Once one has accessed memories of previous lives in the dream state, one
gradually recalls them in the waking state.
-- H.H Dalai Lama, in "Consciousness at the Crossroads: Conversations with
- The Dalai Lama on Brain Science and Buddhism", Edited by Zara Houshmand,
+ The Dalai Lama on Brain Science and Buddhism", edited by Zara Houshmand,
Robert B. Livingston and B. Alan Wallace, Snow Lion Publications
~
Relaxation involves a kind of awareness which reverses the normal tendency
to recoil and flinch. You learn to open your eyes and heart in all the places
you have been blinded by fear or rage. You begin to dismantle the boundaries
that have too long divided you from others.
- -- "All the Rage--Buddhist Wisdom on Anger and Acceptance", Edited by Andrea
+ -- "All the Rage--Buddhist Wisdom on Anger and Acceptance", edited by Andrea
Miller and the Editors of the Shambhala Sun, published by Shambhala
Publications
~
Just keep quiet.
-- Patrul Rinpoche, from "Enlightened Vagabond: The Life and Teachings of
- Patrul Rinpoche", By Matthieu Ricard, Edited by Constance Wilkinson,
+ Patrul Rinpoche", By Matthieu Ricard, edited by Constance Wilkinson,
published by Shambhala Publications
~
Like the vast expanse of the ocean, birthplaces of other beings are vast and
Then's the time to time the time flies--
Like the time flies like an arrow.
-- Edison B. Schroeder (1966)
+~
+Three modes of generating an altruistic intention to become enlightened are
+described--like a king, like a boatman, and like a shepherd. In the first,
+that like a king, one first seeks to attain a high state after which help can
+be given to others. In the second, like a boatman, one seeks to cross the
+river of suffering together with others. In the third, like a shepherd, one
+seeks to relieve the flock of suffering beings from pain first, oneself
+following afterward. These are indications of the style of the altruistic
+motivation for becoming enlightened; in actual fact, there is no way that a
+Bodhisattva either would want to or could delay achieving full enlightenment.
+As much as the motivation to help others increases, so much closer does one
+approach Buddhahood.
+ -- from "Our Human Potential: The Unassailable Path of Love, Compassion, and
+ Meditation", by H.H. the Fourteenth Dalai Lama, published by Shambhala
+ Publications
+~
+An Aspiration Prayer
+
+May prosperity and glory proliferate, benefitting the Land of Snow.
+May the lamp of the Buddhist teachings blaze in dark lands in the ten
+ directions.
+May auspiciousness and the ten virtues pervade the three worlds.
+May coincidence click into place, completely victorious in all directions.
+ -- from "Inseparable across Lifetimes: The Lives and Love Letters of the
+ Tibetan Visionaries Namtrul Rinpoche and Khandro Tare Lhamo", translated
+ by Holly Gayley, published by Shambhala Publications
+~
+Becoming a Qualified Student
+
+How do we become a qualified disciple? One quality to develop is open-
+mindedness. In other words, we let go of our own hard and fast agenda, of our
+likes and dislikes, and of our erroneous opinions about the nature of reality
+or the stages of the path. If we attend a teaching yet still hold strongly to
+our preconceptions about the path, we will evaluate teachers by whether or not
+they agree with our ideas. Is that a valid criterion for selecting a teacher?
+Such an attitude blocks us from learning because we're holding on to what we
+believe and only accepting what validates our own opinions. In that case, we
+aren't receptive to the Enlightened One's teachings. To learn, we must
+set aside our own prejudices, be open-minded, and listen with a fresh mind.
+ -- from "How to Free Your Mind: The Practice of Tara the Liberator", By
+ Thubten Chodron, published by Shambhala Publications
+~
+Compassion is the Best Medicine
+
+Much of our suffering comes from being too immersed in our own self-interests.
+We are constantly thinking about ourselves, trying to protect and defend
+ourselves. We are very interested in our own well-being, our own security.
