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,
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
that plays havoc with the garden.
-- Shakyamuni Buddha
~
-You will not be punished for your anger, you will be punished by it.
+You will not be punished for your anger, you will be punished by your anger.
-- Shakyamuni Buddha
~
Buddhists take a vow of morality in the context of first taking refuge--in
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
The tantric pledges, like a dented vessel, are restored by the
practitioner's strength.
--Jamgon Kongtrul
-
+~
When is it possible to restore a vow that has been transgressed? All the
tantras and transmissions state that if a monk has incurred a defeat with
concealment, the transgressed vow, like a broken clay pot, cannot be repaired.
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
-“self.” So although positive emotions are good, they still fall short of
+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
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
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
-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
-wisdom—all to confirm our chauvinistic view. It actually reaches a point
+"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
~
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.
+ 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
~
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.
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
+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.
+ 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 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
+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
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.
+ 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
-- 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.
+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
+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
-- 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?"
+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
+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.
+ -- 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
+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
+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
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.
+ 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,
~
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
+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
+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
+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,
destructive emotions.
-- Yongey Mingyur Rinpoche, "Turning Confusion into Clarity: A Guide to the
Foundation Practices of Tibetan Buddhism", published by Shambhala
- Publications.
+ Publications
~
The key to understanding the Mahayana and Vajrayana views lies in
-Nagarjuna’s reasonings. This is because the reason the aggregates and
+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
+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
+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
+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.
+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
+ 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
+~
+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
+~
+Today's world requires us to accept the oneness of humanity. In the past,
+isolated communities could afford to think of one another as fundamentally
+separate. Some could even exist in total isolation. But nowadays, whatever
+happens in one region eventually affects many other areas. Within the context
+of our inter-dependence, self-interest clearly lies in considering the
+interest of others.
+ -- H.H. the Fourteenth Dalai Lama, "The Pocket Dalai Lama", published by
+ Shambhala Publications
+~
+ Compassion is an internal attitude that may manifest in our behavior.
+However, compassion is not the behavior itself, for one behavior can be done
+with different motivations. For example, we may take care of a sick relative
+because we have genuine affection for him. Conversely, we may care for him
+because we want to inherit his estate. The action is the same, but the
+motivations differ. The first motivation is prompted by genuine compassion,
+the second by self-concern.
+ Acting with compassion entails being creative and knowing that one
+behavior is not suitable for all occasions. In some circumstances, we may be
+compassionate by sharing our possessions; while in others, we may show it by
+saying, "no." In this way, compassion must be combined with good judgment to
+be effective.
+ -- Russell Kolts and Thubten Chodron, "An Open-Hearted Life", published by
+ Shambhala Publications
+~
+Since the very beginning, the mind streams of all sentient beings possess the
+way of being of the inseparability of being lucid and being empty in an
+intrinsic manner. No matter how it may be obscured by adventitious stains, in
+terms of its nature, it is never tainted by stains, while the stains exist in
+the manner of being separable from it. This mind that is the inseparability
+of being lucid and being empty has the nature of being permanent and being
+free from change, decrease, and increase. It is ever undeceiving, changeless,
+and genuinely stable. Throughout all three phases of ground, path, and
+fruition, it is this nature of the mind that is certain to be solely the
+object of the genuine meditative equipoise within the qualities that are the
+nature of phenomena. This is what needs to be manifested through the practice
+of superior insight.
+ -- from "When the Clouds Part: The Uttaratantra and Its Meditative Tradition
+ as a Bridge between Sutra and Tantra", translated by Karl Brunnholzl,
+ published by Shambhala Publications
+~
+ Whatever obstacles we experience, if we can take them the right way, they
+won't obstruct our spiritual path. Rather, they will become a tool to
+stimulate our advancement toward our destination: unconditional love and
+enlightenment.
+ So try to feel joy when facing difficulties, for they provide the chance
+to purify unvirtuous past deeds, the cause of ills, and infuse us with the
+inspiration to generate yet greater virtuous deeds, the cause of healing and
+enlightenment.
+ -- Tulku Thondup, from "The Heart of Unconditional Love: A Powerful New
+ Approach to Loving-Kindness Meditation", published by Shambhala
+ Publications
+~
+Although deliberately framed as if it were a law of nature or of mathematics,
+its purpose has always been rhetorical and pedagogical: I wanted folks who
+glibly compared someone else to Hitler or to Nazis to think a bit harder about
+the Holocaust.
+ -- Mike Godwin, on "Godwin's Law", originated in 1990, which (paraphrasing)
+ states that any online discussion will eventually devolve into a
+ comparison with Hitler or Nazism. At that point, the person who brought
+ either topic up has lost the argument and their basic credibility.
+~
+Your mind, the primordial buddha,
+Searches elsewhere due to the power of desire.
+Doesn't it notice that it is wandering in samsara?
+
+Now that you have obtained the precious human body,
+You continuously get carried away by mundane actions.
+Don't you notice that your life is running out?
+ -- Padmasambhava
+~
+ The key to understanding the truth of suffering is what the Buddha called
+the "three marks" of everything that exists. All conditioned phenomena,
+he said, are pervaded by these three marks: impermanence (anitya),
+dissatisfaction or suffering (duhkha), and insubstantiality (anatman,
+"without self").
+ According to the Buddha, if we do not understand how conditioned phenomena
+are marked by these three aspects, then we will not be able to understand the
+first Noble Truth. We may do all we can in order to avoid facing the fact
+that everything is contingent and transient--we may try to hide ourselves
+from it, and we may even spin out all kinds of metaphysical theories of an
+unchanging, permanent, substantial reality to avoid this all-pervasive nature
+of ephemerality. Also, if we do not understand that conditioned phenomena are
+unsatisfactory, we will not think about restraining ourselves from
+overindulgence in sensory gratifications, which makes us lose our center and
+become immersed in worldly concerns, so that our life is governed by greed,
+craving, and attachment. All of these things disturb the mind.
+ If we do not understand that everything is insubstantial--anatman--then
+we may believe that there is some kind of enduring essence or substance in
+things, or in the personality, and because of this belief we generate delusion
+and confusion in the mind.
+ -- Traleg Kyabgon, from "The Essence of Buddhism", published by Shambhala
+ Publications
+~
+ When we grasp a self, how can we possibly practice self-reflection?
+Everything becomes personal: our pain, our anger, our shortcomings. When we
+take thoughts and emotions personally, they torture us. Looking at our
+thoughts and emotions in this way is like rubbing our nose in something
+unpleasant--what purpose does it serve other than to create more pain? This
+is not the kind of looking we are speaking of here.
+ With the view of selflessness, we can enjoy whatever arises in our
+awareness. We can accept that everything that arises is a result of our past
+actions, or karma, but it is not who we are.
+ -- Dzigar Kongtrul, from "It's Up to You", published by Shambhala
+ Publications
+~
+As with attaining any goal, you can't go about putting an end to suffering
+and arriving at enlightenment just any old way. If we throw a stone up into
+the air, we should not be surprised if it falls on our head. In the same way,
+when we commit any act, whatever it may be, we can only expect that sooner or
+later it will produce an effect. Thus it is logical that if we want to free
+ourselves from suffering, we have to perform certain actions and refrain from
+certain others. The law of the causality of actions is the very foundation of
+the teaching of the Buddha, who proclaimed:
+
+ Avoid the least harmful act,
+ Perfectly accomplish the good,
+ And master your mind.
+ That is the teaching of the Buddha.
+
+ -- Tenzin Wangmo, from "The Prince and the Zombie: Tibetan Tales of Karma",
+ with foreword by Matthieu Ricard, published by Shambhala Publications
+~
+I am very pleased to be a human being, yet I know that I can make what I have
+been given even better. I know I am not perfect, yet I also know I have the
+ability to transform my imperfections. Remembering this when I begin to
+practice or study makes any effort needed during the session much more freely
+available. Resting meditation is not just sitting on a cushion and zoning
+out. Contemplative Meditation is not just thinking about whatever arises in
+the mind. Practicing either form of meditation takes joyful exertion and
+self-discipline.
+ -- Khenpo Gawang, "Your Mind is Your Teacher", published by Shambhala
+ Publications
+~
+Not acting on our habitual patterns is only the first step toward not harming
+others or ourselves. The transformative process begins at a deeper level when
+we contact the rawness we're left with whenever we refrain. As a way of
+working with our aggressive tendencies, Dzigar Kongtrül teaches the
+nonviolent practice of simmering. He says that rather than "boil in our
+aggression like a piece of meat cooking in a soup," we simmer in it. We
+allow ourselves to wait, to sit patiently with the urge to act or speak in our
+usual ways and feel the full force of that urge without turning away or giving
+in. This is the journey of developing a kindhearted and courageous tolerance
+for our pain.
