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
things are and the way they appear. As was said earlier, "These the two
truths are declared to be."
- -- The Wisdom Chapter: Jamgön Mipham’s Commentary on the Ninth Chapter of
+ -- The Wisdom Chapter: Jamgön Mipham's Commentary on the Ninth Chapter of
The Way of the Bodhisattva, translated by the Padmakara Translation
Group, published by Shambhala Publications
~
wish to practice in accordance with the teaching expounded by their master and
should (4) zealously adopt the supreme protection afforded by the merit
accumulated in their past and present existences. The venerable Nagarjuna
-refers to these four conditions as the ‘‘four wheels,’’ the idea being
+refers to these four conditions as the "four wheels," the idea being
that, just as someone riding in a (horse-drawn) chariot can cover in a short
time a distance that would take many days for a cow or ox, a Bodhisattva
taking advantage of these four conditions will progress speedily toward
Your dwelling place befits the task,
You keep the company of holy beings.
With highest aspirations and a store of merit,
- You have indeed the ‘‘four wheels’’ all complete.
+ You have indeed the "four wheels" all complete.
-- from "Treasury of Precious Qualities, Book One: Sutra Teachings", by
Jigme Lingpa, translated by the Padmakara Translation Group, published
Will flow unceasing.
Especially to those who in the future meditate
Upon the subtle veins and energies,
- I’ll show myself--at best directly,
+ I'll show myself--at best directly,
Else in visions, or at least in dreams,
Appearing as a common person, or as the secret consort.
I shall clear the obstacles of those who keep samaya,
begging for alms, he came across a group of people and, perceiving the karmic
links that bound them together, commented:
- He strikes his mother, eats his father’s flesh;
+ He strikes his mother, eats his father's flesh;
His hated foe he dandles on his lap.
- Here is a wife that sucks her husband’s bones--
+ Here is a wife that sucks her husband's bones--
At this samsara how can I not laugh?
-- from "Treasury of Precious Qualities, Book One: Sutra Teachings", by
-- H.H. the Dalai Lama, from "The Heart of Meditation", translated and
edited by Jeffrey Hopkins, published by Shambhala Publications
~
- There’s a common misunderstanding among all the human beings who have
+ There's a common misunderstanding among all the human beings who have
ever been born on the earth that the best way to live is to try to avoid pain
and just try to get comfortable. You can see this even in insects and animals
and birds.
to begin to develop our curiosity, not caring whether the object of our
inquisitiveness is bitter or sweet.
When people start to meditate or to work with any kind of spiritual
-discipline, they often think that somehow they’re going to improve, which is
-a sort of subtle aggression against who they really are. It’s a bit
-like saying, "If I jog, I’ll be a much better person." Or the scenario
-may be that they find fault with others; they might say, "If it weren’t
-for my husband, I’d have a perfect marriage." And "If it weren’t for
-my mind, my meditation would be excellent."
- But loving-kindness--maitri--toward ourselves doesn’t mean getting rid
+discipline, they often think that somehow they're going to improve, which is
+a sort of subtle aggression against who they really are. It's a bit like
+saying, "If I jog, I'll be a much better person." Or the scenario may be
+that they find fault with others; they might say, "If it weren't for my
+husband, I'd have a perfect marriage." And "If it weren't for my mind, my
+meditation would be excellent."
+ But loving-kindness--maitri--toward ourselves doesn't mean getting rid
of anything. Maitri means that we can still be crazy after all these years.
We can still be angry after all these years. We can still be timid or jealous
-or full of feelings of unworthiness. Meditation practice isn’t about trying
-to throw ourselves away and become something better. It’s about befriending
+or full of feelings of unworthiness. Meditation practice isn't about trying
+to throw ourselves away and become something better. It's about befriending
who we are already.
Perhaps we will experience what is traditionally described as the fruition
of maitri--playfulness...
~
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."
living beings who circle in samsara through their clinging to true existence.
For as it has been taught, it is in the nature of things that such an attitude
is born.
- -- from "The Wisdom Chapter: Jamgön Mipham’s Commentary on the Ninth
+ -- from "The Wisdom Chapter: Jamgön Mipham's Commentary on the Ninth
Chapter of The Way of the Bodhisattva", published by Shambhala
Publications
~
If appearances cease and you are without thoughts,
These are the doings of a lethargic shamatha.
But when you rouse yourself with mindfulness,
-It’s like a candle, self-luminous and shining bright,
-Or like a flower that’s naturally vivid and clear.
