-- Rose Taylor Goldfield, in "Training the Wisdom Body: Buddhist Yogic
Exercise", published by Shambhala Publications
~
- Once we recognize that other sentient beings—people, animals, and even
-insects—are just like us, that their basic motivation is to experience peace
+ Once we recognize that other sentient beings--people, animals, and even
+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,
-- Yongey Mingyur Rinpoche from "All the Rage: Buddhist Wisdom on Anger and
Acceptance", published by Shambhala Publications
~
-Who knows the true nature of things? The actual knower—the empty, cognizant
-aspect of mind—is the primordial Buddha, Samantabhadra, the personification
+Who knows the true nature of things? The actual knower--the empty, cognizant
+aspect of mind--is the primordial Buddha, Samantabhadra, the personification
of one's own rigpa. Rigpa, the primordial Buddha Samantabhadra, is very,
very important. It is the clear light, luminous buddha-nature, that which
knows. Innate awareness-wisdom, rigpa, is functioning through us even now, if
own existence is regarded as neurosis. Instead of building yourself up, you
should continue with your pursuit of helping others. Instead of being
selfish, you should empty yourself. The basic definition of ego is holding on
-to one's existence—and paramita practices are techniques that allow you
+to one's existence--and paramita practices are techniques that allow you
not to grasp onto or propagate the notion of me-ness, or "I am." Experiencing
egolessness is a process of letting go. But you do not regard the ego as an
enemy or obstacle, you regard it as a brussels sprout that you cook and eat.
According to the Buddha, if we do not understand how conditioned phenomena
are marked by these three aspects, then we will not be able to understand the
first Noble Truth. We may do all we can in order to avoid facing the fact
-that everything is contingent and transient—we may try to hide ourselves
+that everything is contingent and transient--we may try to hide ourselves
from it, and we may even spin out all kinds of metaphysical theories of an
unchanging, permanent, substantial reality to avoid this all-pervasive nature
of ephemerality. Also, if we do not understand that conditioned phenomena are
overindulgence in sensory gratifications, which makes us lose our center and
become immersed in worldly concerns, so that our life is governed by greed,
craving, and attachment. All of these things disturb the mind.
- If we do not understand that everything is insubstantial—anatman—then
+ If we do not understand that everything is insubstantial--anatman--then
we may believe that there is some kind of enduring essence or substance in
things, or in the personality, and because of this belief we generate delusion
and confusion in the mind.
Everything becomes personal: our pain, our anger, our shortcomings. When we
take thoughts and emotions personally, they torture us. Looking at our
thoughts and emotions in this way is like rubbing our nose in something
-unpleasant—what purpose does it serve other than to create more pain? This
+unpleasant--what purpose does it serve other than to create more pain? This
is not the kind of looking we are speaking of here.
With the view of selflessness, we can enjoy whatever arises in our
awareness. We can accept that everything that arises is a result of our past
Inspired by the example of the earth, this prayer encourages us to aspire to
be an unconditional source of all well-being and life for others. This is a
supreme aspiration. We do not just have a great deal to learn about the
-environment—we also have a lot to learn from it.
+environment--we also have a lot to learn from it.
-- H.H. the Seventeenth Karmapa, Ogyen Trinley Dorje, "The Heart Is Noble",
published by Shambhala Publications
~
that we understand that the longing for happiness is the same for all beings.
We can rejoice in their temporal happiness, which has come from their
accumulation of merit. When we recognize the quality of happiness in
-others—when we see someone genuinely smile or laugh or see a glimmer of
-brightness in their eyes—we can rejoice. When they obtain something they
+others--when we see someone genuinely smile or laugh or see a glimmer of
+brightness in their eyes--we can rejoice. When they obtain something they
want or need, whatever it may be, we have an opportunity to practice
rejoicing. Beings long for all kinds of things, some of which we might not
-want ourselves—but that doesn't matter. The important thing is that, if
+want ourselves--but that doesn't matter. The important thing is that, if
only for a single moment, it has brought them some happiness.
-- Dzigar Kongtrul, from "Light Comes Through", published by Shambhala
Publications
by Shambhala Publications
~
The ultimate mode of being, the ground wherein both we and Guru Rinpoche are
-primordially inseparable—namely, the selfarisen primordial wisdom, which is
-subject to no movement of discursive thought—is referred to as Guru.
+primordially inseparable--namely, the selfarisen primordial wisdom, which is
+subject to no movement of discursive thought--is referred to as Guru.
Because deluded perceptions are themselves primordially pure, the path is free
from all striving and the fruit is present spontaneously like a lotus in full
flower. Therefore [the path itself] is referred to as Padma, or lotus. For
While dreaming, all kinds of things may come to mind, but these are nothing
more than appearances. Likewise, a magician may create a variety of illusory
appearances, but they do not exist objectively. Likewise, oneself, others,
-the cycle of existence, and liberation—in short, all entities—exist merely
+the cycle of existence, and liberation--in short, all entities--exist merely
by the power of mind and convention.
