~
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
+"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
stepping-stone to perfection, helping us eventually to loosen the grip of
-grasping at “self” and to experience sensations of peace and joy. So,
+grasping at "self" and to experience sensations of peace and joy. So,
transforming from negative to positive, and then from positive to perfection,
is the ideal way to move toward buddhahood, or full perfection.
-- Tulku Thondup, from "Peaceful Death, Joyful Rebirth: A Tibetan Buddhist
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
-so sad, I am so depressed.” But from the Mahamudra point of view, what has
+instance, when sadness arises, we hold on to this feeling and think, "I am
+so sad, I am so depressed." But from the Mahamudra point of view, what has
happened? A feeling has arisen in the mind, like a cloud. Like a cloud, it
appears and then it disappears, and that's all there is to it. This time it
is sadness arising, the next time it may be happiness, the next time it may be
approach is to be so passionately involved with our teacher that we become
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
+"devotion" by collecting information, techniques, stories, little words of
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
+ammunition against our teacher when he begins giving our "devotion" a hard
time.
If our devotion is without arrogance there is not this resentment toward the
world or the guru. Absence of such arrogance is absolutely necessary. When
~
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
+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
+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.
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
+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.
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.”
+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
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
+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
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!”
+point to and say, "Aha! That’s where it is!"
-- Khenchen Thrangu, "Vivid Awareness: The Mind Instructions of Khenpo
Gangshar", published by Shambhala Publications
~
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,
+"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.”
+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.
-- 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
+~
+Basically speaking, when you say "I am," you begin to ask yourself the
+question, "Who said that?" You might say, "I said that." But then you
+ask, "Who are you?" And when you look, you find it is very difficult to
+find out who that actually is. You might timidly come back to saying your
+name, thinking that this is who is speaking, but beyond the name that was
+given to you, nothing really exists. You may think that you exist because
+your name is so-and-so, or because your driver’s license says so-and-so.
+But if you look beyond such things, and beyond beyond, you find that there is
+no substance. That is ultimate prajna: it is the discovery of egolessness,
+which frees you from fixation.
+ -- Chögyam Trungpa, from "The Profound Treasury of the Ocean of Dharma.
+ Volume Two: The Bodhisattva Path of Wisdom and Compassion", published by
+ Shambhala Publications
+~
+ The appearances of this life--all the various appearances of forms, sounds,
+smells, tastes, and bodily sensations we perceive--seem to truly exist. But
+life's appearances do not say to us, "I am real." They only seem to be real
+from our confused thoughts' perspective when we think, "Those things really
+exist out there." That is like what we do in a dream when we do not know we
+are dreaming.
+ Similarly, we mistakenly believe that aging, sickness, and death are truly
+existent... but this is just confused consciousness at work. The buddhas'
+perfect wisdom does not view this life, or the aging, sickness, and death that
+occur within it, as truly existent. The noble buddhas and bodhisattvas with
+wisdom that sees genuine reality do not see these events as real. Training in
+the view of the Mind-Only school that all phenomena are mind, and in the
+Middle Way view that all phenomena are emptiness, helps us transform our
+confused consciousness into perfect wisdom.
+ -- Khenpo Tsültrim Gyamtso, in "Stars of Wisdom", published by Shambhala
+ Publications
+~
+ Egolessness is not the same as self-extinction. We do not cease to exist,
+but we come to know more about ourselves. Realizing that there is no
+unchanging self can in fact be an enriching experience. The path consists of
+working with ourselves so that gradually, by overcoming the various
+inhibitions, confusions, and delusions of the mind, we start to develop more
+insight into our own nature.
+ When we look at ourselves in the present moment, we see all kinds of
+confusions and defilements in our mind. Yet the possibility of overcoming all
+that and becoming enlightened is a reality. Our own lives become enriched
+from having undertaken this journey. So it’s important not to mistranslate
+this concept of selflessness or nonexistence of ego. To say that we do not
+exist at all is the nihilistic view, which the Buddha rejected completely.
+ -- Traleg Kyabgon, from "The Essence of Buddhism: An Introduction to Its
+ Philosophy and Practice", published by Shambhala Publications
+##Karma is basically habit. It’s the momentum of repeated actions that
+become habitual. It’s in our best interest to develop as many positive
+habits as we can. In the Mahanama Sutta, the Buddha said, “Just as oil
+rises to the top of a pot submerged in water, your virtue, your goodness, your
+faith, or generosity will rise to the top, and that is what will carry you to
+your next destination.”