+We fear, sometimes unconsciously, that somebody or something in the outer
+world, the world of "others," may harm us. This makes us feel lonely and
+alienated from everybody else. Compassion is the best medicine to cure this
+illness, the illness of loneliness, isolation, and alienation.
+ -- from "Choosing Compassion: How to Be of Benefit in a World That Needs Our
+ Love", by Anam Thubten, published by Shambhala Publications
+~
+Delusions and Emotions
+
+What becomes very clear through Buddhist teachings is that the suffering and
+problems we have in life are not caused by external circumstances but by the
+mind that reacts to them. The mind dominated by delusions or emotional
+afflictions is considered in Buddhism to be the cause of most of the suffering
+and problems that arise in our life and more generally in the world at large.
+We can certainly see the truth in this view when we look at the way fear,
+hatred, and greed seem to be at the root of many if not most of the problems
+that exist in the world, from wars to the banking crisis. From this viewpoint
+we can also see that if we had a greater awareness of the emotions that drive
+us, both individually and collectively, our world would be very different.
+ -- from "Feeling Wisdom: Working with Emotions Using Buddhist Teachings and
+ Western Psychology", by Rob Preece, published by Shambhala Publications
+~
+Developing Equanimity
+
+We are attached to friends and relatives because of the temporary benefit they
+have brought us in this life. We hate our enemies because of some harm they
+have inflicted on us. People are not our friends from birth, but become so
+due to circumstances. Neither were our enemies born hostile. Such
+relationships are not at all reliable. In the course of our lives, our best
+friend today can turn out to be our worst enemy tomorrow. And a much-hated
+enemy can change into our most trusted friend. Moreover, if we talk about our
+many lives in the past, the unreliability of this relationship is all the more
+apparent. For these reasons, our animosity toward enemies and attachment
+toward friends merely exhibits a narrow-minded attitude that can only see some
+temporary and fleeting advantage. On the contrary, when we view things from a
+broader perspective with more farsightedness, equanimity will dawn in our
+minds, enabling us to see the futility of hostility and clinging desire.
+ -- from "Stages of Meditation: The Buddhist Classic on Training the Mind", By
+ H.H. the Fourteenth Dalai Lama, published by Shambhala Publications
+~
+Discontentment
+
+Buddhism frequently speaks of overcoming dissatisfaction and discontentment,
+as if these experiences are always undesirable. In certain respects, however,
+discontentment is necessary. No matter what we have achieved in the past
+about which we may justifiably feel proud, we should not be satisfied with
+that but should look to develop and improve ourselves further. This is an
+ongoing process. We should have the enthusiasm to want to go further and
+further in relating to others and developing ourselves on a spiritual and
+psychological level. Our normal experiences of dissatisfaction,
+incompleteness, deprivation, privation, or sense of lack can and must be
+sublimated into spiritual ones. We should never be satisfied with our
+spiritual progress, thinking, "This will do," or "That is enough." We should
+always have hunger for deeper, higher, richer experiences on the path.
+ -- from "The Essence of Buddhism: An Introduction to Its Philosophy and
+ Practice", by Traleg Kyabgon, published by Shambhala Publications
+~
+Distraction
+
+People let their time pass in distractions, and the wisdom of investigating
+the nature of phenomena is exceedingly rare. Even if there is some modest
+inclination toward spirituality, due to habituation with distraction, it does
+not tend to be sustained, nor go very deep. It is difficult to remedy that
+habituation.
+ -- from "Perfecting Wisdom: How Things Appear and How They Truly Are", by
+ H.H. the Fourteenth Dalai Lama, published by Shambhala Publications
+~
+Don't Create Problems for Yourself
+
+There is a story about a monk who had an extremely ugly body but a beautiful
+voice. People loved to hear him chant but recoiled when they saw him.
+Someone who had clairvoyant powers saw that in a previous lifetime, while
+constructing a stupa--a monument representing the Buddha's mind--he
+continually complained and showed an ugly face. When the stupa was completed,
+he had a change of heart and offered a bell with a charming and elegant sound
+to the stupa. His ugly body was a result of his anger while making the stupa,
+and his beautiful voice was the result of having later offered the lovely-
+sounding bell to the stupa.
