, it is called the “space-diamond pervading space,” whereas in even
-others it is called the “jewel mind,” as, for example, when it is said,
-“Separate from the jewel mind, there is no buddha and no sentient being.”
- Then, in Tibet, in some texts, it is called “ordinary consciousness”
-and “innermost awareness.” These terms are used in the context of speaking
+the "fundamental innate mind of clear light" and the "fundamental innate
+wisdom of clear light"— these two terms having the same meaning. In other
+texts, it is called the "space-diamond pervading space," whereas in even
+others it is called the "jewel mind," as, for example, when it is said,
+"Separate from the jewel mind, there is no buddha and no sentient being."
+ Then, in Tibet, in some texts, it is called "ordinary consciousness"
+and "innermost awareness." These terms are used in the context of speaking
about freedom from thought, which is psychologically and experientially
-described as “self-release,” “naked release,” and “unimpeded
-penetration”; we will be discussing these in detail later. The innermost
+described as "self-release," "naked release," and "unimpeded
+penetration"; we will be discussing these in detail later. The innermost
awareness is said to be the basis of the appearance of all of the round of
-suffering (called “cyclic existence”) and also the basis of liberation
-(called “nirvana”). Everything, without exception, is complete in the
-continuum of innermost awareness. It is even said to be “naturally arisen,”
+suffering (called "cyclic existence") and also the basis of liberation
+(called "nirvana"). Everything, without exception, is complete in the
+continuum of innermost awareness. It is even said to be "naturally arisen,"
since it has always been and always will be.
-- H.H. the Dalai Lama, from "The Heart of Meditation", translated and
edited by Jeffrey Hopkins, published by Shambhala Publications
Publications
~
When they related this to Buddha, he poured water into a little vessel and
-asked, “Will this water remain without evaporating?” Because India is very
-hot, the Hearers thought, “In a few days the water will evaporate. This
-must mean that our virtue will not remain at all.” They were extremely
-worried. Then Buddha asked, “If this water is poured in the ocean, how long
-will it stay? It will remain until the ocean itself evaporates.”
+asked, "Will this water remain without evaporating?" Because India is very
+hot, the Hearers thought, "In a few days the water will evaporate. This
+must mean that our virtue will not remain at all." They were extremely
+worried. Then Buddha asked, "If this water is poured in the ocean, how long
+will it stay? It will remain until the ocean itself evaporates."
Therefore, if you do not just leave this virtue, but dedicate it, making a
prayer petition that it become a cause of help and happiness for limitless
sentient beings, then until that actually occurs, the virtue will not be lost.
Remember this and practice Dharma from your heart.
-- Longchenpa, from "Finding Rest in the Nature of the Mind", published
by Shambhala Publications
+~
+ The most important thing is to have faith and trust in the Buddha’s
+words. The Buddha’s teachings were not taught to deceive us but to explain
+the way things actually are. Many people try to analyze the Buddha’s
+teachings, but how is it possible to scrutinize a buddha’s qualities? We
+don’t even know what will happen tomorrow, or when we will die, or anything
+about our future lives, so how could we possibly examine the teachings of the
+Omniscient One? Since we are totally obscured by our strong disturbing
+emotions, in order to progress on the path toward enlightenment, we have no
+choice but to have faith in the Buddha’s teachings and apply them in our own
+lives.
+ The ability to practice Dharma depends on certain conditions. For
+example, this is a rare time during which the teachings of the Great
+Perfection are said to flourish. We’re very fortunate that through
+Padmasambhava’s blessings, such teachings have appeared and we’re able to
+receive them. We must have accumulated incredible merit and made fervent
+prayers very sincerely over numerous lifetimes to be able to encounter such
+amazing teachings now. Still, most people are just too involved in worldly
+activities to have time to practice the Dharma, and very few people in this
+world totally dedicate themselves to the teachings. Most people work for the
+sake of success in this life, to gain wealth, fame, power, and so on, but none
+of these worldly aims can liberate us from the suffering of samsara; in fact,
+they only create further conditions for ensuring that we remain in samsara for
+countless lifetimes to come.
+ -- Penor Rinpoche, from "An Ocean of Blessings: Heart Teachings of Drubwang
+ Penor Rinpoche", translated by Ani Jinba Palmo, published by Shambhala
+ Publications
+~
+ "When the sun comes out and illumines the world, its image is reflected in
+all clean vessels of water, being in all places without coming or going. If
+one vessel breaks, then the reflection of the sun does not appear in it. Do
+you think it is the fault of the sun that its reflection does not appear
+there?"
+ "No--it is just because the vessel is broken; it’s no fault of the sun."
+ "The knowledge of realization of Thusness, buddha-knowledge, is also like
+this, appearing throughout the cosmos, without before or after: Buddha appears
+in the clean mind-vessels of all sentient beings. If the mind-vessel is
+always clean, the embodiment of Buddha is always seen; if the mind is
+polluted, the vessel breaks and the Buddha cannot be seen."