+~
+ Karma is basically habit. It’s the momentum of repeated actions that
+become habitual. It’s in our best interest to develop as many positive
+habits as we can. In the Mahanama Sutta, the Buddha said, “Just as oil
+rises to the top of a pot submerged in water, your virtue, your goodness, your
+faith, or generosity will rise to the top, and that is what will carry you to
+your next destination.”
+ Try to get to the point where your emotional default is into bodhichitta.
+In other words, what is your automatic reflex to life situations, especially
+difficult ones? Do you think about yourself, and how you might profit or
+escape from a situation? Or do you think about others, and how you can help?
+Progress on the path, and a sign that you’re well prepared for death, is
+when the former changes into the latter, when you default not into selfishness
+but into selflessness. If you’re uncertain about what to do in a situation,
+just open your heart and love. This is training in bodhichitta.
+ -- Andrew Holecek, from "Preparing to Die: Practical Advice and Spiritual
+ Wisdom from the Tibetan Buddhist Tradition", published by Shambhala
+ Publications
+~
+When you explain or hear the teachings, if your mind and the teachings remain
+separate, then whatever is explained will be inconsequential. Hence, listen
+in such a way that you determine how these teachings apply to your mind. For
+example, when you want to find out whether or not there is some smudge, dirt,
+or whatever, on your face, you look in a mirror and then remove whatever is
+there. Similarly, when you listen to the teachings, your faults such as
+misconduct and attachment appear in the mirror of the teachings. At that
+time, you regret that your mind has become like this, and you then work to
+clear away those faults and establish good qualities.
+ -- Tsong-kha-pa, from "The Great Treatise on the Stages of the Path to
+ Enlightenment, Volume 1", published by Shambhala Publications
+~
+We work hard to bring happiness and peace into our lives, but there is no way
+to achieve real peace through material goods alone. Perhaps we can accomplish
+a little artificial joy and happiness, but these don’t last long. Truly
+substantial and lasting happiness and peace can be established only by
+exercising our inner mind with the precious Dharma teachings. This is the
+purpose of our meditation practice, and this is what Jigten Sumgön taught.
+Mental afflictions and neuroses can be pacified only through the Dharma.
+Dharma is the ultimate remedy for confusion.
+ -- Khenchen Konchog Gyaltshen, "Opening the Treasure of the Profound",
+ published by Shambhala Publications
+~
+ The purpose of practice is to habituate ourselves to openness. This means
+we need to understand reactive mind. How do we experience the difference
+between reacting and staying open?
+ At what point do we decide to go with the habitual tendencies of
+exaggeration and denial or try something new? Where is the fork in the road?
+We need to explore these two experiences: reacting... staying open...
+reacting... staying open... reacting... staying open again. We begin to see
+the difference. It’s a process of refinement. Our investigation cultivates
+a discerning intelligence that guides us in a positive direction.
+ We need to ask ourselves: "If our confusion finds its genesis in our
+habit of turning away from the open state, what would happen if we habituated
+ourselves to staying open?"
+ -- Elizabeth Mattis-Namgyel, "The Power of an Open Question: The Buddha’s
+ Path to Freedom", published by Shambhala Publications
+~
+ Recognizing the instability of causes and conditions leads us to understand
+our own power to transform obstacles and make the impossible possible. This
+is true in every area of life. If you don’t have a Ferrari, you very well
+may create the conditions to have one. As long as there is a Ferrari, there
+is the opportunity for you to own one. Likewise if you want to live longer,
+you can choose to stop smoking and exercise more. There is reasonable hope.
+Hopelessness--just like its opposite, blind hope--is the result of a belief
+in permanence.
+ You can transform not only your physical world but your emotional world,
+for example, turning agitation into peace of mind by letting go of ambition or
+turning low self-respect into confidence by acting out of kindness and
+philanthropy. If we all condition ourselves to put our feet in other
+people’s shoes, we will cultivate peace in our homes, with our neighbors,
+and with other countries.