+ -- from "Good Karma: How to Create the Causes of Happiness and Avoid the
+ Causes of Suffering", by Thubten Chodron, published by Shambhala
+ Publications
+~
+Eight Special Thoughts of a Holy Individual
+
+The eight special thoughts of a holy individual: (1) Alas! If possible, may I
+be able to make sentient beings be without the suffering of birth, and
+likewise (2) without the suffering of aging, (3) the suffering of sickness,
+and (4) the suffering of death. (5) I will deliver beings who are not
+delivered and (6) free those who are not free. (7) I will free them from
+powerful suffering, and (8) I will lead to nirvana those who have not yet
+reached nirvana. One should continuously be mindful, moment by moment,
+thinking these thoughts.
+ -- from "Atisa Dipamkara: Illuminator of the Awakened Mind", by James B.
+ Apple, published by Shambhala Publications
+~
+Everyday Dharma
+
+On your left, imagine all the women in your life, beginning with your mother,
+sisters, relatives, friends, and all female sentient beings extending
+infinitely. On your right, imagine all the men in your life: your father,
+your brothers, relatives, friends, and all the male beings in the world,
+extending out and filling space. Behind you, imagine all the friends who have
+given you support, encouraged you in your spiritual development and your life
+in general: all benefactors, kind friends, and helpers. In the space in front
+of you, imagine all those beings with whom you have had difficult relations,
+were there is unfinished business or healing work to be done. Extend the
+circle out on all sides until space is filled with all living beings in all
+worlds. We are related to all these sentient beings.
+ -- from "Buddhism through American Women's Eyes", edited by Karma Lekshe
+ Tsomo, published by Shambhala Publications
+~
+Existence
+
+We have been conditioned to go to the sensory objects of the world--the
+sights, sounds, smells, tastes, and physical sensations--and bypass
+everything else. We have been taught to go there, but that does not mean
+these objects are the roots of our existence. Existence seems to be bigger
+than these sense objects, like the space of the universe that holds all the
+matter within it but is not defined by that matter.
+ -- from "Touching the Infinite: A New Perspective on the Buddha's Four
+ Foundations of Mindfulness", by Rodney Smith, published by Shambhala
+ Publications
+~
+Experiential Dualism
+
+The fact that Buddhist contemplatives have observed the mind for centuries yet
+formulated no theory of the brain implies that introspective knowledge of the
+mind does not necessarily shed any light on the brain. Likewise, the study of
+the brain alone--independent of all first-person accounts of mental
+states--does not necessarily yield any knowledge of mental phenomena. Thus,
+experiential dualism, which maintains that physical and mental phenomena
+experientially seem to be different, is accepted by Buddhism as well as by at
+least some of the scientists in this meeting.
+ -- from "Where Buddhism Meets Neuroscience: Conversations with the Dalai
+ Lama on the Spiritual and Scientific Views of Our Minds", by H.H. the
+ Fourteenth Dalai Lama, edited by Zara Houshmand, Robert B. Livingston,
+ and B. Alan Wallace, published by Shambhala Publications
+~
+Generosity
+
+In order to transform ordinary giving into letting go of our egocentric
+habits, we create entire universes and give those away. We give away the
+stars and the sun, the oceans, forests, and mountains made of jewels. We
+generate the mind of letting go by giving away what we cannot conceive of
+owning in the first place. We allow imagination to travel so far beyond
+conventional ideas of generosity that it breaks our associations with socially
+sanctioned concepts of virtuous behavior.
+ -- from "Turning Confusion into Clarity: A Guide to the Foundation Practices
+ of Tibetan Buddhism", by Yongey Mingyur Rinpoche and Helen Tworkov,
+ published by Shambhala Publications
+~
+Investigation
+
+What we call experience is truly a playful exchange of our inner and outer
+worlds. There is no problem with experience, in and of itself. The problem
+comes when the appearance of things outshines their nature and we begin to
+react. To release the mind from this very confusion constitutes the sole
+purpose of Middle Way investigations.
