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 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
+this self--whatever or wherever it is--as the most important thing in the
entire universe.
-- Dzigar Kongtrul, from "The Intelligent Heart: A Guide to the
Compassionate Life", published by Shambhala Publications.
proving far more hospitable to our growth than past eras of idealized calm and
simplicity. When we figure out for ourselves how to apply the wisdom of books
to whatever difficult circumstances arise in life, then that wisdom becomes
-part of our mind. We become transformed. My hope for every reader—as well
-as for myself—is that we will apply these lojong teachings again and again
+part of our mind. We become transformed. My hope for every reader--as well
+as for myself--is that we will apply these lojong teachings again and again
until they become part of who we are.
-- Dzigar Kongtrul and Joseph Waxman, in "The Intelligent Heart: A Guide
to the Compassionate Life", published by Shambhala Publications
caves in order to actualize what had been transmitted. After only nine days
of meditation, he spontaneously experienced a strong feeling of warmth and
bliss. He removed his monk robes and dressed himself in the simple attire of
-white cotton—repa—worn by yogis. He meditated for nine months,
+white cotton-repa--worn by yogis. He meditated for nine months,
concentrating in particular on the practice of calm abiding (samatha), which
allows practitioners to pacify and stabilize their mind. Having excelled in
this, he continued his retreat for three more years, perfecting his meditative
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
+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?"
The path of insight begins after the highest worldly dharma and consists
of calm abiding as a basis for special insight focused on the Four Noble
Truths. Four insights correspond to each of the Four Noble Truths, making a
-total of sixteen—eight patient acceptances and eight cognitions: the patient
+total of sixteen-eight patient acceptances and eight cognitions: the patient
acceptance of the cognition of the dharma with respect to suffering, the
cognition of the dharma with respect to suffering, the patient acceptance of
the cognition that is the subsequent realization with respect to suffering,
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."
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
+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-
training: starting with perfect view of no-more-training through the perfect
absorption of no-more-training and then the full liberation of no-more-
-training and the perfect primordial wisdom of no-more-training—these ten
+training and the perfect primordial wisdom of no-more-training--these ten
attainments of no-more-training are included in the five unafflicted skandas:
perfect speech of no-more-training, perfect action, and perfect
There is but one truth: absence of all origin,
Yet some will crow about there being four.
But in the essence of enlightenment,
- Not one is found—why speak of four?
+ Not one is found--why speak of four?
But whereas on the ultimate level, the two truths are not posited, on the
relative level, they are. For there is certainly a difference between the way
~
In texts we inherited from India, the basic principle is sometimes called
the "fundamental innate mind of clear light" and the "fundamental innate
-wisdom of clear light"— these two terms having the same meaning. In other
+wisdom of clear light"--these two terms having the same meaning. In other
texts, it is called the "space-diamond pervading space," whereas in even
others it is called the "jewel mind," as, for example, when it is said,
"Separate from the jewel mind, there is no buddha and no sentient being."
conceived does not exist at all. In order reach this realization, according
to Tsong kha pa, one must use reason to refute the existence, and to prove the
nonexistence, of this reified self or essence. Having intellectually arrived
-at the correct philosophical view—that the self lacks a shred of intrinsic
-nature—one proceeds along the path to spiritual liberation through intense,
+at the correct philosophical view--that the self lacks a shred of intrinsic
+nature--one proceeds along the path to spiritual liberation through intense,
deep, and extensive meditative familiarization with this view. At the same
time, however, the practitioner also cultivates compassionate engagement with
other living beings, making a commitment to help all of them reach perfect
published as For the Benefit of All Beings, also published by Shambhala
Publications
~
- I am not angry with my bile and other humors—
+ I am not angry with my bile and other humors--
Fertile source of suffering and pain!
So why should living beings give offence,
They likewise are impelled by circumstance?
And, as the best of protectors himself has said,
To rely on solitude is indeed the pinnacle of joys!
-Forests, hermitages, and isolated dwelling places—
+Forests, hermitages, and isolated dwelling places--
These are the outer solitude of the Victor's heirs.
