~
Completely understanding his dire circumstances, the man had a strong
feeling that the only way to be saved from deportation was to extend loving-
-kindness to Calcutta’s police inspector general. He placed a photograph of
+kindness to Calcutta's police inspector general. He placed a photograph of
the police inspector general on his desk. He then completely focused his
attention on it, extending his feeling of loving-kindness toward the man. In
fact, he sat up the entire night looking at the photograph and practicing his
Shambhala Publications
~
According the First Noble Truth, the first step in discovering truth and
-relieving our own and anyone else’s suffering is to acknowledge the pain and
+relieving our own and anyone else's suffering is to acknowledge the pain and
suffering that are present in our lives. Sometimes people assume that
Buddhism is a pessimistic sort of tradition because of this teaching. In
fact, however, recognizing that pain is simply part of being alive can be a
In brief, whatever is dawning, be right there with an uncontrived mind. Do
not involve yourself with stopping, or starting, or with any modification
whatsoever. Whatever arises, stay uncontrivedly right with that arising.
-Don’t reel your mind in, don’t cast around for an object of meditation out
+Don't reel your mind in, don't cast around for an object of meditation out
there. Be right there with the meditator, your very own mind. Unfound when
sought, your own mind is primordially empty mindnature. Seeking also is
unnecessary; the seeker--yourself--is that [which one is seeking].
Publications
~
Thus, all compounded and uncompounded phenomena--the ten directions, the
-three times, the three worlds, and so forth--are none other than one’s own
+three times, the three worlds, and so forth--are none other than one's own
mind, as is stated in the Great Sovereign of Practices, the Victory over the
-Three Worlds: "If one realizes, in accordance with one’s own unmistaken
+Three Worlds: "If one realizes, in accordance with one's own unmistaken
mind or the power of the mind, that discerning consciousness is the very
nature of the buddhas, bodhisattvas, and the like, one is enlightened. If one
fails to understand this, everything appears as the vessel and contents that
constitute samsara. The three worlds are simply this; the great elements
are simply this."
-- Padmasambhava, "A Garland of Views: A Guide to View, Meditation, and
- Result in the Nine Vehicles", from Padmasambhava’s classic text with a
+ Result in the Nine Vehicles", from Padmasambhava's classic text with a
commentary by Jamgön Mipham, published by Shambhala Publications
~
The Hinayana counsels a life of discipline--not the onerous, punishing kind,
wrongdoings, however, they are seen as obstacles and obscurations to true
wakefulness and as such are to be eschewed. To do so, tremendous precision is
required. I mean, take just one of the most basic precepts, common to every
-religion under the sun: "don’t lie." If you can read to the end of this
+religion under the sun: "don't lie." If you can read to the end of this
paragraph without telling a lie, please alert the media.
-- Susan Piver, "Start Here Now", published by Shambhala Publications
~
We only need to watch a birth to know how traumatic and painful the passage
through the birth canal must be for the baby. Aging is distasteful to
everyone but small children, who long to be grown up. Everyone else likes to
-be told they don’t look a day older.
- Even reading about diseases or hearing of others’ sicknesses fills us
+be told they don't look a day older.
+ Even reading about diseases or hearing of others' sicknesses fills us
with a dread that we might contract them. When we actually fall ill
ourselves, we feel afraid and helpless. As for death, everyone avoids talking
about it. Humans also experience the constant frustration of not getting what
-they want and getting what they don’t want. When we first meet people, they
+they want and getting what they don't want. When we first meet people, they
may seem successful and happy, but as soon as we get to know them better, we
discover they all have a tale of woe to tell.