+ -- Pema Chödrön, "Living Beautifully with Uncertainty and Change",
+ published by Shambhala Publications
+~
+During lifetimes spent wandering in the round of rebirth without beginning or
+end, your present enemies were once extremely beneficial friends and your
+present friends were once harmful enemies. Moreover, if you do not consider
+present enemies as such, but treat them helpfully as friends, it is possible
+that they will prove even more helpful than friends. Therefore, rest in
+equanimity toward others: give up attachment to friends and reject hatred
+toward enemies.
+ -- Choying Tobden Dorje, from "The Complete Nyingma Tradition from Sutra to
+ Tantra, Books 1 to 10", published by Shambhala Publications
+~
+Compassion is not logical. It's basically spacious and generous. A
+compassionate person might not be sure whether he is being compassionate to
+you or whether you are being compassionate to him, because compassion creates
+a total environment of generosity. Generosity is implied; it just happens,
+rather than you making it happen. It's just there, without direction,
+without me, without "for them." It's full of joy, a spontaneously
+existing grin of joy, constant joy.
+ -- Chögyam Trungpa, from "Mindfulness in Action: Making Friends with
+ Yourself through Meditation and Everyday Awareness", published by
+ Shambhala Publications
+~
+We have a Buddhist prayer in which we ourselves aspire to become like [the
+earth]. We say:
+
+ May I be like the earth,
+ Providing the air, the ground, water,
+ And everything she provides
+ That is our sacred source of life.
+
+Inspired by the example of the earth, this prayer encourages us to aspire to
+be an unconditional source of all well-being and life for others. This is a
+supreme aspiration. We do not just have a great deal to learn about the
+environment--we also have a lot to learn from it.
+ -- H.H. the Seventeenth Karmapa, Ogyen Trinley Dorje, "The Heart Is Noble",
+ published by Shambhala Publications
+~
+Many people wish to be healthy, to be free from disease, and to remain forever
+young, but these are not very meaningful goals. If you can tame your mind,
+the value of this will far surpass anything in the world. Patrul Rinpoche
+said, "Tame the mind, tame the mind, use bodhichitta to tame the mind. Even
+if we do not cultivate any good deeds in body and speech, taming our mind in
+fact benefits ourselves and all beings."
+ -- Jigme Phuntsok, from "Always Present", published by Shambhala Publications
+~
+Transcendent knowledge is beyond thought, word, or description. It neither
+arises nor ceases, like the identity of space. It is the domain of
+individual, self-knowing wakefulness. I salute this mother of the buddhas of
+the three times.
+ -- Shantarakshita, in praise of Prajnaparamita, from "Jewels of
+ Enlightenment", by Erik Pema Kunsang, published by Shambhala Publications
+~
+To rejoice in others' happiness without any preferences of our own shows
+that we understand that the longing for happiness is the same for all beings.
+We can rejoice in their temporal happiness, which has come from their
+accumulation of merit. When we recognize the quality of happiness in
+others--when we see someone genuinely smile or laugh or see a glimmer of
+brightness in their eyes--we can rejoice. When they obtain something they
+want or need, whatever it may be, we have an opportunity to practice
+rejoicing. Beings long for all kinds of things, some of which we might not
+want ourselves--but that doesn't matter. The important thing is that, if
+only for a single moment, it has brought them some happiness.
+ -- Dzigar Kongtrul, from "Light Comes Through", published by Shambhala
+ Publications
+~
+Even if we think we have found the origin of phenomena, we are only being
+deluded by the karmic seeds of new discoveries which are constantly ripening,
+becoming exhausted, and being replaced through the ripening of other karmic
+seeds. Yet we continue to be fascinated by trying to define substance,
+constantly trying to catch it, thinking that we have caught it but then losing
+it. We are endlessly lured by the material creations of our conceptions.
+Sublime beings, knowing the characteristics of each phenomenon and the nature
+of all phenomena, are never lured by anything. They abide in the infinite
+display of enlightenment's empty appearance without trying to catch anything
+or being able to be caught.
+ -- Thinley Norbu, from "White Sail", published by Shambhala Publications
+~
+When there is never any fear or despair no matter what adversity or suffering
+is encountered, when difficulty is taken as an aid to mind training and you
+always have the help of a joyful mind, then you have acquired proficiency in
+mind training. When adverse conditions come, meditate joyfully and, in
+addition, learn to take joyfully all the adversity others experience.
+ -- Jamgon Kongtrul Lodro Taye, from "The Great Path of Awakening", published
+ by Shambhala Publications
+~
+The origin of all science is in the desire to know causes; and the origin of
+all false science and imposture is in the desire to accept false causes rather
+than none; or, which is the same thing, in the unwillingness to acknowledge
+our own ignorance.
+ -- William Hazlitt (1778–1830)
+~
+Not only are there two different categories of phenomena, the person and the
+external phenomena, there are also two different types of misconceptions with
+respect to the nature of phenomena: misconceptions with respect to the nature
+of the person and with respect to the external phenomena. This means to
+overcome these two types of misconception is to realize selflessness, which is
+the ultimate nature of these two types of phenomena. Therefore there are two
+selflessnesses, selflessness of person and selflessness of phenomena.
+Generally speaking, comparing the two, the realization of the selflessness of
+the person is said to be easier than realization of the selflessness of
+phenomena because of long familiarity with the actual self, the person.
+ -- H.H. the Fourteenth Dalai Lama, "Gentle Bridges: Conversations with the
+ Dalai Lama on the Sciences of Mind", edited by Jeremy Hayward and
+ Francisco J. Varela, published by Shambhala Publications
+~
+The Tibetan term for renunciation is ngepar jungwa; nges par 'byung ba,
+which literally means "certainty of release." Ngepar is short for ngepar
+shepa, meaning to have certain, decisive knowledge from within; in this case,
+it refers to having certainty that the nature of worldly existence is
+suffering. In addition to this certainty, there is the heartfelt wish to be
+released, jungwa, from this suffering. One must gain confidence in the fact
+that the nature of cyclic existence in samsara is suffering, together with
+having the powerful wish and intention to be free of this suffering. This is
+what is known as the thought of renunciation.
+ -- Nyoshul Khenpo, "The Fearless Lion's Roar: Profound Instructions on
+ Dzogchen, the Great Perfection", published by Shambhala Publications
+~
+"Karma" basically means action. When we talk about karma, we talk about
+action, which in Buddhism entails thinking in terms of cause and effect.
+Actions are performed because there are certain preexisting causes and
+conditions giving rise to the impulse to engage in particular actions, and
+from this the karmic effect issues. In the performance of actions, there is
+usually a propelling factor. We feel compelled by something to do certain
+things, and when we engage in those actions, based on those impulses, the
+actions then produce relevant effects. As we have seen though, this does not
+mean that every action performed has a particular cause and a particular
+effect. Nevertheless, the Buddhist theory of karma is irrevocably tied to
+this mechanism, for want of a better word, and hence to the responsibility of
+the individual, as opposed to a divine governance of sorts.
+ -- Traleg Kyabgon, "Karma: What It Is, What It Isn't, Why It Matters",
+ published by Shambhala Publications
+~
+ Nondistraction means not being lost in subtle undercurrents of delusion or
+indifferent stupor; it is immaculate, unending mindfulness. Not understanding
+this, if one is fearful and cautious about being distracted and is bound by a
+repressed, constricted mind, this is an error.
+ Natural, ordinary mind means this present mind unstained by either faults
+or good qualities. This self-nature is usustained by the continuity of
+awareness. Not nderstanding this, if one grasps at the substantiality of the
+rigid concepts of worldly, ordinary mind, this is an error.
+ To be meditationless means to enter profound, unconditioned natural space,
+detached from meditating and non-meditating, without any contrivance or aim,
+stabilizing the expansive fortress of mindfulness. Not understanding this, if
+one remains in ordinary, careless neutrality, or is lost in meaningless
+indifference, this is an error.
+ -- "Sunlight Speech That Dispels the Darkness of Doubt", translated by
+ Thinley Norbu, published by Shambhala Publications
+~
+When Milarepa meditated in the mountains, he was alone for a long time. In
+spite of this, he always felt that he was inseparable from Marpa because his
+devotion was so powerful. Milarepa sang his vajra songs in solitude but,
+through devotion, was always connected to his lama. Devotion to the lama is a
+powerful protection from negative thoughts and nonvirtuous actions. It is
+also a special protection that allows us to properly practice meditation. Our
+awareness of enlightened beings and our knowledge of how to take care of our
+mind protect the mind so that it doesn't flow in a wrong direction. Through
+these joyous practices we develop a feeling of appreciation of how fortunate
+we are, and we cease feeling lonely or depressed.
+ -- "Opening the Treasure of the Profound", by Khenchen Konchog Gyaltshen
+ Rinpoche, published by Shambhala Publications
+~
+ We need to make our preparations now, and we need to be diligent about it.
+We may think, "I really want to practice the Dharma, but right now I'm
+really busy, and I have a lot of things to do. I'll get to the Dharma when
+my work is done." This way of thinking is an obstacle that will prevent us
+from practicing the Dharma. If we are busy doing something right now, then
+when we are done, something else will come up that will keep us busy, and when
+that's done, there will be something else, and something else after that.
