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.
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
~
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
-- 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
+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
-- 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
it makes one ill. So, advises Nagarjuna, give up these pleasures, for it is
the chains--the afflictive emotions--of attachment to pleasure that tightly
bind the worldly in the prison of samsara.
- -- Nagarjuna, from "Nagarjuna’s Letter to a Friend with Commentary by
+ -- 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
~
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,
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
that never really comes into existence cannot possibly be impure, for what is
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.
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?
+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,
body, it must be in the empty space in between. But if you look, you cannot
find it. We need to look and become certain that the mind has no dwelling
place--we must be certain that there is no real place that we can we can
-point to and say, "Aha! That’s where it is!"
+point to and say, "Aha! That's where it is!"
-- Khenchen Thrangu, "Vivid Awareness: The Mind Instructions of Khenpo
Gangshar", published by Shambhala Publications
~
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:
+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
+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
+ 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,
+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.
~
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
+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.
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
+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.
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
+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
+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
+ -- from "Ornament of the Great Vehicle Sutras: Maitreya's
Mahayanasutralamkara", with Commentaries by Khenpo Shenga and Ju Mipham,
published by Shambhala Publications.
~
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.
+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.
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
+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
+##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.”
+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
+ 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.”
+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
+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,
+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
~
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
+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.
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
+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
+ -- 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
+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.
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,
+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
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
projects / feisty_meow.git / blobdiff