- -- "Atisha’s Lamp for the Path to Enlightenment", commentary by Geshe
+ -- "Atisha's Lamp for the Path to Enlightenment", commentary by Geshe
Sonam Rinchen, translated and edited by Ruth Sonam, published by
Shambhala Publications
~
~
Traditionally, many subtle distinctions are made about the various
characteristics and levels of the development of bodhichitta. Chagme Rinpoche
-mentions these and says, “If you are studying to become a scholar, you need
+mentions these and says, "If you are studying to become a scholar, you need
to know all of these distinctions. But if you are a practitioner, these
-distinctions are extremely unimportant.” For example, I arrived here at
+distinctions are extremely unimportant." For example, I arrived here at
these teachings by traveling in airplanes and automobiles. Now, I might
-wonder, “Who built the airplane I traveled in? How does it work?” But, in
-fact, I don’t know the answers to any of these things because it is not
+wonder, "Who built the airplane I traveled in? How does it work?" But, in
+fact, I don't know the answers to any of these things because it is not
important for me to know these things. What is important is that I got on an
airplane and flew thousands of miles and was able to get here. In the same
-way, I regularly travel by automobile, and I might wonder, “How do you make
-an automobile? Who made this automobile? How does it work exactly?” From
+way, I regularly travel by automobile, and I might wonder, "How do you make
+an automobile? Who made this automobile? How does it work exactly?" From
one point of view, of course, it is good to know these things, but from the
point of view of actually getting somewhere, it is not important. What is
important is that I got in a car and I came here. So, from one point of view,
it might be important to know all about the various aspects and
characteristics of bodhichitta, but according to Karma Chagme, it is perfectly
-okay if you don’t.
- -- Khenchen Thrangu, "Luminous Clarity: A Commentary on Karma Chagme’s
+okay if you don't.
+ -- Khenchen Thrangu, "Luminous Clarity: A Commentary on Karma Chagme's
Union of Mahamudra and Dzogchen", published by Shambhala Publications
~
- You are a deeply selfish person. -
-- Choying Tobden Dorje, from "The Complete Nyingma Tradition from Sutra to
Tantra, Books 15 to 17, Volume 1", published by Shambhala Publications
~
- First, I’ll begin with self, which sometimes goes by the name ego, or
+ First, I'll begin with self, which sometimes goes by the name ego, or
more familiarly, I and me. What is this self, really? We can investigate by
trying to analyze this self, to locate it or pin it down, to see if it even
exists in the first place. This can be a highly illuminating contemplation,
but for the purposes of this book, I would like to focus more on our everyday
-experience. Let’s identify how having a self feels. In our mind stream,
+experience. Let's identify how having a self feels. In our mind stream,
there is always some kind of feeling of having a self, which is at the center
of all our thoughts and emotions. One Tibetan phrase targets this phenomenon
-precisely: dak che dzin. Dak means “self”; che means “important” or
-“dear”; dzin means “holding” or “regarding.” This term has various
+precisely: dak che dzin. Dak means "self"; che means "important" or
+"dear"; dzin means "holding" or "regarding." This term has various
translations, which all capture different nuances: self-centeredness, self-
clinging, ego-clinging, self-absorption. I like to use all of these terms in
-different contexts, but my favorite translation is “self-importance.”
+different contexts, but my favorite translation is "self-importance."
This word may make us think dak che dzin has mostly to do with being proud
and arrogant, but such pride is nowhere near the whole story. Self-importance
includes both self-cherishing and self-protection. It is the source of the
-five main types of painful emotions, known as the “five poisons”:
+five main types of painful emotions, known as the "five poisons":
attachment, aggression, jealousy, arrogance, and stupidity. It can manifest
-as feeling like we’re better than others, but just as easily it can manifest
+as feeling like we're better than others, but just as easily it can manifest
as low self-esteem, or even self-hatred. The bottom line is that we regard
this self—whatever or wherever it is—as the most important thing in the
entire universe.
~
In reality, nothing can save us from a state of chaos or confusion unless
we have acknowledged it and actually experienced it. Otherwise, even though
-we may be in the midst of chaos, we don’t even notice it, although we are
+we may be in the midst of chaos, we don't even notice it, although we are
subject to it. On the path of meditation, the first real glimpse of our
confusion and the general chaos is when we begin to feel uncomfortable. We
feel that something is a nuisance. Something is bugging us constantly.
thought problems, emotional hang-ups, and physical problems in meditation.
Before we work with anyone else, we have to deal with being a nuisance to
ourselves. We have to pull ourselves together. We might get angry with
-ourselves, saying, "I could do better than this. What’s wrong with me? I
-seem to be getting worse. I’m going backward." We might get angry with
+ourselves, saying, "I could do better than this. What's wrong with me? I
+seem to be getting worse. I'm going backward." We might get angry with
the whole world, including ourselves. Everything, the entire universe,
becomes the expression of total insult. We have to relate to that experience
rather than rejecting it. If you hope to be helpful to others, first you have
San Francisco: a clean city, like an elegant, genteel Christian graveyard.