+It's just one thing after another that we have to do. We end up with no
+opportunity to practice the Dharma at all.
+ Padampa Sangye says, "Now while it's in mind, make haste to practice."
+When we think, "I've got to practice the Dharma," we need to go and
+practice diligently right away. Otherwise, all kinds of things will come up
+that we think we need to do first, and we'll never get around to practicing.
+ -- Khenchen Thrangu and Padampa Sangye, from "Advice from a Yogi", published
+ by Shambhala Publications
+~
+The ultimate mode of being, the ground wherein both we and Guru Rinpoche are
+primordially inseparable--namely, the selfarisen primordial wisdom, which is
+subject to no movement of discursive thought--is referred to as Guru.
+Because deluded perceptions are themselves primordially pure, the path is free
+from all striving and the fruit is present spontaneously like a lotus in full
+flower. Therefore [the path itself] is referred to as Padma, or lotus. For
+the fruit is not something that occurs at a later stage as a result of the
+practice. In the ultimate expanse, which is selfarisen and spontaneously
+present, the primordial wisdom of selfawareness is clearly [and already]
+manifest. This is referred to as Siddhi, or accomplishment. And, although in
+terms of conceptual distinctions the self-arisen primordial wisdom may be
+classified as ground, path, and fruit, these three are not different in
+nature. This is directly perceived by self-cognizing awareness and is
+indicated by the syllable Hung.
+ -- Jamgon Mipham, "White Lotus: An Explanation of the Seven-Line Prayer to
+ Guru Padmasambhava", published by Shambhala Publications
+~
+While dreaming, all kinds of things may come to mind, but these are nothing
+more than appearances. Likewise, a magician may create a variety of illusory
+appearances, but they do not exist objectively. Likewise, oneself, others,
+the cycle of existence, and liberation--in short, all entities--exist merely
+by the power of mind and convention.
+ -- H.H. the Fourteenth Dalai Lama, from "Transcendent Wisdom", published by
+ Shambhala Publications
+~
+ From our deluded samsaric standpoint, it may seem that certain traits are
+necessary for our well-being, self-esteem, and self-worth. Talking about
+others' defects may make us appear more desirable, or gossiping about
+others' misfortunes may make our own misery seem less, but we have to
+examine these tendencies much more closely to see that this is a completely
+mistaken aspect of our lives.
+ Despite having a good motivation and the best intentions, our mind
+training will have little success if we can't commit ourselves strongly
+enough to undermining these traits. These tendencies don't bring us any
+self-confidence or happiness. In fact, they undermine our personal autonomy
+and well-being and obstruct our spiritual progress. It's important to put
+an end to these negative and paranoid tendencies and replace them with love,
+compassion, and the development of a kind heart.
+ -- Traleg Kyabgon, in "The Practice of Lojong", published by Shambhala
+ Publications
+~
+Awareness of the thought process at the moment of an impulse arising is what
+makes freedom from thought possible, because when the mind is only at the
+stage of an impulse arising, the energies haven't fully engaged. There is
+an almost impartial quality about the energy of the impulse. When it is
+driven into specific thought, the situation changes and it becomes "my
+thought with my feeling, therefore me." This is what is meant by being
+caught in the thought. The inner energy has transmuted from being something
+relatively neutral and therefore not very important or compelling into
+something entirely personal and therefore extremely important and compelling.
+ -- Rob Nairn, in "Living, Dreaming, Dying", published by Shambhala Publications
+~
+ The Buddha, radically, interpreted the individual as a compound of many
+different elements, physical and mental--a psychophysical complex. Therefore
+our feelings, thoughts, emotions, memories, dispositions; our perceptual
+capability, our cognitive capacities, and our physical conditions--all are
+constantly interacting and impacting each other.
+ And agents themselves are also continually interacting with other agents.
+Logically, then, we need not feel compelled to identify ourselves with a
+single thing, a core element to our psyche, as it is really a matter of being
+in a constant state of flux. In this sense, karma could be said to operate as
+streams of networking karmic processes, where all kinds of living, breathing
+individuals are involved. The really important principle to grasp about this
+approach is to look closely at things, for things in their nature are complex.
+Acknowledging this will bring us great reward in fact. Doing the opposite,
+looking at things in a very simple way, keeps us trapped in ignorance.
+ -- Traleg Kyabgon, from "Karma: What It Is, What It Isn't, Why It Matters",
+ published by Shambhala Publications
+~
+There is magic in vajrayana practice and in vajrayana altogether. People
+often think that magic is the ability to do things like change fire into
+water, or float up toward the ceiling and then come down again, or make tomato
+ketchup into cream cheese. But we have a better understanding of magic than
+that; what is actually happening is better than those things. We are not
+talking about magic in the style of a conjuring magician on the stage, but we
+are talking about fundamental magic. This magic is always based on the
+profound effect that we have discovered from the hinayana discipline of one-
+pointedness and the mahayana discipline of openess and compassionate
+nonterritoriality. Out of that comes vajrayana magic, which is that we are
+able to cut our thoughts abruptly and directly. On the spot!
+ -- Chögyam Trungpa, in "The Tantric Path of Indestructible Wakefulness",
+ published by Shambhala Publications
+~
+When, in the Mahayana, one goes for refuge, one cultivates an unbearably
+powerful compassion for beings, who have been one's mothers in the past and
+whose number is as boundless as the sky is vast. But it is not enough to feel
+compassion for them; one must be determined and decide to liberate them from
+their suffering. As long as one is not free oneself, however, one is
+powerless to bring others to freedom. Consequently, in order to free oneself
+and others from the perils of both samsaric existence and the peace of
+nirvana, one takes refuge in the Three Jewels, according to the Mahayana,
+until one gains enlightenment.
+ -- Kunzang Pelden, in "Nectar of Manjushri's Speech", published by
+ Shambhala Publications
+~
+Just as a precious jewel, the sky, and water are by nature pure, likewise the
+tathagatagarbha or dharmadhatu is by nature always free from the defilement of
+the mental poisons and thus utterly pure. Whereas this is the meaning of the
+essence, the cause that completely purifies the adventitious defilements
+consists of devotion towards the Mahayana Dharma, of highest discriminative or
+analytical wisdom realizing the non-existence of a self, of limitless samadhi
+endowed with bliss, and of great compassion focusing on sentient beings as its
+point of reference. The realization arising from these [purifying causes] is
+to be known as enlightenment.
+ -- Maitreya, in "Buddha Nature", published by Shambhala Publications
+~
+Meditation means learning to control our minds, thereby protecting our minds
+from domination by delusion and other afflictions. We may think, "Oh, I
+wish my mind were not dominated by ignorance and other afflictions." But
+these afflictions are very powerful and very destructive; they operate despite
+our wishes. We have to work to develop effective countermeasures. We cannot
+buy such remedies from a store; even very sophisticated machines cannot
+produce them for us. They are obtained only through mental effort, training
+the mind in meditation.
+ -- H.H. the Fourteenth Dalai Lama, "From Here to Enlightenment", published
+ by Shambhala Publications
+~
+If we were asked to be free right now, to jump into the sea of love in this
+very moment, we might turn our attention inward and try it, and it may not
+work. Why? Because of a hindrance, a block. That block is the very sense of
+"I am" that is the false image of who we are. It is the shell that is
+veiling, covering our true nature. So the goal of all spiritual endeavors is
+to actually realize the enlightened part of who we are, not sometime in the
+future, but right now.
+ -- Anam Thubten, "The Magic of Awareness", published by Shambhala
+ Publications
+~
+You don't need to be an "excellent meditator" to start with. All you
+need to do is have your heart and mind make the following agreement:
+"Let's rest. There's no reason right now to wander around following
+thoughts or worrying. Let's be relaxed and open." There's not even any
+need to shut down your thoughts. Just be there with them, but not overly
+concerned or engaged. Let there be total openness, and just relax within
+that.
+ -- Dza Kilung Rinpoche, "The Relaxed Mind", published by Shambhala
+ Publications
+~
+Awareness does not engage with objects of the ordinary mind. It is "self-
+cognizing primordial wisdom." This can be illustrated by the "light" of
+the new moon: a profoundly indwelling luminosity, which does not radiate
+outward. Therefore, despite the fact that the five primordial wisdoms are
+spontaneously present in awareness, the latter is without thoughts related to
+sense objects. By contrast, even when it is still, the ordinary mind
+nevertheless "moves" and follows after different objects. It is like the
+light of the moon on the fifteenth of the month, which radiates outward and
+engulfs everything.
+ -- Longchen Yeshe Dorje, Kangyur Rinpoche, and Jigme Lingpa, in "Treasury of
+ Precious Qualities: Book Two", published by Shambhala Publications
+~
+ According to Buddhism, all existents abide in loving-kindness free from
+concepts in their absolute nature. But the understanding and realization of
+that true nature have been covered over by the webs of our own mental,
+emotional, and intellectual obscurations.