+ -- from "The Flower Ornament Scripture: A Translation of The Avatamsaka
+ Sutra", translated by Thomas Cleary, published by Shambhala Publications
+~
+Why is endeavor necessary? If we consider material progress, we see that
+research started by one person can always be continued by another. But this
+is not possible with spiritual progress. The realization we talk about in the
+Buddhadharma is something that has to be accomplished by the individual. No
+one else can do it for us. Of course, it would be wonderful if in the future
+we could attain realization through some sort of new injection or by means of
+a new generation of computers, without having to go through any difficulties.
+If we could be absolutely certain that such a time would come, we could simply
+lie back and wait to get enlightened. But I doubt that this will ever happen.
+It is better to make an effort. We have to develop endeavor.
+
+ 1.
+ Thus with patience I will strive with diligence.
+ For in such diligence enlightenment is found.
+ If no wind blows, then nothing stirs,
+ And neither is there merit without diligence.
+
+ -- H.H. the Fourteenth Dalai Lama, from "The Bodhisattva Guide: A Commentary
+ on The Way of the Bodhisattva", The Bodhisattva Guide was originally
+ published as For the Benefit of All Beings, also published by Shambhala
+ Publications
+~
+ I am not angry with my bile and other humors—
+ Fertile source of suffering and pain!
+ So why should living beings give offence,
+ They likewise are impelled by circumstance?
+
+ Suffering may result from both animate and inanimate causes. We may curse
+inanimate things like the weather, but it is with animate beings that we most
+often get angry. If we analyze these animate causes that make us unhappy, we
+find that they are themselves influenced by other conditions. They are not
+making us angry simply because they want to. In this respect, because they
+are influenced by other conditions, they are in fact powerless. So there is
+no need to get angry with them.
+
+ -- H.H. the Fourteenth Dalai Lama, from "The Bodhisattva Guide: A
+ Commentary on The Way of the Bodhisattva", published by Shambhala
+ Publications
+~
+I am not contained between my hat and boots.
+ --Walt Whitman
+~
+These delightful mountain solitudes
+Are like the family estate to the supreme guide’s heirs,
+And, as the best of protectors himself has said,
+To rely on solitude is indeed the pinnacle of joys!
+
+Forests, hermitages, and isolated dwelling places—
+These are the outer solitude of the Victor’s heirs.
+Avoiding selfishness and fainthearted fears—
+This is the bodhisattvas’ internal isolation.
+
+Keeping, therefore, to outer forms of solitude,
+Tame the inner afflictions through tranquility and insight
+And aspire to the supreme conduct of Samantabhadra—
+Possessing such good fortune one is truly the Buddha’s heir.
+
+With sweetly cascading mountain streams,
+Rocky mountain shelters ascending to heaven,
+And gently falling dewdrops of whitest moonlight,
+This mountain retreat surpasses even the deva realm.
+
+The dance of the slender trees does not stir the passions,
+And sweet birdsong brings neither attachment nor aversion,
+Enveloped in nonconceptuality’s gentle, cooling shade—
+Such youthful companionship is surely better than a silent void!
+
+Undisturbed by noisy chatter, that thorn in meditation’s side,
+Alone in this excellent place of unattended solitude,
+The old monkey of the mind has nowhere left to roam
+And, settling down within, finds satisfaction.
+
+Under the bright, oppressive sunlight of busy, bustling crowds,
+Our faults and unhelpful thoughts eclipse the constellations,
+But when embraced by threefold solitude’s cooling nectar beams,
+Such faults can easily be overcome through proper antidotes.
+
+When it is undisturbed by rippling thoughts of sadness,
+The pool-like surface of the mind is still, unmoving,
+And faith and compassion’s reflections readily arise.
+In such constancy, what need is there for a companion?
+
+If the mirror of mind is wiped clean, time and again,
+And uncluttered with objects or circumstances,
+Study, reflection, and meditation present a clear impression.
+What is there to prevent the dawn of Dharma’s light?
+
+Hunger, thirst, cold, and the like—all forms of physical affliction—
+Together with sadness, fear, and all such mental suffering,
+Can, through the teachings, enhance the purifying path
+And, unburdened by avoidance or indulgence, adorn the mind!
+
+ -- Patrul Rinpoche, from "Beyond the Ordinary Mind: Dzogchen, Rimé, and the
+ Path of Perfect Wisdom", Translated by Adam Pearcey, published by
+ Shambhala Publications
+~
+ Our endeavor is not religious, but rather a test of what we as a human
+ being can become, the greatest unfolding of our potential.
+ -- Dzigar Kongtrul Rinpoche
+
+Because everything leans, you belong to something much, much greater than what
+you may often refer to as "the world" or "my life"; you belong to something
+greater than your community, political party, nation, or even this magnificent
+planet Earth. You are a noble citizen of the boundless field of contingent
+relationships, pratityasamutpada.
+ -- Elizabeth Mattis Namgyel, from "The Logic of Faith", published by
+ Shambhala Publications
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