+It's like a candle, self-luminous and shining bright,
+Or like a flower that's naturally vivid and clear.
Like looking with your eyes at the glow of the sky,
Awareness-emptiness is naked, open, and clear.
-That nonconceptuality that’s luminous and clear
+That nonconceptuality that's luminous and clear
Is the arising of the shamatha experience.
On the basis of that meditative experience,
While supplicating the precious jewels,
Having been lifted up with a pure aspiration
To the completely pure path of seeing,
There, vipashyana directly realizes the purity that cannot be seen
-And then the faults of mind’s hopes and fears will be known.
-Without going anywhere, you’ll arrive at the Buddha’s ground.
-Without looking at anything, you’ll see dharmakaya.
+And then the faults of mind's hopes and fears will be known.
+Without going anywhere, you'll arrive at the Buddha's ground.
+Without looking at anything, you'll see dharmakaya.
Without achieving anything, your aim will be spontaneously accomplished.
-- from "The Hundred Thousand Songs of Milarepa", By Tsangnyon Heruka,
Translated by Christopher Stagg, published by Shambhala Publications
~
Trying to find the pain in life is the renunciation of hinayana. Trying to
find the ambition in life, trying to reach higher goals, is the
-bodhisattva’s ambition in the mahayana. Trying to find the subtleties of
+bodhisattva's ambition in the mahayana. Trying to find the subtleties of
life is the tantric discovery of mystical experience in the vajrayana.
- -- Milarepa, from "Milarepa: Lessons from the Life and Songs of Tibet’s
+ -- Milarepa, from "Milarepa: Lessons from the Life and Songs of Tibet's
Great Yogi", by Chögyam Trungpa, published by Shambhala Publications
~
The root of our current unsatisfactory condition in a cycle of death and
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
happiness.
-- from "Ask a Farmer: Ultimate Analysis and Conventional Existence in
- Tsong kha pa’s Lam rim chen mo", by Guy Newland from Changing Minds:
+ Tsong kha pa's Lam rim chen mo", by Guy Newland from Changing Minds:
Contributions to the Study of Buddhism and Tibet in Honor of Jeffrey
Hopkins, edited by Guy Newland, published by Shambhala Publications
~
order to gain experience with the inner subtle elements, which are the source
of the outer gross elements. Then they can make art which reflects what
people need.
- According to the Buddhist point of view, an artist’s intention is
+ According to the Buddhist point of view, an artist's intention is
compassion. Buddhist artists create in order to make a link with other beings
through their inner pure elements, and to transform their outer ordinary gross
elements into enlightenment by means of that connection.
real world grokking just not ready.
-- fred t. hamster
~
- Generally speaking, when we are too desirous of something in life, we’re
+ Generally speaking, when we are too desirous of something in life, we're
less likely to attain it. Success seems to increase in direct proportion to
the diminution of our desires. The same logic applies to our need for
recognition. We might want to be appreciated and respected, but we have only
-a limited ability to influence how other people respond and we can’t make
+a limited ability to influence how other people respond and we can't make
somebody show us gratitude any more than we can force someone to love us. If
we show love without expecting it to be reciprocated, we will have more chance
of finding love than if we simply yearn for it. Likewise, doing something
Rinpoche has given us the essential opening instructions for practicing
Pristine Mind meditation in four steps:
- Don’t follow the past.
- Don’t anticipate the future.
+ Don't follow the past.
+ Don't anticipate the future.
Remain in the present moment.
Leave your mind alone.
flowers grow in the summer but not in the winter. If causes were not
necessary, flowers would grow in the winter also. They would grow at all
times.
- -- Khenchen Thrangu, "Essential Practice: Lectures on Kamalashīla’s
+ -- Khenchen Thrangu, "Essential Practice: Lectures on Kamalashīla's
Stages of Meditation in the Middle Way School", published by Shambhala
Publications
~
suffer greatly. Therefore, sentient beings born in the states of the six
wanderers have nothing but suffering. If we think about that, compassion can
arise.