+ Now, in order to uncover the true nature and its qualities, we must dispel
+the cover--our unhealthy concepts, emotions, and actions. Through the power
+of devotion and contemplation, we must uncover and see the true innate
+enlightened qualities--loving-kindness that is free from concepts--shining
+forever.
+ -- Tulku Thondup, from "The Heart of Unconditional Love", published by
+ Shambhala Publications
+~
+The method for taking all situations as the path is to rest within the essence
+of the mind. Within our minds, there are three aspects: the way things
+appear, how they are confused, and the way they actually are. We do not take
+our difficulties as the path in relation to how things appear or are confused,
+but in relation to how they actually are. We rest naturally within their
+nature--the clear and empty nature of the mind that is sometimes called the
+union of clarity and emptiness or the union of wisdom and the expanse. We
+rest within this, recognizing it. When we take sickness as the path, we look
+at the essence of the sickness without altering it in any way and just rest
+naturally within that. When we take the afflictions as the path, we just look
+at the essence of the greed, aversion, or delusion that has occurred. We do
+not follow the affliction or block it. We do not try to stop our thoughts.
+Instead, we look at those thoughts and at the afflictions that occur, and we
+rest naturally within their inherently empty essence.
+ -- Khenchen Thrangu, from "Vivid Awareness", published by Shambhala
Publications
+~
+I suggest that dana--in all its wonderful, profound simplicity--is a
+necessary and significant part of what Dr. Buddha would prescribe for our
+times. It can be understood without hours of study. It liberates us from
+acquisitive and protectionist habits. It mitigates individualism and
+nourishes community. Its meaning spans the most basic levels of practice
+through to the ultimate. It challenges "me" and "mine," fostering letting go.
+A reinvigorated and updated understanding and practice of dana can serve as a
+powerful antidote to consumerism's ills. I see this as essential for
+Buddhism to stay on course as we navigate this bizarre postmodern world
+seeking genuine peace and liberation.
+ -- Santikaro, from "Hooked!: Buddhist Writings on Greed, Desire, and the
+ Urge to Consume", edited by Stephanie Kaza, published by Shambhala
+ Publications and Snow Lion Publications
+~
+ The teachings are for living in this world--for having fewer problems and
+fewer tensions. Many people speak now about world peace. What does that
+mean? How can we have world peace if we don't have peace in ourselves? We
+are each members of society--society meaning all of us together, not as
+individuals. Since many individuals make up society, it means that the
+individuals must have a kind of evolution. Although we have power and
+military might, and sometimes there are provisional changes, in the real sense
+it never changes.
+ Society is made up of individuals each having their point of view, their
+feelings, and their sensations. If we want to develop society so that there
+is more peace and happiness, each one of us must work with our condition. For
+example, our society is like numbers. When we count, we must always begin
+with the number "1." If I think about society, I must start with myself as
+"number one."
+ -- Chögyal Namkhai Norbu, from "Dzogchen Teachings", published by Shambhala
+ Publications
+~
+ One of my favorite quotes from the Buddha is: "Let us rise up and be
+thankful, for if we didn't learn a lot today, at least we learned a little,
+and if we didn't learn a little, at least we didn't get sick, and if we got
+sick, at least we didn't die; so, let us all be thankful."
+ Gratitude is one of the fruits of living from genuine happiness; at the
+same time, it arises from an inherent seed in our being, a seed that requires
+cultivation. There's a quote from Meister Eckhart, the Christian mystic, that
+illustrates how important this quality is: "If the only prayer you said in
+your whole life was 'thank you,' that would suffice." If we truly understood
+the depth of this teaching it would be all we'd need to know. Unfortunately,
+we can't just tell ourselves to be grateful and expect it to happen, yet it's
+a quality that certainly can be nurtured.
+ -- Ezra Bayda, from "Beyond Happiness: The Zen Way to True Contentment",
+ published by Shambhala Publications
+~
+In the Great Perfection (Dzogchen) teachings, the issue is always whether or
+not we recognize our true nature and understand that the reflections of that
+nature manifest as experience. The dream is a reflection of our own mind.
+This is easy to believe after we wake up, just as the Buddhas know--after
+they are enlightened--that the entities and objects of samsara are illusory.
+And just as it takes practice to recognize the illusory nature of dream while
+asleep, we must practice to realize the illusory nature of waking life.
+
+ -- Tenzin Wangyal Rinpoche, "The Tibetan Yogas of Dream and Sleep",
+published by Shambhala Publications
+
+~
+ The jewel in the lotus is a wonderful metaphor for the essential nature of
+mind. It integrates two very different approaches, recognizing that there is
+a worthy role for striving, for engaging in methods, for growth and
+development; and at the same time recognizing that all these methods are
+fundamentally designed simply to bring to light what is already there, in all
+of its perfection, in all of its completeness. This is the pure fountain of
+loving-kindness and wisdom we are trying to cultivate.
+ The mantra OṂ MAṆI PADME HŪṂ is associated with Avalokiteśvara,
+the embodiment of enlightened compassion, and the mantra is the verbal
+articulation of that same quality of compassion. Among the many
+interpretations of the mantra, here is one I find especially meaningful. Oṃ
+signifies the manifest body, speech, and mind. Maṇi in Sanskrit means
+"jewel." Padme, pronounced pémé in Tibetan, means "in the lotus."
+Hūṃ, pronounced by the Tibetans as hoong, is a syllable suggestive of the
+deepest, essential, transcendent nature of consciousness. So the mantra
+starts out from the manifest state of the body, speech, and mind, then through
+the metaphor of the jewel in the lotus, goes to the depths of consciousness.
+ -- B. Alan Wallace, "The Four Immeasurables: Practices to Open the Heart",
+ published by Shambhala Publications
+~
+ In general, people tend to minimize the importance of the ordinary sangha:
+Buddha is a big deal, Dharma is a big deal, and Sangha is something to put up
+with. Yet it's within the ordinary sangha, monastic or lay, that the
+roughest edges of our arrogance and pride can be smoothed down a little.
+Americans--with their car obsessions--have a good expression for this:
+"Where the rubber meets the road." Let's say there's a shiny new car
+on the floor. It appears to be perfect. But we still need to take it for a
+test–drive. The car that never leaves the shop is like a practitioner
+reciting nice words about compassion and selflessness, but removed from the
+opportunity to test–drive their intentions and aspirations. How do the
+bodhisattva ideals hold up when we actually interact with others?
+ Problems within the sangha inevitably arise because we're talking about
+unenlightened people trying to get along with each other. Jealousy,
+competition, and anger inevitably erupt. Although individual practitioners
+have unenlightened minds and commit unenlightened activities and get ensnared
+in ignorant understanding, the ordinary sangha still offers the best
+opportunity to apply dharma.
+ -- Yongey Mingyur Rinpoche, "Turning Confusion into Clarity", published by
+ Shambhala Publications
+~
+ Silly beings, uninterested in this meaning,
+ Are always carried away by the river of samsara and finished.
+
+There are some who do not have much faith in the dharmachakra of No Mental
+Activity, the essence-meaning of mahamudra. Here, Mahasiddha Tilopa does not
+mean all sentient beings in general but rather some who cling to tenet
+systems--those with attachment to their own system. There are quite a few
+such intellectual logicians. Such intransigent stubborn "silly ones" who
+lack the eye of wisdom
+ -- Sangyes Nyenpa, "Tilopa's Mahamudra Upadesha", published by Shambhala
+ Publications
+~
+ Ordinary beings--even those who are kind and compassionate--are
+primarily motivated by self-interest and work mainly for their own benefit.
+All of their activities and thoughts are tinged by self-serving motivations
+and attitudes. Even when they perform acts of kindness, they generally do so
+expecting praise or personal satisfaction and not because of pure altruism.
+ Bodhisattvas, however, are motivated by universal compassion, and they
+seek the ultimate goal of buddhahood in order to be of service to others.
+They embark on this path with the generation of the mind of awakening. Unlike
+ordinary beings, who think of their own advantage, bodhisattvas consider how
+best to benefit others.
+ -- John Powers, A Concise Introduction to Tibetan Buddhism, published by
+ Shambhala Publications
+~
+ "I'm fine. My life's together. I know what I'm doing. I've
+got to look like a good Dharma practitioner. People shouldn't see me cry.
+They shouldn't know how distracted I am during meditation. I can't let on
+how incredibly confused I am." We think we're the only one who is confused
+and not wanting to lose face, we hide our turmoil and pretend to be calmly in
+charge of the show. But we're in cyclic existence, so how much control do
+we really have? How peaceful can we be when we have a samsaric body and mind?
+ When our "garbage mind"--as Lama Yeshe used to call it--spills out,
+we may be alarmed and think that we're not doing the practice correctly. In
+fact, we are. Only by exposing the garbage mind can we identify it and free
+ourselves from it.