+ -- Dzongsar Jamyang Khyentse, "What Makes You Not a Buddhist", published by
+ Shambhala Publications
+~
+On the path of seeing there is (1) mindfulness whereby one does not forget the
+object, the truth; (2) the wisdom of perfect discernment with regard to the
+object; (3) diligence, delight in virtue, being assiduous in undertaking what
+is right and avoiding what is wrong in accordance with the path; (4) joy or
+mental happiness regarding the latter; (5) flexibility, in which mind and body
+function appropriately; (6) concentration; and (7) evenness, in which the mind
+enters the natural state, free from the conditions of lack of clarity and
+wildness. These seven are elements of the path of seeing, the essence of
+enlightenment. They will make one accumulate or accomplish the positive
+actions that help one attain nirvana.
+ -- Nagarjuna, "Nagarjuna's Letter to a Friend"
+~
+ What is the relationship between bodhichitta and love? When you are in
+love, your heart and mind are naturally open and awake to life. When you
+cultivate bodhichitta by opening and awakening your heart and mind, love can
+flow and grow.
+ Bodhichitta is like opening the curtains, and love is like the sun shining
+through, bringing light and warmth into the room. Or we could say that
+bodhichitta is like opening the window, and love is the cool breeze that
+refreshes the stuffiness and stagnation of living inside a personal fortress.
+Bodhichitta is like discovering an inexhaustible treasure, and love is its
+enjoyment. Bodhichitta is our direct connection with basic goodness.
+ -- Moh Hardin, from "A Little Book of Love", published by Shambhala Pub.
+~
+ Use mindfulness to become aware of these negative thoughts as they arise.
+For example, when the first thought of anger arises, notice it and don’t let
+it multiply. Instead, remember what happened in the past when you were
+overwhelmed by anger. Based on your direct experience, see the suffering and
+problems anger caused you and recognize its defects. You can crush anger
+using antidotes once you clearly see it as something destructive.
+ You can find a particular antidote to destroy each afflictive emotion. To
+conquer desire, you can meditate on the unappealing aspects of the object; for
+hatred, meditate on loving-kindness; for jealousy, joy; and so on. This is
+how you discard negative mental factors.
+ -- Shechen Rabjam, from "The Great Medicine That Conquers Clinging to the
+ Notion of Reality", published by Shambhala Publications
+~
+During my first trip to France, we didn’t speak the same language, so we
+often communicated with gestures. Sometimes I think it is better not to know
+a language. Rather than talking, it is better to reserve energy through
+silence. But most Westerners try to look intelligent through talking and
+think silence is uncomfortable, so it is better to be talkative if you want to
+spend time in the West. Of course, since human beings have dualistic tongue,
+everything that is said is an impetuous expression of incurable, contagious
+blurting. We who have ordinary limited qualities incessantly chatter, while
+those with limitless wisdom qualities remain silent. It is like the
+difference between the movement of shallow water and the stillness of the
+deepest sea. Western people have many fine qualities, like the rapid waters
+of mountain rivers, but they cannot put out the blazing fire of their mouth.
+ -- Thinley Norbu Rinpoche, "A Brief Fantasy History of a Himalayan",
+ published by Shambhala Publications
+~
+ Every moment of our lives, things are both perishing and arising. Some of
+our cells are dying while others are revitalized or reborn. We get old, and
+at the same time we get young. We get polluted physically, emotionally, and
+mentally, and simultaneously we get purified. Things decrease and increase.
+We forget, learn, and remember many things.
+ The Heart Sutra claims that in the midst of phenomena where all things are
+changing, the reality of boundless interactions continues, and that this fact
+itself will not change. After all, the ultimate reality both encompasses and
+is free of change in all manifestations.
+ -- Kazuaki Tanahashi, "The Heart Sutra: A Comprehensive Guide to the Classic
+ of Mahayana Buddhism", published by Shambhala Publications
+~
+In the state of mindfulness, your mind should look at both its going and
+staying. Other than that there is nothing else to cultivate. It suffices if
+awareness recognizes the nature of everything that arises. Apart from this
+you do not need to search somewhere else for more quality or clarity...
+Don’t put aside what you have and look elsewhere for what you don’t have.
+Just watch the identity of awareness, no matter what it thinks or where it
+goes. Don’t give importance to whether the awareness is clear or not.