-Santa Fe: a picturesque city, like a painter’ s bright, simple palette,
+Santa Fe: a picturesque city, like a painter's bright, simple palette,
imitating Tibet.
Boston: a sophisticated city, like London without queens and dukes and falling
Kornfield, published by Shambhala Publications
~
Even though we may actually recognize the nature of awareness, we should not
-hold on to that mindfulness tightly, thinking, “I have indeed recognized it."
+hold on to that mindfulness tightly, thinking, "I have indeed recognized it."
If we do hold on to it tightly, it will be like when a thread is twisted too
taut: one cannot sew with it, because it knots up. In the same way, if one
is too tense, one's mindfulness will be obscured. If mindfulness is not
grasped too tightly but left in the natural flow, sometimes it will be clear
and sometimes not. But we should not get caught up in whether it is clear or
not. If genuine mindfulness is left without being altered, gradually we will
-come to know, through our own experience, “This is awareness, and this is
-ignorance; this is mind, and this is wisdom.”
+come to know, through our own experience, "This is awareness, and this is
+ignorance; this is mind, and this is wisdom."
-- Dilgo Khyentse, from "Primordial Purity", published by Shambhala
Publications
~
He says Tibetans are unique because we value the practice of Buddhism. He
gives the example of Tibetan mothers who in the course of a day point
-repeatedly toward suffering. They tell their children: don’t kill the ant,
-it will suffer; don’t pour hot water on the soil, the earthworm will feel
-the sting and the heat will cause it great pain; don’t pull the dog’s tail
+repeatedly toward suffering. They tell their children: don't kill the ant,
+it will suffer; don't pour hot water on the soil, the earthworm will feel
+the sting and the heat will cause it great pain; don't pull the dog's tail
so hard. We are told to think for the animals and insects who cannot voice
their pain but for whom suffering is as acute as it is for humans. From a
young age, he says, we are reminded that nobody is free from suffering. I
Pondering this, most people seem like mad sea captains.
The root of practice is renunciation.
- So if you don’t use the key points of mind training
+ So if you don't use the key points of mind training
To till the soil of your mind, hardened toward liberation,
When death comes and you beat your chest with regret,
it will be too late!
-- Jigme Lingpa, from "Steps to the Great Perfection: The Mind-Training
Tradition of the Dzogchen Masters", published by Shambhala Publications
~
-We don’t have to try to surrender. That sounds too effortful. Then we will
+We don't have to try to surrender. That sounds too effortful. Then we will
have a surrender competition. There is going to be a spiritual marathon, a
spiritual Olympics, how about that? Indeed, there is a spiritual Olympics.
It is not officially announced. Many people are working really hard trying to
-be the best meditator, the best ascetic, the most enlightened. So don’t try
+be the best meditator, the best ascetic, the most enlightened. So don't try
to surrender with your personal will or deliberate effort. It sounds like too
much work, trying to surrender to everything. Instead, go inside. That is
all you need to do sometimes. Go inside and let yourself be in touch with
waiting to be recognized. This is why the Tibetan masters often said there
are many forms or levels of meditation. The highest level is what they call
effortless meditation. When they teach how to meditate, especially the
-masters from the Nyingma tradition, they always say, "Don’t do anything."
+masters from the Nyingma tradition, they always say, "Don't do anything."
Rest in the present moment. Relax in the natural state of your mind, because
if you can relax, rest in the natural state of your own mind, then you will be
in touch with your own heart, with your original heart, with your innocent
that feeling lasted for days after the festival was over. hopefully memory of
that thought never fades.
~
- Don’t become easily discouraged. If you never try to go beyond that
+ Don't become easily discouraged. If you never try to go beyond that
stage of initial discouragement because there are thoughts arising in your
meditation, you are never going to have the true experiences of meditation.
You need to go beyond that initial stage. You need to keep trying. If you
arrive at the experience of not getting caught up in your thoughts and mental
events.
Sometimes you may even observe an increase in the frequency of thoughts.
