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
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