+ -- from "The Logic of Faith: A Buddhist Approach to Finding Certainty Beyond
+ Belief and Doubt", by Elizabeth Mattis Namgyel, published by Shambhala
+ Publications
+~
+Like the Moon's Reflection on the Water
+
+The enlightened mind
+Is without coming or departing.
+It is neither outside nor within.
+Transcending thought, it has no partiality.
+It is ultimate reality, unlimited and unconfined,
+Wherein there is no wide or narrow
+And no high or low.
+So set aside all anxious search for it.
+ -- from "Finding Rest in Illusion: The Trilogy of Rest, Volume 3", By
+ Longchenpa, translated by Padmakara Translation Group, published by
+ Shambhala Publications
+~
+Medhina
+
+Medhina was a farmer. A yogin approached him and offered to teach him how to
+escape from suffering. He gave him tantric instructions, but Medhina was too
+distracted by thoughts of his farmwork to meditate. The yogin therefore
+adapted his teachings to Medhina's milieu, telling him to think of his
+thoughts as the plow, the two oxen as pleasure and pain, and his own body as
+the field, sowing the seeds of the elements that will bear fruit as the bliss
+of the nature of reality. After twelve years of meditation, Medhina attained
+siddhi, proclaiming his realization from the top of a tree.
+ -- from "Seeing the Sacred in Samsara: An Illustrated Guide to the Eighty-
+ Four Mahasiddhas", by Donald S. Lopez Jr., published by Shambhala
+ Publications
+~
+Meritorious Deeds
+
+O father, this world is the site of karma;
+beyond it lies the site of karmic result.
+Whatever we have done in this life,
+we will definitely experience in another.
+Even small virtues and sins
+can have extensive results.
+Having been born into this site of karma,
+why not opt for planting virtuous seeds?
+ -- from "The Just King: The Tibetan Buddhist Classic on Leading an Ethical
+ Life", by Jamgön Mipham, translated by José Cabezón, published by
+ Shambhala Publications
+~
+Mindful Eating
+
+Personally speaking, I believe our motivation for eating is the key factor in
+transforming the action of eating into Dharma practice. When we recognize
+that we are able to eat due to the kindness of the sentient beings involved in
+the many activities necessary for a plate of food to arrive in front of us,
+attachment to food is easily replaced by gratitude toward sentient beings.
+When we contemplate that we have food now because in previous times we
+practiced generosity, we are inspired to eat with a virtuous mind to create
+constructive karma that will continue our good circumstances. We also realize
+that by accepting and eating this food, we have the responsibility to pay it
+forward by benefiting others with our study, meditation, and service work.
+ -- from "The Compassionate Kitchen: Buddhist Practices for Eating with
+ Mindfulness and Gratitude", by Thubten Chodron, published by Shambhala
+ Publications
+~
+Modern Students of Dharma
+
+Modern students behave very differently from ancient students of Dharma, if I
+judge from their histories. They are like children in a toy store who want to
+play with all the toys at once. Grasping, they go from one toy to another,
+capriciously throwing each one away when they have become tired of it or have
+difficulty making it work. Through changing intentions and strong divorce
+habit, they abandon their playthings with many different excuses. When they
+say, "my former teacher," this means their abandoned teacher, and since
+all teachers are embodiments of the same Buddha essence, this means that they
+have abandoned the Triple Gems and the path of enlightenment. Their Dharma is
+like their television: they are momentarily entertained, but when they are
+bored with one program, they constantly channel-change until they once again
+become bored. Just as they leave their worldly teachers when they find out
+what they want to know from them, they may leave their Buddhist teachers, even
+though they vowed when they took refuge in the words of the Buddha that they
+would never abandon the Buddha, never abandon the Dharma, never abandon the
+Sangha, and never abandon their teacher until they reach enlightenment.