-Avoiding selfishness and fainthearted fears—
+Avoiding selfishness and fainthearted fears--
This is the bodhisattvas' internal isolation.
Keeping, therefore, to outer forms of solitude,
Tame the inner afflictions through tranquility and insight
-And aspire to the supreme conduct of Samantabhadra—
+And aspire to the supreme conduct of Samantabhadra--
Possessing such good fortune one is truly the Buddha's heir.
With sweetly cascading mountain streams,
The dance of the slender trees does not stir the passions,
And sweet birdsong brings neither attachment nor aversion,
-Enveloped in nonconceptuality's gentle, cooling shade—
+Enveloped in nonconceptuality's gentle, cooling shade--
Such youthful companionship is surely better than a silent void!
Undisturbed by noisy chatter, that thorn in meditation's side,
Study, reflection, and meditation present a clear impression.
What is there to prevent the dawn of Dharma's light?
-Hunger, thirst, cold, and the like—all forms of physical affliction—
+Hunger, thirst, cold, and the like--all forms of physical affliction--
Together with sadness, fear, and all such mental suffering,
Can, through the teachings, enhance the purifying path
And, unburdened by avoidance or indulgence, adorn the mind!
And meet together in a single place,
And like the different flowing streams
That join and are as one within a single sea.
-Bliss, luminosity, and no-thought—
-Whichever of these methods one may practice—
+Bliss, luminosity, and no-thought--
+Whichever of these methods one may practice--
When mental movement comes to complete rest
And in the nature of the mind, the unborn space, dissolves,
The enlightened mind, devoid of concepts
-- from "Gendun Chopel: Tibet's Modern Visionary", by Donald S. Lopez
Jr., published by Shambhala Publications
~
-Parallel to compassion, the Buddhist teachings emphasize loving-kindness—the
+Parallel to compassion, the Buddhist teachings emphasize loving-kindness--the
wish for others to have happiness and the causes of happiness. A traditional
way of generating loving-kindness begins by looking at our own constant
longing for happiness and its causes. Then we contemplate how all others have
this same longing, every bit as intense as our own. When we understand that
we are no different from other beings in this way, we see how unreasonable it
is to care so much more about ourselves than others. We do so only out of
-sheer habit—ignorant habit. At that point, once we've shed some light on
+sheer habit--ignorant habit. At that point, once we've shed some light on
our habit, we turn our mind toward others, wishing them happiness as much as
we wish it for ourselves. Then, in our daily lives, we try to behave in
accord with this wish, by being kind with our actions, in our speech, and in
discovered. The key lies in understanding that things are impermanent and
unreal. Sadness, of course, is not an end in itself. But deep sorrow comes
with realizing that everything we previously took to be lasting and real is
-actually just about to disappear—and it never even existed in the first
+actually just about to disappear--and it never even existed in the first
place. Such sadness and disillusionment have a wonderful effect. Sorrow
makes us let go. As we stop chasing futile and ultimately painful goals, we
embark on the spiritual path with superior strength and resolve.
peace, I feel almost ashamed!
-- H.H. the Fourteenth Dalai Lama, from "The Bodhisattva Guide", published
by Shambhala Publications
+~
+We have talked about impermanence and how painful it is to acknowledge that
+everything, including ourselves and all that we love, is going to perish. But
+the recognition of impermanence is also the threshold to something more,
+something greater. The reason we take impermanence to heart is that we need
+that understanding to inspire and guide us. Impermanence closes the gap
+between others and ourselves. When we recognize that everyone is subject to
+the same merciless conditions, we cannot but respond with affection. With the
+recognition of the impermanent world comes great compassion, genuine care.
+This pivotal discovery provides the circumstance for a complete opening of our
+minds. As compassion gains force, it enables our minds to recognize the
+profound nature of emptiness--the true nature of things that lies beyond all
+concepts. Sorrow and pain become catalysts for deep-felt loving care, and the
+power of universal compassion delivers the realization of the true view.
+That’s when we have truly become students of the Dharma.
+ -- Chokyi Nyima Rinpoche, from "Sadness, Love, Openness: The Buddhist
+ Path of Joy", published by Shambhala Publications
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