~
Note that all dualistic concepts and emotions--even positive ones such as
caring, compassion, and wishing others well--are accompanied by grasping at
-“self.” So although positive emotions are good, they still fall short of
+"self." So although positive emotions are good, they still fall short of
perfection, which is the primordial wisdom beyond dualistic thinking and
emotional sensations. Grasping at positive qualities is nonetheless a
stepping-stone to perfection, helping us eventually to loosen the grip of
-grasping at “self” and to experience sensations of peace and joy. So,
+grasping at "self" and to experience sensations of peace and joy. So,
transforming from negative to positive, and then from positive to perfection,
is the ideal way to move toward buddhahood, or full perfection.
-- Tulku Thondup, from "Peaceful Death, Joyful Rebirth: A Tibetan Buddhist
arising--one thought comes and goes, then another thought comes and goes.
All our thoughts and emotions just appear and disappear.
This is very important, because we usually grasp at whatever occurs. For
-instance, when sadness arises, we hold on to this feeling and think, “I am
-so sad, I am so depressed.” But from the Mahamudra point of view, what has
+instance, when sadness arises, we hold on to this feeling and think, "I am
+so sad, I am so depressed." But from the Mahamudra point of view, what has
happened? A feeling has arisen in the mind, like a cloud. Like a cloud, it
appears and then it disappears, and that's all there is to it. This time it
is sadness arising, the next time it may be happiness, the next time it may be
approach is to be so passionately involved with our teacher that we become
devotional chauvinists and cease to see the rest of the world properly. In
fact, we become passionately involved with our own arrogance. We indulge our
-“devotion” by collecting information, techniques, stories, little words of
+"devotion" by collecting information, techniques, stories, little words of
wisdom--all to confirm our chauvinistic view. It actually reaches a point
that the teacher upon whom our arrogance is based himself becomes a threat.
The absurdity is that we even end up wanting to use our collection of
-ammunition against our teacher when he begins giving our “devotion” a hard
+ammunition against our teacher when he begins giving our "devotion" a hard
time.
If our devotion is without arrogance there is not this resentment toward the
world or the guru. Absence of such arrogance is absolutely necessary. When
~
Products are specially designed to catch the eye and captivate the mind.
Because we focus on what else there is to acquire, rather than what we already
-have, we fall into the endless upgrade game. “The functions you need are
+have, we fall into the endless upgrade game. "The functions you need are
coming in the next version! The new design is so much more attractive! And
-it comes in your favorite color!” These products may be mass-produced, but
+it comes in your favorite color!" These products may be mass-produced, but
they are custom-made to suit our greed and grasping. They are exactly
tailored to deceive us with their appearances.
As I see it, however, the bigger problem is the gullibility of our mind.
you take a bath in the dream after having gotten so filthy, your cleanliness
after the bath is just as lacking in reality as the dirtiness that preceded
it. Therefore, the true nature of the dream transcends both purity and
-impurity, and this is given the name “original purity.” We have to
+impurity, and this is given the name "original purity." We have to
understand that what original purity refers to is the freedom from all
fabrications, the emptiness in which we can gain certainty by using
Nagarjuna’s reasonings.
All is neither real nor delusive--
Held to be like [a reflection of] the moon in water by the learned.
Just this ordinary mind
-Is called “dharmadhatu” and “Heart of the victors.”
+Is called "dharmadhatu" and "Heart of the victors."
It is neither to be improved by the noble ones
Nor made worse by sentient beings.
-- from "Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and
attitudes is that there is no hope involved of any kind of return or any sort
of personal satisfaction as a result of the happiness of others.
In the case of attachment to someone, you wish that person well but it is
-based on an identification with him or her as “my friend, my son, my
-daughter.” This identification and this feeling of ownership or
+based on an identification with him or her as "my friend, my son, my
+daughter." This identification and this feeling of ownership or
territoriality is related to wanting some kind of return. You enjoy the
happiness of that person because you have identified with him or her, and
therefore in essence it is just wishing for your own benefit. Such attachment
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
~
insects—are just like us, that their basic motivation is to experience peace
and to avoid suffering, then when someone acts in some way or says something
that is against our wishes, we’re able to have some basis for understanding:
-“Oh, well, this person (or whatever) is coming from this position because,
+"Oh, well, this person (or whatever) is coming from this position because,
just like me, they want to be happy and they want to avoid suffering.
That’s their basic purpose. They’re not out to get me; they’re only
-doing what they think they need to do.”
+doing what they think they need to do."
Compassion is the spontaneous wisdom of the heart. It’s always with us.
It always has been and always will be. When it arises in us, we’ve simply
learned to see how strong and safe we really are.
-- Charles Johnson, "Taming the Ox: Buddhist Stories and Reflections on
Politics, Race, Culture, and Spiritual Practice", published by Shambhala
Publications
-
+~
+Basically speaking, when you say "I am," you begin to ask yourself the
+question, "Who said that?" You might say, "I said that." But then you
+ask, "Who are you?" And when you look, you find it is very difficult to
+find out who that actually is. You might timidly come back to saying your
+name, thinking that this is who is speaking, but beyond the name that was
+given to you, nothing really exists. You may think that you exist because
+your name is so-and-so, or because your driver’s license says so-and-so.
+But if you look beyond such things, and beyond beyond, you find that there is
+no substance. That is ultimate prajna: it is the discovery of egolessness,
+which frees you from fixation.
+ -- Chögyam Trungpa, from "The Profound Treasury of the Ocean of Dharma.
+ Volume Two: The Bodhisattva Path of Wisdom and Compassion", published by
+ Shambhala Publications
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