- -- Khenchen Thrangu, "Essential Practice: Lectures on Kamalashīla’s
+ -- Khenchen Thrangu, "Essential Practice: Lectures on Kamalashīla's
Stages of Meditation in the Middle Way School", published by Shambhala
Publications
~
meditate. In this world there were nihilists who said that one should not
meditate, doing only those activities that will bring about marvelous
happiness, comfort, and prosperity in this lifetime. The nihilists said that
-one should gather possessions and clothing, and if one’s body is sick, one
+one should gather possessions and clothing, and if one's body is sick, one
should take medicine, that these activities were justified, but that nothing
else was needed. Such a philosophy appeared in the world and with respect to
it there is this Buddhist teaching: You need a job for your livelihood, you
-- Longchenpa, from "Finding Rest in the Nature of the Mind", published
by Shambhala Publications
~
- The most important thing is to have faith and trust in the Buddha’s
-words. The Buddha’s teachings were not taught to deceive us but to explain
-the way things actually are. Many people try to analyze the Buddha’s
-teachings, but how is it possible to scrutinize a buddha’s qualities? We
-don’t even know what will happen tomorrow, or when we will die, or anything
+ The most important thing is to have faith and trust in the Buddha's
+words. The Buddha's teachings were not taught to deceive us but to explain
+the way things actually are. Many people try to analyze the Buddha's
+teachings, but how is it possible to scrutinize a buddha's qualities? We
+don't even know what will happen tomorrow, or when we will die, or anything
about our future lives, so how could we possibly examine the teachings of the
Omniscient One? Since we are totally obscured by our strong disturbing
emotions, in order to progress on the path toward enlightenment, we have no
-choice but to have faith in the Buddha’s teachings and apply them in our own
+choice but to have faith in the Buddha's teachings and apply them in our own
lives.
The ability to practice Dharma depends on certain conditions. For
example, this is a rare time during which the teachings of the Great
-Perfection are said to flourish. We’re very fortunate that through
-Padmasambhava’s blessings, such teachings have appeared and we’re able to
+Perfection are said to flourish. We're very fortunate that through
+Padmasambhava's blessings, such teachings have appeared and we're able to
receive them. We must have accumulated incredible merit and made fervent
prayers very sincerely over numerous lifetimes to be able to encounter such
amazing teachings now. Still, most people are just too involved in worldly
one vessel breaks, then the reflection of the sun does not appear in it. Do
you think it is the fault of the sun that its reflection does not appear
there?"
- "No--it is just because the vessel is broken; it’s no fault of the sun."
+ "No--it is just because the vessel is broken; it's no fault of the sun."
"The knowledge of realization of Thusness, buddha-knowledge, is also like
this, appearing throughout the cosmos, without before or after: Buddha appears
in the clean mind-vessels of all sentient beings. If the mind-vessel is
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?
--Walt Whitman
~
These delightful mountain solitudes
-Are like the family estate to the supreme guide’s heirs,
+Are like the family estate to the supreme guide's heirs,
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—
-These are the outer solitude of the Victor’s heirs.
-Avoiding selfishness and fainthearted fears—
-This is the bodhisattvas’ internal isolation.
+Forests, hermitages, and isolated dwelling places--
+These are the outer solitude of the Victor's heirs.
+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—
-Possessing such good fortune one is truly the Buddha’s heir.
+And aspire to the supreme conduct of Samantabhadra--
+Possessing such good fortune one is truly the Buddha's heir.
With sweetly cascading mountain streams,
Rocky mountain shelters ascending to heaven,
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,
+Undisturbed by noisy chatter, that thorn in meditation's side,
Alone in this excellent place of unattended solitude,
The old monkey of the mind has nowhere left to roam
And, settling down within, finds satisfaction.
Under the bright, oppressive sunlight of busy, bustling crowds,
Our faults and unhelpful thoughts eclipse the constellations,
-But when embraced by threefold solitude’s cooling nectar beams,
+But when embraced by threefold solitude's cooling nectar beams,
Such faults can easily be overcome through proper antidotes.
When it is undisturbed by rippling thoughts of sadness,
The pool-like surface of the mind is still, unmoving,
-And faith and compassion’s reflections readily arise.
+And faith and compassion's reflections readily arise.
In such constancy, what need is there for a companion?
If the mirror of mind is wiped clean, time and again,
And uncluttered with objects or circumstances,
Study, reflection, and meditation present a clear impression.
-What is there to prevent the dawn of Dharma’s light?
+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!
-- Elizabeth Mattis Namgyel, from "The Logic of Faith", published by
Shambhala Publications
~
-It is through the teacher’s blessing that you see
+It is through the teacher's blessing that you see
The self-arisen primal wisdom, inexpressible,
Beyond both word and thought.
And in the moment of its seeing,
That is, the fundamental natural state
Where, from the very first,
Phenomena are all exhausted.