-When that happens, don’t get discouraged. My enlightened master Jigme
+When that happens, don't get discouraged. My enlightened master Jigme
Phuntsok Rinpoche says:
"One sign that your meditation is beginning to be effective is that both
subtle thoughts and obvious thoughts become more noticeable than before. This
-is not a bad sign; it’s a good sign. When water rushes in a strong river
-current, you don’t see the fish or rocks beneath the rapids. But when the
+is not a bad sign; it's a good sign. When water rushes in a strong river
+current, you don't see the fish or rocks beneath the rapids. But when the
current slows and the water becomes clear, then you can see the fish, the
rocks, and everything below the surface distinctly. Similarly, if you never
pay attention to your mind, and your thoughts and emotions are uncontrolled,
-you don’t even know how many thoughts go by. But when your mind becomes
-more stable and calm, you begin to see your thoughts more clearly. Don’t be
-discouraged. Take heart at this sign. Don’t hold yourself too loosely or
+you don't even know how many thoughts go by. But when your mind becomes
+more stable and calm, you begin to see your thoughts more clearly. Don't be
+discouraged. Take heart at this sign. Don't hold yourself too loosely or
too tightly. Maintain your meditation in the right way without concern and
gradually your meditation experience will increase and stabilize."
Remember: Do not follow the past. Do not anticipate the future. Remain
karma in past lives, she is preordained to serve him. Sujata sets to work
preparing the rice milk offering in the fashion of the one thousand cows
milked to feed the five hundred and so forth. In observing miracles around
-the cooking pot, she prays that they foretell the Bodhisattva’s imminent
+the cooking pot, she prays that they foretell the Bodhisattva's imminent
supreme awakening. She brings the rice porridge in a golden bowl to Gautama
where he is sitting along the river and offers it to him after reverentially
making prostrations. According to this story, the Bodhisattva regains his
-former strength and splendor upon consuming Sujata’s excellent food. In
+former strength and splendor upon consuming Sujata's excellent food. In
this version, it is his first meal after the six years of austerities and has
instantly restored him to wholeness. After bathing and meditating at the
river, Gautama proceeds to the tree of enlightenment. All these events have
Karmapa received from this great bodhisattva the teachings that Gampopa
himself had been given by his masters. First, Gampopa transmitted to him the
teachings of the Kadampa tradition, including the classical scholastic studies
-known as the “gradual path,” which emphasize the development of
+known as the "gradual path," which emphasize the development of
renunciation and altruism. They henceforth became an educational constant for
the Kagyu lineage and the basis of the study of the Vajrayana. Dusum Khyenpa
then received from his master the teachings and transmissions related to the
Aubèle, published by Shambhala Publications
~
One cannot force or grasp a spiritual experience, because it is as delicate as
-the whisper of the wind. But one can purify one’s motivation, one’s body,
+the whisper of the wind. But one can purify one's motivation, one's body,
and train oneself to cultivate it. Because we come from a culture which
teaches us there is always something external to be obtained which will lead
us to fulfillment, we lose contact with our innate wisdom. As the Indian
triple.
-- Barry Switzer
~
- First, let’s take a look at how physical and emotional health supports
+ First, let's take a look at how physical and emotional health supports
our spiritual health. What is spiritual health? One way that the Buddhist
teachings define spiritual health is having a sense of interconnection with
other living beings on the planet, as well as respect for the natural
Breathing Practices for Healing the Body and Cultivating Wisdom",
published by Shambhala Publications
~
-Our worries may zoom around the state of the world. “What happens if the
+Our worries may zoom around the state of the world. "What happens if the
economy plummets? If the ozone layer keeps decreasing? If we have more
anthrax attacks? If terrorists take over the country? If we lose our civil
-liberties fighting terrorism?” Here, our creative writing ability leads to
+liberties fighting terrorism?" Here, our creative writing ability leads to
fantastic scenarios that may or may not happen, but regardless, we manage to
work ourselves into a state of unprecedented despair. This, in turn, often
leads to raging anger at the powers that be or alternatively, to apathy,
-simply thinking that since everything is rotten, there’s no use doing
-anything. In either case, we’re so gloomy that we neglect to act
+simply thinking that since everything is rotten, there's no use doing
+anything. In either case, we're so gloomy that we neglect to act
constructively in ways that remedy difficulties and create goodness.