+Avoid stopping thought movement and pursuing stillness. Whatever stillness
+there is and no matter what arises, just sustain their natural flow at their
+own pace, without tainting it with alterations. Without allowing yourself to
+forget undistracted mindfulness even for a moment, persevere in maintaining
+its prevalence.
+ -- Khamtrul Rinpoche III, from "The Royal Seal of Mahamudra, Volume One: A
+ Guidebook for the Realization of Coemergence", published by Shambhala
+ Publications
+~
+As your true view, look into the changeless, empty cognizance.
+As your true meditation, let your mind nature be as it is.
+As your true conduct, let the delusion of dualistic fixation collapse.
+As your true fruition, don’t seek the result that is spontaneously present.
+ -- from "The Life of Longchenpa: The Omniscient Dharma King of the Vast
+ Expanse", by Jampa Mackenzie Stewart, published by Shambhala Publications
+~
+If I could conceive that the general government might ever be so administered
+as to render the liberty of conscience insecure, I beg you will be persuaded,
+that no one would be more zealous than myself to establish effectual barriers
+against the horrors of spiritual tyranny, and every species of religious
+persecution.
+ -- George Washington, letter to the United Baptist Chamber of Virginia (1789)
+~
+Question with boldness even the existence of a God; because, if there be one,
+he must more approve of the homage of reason, then that of blindfolded fear.
+ -- Thomas Jefferson, letter to Peter Carr (1787)
+~
+In regard to religion, mutual toleration in the different professions thereof
+is what all good and candid minds in all ages have ever practiced, and both by
+precept and example inculcated on mankind.
+ -- Samuel Adams, The Rights of the Colonists (1771)
+~
+Persecution is not an original feature in any religion; but it is always the
+strongly marked feature of all religions established by law. Take away the
+law-establishment, and every religion re-assumes its original benignity.
+ -- Thomas Paine, The Rights of Man (1791)
+~
+Congress has no power to make any religious establishments.
+ -- Roger Sherman, Congress (1789)
+~
+The way to see by faith is to shut the eye of reason.
+ -- Benjamin Franklin, Poor Richard's Almanack (1758)
+~
+I contemplate with sovereign reverence that act of the whole American people
+build a wall of separation between Church & State.
+ -- Thomas Jefferson, letter to the Danbury Baptists (1802)
+~
+To argue with a man who has renounced the use of reason is like administering
+medicine to the dead.
+ -- Thomas Paine, The American Crisis No. V (1776)
+~
+Our civil rights have no dependence on our religious opinions, any more than
+our opinions in physics or geometry.
+ -- Thomas Jefferson, A Bill for Establishing Religious Freedom (1779)
+~
+Christian establishments tend to great ignorance and corruption, all of which
+facilitate the execution of mischievous projects.
+ -- James Madison, letter to William Bradford, Jr. (1774)
+~
+There is nothing which can better deserve our patronage than the promotion of
+science and literature. Knowledge is in every country the surest basis of
+public happiness.
+ -- George Washington, address to Congress (1790)
+~
+During almost fifteen centuries has the legal establishment of Christianity
+been on trial. What has been its fruits? More or less, in all places, pride
+and indolence in the clergy; ignorance and servility in the laity; in both,
+superstition, bigotry and persecution.
+ -- James Madison, General Assembly of the Commonwealth of Virginia (1785)
+~
+Being civil often has an element of acting. However, in the hinayana, you are
+behaving rather than acting. Acting is trying to manifest yourself for the
+sake of display, whereas behaving is how you feel. Acting is the way you
+dance, and behaving is the way you sneeze or hiccup. You know if you are
+being genuine. You are the first person who knows. When you are acting, you
+are concerned with other people’s possible reactions; but when you are
+behaving, you are just behaving. It’s like sitting on the toilet seat and
+doing your duty: nobody is watching. It’s your private concern, so there is
+a quality of genuineness. In the hinayana, you behave decently because the
+dharma is actually a part of you. That is the meaning of taming yourself...
+Becoming a dharmic person means that in your everyday life from morning to
+morning, around the clock, you are not trying to kid anybody.
+ -- Chögyam Trungpa, from "The Path of Individual Liberation: Volume One of
+ The Profound Treasury of the Ocean of Dharma", published by Shambhala
+ Publications
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