-It is mind’s luminosity,
+It is mind's luminosity,
The self-arisen primal wisdom.
Many names it has received, yet all have but one meaning:
Ultimate reality, beyond the range
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
That is true freedom.
-- Longchenpa, from "You Are the Eyes of the World", published by
Shambhala Publications
-
+~
+Milarepa's Song on the Way of the Yogi
+
+I am just a man, a yogi of Tibet;
+I am Milarepa.
+I've studied little but have many key instructions.
+Though I'm humble, I have great perseverance.
+I sleep little and have great endurance in meditation.
+I'm an expert in all by knowing one thing
+And I understand everything to be one:
+I am an expert in genuine reality.
+On my small seat, stretching my legs is pleasant.
+With thin clothes, my body is perfectly warm.
+With small bits of tsampa, my stomach is full.
+My example is that which all meditators aspire to.
+I'm a gathering place for those with faith.
+I'm an object of reliance for those fearful of birth and death.
+I go in no fixed direction
+And I stay in no one particular place.
+For conduct, I go without reference points.
+I have no attachment to material things
+And no notion of clean or dirty food.
+For me, the pain of the afflictions is small.
+I have little self-regard and few desires.
+I've little attachment to perceiver and perceived
+And I've loosened the knots of the state of nirvana.
+I'm a friend of the elderly, a shoulder to lean on,
+And a playmate for young children.
+I'm a yogi who roams the country far and wide.
+May you devas and humans be healthy and happy.
+ -- Milarepa and Tsangnyon Heruka, "The Hundred Thousand Songs of Milarepa",
+ published by Shambhala Publications
+~
+It's very important to keep examining your mind at all times and be aware of
+what occurs in it. We have this habit of criticizing others; we are very good
+at pointing out their faults, but we have a hard time being aware of our own
+flaws. Examining the faults of others will not benefit anyone and only leads
+to more disturbing emotions, blocking our path to liberation. Whatever anyone
+else does, let them do it. It's not your business to find other people's
+flaws, and even if you do point them out, there is no way for you to correct
+them. On the other hand, it is very important to watch your own mind and
+train in subduing and reducing your own disturbing emotions. Analyze your
+mind, constantly watch your thoughts, recognizing whether they are positive or
+negative, and become aware of your faults. If you constantly observe yourself
+and analyze your thoughts, you will eventually be able to tame your mind.
+Since we haven't been able to purify our karmic and emotional obscurations,
+our gross disturbing emotions can come up anytime, and whenever these emotions
+come up, we should apply the antidote by looking into our mind and trying to
+understand that all phenomena are emptiness. If you leave your mind in a
+relaxed state without contriving anything, disturbing emotions will cease.
+ -- Drubwang Penor Rinpoche, from "An Ocean of Blessings", published by
+ Shambhala Publications
+~
+In general, all joys and sorrows that seem outside
+Are magical creations of one's mind alone;
+Reflections from inside that appear outside,
+Not things outside that have come near.
+
+Knowing this well, when analysis
+Severs the root of the basic mind,
+You will abide in the true sky of reality
+Beyond this fog of appearance.
+
+This so-called existence is a fiction.
+This so-called nonexistence is a fiction.
+Untainted by all such fictions,
+The nature of the mind is perfect buddhahood.
+
+Thoughts of "is" and "is not" are like ripples in water;
+They follow one after the other.
+Dissolving easily into the aimless state,
+They arrive at the ocean of the primordial sphere of reality.
+
+Appearances are the magical display of the mind.
+The mind is empty, without base, without foundation.
+By holding baseless phenomena to be the self
+You and I wander in the realm of samsara.
+
+Without pursuing perceptions,
+When you look directly at the perceiver itself,
+You will see your own inexpressible face;
+The path to achieve buddhahood is not far.
+
+Through the blessings of the divine three foundations,
+May you quickly find the emptiness of your own mind,
+And from the kingdom of the ever-pure great perfection,
+Bring about the great aims of boundless beings.
+ -- 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
+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
+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
+our thoughts.
+ -- Dzigar Kongtrul, from "Training in Tenderness: Buddhist Teachings on
+ Tsewa, the Radical Openness of Heart That Can Change the World",
+ published by Shambhala Publications
+~
+So many wonderful qualities are already present within us, just waiting to be
+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
+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.
+ -- Chokyi Nyima Rinpoche, from "Sadness, Love, Openness: The Buddhist Path
+ of Joy", published by Shambhala Publications
+~
+The blind ant runs about for the sake of happiness.