-- Thubten Chodron, in "Taming the Mind", published by Shambhala Publications
~
The dawn of the Great Eastern Sun is based on actual experience. It is not a
concept. You realize that you can uplift yourself, that you can appreciate
your existence as a human being. Whether you are a gas station attendant or
-the president of your country doesn’t really matter. When you experience
+the president of your country doesn't really matter. When you experience
the goodness of being alive, you can respect who and what you are. You need
not be intimidated by lots of bills to pay, diapers to change, food to cook,
or papers to be filed. Fundamentally, in spite of all those responsibilities,
levels of the realm of formlessness, whose inhabitants have transcended form
altogether and have no bodies or forms at all. Here deities experience
successively even more subtle states of mind: the infinity of space, the
-infinity of consciousness, “nothing at all,” and neither perception nor
+infinity of consciousness, "nothing at all," and neither perception nor
nonperception.
These states can certainly appear enormously attractive from our human
point of view. In fact, they correspond to what many think religious practice
is all about—attaining some kind of heaven or some sort of tranquillity or
bliss. But from the Buddhist viewpoint, the sublimity even of these states is
-not a worthy ultimate goal. One may ask, “What can possibly be wrong with
-such attainments?”
+not a worthy ultimate goal. One may ask, "What can possibly be wrong with
+such attainments?"
It is important to remember that the divine states of the desire realm,
the form realm, and the formless realm, like all the other states known in the
other five realms, are still part of samsara and subject to karma,
earth in mindfulness, knowing that I walk on the wondrous earth. In such
moments, existence is a miraculous and mysterious reality. People usually
consider walking on water or in thin air a miracle. But I think the real
-miracle is to walk on earth... a miracle we don’t even recognize."
+miracle is to walk on earth... a miracle we don't even recognize."
-- from Jan Chozen Bays, MD, "How to Train a Wild Elephant & Other Adventures
in Mindfulness", published by Shambhala Publications
~
(The Buddha said,)
"Let them completely destroy the root
Of conceptual differentiation,
-That is, [the idea] ‘I am the thinker.’
+That is, [the idea] 'I am the thinker.'
Ever mindful, they train to subdue their cravings.
-"They shouldn’t get entrenched in any teachings they know
+"They shouldn't get entrenched in any teachings they know
Whether their own or that of others.
Good people say that
Being entrenched is not release.
"They would not, because of this, think themselves
Better, worse, or equal [to others].
Experiencing many things,
-They don’t take a stand in thoughts of themselves."
+They don't take a stand in thoughts of themselves."
- The Buddha’s first teachings in this poem are particularly important.
+ The Buddha's first teachings in this poem are particularly important.
Here he emphasizes the destruction of the root source for conceptual
proliferation which he describes as being either the idea "I am the
thinker" or the thought "I am." While the grammar of the Pali phrase
B.
Meditation Practice Beyond the World consists of the furthering of calm
abiding and special insight, focused on the two types of wisdom. During the
-path of insight there were two “patient acceptances” and two
-“awarenesses” corresponding to each of the Four Noble Truths, making a
+path of insight there were two "patient acceptances" and two
+"awarenesses" corresponding to each of the Four Noble Truths, making a
total of sixteen. The eight patient acceptances were completed in the path of
insight. One becomes familiarized with the eight awarenesses in the path of
meditation through the calm abiding and special insight related to the four
eggnog with nutmeg and use more than you're comfortable with because sailors
used to use it as [a] hallucinogen...
Also, enter on a reindeer. And if you enter on a reindeer, stay on the
-reindeer. And if you can’t reach something because you’re too high up
-sitting on the reindeer, just ask for help. That goes for life, too. Don’t
+reindeer. And if you can't reach something because you're too high up
+sitting on the reindeer, just ask for help. That goes for life, too. Don't
be afraid to ask for help and stay on that reindeer.
- -- T.J. Miller’s recipe for the perfect holiday party
+ -- T.J. Miller's recipe for the perfect holiday party
~
if you can't beat them, join them, and subvert them from the inside.
-- fred t. hamster
Our mental and physical aggregates are impelled by former contaminated
actions and afflictions and serve as a basis for present suffering as well as
inducing future suffering. While such cyclic existence lasts, we have various
-thoughts of pleasure and displeasure: “If I do this, what will people think?