+According to Buddhist tradition, the teacher is the representative of the
+Buddha, yet they think they can divorce tradition.
+ -- from " A Brief Fantasy History of a Himalayan: Autobiographical
+ Reflections", by Thinley Norbu, published by Shambhala Publications
+~
+Overview of the Vinaya
+
+Motivation is important to determine whether an action is positive or
+negative, or whether it contradicts the precepts or not. For example, when an
+act of stealing was reported to him, the Buddha asked, "What motivation did
+that person have when he did that? Was he sleeping? Was he mentally ill?"
+Do not think that the precepts simply say do not do this or that. They are
+much more subtle and make us examine our mind and its motivation. In doing
+so, they guide us in a new direction and indicate beneficial ways of being.
+ -- from "Choosing Simplicity: A Commentary on the Bhikshuni Pratimoksha", by
+ Venerable Bhikshuni Master Wu Yin, translated by Bhikshuni Jendy, edited
+ by Thubten Chodron, published by Shambhala Publications
+~
+Pure Conduct
+
+Enemies, friends, and those who are neither are all supports for the mind
+training: they help us purify our negative actions and obscurations, so
+reflect on how grateful you should be to them. Do not do or say things in
+the hope that others will recognize how selfless you are. Keep your conduct
+absolutely pure, in accord with the Vinaya texts. Do not talk about others'
+faults. Any faults you see in others you should recognize as your own impure
+perception. Avoid trying to expose people's hidden flaws, speaking
+harshly, reciting wrathful mantras aimed at nonhuman beings, and the like. Do
+not pass on to others difficult tasks that have fallen to you, nor blame
+others for things that are your own fault. It is wrong to feel glad when
+those who are not on the same side as you are defeated, to think well of an
+enemy's death, or, when others fall ill, to wish that the riches and honors
+will come to you. Instead of being concerned about whether you feel good or
+bad, or about what people say about you, meditate on bodhichitta and give up
+the sort of sporadic practice that comes from lack of conviction.
+ -- from "A Torch Lighting the Way to Freedom: Complete Instructions on the
+ Preliminary Practices", by Dudjom Rinpoche, translated by Padmakara
+ Translation Group, published by Shambhala Publications
+~
+Suppleness
+
+The Compendium of Abhidharma says:
+
+What is suppleness? It is physical and mental flexibility that [comes about]
+because the negative propensities of body and mind have been eliminated. Its
+function is to eliminate all obscurations.
+
+The negative propensities of body and mind prevent the cultivation of physical
+and mental virtues. The force of suppleness brings physical flexibility: the
+attainment of physical buoyancy and ease, free from problems, such as feeling
+heaviness in the body. And it brings mental flexibility: the joy and
+happiness attained once the mind can focus on an object without any trouble.
+ -- from "Moonbeams of Mahamudra", by Dakpo Tashi Namgyal, translated by
+ Elizabeth M. Callahan, published by Shambhala Publications
+~
+The Body of the Absolute Truth
+
+There is a state of being which is nameless in itself, though we can give it
+many names. We can call it dharmakaya, the body of the absolute truth, or the
+Buddha mind. Whatever we call it, it is totally enlightened in itself. There
+is a part of us that is already enlightened and that part of us is actually
+who we are; it is our true nature. There is also a part of us that is lost,
+that is a little bit miserable with a lot of aches and pains, headaches and
+heartaches now and then. That part is also easily entertained by glorious
+illusions; that part of us is not who we really are. That part of us is a
+shell that is going to break down sooner or later, hopefully in the near
+future.
+ -- from "The Magic of Awareness", by Anam Thubten, edited by Sharon Roe,
+ published by Shambhala Publications
+~
+The Importance of Training Our Mind
+
+We can get an inkling of how our mind affects our perception even in our
+everyday lives. For instance, when we struggle with difficulties, if our
+attitude is positive, we find that our pain is less and we are more at ease.