+ -- Thubten Chodron, "Cultivating a Compassionate Heart", published by
+ Shambhala Publications
+~
+ Completely understanding his dire circumstances, the man had a strong
+feeling that the only way to be saved from deportation was to extend loving-
+kindness to Calcutta’s police inspector general. He placed a photograph of
+the police inspector general on his desk. He then completely focused his
+attention on it, extending his feeling of loving-kindness toward the man. In
+fact, he sat up the entire night looking at the photograph and practicing his
+loving-kindness meditation.
+ When the police inspector general arrived in the morning, he approached
+the man and looked directly into his eyes. He then said, "I will not send
+you to Sri Lanka, Sir, but I will instead look after you here as if you were
+my own father."
+ -- Bhante Walpola Piyananda, "The Bodhi Tree Grows in L.A.", published by
+ Shambhala Publications
+~
+The scriptures say that thinking is not thinking, so do not even think about
+not having thoughts. There is no thinking about nonconceptualization, or
+about anything else. The scriptures also say that one should not think
+"stop thinking!" Do not think in order to clarify the meaning of
+nonconceptuality. This becomes more and more subtle, more and more peaceful,
+more and more clear, more and more equal. Once the basis has been
+transformed, rest in equanimity in the space of reality.
+ -- Sam van Schaik, "Tibetan Zen: Discovering a Lost Tradition", published by
+ Shambhala Publications
+~
+ According the First Noble Truth, the first step in discovering truth and
+relieving our own and anyone else’s suffering is to acknowledge the pain and
+suffering that are present in our lives. Sometimes people assume that
+Buddhism is a pessimistic sort of tradition because of this teaching. In
+fact, however, recognizing that pain is simply part of being alive can be a
+relief. It is not a sign that we have done something wrong, stupid, or
+shameful. Yet I often catch myself and hear others making just that
+assumption--that pain and suffering are signs of some personal defect.
+ If I tell one friend that I have a cold, for instance, she is likely to
+say, "Well, how did that happen? Were you out without your hat in the cold?"
+Even more distressing is the view we all have heard at one time or another,
+which blames sufferers of serious diseases for having them: "Oh, yes, cancer
+is a sign of unexpressed grief." Of course, as modern medical research is
+increasingly showing us, the mind and the body are deeply interconnected, and
+our attitudes, emotions, and behaviors do affect our health. Yet, even if we
+were able to do "everything right," if we live long enough, we will not escape
+old age, sickness, and death.
+ -- Karen Kissel Wegela, "The Courage to be Present", published by Shambhala
+ Publications
+~
+In brief, whatever is dawning, be right there with an uncontrived mind. Do
+not involve yourself with stopping, or starting, or with any modification
+whatsoever. Whatever arises, stay uncontrivedly right with that arising.
+Don’t reel your mind in, don’t cast around for an object of meditation out
+there. Be right there with the meditator, your very own mind. Unfound when
+sought, your own mind is primordially empty mindnature. Seeking also is
+unnecessary; the seeker--yourself--is that [which one is seeking].
+Unwaveringly remain right with that very seeker.
+ -- Khetsun Sangpo Rinpoche, "Strand of Jewels", published by Shambhala
+ Publications
+~
+Thus, all compounded and uncompounded phenomena--the ten directions, the
+three times, the three worlds, and so forth--are none other than one’s own
+mind, as is stated in the Great Sovereign of Practices, the Victory over the
+Three Worlds: "If one realizes, in accordance with one’s own unmistaken
+mind or the power of the mind, that discerning consciousness is the very
+nature of the buddhas, bodhisattvas, and the like, one is enlightened. If one
+fails to understand this, everything appears as the vessel and contents that
+constitute samsara. The three worlds are simply this; the great elements
+are simply this."
+ -- Padmasambhava, "A Garland of Views: A Guide to View, Meditation, and
+ Result in the Nine Vehicles", from Padmasambhava’s classic text with a
+ commentary by Jamgön Mipham, published by Shambhala Publications
+~
+The Hinayana counsels a life of discipline--not the onerous, punishing kind,
+but the kind that can actually create a life of joy. Little slips are to be
+avoided because they really seem to pile up. Rather than being seen as moral
+wrongdoings, however, they are seen as obstacles and obscurations to true
+wakefulness and as such are to be eschewed. To do so, tremendous precision is
+required. I mean, take just one of the most basic precepts, common to every
+religion under the sun: "don’t lie." If you can read to the end of this
+paragraph without telling a lie, please alert the media.
+ -- Susan Piver, "Start Here Now", published by Shambhala Publications
+~
+The reason and the meaning of love in our life is very profound. It is unlike
+any other reason. In my own personal view, I do not think that love has to be
+for no reason at all. Rather, I think that the reason to love is so vast that
+it cannot be limited to any particular reasons.
+ -- The Karmapa, Ogyen Trinley Dorje, in "The Heart Is Noble", published by
+ Shambhala Publications
+~
+ Human beings suffer birth, sickness, aging and death. We enumerate these
+different forms of suffering but prefer not to think about what they entail.
+We only need to watch a birth to know how traumatic and painful the passage
+through the birth canal must be for the baby. Aging is distasteful to
+everyone but small children, who long to be grown up. Everyone else likes to
+be told they don’t look a day older.
+ Even reading about diseases or hearing of others’ sicknesses fills us
+with a dread that we might contract them. When we actually fall ill
+ourselves, we feel afraid and helpless. As for death, everyone avoids talking
+about it. Humans also experience the constant frustration of not getting what
+they want and getting what they don’t want. When we first meet people, they
+may seem successful and happy, but as soon as we get to know them better, we
+discover they all have a tale of woe to tell.
+ -- "Atisha’s Lamp for the Path to Enlightenment", commentary by Geshe
+ Sonam Rinchen, translated and edited by Ruth Sonam, published by
+ Shambhala Publications
+~
+The idea is that passion should be transmuted into compassion for yourself and
+others. This is possible because passion without reference point, goal
+orientation, or aggression is compassion. When passion is transmuted into
+compassion, you do not abandon your existence, but you are able to be gentle
+and nice. Since you are not substituting such behavior for your actual self,
+you do not feel particularly lost or deprived of your capabilities. Beyond
+that, you can expand to others as well. So you are full, but at the same
+time, you are empty.
+ -- Chögyam Trungpa, "The Bodhisattva Path of Wisdom & Compassion",
+ published by Shambhala Publications.
+~
+Traditionally, many subtle distinctions are made about the various
+characteristics and levels of the development of bodhichitta. Chagme Rinpoche
+mentions these and says, “If you are studying to become a scholar, you need
+to know all of these distinctions. But if you are a practitioner, these
+distinctions are extremely unimportant.” For example, I arrived here at
+these teachings by traveling in airplanes and automobiles. Now, I might
+wonder, “Who built the airplane I traveled in? How does it work?” But, in
+fact, I don’t know the answers to any of these things because it is not
+important for me to know these things. What is important is that I got on an
+airplane and flew thousands of miles and was able to get here. In the same
+way, I regularly travel by automobile, and I might wonder, “How do you make
+an automobile? Who made this automobile? How does it work exactly?” From
+one point of view, of course, it is good to know these things, but from the
+point of view of actually getting somewhere, it is not important. What is
+important is that I got in a car and I came here. So, from one point of view,
+it might be important to know all about the various aspects and
+characteristics of bodhichitta, but according to Karma Chagme, it is perfectly
+okay if you don’t.
+ -- Khenchen Thrangu, "Luminous Clarity: A Commentary on Karma Chagme’s
+ Union of Mahamudra and Dzogchen", published by Shambhala Publications
+~
+- You are a deeply selfish person. -
+~
++ You are a deeply compassionate person. +
+~
+* You are a deeply deep person. *
+~
+- You are a deeply selfish person. -
++ You are a deeply compassionate person. +
+* You are a deeply deep person. *
+~
+ Buddhism asserts that the mind can be changed. I doubt whether anyone
+would dispute that point although we often feel as if we are stuck with an
+obstinate mind that refuses to do what we want it to. In addictions this
+feeling of being stuck can be very powerful. But Buddha said that all this
+can change, no matter how bad it is.
+ Buddha was a top psychologist. He taught methods for dealing with
+immediate and urgent situations as well as methods that look into long-term
+change. For the long term, meditation is an important method. When he was
+teaching about how to meditate, he suggested a number of tools from which we
+can benefit. We are going to use three of these tools to help us:
+mindfulness, introspection, and equanimity. Mindfulness keeps our mind on
+whatever we have decided to do. Introspection checks whether we are being
+mindful or not. Equanimity stops the dramatizing and catastrophizing that we
+get into when we do not get what we want (the craving and grasping that arise
+from attachment) or we get what we do not want (aversion which gives rise to
+hatred, jealousy, and depression).
+ -- Chönyi Taylor, from "Enough! A Buddhist Approach to Finding Release
+from Addictive Patterns", published by Shambhala Publications
+~
+It is said in the Supreme Continuum of the Great Vehicle:
+ Earth is based upon water,
+ Water on wind, and wind on space,
+ But space is not based on anything.