-If I do not do this, I will be too late; I won’t make any profit.” When we
-see something pleasant we think, “Oh, if I could only have that!” We see
+thoughts of pleasure and displeasure: "If I do this, what will people think?
+If I do not do this, I will be too late; I won't make any profit." When we
+see something pleasant we think, "Oh, if I could only have that!" We see
that others are prosperous, and we generate jealousy, unable to bear their
prosperity. We see an attractive man or woman, and we want a relationship.
We are not satisfied with a passing relationship but want it to last forever.
the awareness of exhaustion, and awareness of the unborn. The vajra-like
absorption is the state at the edge of the path of meditation and is included
in the preparation and unobstructed stages. This absorption is called
-“vajra-like” because it is unobstructed, hard, stable, of one taste, and
+"vajra-like" because it is unobstructed, hard, stable, of one taste, and
all-pervasive.
- “Unobstructed” means that it cannot be affected by the action of the
-world. “Hard” means it cannot be destroyed by obscurations. “Stable”
-means it cannot be shaken by discursive thoughts. “One taste” means
-everything is of one taste. “All pervasive” means that it observes the
+ "Unobstructed" means that it cannot be affected by the action of the
+world. "Hard" means it cannot be destroyed by obscurations. "Stable"
+means it cannot be shaken by discursive thoughts. "One taste" means
+everything is of one taste. "All pervasive" means that it observes the
suchness of all knowledge.
- The “awareness of the exhaustion of causes” that arises after this
+ The "awareness of the exhaustion of causes" that arises after this
absorption is the primordial wisdom awareness that observes the Four Noble
-Truths by the power of the exhaustion of all causes. The “awareness of the
-unborn” is the primordial wisdom that observes the Four Noble Truths by the
+Truths by the power of the exhaustion of all causes. The "awareness of the
+unborn" is the primordial wisdom that observes the Four Noble Truths by the
power of abandoning the result, suffering. In other words, this primordial
wisdom clearly observes the exhaustion of the cause and non-production of the
-result and is called the “awareness of the exhaustion and non-production.”
+result and is called the "awareness of the exhaustion and non-production."
Why is this called the path of perfection? Because the training is
perfected and one enters the city of nirvana—this is why it is called the
path of perfection. At this stage, there are ten attainments of no-more-
With mercy taking up the pains of others.
Free from concepts,
- “Clean” and “unclean” have no hold on you.
+ "Clean" and "unclean" have no hold on you.
Eager for the benefit of others,
You bury underground all love of self,
Mistress holder of the Teachings,
pleasure really are. When we hanker after objects, do we experience peace and
bliss? Are we in control? Do we feel at ease? Or do we feel restless?
Stressed and worried? Insecure and desperate? The slippery thing about
-attachment is that, in our bewilderment, we can’t tell the difference
+attachment is that, in our bewilderment, we can't tell the difference
between pleasure and pain, love and desire, happiness and sorrow. The craving
-mind can mistake anything for pleasure--even pain! It’s like an addiction.
+mind can mistake anything for pleasure--even pain! It's like an addiction.
-- Dzigar Kongtrül, "Light Comes Through: Buddhist Teachings on Awakening
to Our Natural Intelligence", published by Shambhala Publications
~
nonduality of phenomena. At this point, there is attainment of the signs of
cultivating bodhicitta. When realized in this manner, there is no need for
training on a multitude of paths. Therefore, the unmistaken path is simply
-the realization of the nature of one’s own mind just as it is.
- -- Rongzom Chökyi Zangpo’s treatise on Dzogchen as the culmination of the
+the realization of the nature of one's own mind just as it is.
+ -- Rongzom Chökyi Zangpo's treatise on Dzogchen as the culmination of the
Mahāyāna, Entering the way of the Great Vehicle, translated by Dominic
Sur, 2017, published by Shambhala Publications
+~
+Lineage is not like a baton that one person passes to another person and then
+to another, leaving the ones behind empty-handed. It's like the flame of a
+lamp. If you light one lamp and then keep lighting more lamps, the first lamp
+still has the flame. There are no distinctions. There is a continuum.
+ -- Dzongsar Jamyang Khyentse, from "The Guru Drinks Bourbon?", published by
+ Shambhala Publications
projects / feisty_meow.git / commitdiff