~
From our deluded samsaric standpoint, it may seem that certain traits are
necessary for our well-being, self-esteem, and self-worth. Talking about
-others’ defects may make us appear more desirable, or gossiping about
-others’ misfortunes may make our own misery seem less, but we have to
+others' defects may make us appear more desirable, or gossiping about
+others' misfortunes may make our own misery seem less, but we have to
examine these tendencies much more closely to see that this is a completely
mistaken aspect of our lives.
Despite having a good motivation and the best intentions, our mind
-training will have little success if we can’t commit ourselves strongly
-enough to undermining these traits. These tendencies don’t bring us any
+training will have little success if we can't commit ourselves strongly
+enough to undermining these traits. These tendencies don't bring us any
self-confidence or happiness. In fact, they undermine our personal autonomy
-and well-being and obstruct our spiritual progress. It’s important to put
+and well-being and obstruct our spiritual progress. It's important to put
an end to these negative and paranoid tendencies and replace them with love,
compassion, and the development of a kind heart.
-- Traleg Kyabgon, in "The Practice of Lojong", published by Shambhala
~
Awareness of the thought process at the moment of an impulse arising is what
makes freedom from thought possible, because when the mind is only at the
-stage of an impulse arising, the energies haven’t fully engaged. There is
+stage of an impulse arising, the energies haven't fully engaged. There is
an almost impartial quality about the energy of the impulse. When it is
driven into specific thought, the situation changes and it becomes “my
thought with my feeling, therefore me.” This is what is meant by being
published by Shambhala Publications
~
When, in the Mahayana, one goes for refuge, one cultivates an unbearably
-powerful compassion for beings, who have been one’s mothers in the past and
+powerful compassion for beings, who have been one's mothers in the past and
whose number is as boundless as the sky is vast. But it is not enough to feel
compassion for them; one must be determined and decide to liberate them from
their suffering. As long as one is not free oneself, however, one is
and others from the perils of both samsaric existence and the peace of
nirvana, one takes refuge in the Three Jewels, according to the Mahayana,
until one gains enlightenment.
- -- Kunzang Pelden, in "Nectar of Manjushri’s Speech", published by
+ -- Kunzang Pelden, in "Nectar of Manjushri's Speech", published by
Shambhala Publications
~
Just as a precious jewel, the sky, and water are by nature pure, likewise the
-- Anam Thubten, "The Magic of Awareness", published by Shambhala
Publications
~
-You don’t need to be an "excellent meditator" to start with. All you
+You don't need to be an "excellent meditator" to start with. All you
need to do is have your heart and mind make the following agreement:
-"Let's rest. There’s no reason right now to wander around following
-thoughts or worrying. Let’s be relaxed and open." There’s not even any
+"Let's rest. There's no reason right now to wander around following
+thoughts or worrying. Let's be relaxed and open." There's not even any
need to shut down your thoughts. Just be there with them, but not overly
concerned or engaged. Let there be total openness, and just relax within
that.
nourishes community. Its meaning spans the most basic levels of practice
through to the ultimate. It challenges "me" and "mine," fostering letting go.
A reinvigorated and updated understanding and practice of dana can serve as a
-powerful antidote to consumerism’s ills. I see this as essential for
+powerful antidote to consumerism's ills. I see this as essential for
Buddhism to stay on course as we navigate this bizarre postmodern world
seeking genuine peace and liberation.
-- Santikaro, from "Hooked!: Buddhist Writings on Greed, Desire, and the
~
The teachings are for living in this world—for having fewer problems and
fewer tensions. Many people speak now about world peace. What does that
-mean? How can we have world peace if we don’t have peace in ourselves? We
+mean? How can we have world peace if we don't have peace in ourselves? We
are each members of society—society meaning all of us together, not as
individuals. Since many individuals make up society, it means that the
individuals must have a kind of evolution. Although we have power and
~
In general, people tend to minimize the importance of the ordinary sangha:
Buddha is a big deal, Dharma is a big deal, and Sangha is something to put up
-with. Yet it’s within the ordinary sangha, monastic or lay, that the
+with. Yet it's within the ordinary sangha, monastic or lay, that the
roughest edges of our arrogance and pride can be smoothed down a little.
Americans—with their car obsessions—have a good expression for this:
-“Where the rubber meets the road.” Let’s say there’s a shiny new car
+“Where the rubber meets the road.” Let's say there's a shiny new car
on the floor. It appears to be perfect. But we still need to take it for a
test–drive. The car that never leaves the shop is like a practitioner
reciting nice words about compassion and selflessness, but removed from the
opportunity to test–drive their intentions and aspirations. How do the
bodhisattva ideals hold up when we actually interact with others?
- Problems within the sangha inevitably arise because we’re talking about
+ Problems within the sangha inevitably arise because we're talking about
unenlightened people trying to get along with each other. Jealousy,
competition, and anger inevitably erupt. Although individual practitioners
have unenlightened minds and commit unenlightened activities and get ensnared
systems—those with attachment to their own system. There are quite a few
such intellectual logicians. Such intransigent stubborn “silly ones” who
lack the eye of wisdom
- -- Sangyes Nyenpa, "Tilopa’s Mahamudra Upadesha", published by Shambhala
+ -- Sangyes Nyenpa, "Tilopa's Mahamudra Upadesha", published by Shambhala
Publications
~
Ordinary beings—even those who are kind and compassionate—are
best to benefit others.
-- John Powers, A Concise Introduction to Tibetan Buddhism, published by
Shambhala Publications
+~
+ "I'm fine. My life's together. I know what I'm doing. I've
+got to look like a good Dharma practitioner. People shouldn't see me cry.
+They shouldn't know how distracted I am during meditation. I can't let on
+how incredibly confused I am." We think we're the only one who is confused
+and not wanting to lose face, we hide our turmoil and pretend to be calmly in
+charge of the show. But we're in cyclic existence, so how much control do
+we really have? How peaceful can we be when we have a samsaric body and mind?
+ When our "garbage mind"—as Lama Yeshe used to call it—spills out,
+we may be alarmed and think that we're not doing the practice correctly. In
+fact, we are. Only by exposing the garbage mind can we identify it and free
+ourselves from it.
+ -- Thubten Chodron, "Cultivating a Compassionate Heart", published by
+ Shambhala Publications
projects / feisty_meow.git / commitdiff