+ Similarly, the aggregates and sensory sense fields
+ Are based on deeds and afflictive mental states.
+ Deeds and afflictive mental states are always based on mistaken attention.
+ Mistaken attention is based on the purity of mind.
+ But the nature of mind is not itself based on any of these things.
+ -- Choying Tobden Dorje, from "The Complete Nyingma Tradition from Sutra to
+Tantra, Books 15 to 17, Volume 1", published by Shambhala Publications
+~
+ First, I’ll begin with self, which sometimes goes by the name ego, or
+more familiarly, I and me. What is this self, really? We can investigate by
+trying to analyze this self, to locate it or pin it down, to see if it even
+exists in the first place. This can be a highly illuminating contemplation,
+but for the purposes of this book, I would like to focus more on our everyday
+experience. Let’s identify how having a self feels. In our mind stream,
+there is always some kind of feeling of having a self, which is at the center
+of all our thoughts and emotions. One Tibetan phrase targets this phenomenon
+precisely: dak che dzin. Dak means “self”; che means “important” or
+“dear”; dzin means “holding” or “regarding.” This term has various
+translations, which all capture different nuances: self-centeredness, self-
+clinging, ego-clinging, self-absorption. I like to use all of these terms in
+different contexts, but my favorite translation is “self-importance.”
+ This word may make us think dak che dzin has mostly to do with being proud
+and arrogant, but such pride is nowhere near the whole story. Self-importance
+includes both self-cherishing and self-protection. It is the source of the
+five main types of painful emotions, known as the “five poisons”:
+attachment, aggression, jealousy, arrogance, and stupidity. It can manifest
+as feeling like we’re better than others, but just as easily it can manifest
+as low self-esteem, or even self-hatred. The bottom line is that we regard
+this self—whatever or wherever it is—as the most important thing in the
+entire universe.
+ -- Dzigar Kongtrul, from "The Intelligent Heart: A Guide to the
+Compassionate Life", published by Shambhala Publications.
+~
+Poverty is an anomaly to rich people; it is very difficult to make out why
+people who want dinner do not ring the bell.
+ -- Walter Bagehot
+~
+ In reality, nothing can save us from a state of chaos or confusion unless
+we have acknowledged it and actually experienced it. Otherwise, even though
+we may be in the midst of chaos, we don’t even notice it, although we are
+subject to it. On the path of meditation, the first real glimpse of our
+confusion and the general chaos is when we begin to feel uncomfortable. We
+feel that something is a nuisance. Something is bugging us constantly.
+ What is that? Eventually we discover that we are the nuisance. We begin
+to see ourselves being a nuisance to ourselves when we uncover all kinds of
+thought problems, emotional hang-ups, and physical problems in meditation.
+Before we work with anyone else, we have to deal with being a nuisance to
+ourselves. We have to pull ourselves together. We might get angry with
+ourselves, saying, "I could do better than this. What’s wrong with me? I
+seem to be getting worse. I’m going backward." We might get angry with
+the whole world, including ourselves. Everything, the entire universe,
+becomes the expression of total insult. We have to relate to that experience
+rather than rejecting it. If you hope to be helpful to others, first you have
+to work with yourself.
+ -- Chögyam Trungpa, from "Mindfulness in Action", 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, than 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)
+~
+If the present and the future
+Depend upon the past,
+Then both the present and the future
+Are existent in the past.
+
+If the present and the future
+Are not present then,
+How could the present and the future
+Be dependent on it?
+
+If they are not dependent on the past,
+Then both are unestablished.
+Thus the present and the future time
+Do not exist.
+
+To the two remaining times, it should be understood,
+This same procedure is applied.
+And likewise it applies to high and low and medium,
+And to the singular and so forth.
+
+Time that does not stay we cannot grasp;
+And time that could be grasped
+Does not remain. So how can time,
+Ungraspable, be said to be?
+
+If time depends on things,
+Then how can there be time if things do not exist?
+And since there are no things at all,
+How can time exist?
+ -- Nagarjuna, from "The Root Stanzas of the Middle Way: The
+ Mulamadhyamakakarika", published by Shambhala Publications
+~
+White Rabbit, by Jefferson Airplane
+
+One pill makes you larger
+And one pill makes you small
+And the ones that mother gives you
+Don't do anything at all
+Go ask Alice
+When she's ten feet tall
+
+And if you go chasing rabbits
+And you know you're going to fall
+Tell 'em a hookah-smoking caterpillar
+Has given you the call
+Call Alice
+When she was just small
+
+When the men on the chessboard
+Get up and tell you where to go
+And you've just had some kind of mushroom
+And your mind is moving low
+Go ask Alice
+I think she'll know
+
+When logic and proportion
+Have fallen sloppy dead
+And the White Knight is talking backwards
+And the Red Queen's off with her head
+Remember what the dormouse said
+Feed your head
+Feed your head
+~
+How can we integrate these teachings into our lives? I think that only
+happens when we are faced with challenges and respond to them in a new way,
+not according to habitual self-importance. In other words, we respond by
+applying the exchange of self and other. When tonglen becomes our familiar
+way of being, the entire path unfolds easily in front of us. This difficult
+modern age turns out to be the perfect setting for our spiritual practice,
+proving far more hospitable to our growth than past eras of idealized calm and
+simplicity. When we figure out for ourselves how to apply the wisdom of books
+to whatever difficult circumstances arise in life, then that wisdom becomes
+part of our mind. We become transformed. My hope for every reader—as well
+as for myself—is that we will apply these lojong teachings again and again
+until they become part of who we are.
+ -- Dzigar Kongtrul and Joseph Waxman, in "The Intelligent Heart: A Guide
+ to the Compassionate Life", published by Shambhala Publications
+~
+Siddhis? Cities.
+
+Honolulu: a relaxed city, like an uncrowded bar where everyone is clean and
+rested.
+
+Los Angeles: a scattered city, like a teenager's sexual curiosity.
+
+San Francisco: a clean city, like an elegant, genteel Christian graveyard.
+
+Santa Fe: a picturesque city, like a painter’ s bright, simple palette,
+imitating Tibet.
+
+Boston: a sophisticated city, like London without queens and dukes and falling
+bridges.
+
+New York: a no-more-nothingness city,
+where gentle, quiet audiences sit in theaters listening to classical concerts;
+where rough, noisy audiences sit in stadiums in pandemonium watching boxing;
+where there are clean people with dirty minds;
+where there are dirty people with clean minds;
+where hundreds of nihilist people reject spiritual teachings;
+where hundreds of spiritual teachers reject samsara's teachings;
+where poor people sleep underground on low subway platforms;
+where rich people sleep aboveground in high skyscraper penthouses;
+where many non-practitioners stay for their nightclub retreat to find pleasure;
+practitioners leave for their countryside retreat to find pleasure.
+ - Thinley Norbu Rinpoche, from "A Brief Fantasy History of a Himalayan",
+ published by Shambhala Publications
+~
+As a blind man feels when he finds a pearl in a dustbin, so am I amazed by the
+miracle of awakening rising in my consciousness. It is the nectar of
+immortality that delivers us from death, the treasure that lifts us above
+poverty into the wealth of giving to life, the tree that gives shade to us
+when we roam about scorched by life, the bridge that takes us across the
+stormy river of life, the cool moon of compassion that calms our mind when it
+is agitated, the sun that dispels darkness, the butter made from the milk of
+kindness by churning it with the dharma. It is a feast of joy to which all
+are invited.
+ -- from "Teachings of the Buddha", written by Shantideva, edited by Jack
+ Kornfield, published by Shambhala Publications
+~
+Even though we may actually recognize the nature of awareness, we should not
+hold on to that mindfulness tightly, thinking, “I have indeed recognized it."
+If we do hold on to it tightly, it will be like when a thread is twisted too
+taut: one cannot sew with it, because it knots up. In the same way, if one
+is too tense, one's mindfulness will be obscured. If mindfulness is not
+grasped too tightly but left in the natural flow, sometimes it will be clear
+and sometimes not. But we should not get caught up in whether it is clear or
+not. If genuine mindfulness is left without being altered, gradually we will
+come to know, through our own experience, “This is awareness, and this is
+ignorance; this is mind, and this is wisdom.”
+ -- Dilgo Khyentse, from "Primordial Purity", published by Shambhala
+ Publications
+~
+He says Tibetans are unique because we value the practice of Buddhism. He
+gives the example of Tibetan mothers who in the course of a day point
+repeatedly toward suffering. They tell their children: don’t kill the ant,
+it will suffer; don’t pour hot water on the soil, the earthworm will feel
+the sting and the heat will cause it great pain; don’t pull the dog’s tail
+so hard. We are told to think for the animals and insects who cannot voice
+their pain but for whom suffering is as acute as it is for humans. From a
+young age, he says, we are reminded that nobody is free from suffering. I
+agree that my Tibetan friends are instinctively more likely to brush away
+flies or mosquitoes instead of crushing or swatting them. But why is
+compassion so important? What about our land, our independence? Will
+compassion free our land?
