Volume Two: The Bodhisattva Path of Wisdom and Compassion"
~
The essence of all the songs can be epitomized by the four dharmas of
-Gampopa. These are: (1) one’s mind becomes dharmic; (2) that dharma
+Gampopa. These are: (1) one's mind becomes dharmic; (2) that dharma
practice becomes path; (3) in following that path, confusion is removed; (4)
having removed confusion, everything dawns as wisdom.
The first dharma is the ground, where our mind becomes dharmic so that we
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
+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
experience] their bare mode of existence dawning in an exposed, resplendent
manner."
Failing to fulfill the welfare of others is not the sacred dharma.
Failing to lead others to liberation is not the sangha.
- -- from The Epic of Gesar of Ling, "Gesar’s Birth and Childhood"
+ -- from The Epic of Gesar of Ling, "Gesar's Birth and Childhood"
~
When we meditate I encourage all of us to have the attitude that we are
-meditating to dissolve the self. That’s why we meditate. Hold this
+meditating to dissolve the self. That's why we meditate. Hold this
perspective in your awareness and let your dualistic mind dissolve for at
least a half hour, or at least for ten minutes every day. When you allow
yourself to witness that unexpected glimpse of the truth, where the self is
-dissolved, it’s like drinking nectar. It’s inexpressible. We often use
+dissolved, it's like drinking nectar. It's inexpressible. We often use
the word bliss to describe that state. Bliss is a good word, but it can be
misunderstood. The bliss that I am speaking about has nothing to do with
-ordinary bliss. It’s not like the bliss of having great food or other
+ordinary bliss. It's not like the bliss of having great food or other
sensual pleasure. This is nonconceptual bliss that is not based on emotions
but is based on awareness. We often say that realizing the true nature of who
we are is like drinking the nectar of ultimate bliss. The more we drink, the
consequences that might otherwise come about. Because if one responds to such
situations with anger and hatred, not only does it not protect one from the
injury that has already been done, but on top of that one creates an
-additional cause for one’s own suffering in the future. However, if one
+additional cause for one's own suffering in the future. However, if one
responds without anger and hatred and develops patience and tolerance, then
although one many face temporary discomfort or injury, that temporary
suffering will protect one from potentially dangerous consequences in the
with small problems or hardships, one will be able to forgo experiences of
much greater suffering in the future.
An example Shantideva uses here is that if a convicted prisoner can save his
-life by sacrificing his arm as a punishment, wouldn’t that person feel
+life by sacrificing his arm as a punishment, wouldn't that person feel
grateful for that opportunity? By accepting the pain and suffering of having
his arm cut off, that person will be saving himself from death, which is a
greater suffering. Shantideva adds that there is another advantage: not only
-- Glenn H. Mullin, from "From the Heart of Chenrezig: The Dalai Lamas on
Tantra"
~
-Wishing others to be happy doesn’t mean we give them everything they want,
+Wishing others to be happy doesn't mean we give them everything they want,
because sometimes what they want can be harmful. Wishing them to be happy
-entails wanting them to be free from pain and loneliness. Wouldn’t it be
+entails wanting them to be free from pain and loneliness. Wouldn't it be
wonderful if they were free from these and all other miseries? In order to
love others, we have to be able to overcome our anger and hatred toward them.
-We have to be able to forgive them for the wrongs they’ve done. To do that,
+We have to be able to forgive them for the wrongs they've done. To do that,
we have to get "me" out of the way and see that when people create harm,
it is a reflection of their own pain, confusion, and misery. We just happened
to walk across their path. We may even have done something to antagonize
them, either deliberately or accidentally, but the reason that they got so
upset is because of what is going on inside of them. We might also look at
how we made ourselves into a target or accidentally became a target onto which
-they projected their confusion. Maybe we weren’t very considerate of them.
-Maybe we have certain bad habits of which we’re not aware and to which
-they’re reacting.
+they projected their confusion. Maybe we weren't very considerate of them.
+Maybe we have certain bad habits of which we're not aware and to which
+they're reacting.
-- Thubten Chodron, "How to Free Your Mind: The Practice of Tara the
Liberator"
~
We humans are actually not that far from enlightenment. Our five senses are
like the Emanation Body of a Buddha; our dream body, which is similar to the
-after-death form, is like a Buddha’s Beatific Form; and the basis of both of
+after-death form, is like a Buddha's Beatific Form; and the basis of both of
these is the subtle mind of clear light which shares the nature of a
-Buddha’s Wisdom Body. All we have to do is learn to transform these
+Buddha's Wisdom Body. All we have to do is learn to transform these
ordinary elements into their pure natures. Then buddhahood naturally comes
into our hands.