-- H.H. the Fourteenth Dalai Lama, from "Transcendent Wisdom", published by
Shambhala Publications
The Buddha, radically, interpreted the individual as a compound of many
different elements, physical and mental--a psychophysical complex. Therefore
our feelings, thoughts, emotions, memories, dispositions; our perceptual
-capability, our cognitive capacities, and our physical conditions—all are
+capability, our cognitive capacities, and our physical conditions--all are
constantly interacting and impacting each other.
And agents themselves are also continually interacting with other agents.
Logically, then, we need not feel compelled to identify ourselves with a
that true nature have been covered over by the webs of our own mental,
emotional, and intellectual obscurations.
Now, in order to uncover the true nature and its qualities, we must dispel
-the cover—our unhealthy concepts, emotions, and actions. Through the power
+the cover--our unhealthy concepts, emotions, and actions. Through the power
of devotion and contemplation, we must uncover and see the true innate
-enlightened qualities—loving-kindness that is free from concepts—shining
+enlightened qualities--loving-kindness that is free from concepts--shining
forever.
-- Tulku Thondup, from "The Heart of Unconditional Love", published by
Shambhala Publications
appear, how they are confused, and the way they actually are. We do not take
our difficulties as the path in relation to how things appear or are confused,
but in relation to how they actually are. We rest naturally within their
-nature—the clear and empty nature of the mind that is sometimes called the
+nature--the clear and empty nature of the mind that is sometimes called the
union of clarity and emptiness or the union of wisdom and the expanse. We
rest within this, recognizing it. When we take sickness as the path, we look
at the essence of the sickness without altering it in any way and just rest
-- Khenchen Thrangu, from "Vivid Awareness", published by Shambhala
Publications
~
-I suggest that dana—in all its wonderful, profound simplicity--is a
+I suggest that dana--in all its wonderful, profound simplicity--is a
necessary and significant part of what Dr. Buddha would prescribe for our
times. It can be understood without hours of study. It liberates us from
acquisitive and protectionist habits. It mitigates individualism and
Urge to Consume", edited by Stephanie Kaza, published by Shambhala
Publications and Snow Lion Publications
~
- The teachings are for living in this world—for having fewer problems and
+ 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
-are each members of society—society meaning all of us together, not as
+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
military might, and sometimes there are provisional changes, in the real sense
In the Great Perfection (Dzogchen) teachings, the issue is always whether or
not we recognize our true nature and understand that the reflections of that
nature manifest as experience. The dream is a reflection of our own mind.
-This is easy to believe after we wake up, just as the Buddhas know—after
-they are enlightened—that the entities and objects of samsara are illusory.
+This is easy to believe after we wake up, just as the Buddhas know--after
+they are enlightened--that the entities and objects of samsara are illusory.
And just as it takes practice to recognize the illusory nature of dream while
asleep, we must practice to realize the illusory nature of waking life.
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
roughest edges of our arrogance and pride can be smoothed down a little.
-Americans—with their car obsessions—have a good expression for this:
+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
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
There are some who do not have much faith in the dharmachakra of No Mental
Activity, the essence-meaning of mahamudra. Here, Mahasiddha Tilopa does not
mean all sentient beings in general but rather some who cling to tenet
-systems—those with attachment to their own system. There are quite a few
+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
Publications
~
- Ordinary beings—even those who are kind and compassionate—are
+ Ordinary beings--even those who are kind and compassionate--are
primarily motivated by self-interest and work mainly for their own benefit.
All of their activities and thoughts are tinged by self-serving motivations
and attitudes. Even when they perform acts of kindness, they generally do so
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,
+ 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.
transformed, rest in equanimity in the space of reality.
-- Sam van Schaik, "Tibetan Zen: Discovering a Lost Tradition", published by
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
+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
+relief. It is not a sign that we have done something wrong, stupid, or
+shameful. Yet I often catch myself and hear others making just that
+assumption--that pain and suffering are signs of some personal defect.
+ If I tell one friend that I have a cold, for instance, she is likely to
+say, "Well, how did that happen? Were you out without your hat in the cold?"
+Even more distressing is the view we all have heard at one time or another,
+which blames sufferers of serious diseases for having them: "Oh, yes, cancer
+is a sign of unexpressed grief." Of course, as modern medical research is
+increasingly showing us, the mind and the body are deeply interconnected, and
+our attitudes, emotions, and behaviors do affect our health. Yet, even if we
+were able to do "everything right," if we live long enough, we will not escape
+old age, sickness, and death.
+ -- Karen Kissel Wegela, "The Courage to be Present", published by Shambhala
+ Publications
+~
+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
+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].
+Unwaveringly remain right with that very seeker.
+ -- Khetsun Sangpo Rinpoche, "Strand of Jewels", published by Shambhala
+ Publications
+
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