+The legless worm crawls about for the sake of happiness.
+In brief, all the world is racing with each other,
+Running toward happiness, one faster than the next.
+
+Sometimes, seeing a goddess is revolting.
+Sometimes, seeing an old woman creates lust.
+Thinking, "This is it," something else comes along.
+How can the deceptions of the mind be counted?
+
+Our attitudes change so much
+From childhood to when we are old and decrepit.
+Analyze your own experience and you know this.
+How can you have confidence in today's thoughts?
+
+Due to the mind's insanity, we do not recognize our own face,
+Yet we constantly measure the secular and sacred, heaven and earth.
+Courageous are we who seek lasting refuge
+In this series of mistaken appearances.
+ -- from "Gendun Chopel: Tibet's Modern Visionary", by Donald S. Lopez
+ Jr., published by Shambhala Publications
+~
+When people say that I have worked a lot for peace, I feel embarrassed. I
+feel like laughing. I don't think I have done very much for world peace.
+It's just that my practice is the peaceful path of kindness, love,
+compassion, and not harming others. This has become part of me. It is not
+something for which I have specially volunteered. I am simply a follower of
+the Buddha, and the Buddha taught that patience is the supreme means for
+transcending suffering. He said, "If a monk harms others, he is not a monk."
+I am a Buddhist monk, so I try to practice accordingly. When people think
+this practice is something unique and special and call me a leader of world
+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
+~
+Buddha qualities are indivisible.
+The disposition is attained as it is.
+The true state is [always] free from any fickleness and deceit.
+Since beginningless time the nature has been peace itself.
+
+Direct perfect enlightenment [with regard to] all aspects,
+and abandonment of the stains along with their imprints
+[are called] buddha and nirvana respectively.
+In truth, these are not two different things.
+
+ -- Maitreya, Jamgon Kongtrul Lodro Taye, Khenpo Tsultrim Gyamtso, and
+ Asanga in "Buddha Nature: The Mahayana Uttaratantra Shastra with Commentary",
+ Translated by Rosemarie Fuchs, published by Shambhala Publications
+~
+Like vines that wrap themselves round sandal trees,
+People who keep company with holy ones
+Become, in their turn, holy.
+
+And like kusha grass left in a fetid marsh,
+People who keep company with evil beings
+Will in their turn be evil.
+
+So keep the company of holy beings
+And from bad teachers strive to keep your distance.
+
+ -- Longchenpa, in "Finding Rest in the Nature of the Mind, The Trilogy of
+ Rest, Volume 1", Translated by Padmakara Translation Group, published by
+ Shambhala Publications
+~
+Thinking about the self as composed of “aggregates” (Skt. skandha) can
+help us reflect on our personal identity in new ways. Generally, we attribute
+characteristics to our personal identity, feeling that it is solid, permanent,
+and real. But here, describing the self as being composed of aggregates can
+help us see ourselves more accurately. The word skandha can be translated
+literally as “heap.” This definition, when applied to ourselves, can help
+us see that we do not have a cohesive, real, and solid self. We are just a
+heap of stuff — flesh, blood, veins, nerves, bones, hair, cartilage, and so
+on. When we sort through this heap, what are we actually? None of the
+elements of the heap is actually “me.” We are a mere mishmash of material
+conditions that we have identified with and labeled “I.”
+ -- Anyen Rinpoche and Allison Choying Zangmo, in "Stop Biting the Tail
+ You're Chasing: Using Buddhist Mind Training to Free Yourself from Painful
+ Emotional Patterns" published by Shambhala Publications
+~
+I once heard a Buddhist teacher say that the whole point of having a teacher
+was to become autonomous. I considered that for a while. I thought, "Well,
+yes, as a mother, I did everything I could to help my son stand on his own two
+feet. I get that." But is it possible for anyone to stand on their own two
+feet without their mother, father, or guardian to guide them? When we are
+born, we are completely helpless and dependent. We would never survive
+without the help of others. There is truly no such thing as autonomy. So if
+you want to live in accordance with the nature of things—which means living
+in grace—practically speaking, it will require some humility and gratitude
+for the ways in which your tradition has come down to you with so much care.
+ -- Elizabeth Mattis Namgyel, from "The Logic of Faith: The Buddhist Approach
+ to Finding Certainty Beyond Belief and Doubt", published by Shambhala
+ Publications
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