+ -- Tsering Wangmo Dhompa, in "Coming Home to Tibet: A Memoir of Love, Loss,
+and Belonging", published by Shambhala Publications
+~
+ At the end of every meditation session, recognize what kind of healing
+experience you are feeling. You could be feeling peace, warmth, bliss,
+spaciousness, boundlessness, richness, sacredness, or strength. If you have
+multiple experiences, it can help to recognize the most prominent one.
+ The goal is to calmly enjoy the particular experience, resting in
+awareness of what you are feeling, without grasping at it or analyzing it or
+needing to think about it in words. Just remain one with the experience, in
+open awareness, in silence, like water that has merged in water.
+ Purpose: This meditation is for sowing the seed of experience of the
+meditation, not on the rough surface of concepts or afflicting emotions but at
+the deeper and calmer level of the open mind. Merging your awareness with the
+experience ensures the fruition of the meditation with greatest certainty.
+Open awareness helps unite your mind with the result of healing.
+ This meditation could also lead to, or be, the awareness state of the
+enlightened nature itself.
+ -- by Tulku Thondup, in "Boundless Healing", published by Shambhala Publications
+~
+ Amazing!
+ These precious freedoms and endowments are rare as a daytime star;
+ Even when found, like a candle flame in the wind,
+ They could vanish in an instant!
+ Pondering this, most people seem like mad sea captains.
+
+ The root of practice is renunciation.
+ So if you don’t use the key points of mind training
+ To till the soil of your mind, hardened toward liberation,
+ When death comes and you beat your chest with regret,
+ it will be too late!
+
+ -- Jigme Lingpa, from "Steps to the Great Perfection: The Mind-Training
+ Tradition of the Dzogchen Masters", published by Shambhala Publications
+~
+We don’t have to try to surrender. That sounds too effortful. Then we will
+have a surrender competition. There is going to be a spiritual marathon, a
+spiritual Olympics, how about that? Indeed, there is a spiritual Olympics.
+It is not officially announced. Many people are working really hard trying to
+be the best meditator, the best ascetic, the most enlightened. So don’t try
+to surrender with your personal will or deliberate effort. It sounds like too
+much work, trying to surrender to everything. Instead, go inside. That is
+all you need to do sometimes. Go inside and let yourself be in touch with
+your heart. You know how to be in touch with your heart. Your heart is
+waiting to be recognized. This is why the Tibetan masters often said there
+are many forms or levels of meditation. The highest level is what they call
+effortless meditation. When they teach how to meditate, especially the
+masters from the Nyingma tradition, they always say, "Don’t do anything."
+Rest in the present moment. Relax in the natural state of your mind, because
+if you can relax, rest in the natural state of your own mind, then you will be
+in touch with your own heart, with your original heart, with your innocent
+heart, and then surrender is very easy because all of your heart wants it.
+ -- Anam Thubten, from "Embracing Each Moment: A Guide to the Awakened Life",
+ published by Shambhala Publications
+~
+ One day the Dalai Lama went to Ganden accompanied by his security agent
+Kumbula. They went in ordinary clothes on ordinary horses and left Lhasa
+traveling east. When they got to the ferries they met with an elderly man
+heading back home from Lhasa where he had taken a load of wood on a donkey.
+The Dalai Lama entered into a conversation with him. "Where are you off to?"
+he asked. "I am going back home," the man replied. "I have taken a load of
+wood to the Norbulinka to the kitchens there." This was when a new building
+called the Chensel Palace was being constructed. New taxes had been
+introduced to pay for it and part of the tax was the requisitioning of pack
+animals to transport rocks. "He already has some very beautiful palaces but
+still he is building a new one. People have to spend a lot of their time
+there and use their animals for building this new palace. It is that fellow
+Kumbula who decided yet another palace is needed in Norbulinka even though
+there are a lot there already. He is not a bad fellow, this Kumbula," the old
+man continued, "but he really does load up the ordinary people with his taxes
+and requisitions. This fellow Kumbula, he always has to be starting some new
+project or other, he is that sort of fellow." Now Kumbula was right there
+with the Dalai Lama, and a bit later the old fellow started up again. "This
+Kumbula is definitely too quick to start up new projects, if you ask me; but
+you know, he is no fool either, and he is loyal to the Dalai Lama. He is
+useful to the Dalai Lama, no doubt about that." The gist of his remarks was
+that the ordinary man like himself found the taxation burdensome. The Dalai
+Lama was very pleased with the conversation.
+ "Rinpoche," the old man said, thinking the Dalai Lama was just a
+distinguished looking older monk, "have some tea with me." They had some tea
+and tsampa together and then the old fellow pulled out a bottle of barley beer
+and offered it to the Dalai Lama. "I am a monk, I do not drink beer," the
+Dalai Lama protested. "Do not be silly," he said, "a lot of the monks are
+drinking beer nowadays, go ahead and have a swig." "Is that so?" said the
+Dalai Lama. "A lot of the monks nowadays are drinking beer are they?" "Piles
+of them," the old fellow replied, "though I am pleased to see that you do not
+accept my offer." After the old man had downed his beer with some bread he
+was carrying, they set off in the direction of Ganden together, talking as
+they went. As they began to approach Ganden, at the place called Dechen, they
+caught sight of a large smoke offering and the monks of Ganden lined up to
+welcome a special guest. The old fellow said, "They are making a big welcome
+up there for someone today, I wonder who is coming." The Dalai Lama said, "I
+am not positive, but I suspect it is for me." Then the old fellow began to
+suspect that he was there with the Dalai Lama and he thought he had better
+make a run for it. As he tried to flee the Dalai Lama caught hold of him and
+would not let him go. He took the old man right in through the gates of
+Ganden Monastery and told the people there not to let him leave, but to give
+him a good meal and something excellent to drink. After he had been well-fed
+and looked after, the Dalai Lama sent word to bring him.
+ The old man was beside himself with fear, thinking he was going to be
+given a terrible punishment, but the Dalai Lama treated him as a friend and
+told him to sit down, right opposite to where Kumbula was sitting. "Hey, old
+fellow," he said, "I must introduce you to Kumbula. This is Kumbula." He was
+overcome with embarrassment, but the Dalai Lama said that he should not be.
+"You spoke your heart, you spoke what you felt was true and there is no shame
+in that. You described faults as faults and good qualities as good qualities.
+Some people only complain but you did not do that. Some, again, cover up
+faults and say nothing but good and that is not right either. You spoke
+honestly and openly, and I am very happy." He gave him fifty white silver
+sangs as a parting gift, a large sum of money, and said that the problems
+would be looked into. It was from then that the levies on the people for
+Norbulinka building projects stopped.
+ -- Ven. Lobsang Gyatso, translated by Ven. Dr. Gareth Sparham, "Memoirs
+ of a Tibetan Lama", published by Shambhala Publications
+~
+The secret of health for both mind and body is not to mourn for the past, nor
+to worry about the future, but to live the present moment wisely and
+earnestly.
+ -- Shakyamuni Buddha
+~
+Do not dwell in the past, do not dream of the future, concentrate the mind on
+the present moment.
+ -- Shakyamuni Buddha
+~
+You only lose what you cling to. -- Shakyamuni Buddha
+~
+Pain is certain, suffering is optional. -- Shakyamuni Buddha
+~
+Holding on to anger is like grasping a hot coal with the intent of throwing it
+at someone else; you are the one who gets burned.
+ -- Shakyamuni Buddha
+~
+Holding onto anger is like drinking poison and expecting the other person to
+die.
+ -- Shakyamuni Buddha
+~
+Most problems, if you give them enough time and space, will eventually wear
+themselves out
+ -- Shakyamuni Buddha
+~
+If the problem can be solved why worry? If the problem cannot be solved
+worrying will do you no good.
+ -- Shakyamuni Buddha
+~
+There is nothing more dreadful than the habit of doubt. Doubt separates
+people. It is a poison that disintegrates friendships and breaks up pleasant
+relations. It is a thorn that irritates and hurts; it is a sword that kills.
+ -- Shakyamuni Buddha
+~
+Set your heart on doing good. Do it over and over again, and you will be
+filled with joy.
+ -- Shakyamuni Buddha
+~
+Happiness does not depend on what you have or who you are, it solely relies on
+what you think.
+ -- Shakyamuni Buddha
+~
+Happiness comes when your work and words are of benefit to others.
+ -- Shakyamuni Buddha
+~
+Wear your ego like a loose fitting garment. -- Shakyamuni Buddha
+~
+People with opinions just go around bothering one another.
+ -- Shakyamuni Buddha
+~
+Greater in battle
+than the man who would conquer
+a thousand-thousand men,
+is he who would conquer
+just one--
+himself.