-- H.H. the Dalai Lama, from "The Path to Enlightenment"
the Masters", by Migmar Tseten
~
To take refuge in the Buddha means to take refuge in the dharmas that
-constitute a buddha (a nonlearner). These consist of a buddha’s knowledge
+constitute a buddha (a nonlearner). These consist of a buddha's knowledge
of the termination and nonarising [of the obscurations]. Together with the
associated factors [of this knowledge], they consist of the five
uncontaminated skandhas.
turning them from wrong ways, and because he has accomplished the two
accumulations of merit and transcendental wisdom and has accomplished the
resolve to help beings. So even though one has not yet attained liberation
-from worldly existence, it is one’s fault for not having trusted and not
+from worldly existence, it is one's fault for not having trusted and not
having acted in accord with the words of the Three Jewels, not because the
Three Jewels have no compassion.
In brief, those who do not entrust themselves to the Precious Jewels, who
self-interest, sooner or later our selfish aims are bound to clash with the
aims of the people we rely upon to accomplish our own goals. When that
happens, conflicts will inevitably arise. As we learn to be more balanced in
-valuing others’ concerns with our own, we will naturally find ourselves
+valuing others' concerns with our own, we will naturally find ourselves
involved in fewer and fewer conflicts. In the meantime, it is helpful to
acknowledge that conflicts are the logical outcome of this combination of
self-interest and interdependence. Once we recognize this, we can see that
apply to all the remaining links as well, from consciousness on. Accordingly,
(3) consciousness becomes infused with habitual tendencies and leads sentient
beings to the place of their birth. (4) Name and form take hold of the body
-of one’s coming existence. (5) The six sense sources bring the state of
+of one's coming existence. (5) The six sense sources bring the state of
name and form to completion. (6) Contact determines the experience of an
object based on the coming together of three factors: object, faculty, and
cognition. (7) Sensation experiences the various types of enjoyable and
Becoming brings about the actual acquisition of this birth. (11) Birth serves
as the support for the suffering of old age and so on. (12) Aging and death
is the essence of suffering.
- -- Khenpo Shenga and Ju Mipham, "Middle Beyond Extremes: Maitreya’s
+ -- Khenpo Shenga and Ju Mipham, "Middle Beyond Extremes: Maitreya's
Madhyantavibhaga with Commentaries"
~
Compassion and generosity must be accompanied by detachment. Expecting
Enlightenment: Heart Advice from the Great Tibetan Masters",
Shambhala Publications
~
-Examining the understanding of heat in Vajrayana gives insight into tantra’s
+Examining the understanding of heat in Vajrayana gives insight into tantra's
somewhat different embrace of classical Buddhist imagery. From this
perspective, the experience of mental burning is indeed the central suffering
of our lives. It is the experiential dimension of the intensity of our
experience. Finally, however, through Vajrayana practice under the guidance
of a guru, the burning we experience becomes a great teacher and a great
blessing.
- -- Judith Simmer-Brown, "Dakini’s Warm Breath: The Feminine Principle in
+ -- Judith Simmer-Brown, "Dakini's Warm Breath: The Feminine Principle in
Tibetan Buddhism", Shambhala Publications
~
Life is mainly froth and bubble,
Courage in your own.
-- Adam Lindsay Gordon
~
-With regard to one’s behavior, one must relinquish all the limitations
-implied in subject-object duality (gzung ’dzin gyi la dor ba). One should
+With regard to one's behavior, one must relinquish all the limitations
+implied in subject-object duality (gzung 'dzin gyi la dor ba). One should
abandon all ordinary ways of assessing outer and inner phenomena, and the
engagement or withdrawal of the mind with regard to "good" and "bad."
One must not, through mindless clinging to sense objects, stray into the five
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
-away all one’s possessions without expecting anything in return or any
+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
jealousy or seeking veneration. A sense of decency with regard to others that
You should realize that other common things that the world calls
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
+ -- from "Nagarjuna's Letter to a Friend With Commentary by Kyabje Kangyur
Rinpoche", Shambhala Publications
~
All apparent phenomena are nothing but delusion, and there is, moreover, no
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
be "inconceivable" or "unnameable."
- So when Buddhists talk about emptiness as the basis of our being, we don’t
+ So when Buddhists talk about emptiness as the basis of our being, we don't
mean that who or what we are is nothing, a zero, a point of view that can give
way to a kind of cynicism. The actual teachings on emptiness imply an
infinitely open space that allows for anything to appear, change, disappear,
characteristics.
-- Tsoknyi Rinpoche, from "The Best Buddhist Writing 2013", published by
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
+cannot be manipulated. The Lama is the invasion of unpredictability you allow
+into your life, to enable you to cut through the convolutions of interminable
+psychological and emotional processes. The Lama is the terrifyingly
+compassionate gamester who reshuffles the deck of your carefully arranged
+rationale. To enter into vajra commitment is to leap from the perfect
+precipice. To find yourself in the radiant space of this choiceless choice is
+the very heart of Tantra. To leap open-eyed into the shining emptiness of the
+Lama's wisdom display and to experience the ecstatic impact of each dynamic
+gesture of the Lama's method display is the essential luminosity and power
+of the path.
+ -- Ngak'chang Rinpoche, quoted in "Dangerous Friend: The Teacher-Student
+ Relationship in Vajrayana Buddhism", Shambhala Publications
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