+And we can see that happy people are happy not because of material or external
+circumstances, but because of the peace and strength of their own mind.
+ -- from " The Heart of Unconditional Love: A Powerful New Approach to
+ Loving-Kindness Meditation", by Tulku Thondup, published by Shambhala
+ Publications
+~
+The Middle Way
+
+The Middle Way lies between the two extremes of existence and nonexistence,
+eternalism and nihilism. Furthermore, when we use our discriminating
+intelligence to analyze the nature of any phenomenon, we discover that, once
+we transcend the two conceptual extremes, there is no "middle" or
+"center" left over. There is no final resting place for the conceptual
+mind to dwell. The end result of our analysis is to allow reifying thoughts
+to dissolve into the peace that is free of all contrivance.
+ -- from "The Karmapa's Middle Way: Feast for the Fortunate", by The Ninth
+ Karmapa Wangchuk Dorje, translated by Tyler Dewar, published by Shambhala
+ Publications
+~
+The Nature of Reality
+
+Disturbing emotions, misperceptions, and confusions are not in accord with the
+nature of reality. Wisdom is in accord with the nature of reality. Wisdom is
+the power of truth, so its very presence in the mind causes the disturbances
+to weaken or vanish, just as light banishes darkness as soon as we flip the
+switch in a dark room.
+ -- from "Your Mind Is Your Teacher: Self-Awakening through Contemplative
+ Meditation", by Khenpo Gawang and Jamgon Mipham, published by Shambhala
+ Publications
+~
+The Symbolism of Turquoise
+
+One last time before our departure we pay a visit to Kagar Rinpoche. He
+offers us tea, gives us more information about places to see, and requests us
+to bring back stones from the various sacred sites we will visit. Then he
+hands Karma a turquoise, saying, "I entrust this la-yu to you, which all
+men wear as a stone of luck and good omens. Of all riches, this is the most
+precious; it protects and it cures. At the end of your pilgrimage, which will
+go well, I am sure of it, you will return home with all the blessings
+accumulated on the way." In Tibetan culture, the turquoise, yu, has a
+particularly profound symbolic value. Being both a "living" stone and
+susceptible to destruction, it shares with humans a common destiny. It
+represents both vitality and death. It also represents both beauty and wealth
+and serves as a "support" to human life itself. The term la-yu
+(literally "vital-spirit turquoise") occurs frequently in mythical and
+legendary themes and in folk tales: la referring to the vital spirit that
+humans are believed to possess, the will to live, the ability to function as
+an integrated person. It is this spirit or force that a turquoise guards,
+conserves, protects, and supports.
+ -- from "Tales of the Turquoise: A Pilgrimage in Dolpo", by Corneille Jest,
+ published by Shambhala Publications
+~
+Working with Distractions
+
+It is important to avoid criticizing yourself when your mind is distracted or
+dull. Do not fall into discouraging thoughts or self-hatred because these are
+unproductive and are to be abandoned on the path. Remember that internal
+transformation takes time and rejoice in your opportunity to learn and
+practice the Dharma. "Slowly, slowly," as Lama Thubten Yeshe used to say.
+Learn to be satisfied with what you are able to do now while you aspire to
+improve in the future.
+ -- from "Guided Buddhist Meditations: Essential Practices on the Stages of
+ the Path", by Thubten Chodron, published by Shambhala Publications
+~
+Ego masquerades as seer, doer, and adviser--seeking happiness and avoiding
+sorrow. Its real agenda is to keep the game going by churning out projections
+and reacting to them as though they were real. It continually provides the
+allure of desirable projections and the menace of undesirable ones. Hopes of
+possessing what we want and fears of getting what we don't want keep us
+spinning and avert the spotlight from ego's most basic deceit--our adviser
+is nothing but smoke and mirrors.
+ -- from "Contemplating Reality: A Practitioner's Guide to the View in
+ Indo-Tibetan Buddhism", By Andy Karr, published by Shambhala Publications
+
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