+ -- Shakyamuni Buddha
+~
+Do not look for a sanctuary in anyone except your self. -- Shakyamuni Buddha
+~
+With our thoughts we make the world. -- Shakyamuni Buddha
+~
+However many holy words you read, however many you speak, what good will they
+do you if you do not act on upon them?
+ -- Shakyamuni Buddha
+~
+Every morning we are born again. What we do today is what matters most.
+ -- Shakyamuni Buddha
+~
+Just as a snake sheds its skin, we must shed our past over and over again.
+ -- Shakyamuni Buddha
+~
+A dog is not considered a good dog because he is a good barker. A man is not
+considered a good man because he is a good talker.
+ -- Shakyamuni Buddha
+~
+Silence is an empty space, space is the home of the awakened mind.
+ -- Shakyamuni Buddha
+~
+Your purpose in life is to find your purpose and give your whole heart and
+soul to it
+ -- Shakyamuni Buddha
+~
+All that we are is the result of what we have thought: it is founded on our
+thoughts and made up of our thoughts. If a man speaks or acts with an evil
+thought, suffering follows him as the wheel follows the hoof of the beast that
+draws the wagon... If a man speaks or acts with a good thought, happiness
+follows him like a shadow that never leaves him.
+ -- Shakyamuni Buddha
+~
+The mind is everything. What you think you become. -- Shakyamuni Buddha
+~
+The fool who knows he is a fool is that much wiser. -- Shakyamuni Buddha
+~
+Every human being is the author of his own health or disease.
+ -- Shakyamuni Buddha
+~
+In the sky, there is no distinction of east and west; people create
+distinctions out of their own minds and then believe them to be true.
+ -- Shakyamuni Buddha
+~
+Three things can not hide for long: the Moon, the Sun, and the Truth.
+ -- Shakyamuni Buddha
+~
+Do not believe in anything simply because you have heard it. Do not believe
+in anything simply because it is spoken and rumored by many. Do not believe
+in anything simply because it is found written in your religious books. Do
+not believe in anything merely on the authority of your teachers and elders.
+Do not believe in traditions because they have been handed down for many
+generations. But after observation and analysis, when you find that anything
+agrees with reason and is conducive to the good and benefit of one and all,
+then accept it and live up to it.
+ -- Shakyamuni Buddha
+~
+If we could see the miracle of a single flower clearly our whole life would
+change.
+ -- Shakyamuni Buddha
+~
+brain fully charged
+(at lockn 2016...)
+
+It really seemed like every band built on the one just prior to it, so that as
+each day moved on, the acts just generated more and more energy and awesome
+music, storing it up in a celestial battery. the peak of it all for me was
+the phish show on the last night, which was so high energy and saturated with
+fun and healthy vibes that I felt like "i never need to feel fear again".
+that feeling lasted for days after the festival was over. hopefully memory of
+that thought never fades.
+~
+ Don’t become easily discouraged. If you never try to go beyond that
+stage of initial discouragement because there are thoughts arising in your
+meditation, you are never going to have the true experiences of meditation.
+You need to go beyond that initial stage. You need to keep trying. If you
+keep making that effort to go beyond that initial discouragement, you will
+arrive at the experience of not getting caught up in your thoughts and mental
+events.
+ Sometimes you may even observe an increase in the frequency of thoughts.
+When that happens, don’t get discouraged. My enlightened master Jigme
+Phuntsok Rinpoche says:
+ "One sign that your meditation is beginning to be effective is that both
+subtle thoughts and obvious thoughts become more noticeable than before. This
+is not a bad sign; it’s a good sign. When water rushes in a strong river
+current, you don’t see the fish or rocks beneath the rapids. But when the
+current slows and the water becomes clear, then you can see the fish, the
+rocks, and everything below the surface distinctly. Similarly, if you never
+pay attention to your mind, and your thoughts and emotions are uncontrolled,
+you don’t even know how many thoughts go by. But when your mind becomes
+more stable and calm, you begin to see your thoughts more clearly. Don’t be
+discouraged. Take heart at this sign. Don’t hold yourself too loosely or
+too tightly. Maintain your meditation in the right way without concern and
+gradually your meditation experience will increase and stabilize."
+ Remember: Do not follow the past. Do not anticipate the future. Remain
+in the present moment. Leave your mind alone. Those four simple,
+straightforward instructions give us a chance to go beyond our mental events
+and, eventually, to experience the natural state of mind.
+ -- Orgyen Chowang Rinpoche, in "Our Pristine Mind", published by Shambhala
+ Publications
+~
+ Knowing full well that his aim is to achieve enlightenment, Sujata adopts
+a parallel program to help sustain him. Symbolically feeding Gautama with
+each offering to the priests, she utters the dedication prayer,
+ May the Bodhisattva take my food and thereby truly attain perfect and
+completely unexcelled awakening!
+ After six years of this, the gods notify her that Gautama has ceased his
+austerities and urge her to take further action. Due to her abundant good
+karma in past lives, she is preordained to serve him. Sujata sets to work
+preparing the rice milk offering in the fashion of the one thousand cows
+milked to feed the five hundred and so forth. In observing miracles around
+the cooking pot, she prays that they foretell the Bodhisattva’s imminent
+supreme awakening. She brings the rice porridge in a golden bowl to Gautama
+where he is sitting along the river and offers it to him after reverentially
+making prostrations. According to this story, the Bodhisattva regains his
+former strength and splendor upon consuming Sujata’s excellent food. In
+this version, it is his first meal after the six years of austerities and has
+instantly restored him to wholeness. After bathing and meditating at the
+river, Gautama proceeds to the tree of enlightenment. All these events have
+taken place within the span of one day.
+ -- Wendy Garling, in "Stars at Dawn", published by Shambhala Publications
+~
+True compassion is spacious and wise as well as resourceful. This type of
+compassion could be called intelligent love or intelligent affection. We know
+how to express our affection so that it does not destroy a person but instead
+helps him or her to develop. It is more like a dance than a hug. And the
+music behind it is that of intellect.
+ -- " 'Intellect and Intuition,' in The Heart of the Buddha: Entering the
+ Tibetan Buddhist Path", by Chögyam Trungpa Rinpoche, published by
+ Shambhala Publications
+~
+ Gampopa recognized in Dusum Khyenpa an exceptional being and declared that
+he would amply spread Buddhism throughout Tibet. He added that he would be
+liberated in this life from samsara, cyclic existence. Over many years the
+Karmapa received from this great bodhisattva the teachings that Gampopa
+himself had been given by his masters. First, Gampopa transmitted to him the
+teachings of the Kadampa tradition, including the classical scholastic studies
+known as the “gradual path,” which emphasize the development of
+renunciation and altruism. They henceforth became an educational constant for
+the Kagyu lineage and the basis of the study of the Vajrayana. Dusum Khyenpa
+then received from his master the teachings and transmissions related to the
+tantras. One day, when Gampopa bestowed upon his disciple the Hevajra
+initiation, the Karmapa perceived his master in the form of the deity himself.
+ Gampopa then urged Dusum Khyenpa to go on retreat into the neighboring
+caves in order to actualize what had been transmitted. After only nine days
+of meditation, he spontaneously experienced a strong feeling of warmth and
+bliss. He removed his monk robes and dressed himself in the simple attire of
+white cotton—repa—worn by yogis. He meditated for nine months,
+concentrating in particular on the practice of calm abiding (samatha), which
+allows practitioners to pacify and stabilize their mind. Having excelled in
+this, he continued his retreat for three more years, perfecting his meditative
+capacities on the understanding of the nature of mind through penetrating
+vision (vipashyana) practice. Finally Gampopa conferred upon him the ultimate
+instructions of the Kagyu lineage. He then considered that the realization of
+his disciple was henceforth stable.
+ From then on the life of Dusum Khyenpa was divided between retreat and
+travel. He traveled throughout central Tibet, receiving instructions from
+other teachers or dispensing his own teachings. Nonetheless, until his master
+passed away, he often returned to Gampopa to receive other transmissions.
+Gampopa encouraged the Karmapa to go on retreat in the near future at Kampo
+Gangra in eastern Tibet, prophesying that it would be in this location that
+Dusum Khyenpa would attain complete enlightenment.
+ -- from "History of the Karmapas", by Lama Kunsang, Lama Pemo, and Marie
+ Aubèle, published by Shambhala Publications
+~
+One cannot force or grasp a spiritual experience, because it is as delicate as
+the whisper of the wind. But one can purify one’s motivation, one’s body,
+and train oneself to cultivate it. Because we come from a culture which
+teaches us there is always something external to be obtained which will lead
+us to fulfillment, we lose contact with our innate wisdom. As the Indian
+Tantric Buddhist saint Saraha says in one of his dohas (poems expressing the
+essence of his understanding):
+ Though the house-lamps have been lit,
+ The blind live on in the dark.
+ Though spontaneity is all-encompassing
+ And close, to the deluded it remains
+ Always far away.
+ -- Tsultrim Allione, in "Women of Wisdom", published by Shambhala Publications
projects / feisty_meow.git / blobdiff