way to stop him is to give him a toy. We dangle it in front of him and wave
it around to catch his attention until he reaches out to grab it. When we
finally hand over the toy, he quiets down. Our goal was just to stop his
-crying. We did not try to address the child’s underlying needs. We gave
+crying. We did not try to address the child's underlying needs. We gave
him something else to desire, and tricked him into falling silent for the time
being.
-- H.H. the Seventeenth Karmapa Ogyen Trinley Dorje, "The Heart Is Noble:
Changing the World from the Inside Out", published by Shambhala Publications
~
Vajrayana is very different from the New Age approach. The difference is that
-the Vajrayana teachings are controlled by the lineage. I know we don’t like
+the Vajrayana teachings are controlled by the lineage. I know we don't like
the word control, but the Vajrayana teachings are actually held by the
-authority of the lineage. I know we also don’t like the word authority, but
+authority of the lineage. I know we also don't like the word authority, but
we have it in Vajrayana. When we have this pure lineage, this genuine
lineage, there is no space for our egocentric interpretation of dharma. We
cannot interpret dharma like the New Age gurus. We cannot invent a new
-- B. Alan Wallace, from "The Four Immeasurables: Practices to Open the Heart"
~
If you want good health, you must insure that your diet is well-balanced and
-complete. You wouldn’t just gobble up anything edible that comes your way.
+complete. You wouldn't just gobble up anything edible that comes your way.
Spiritual food should be approached with equal care. The practices you choose
-should be genuine and complete. Sakyapandita said that when we’re buying a
+should be genuine and complete. Sakyapandita said that when we're buying a
jewel or a horse--and the same would apply these days to buying a car or a
house--we shop around and ask others for advice, but a wise or unwise
purchase can only affect our fortunes in this life. The spiritual practices
-- Glenn H. Mullin, "From the Heart of Chenrezig: The Dalai Lamas on Tantra"
published by Shambhala Publications
~
-You might say, "Don’t pleasurable experiences give rise to happiness?"
+You might say, "Don't pleasurable experiences give rise to happiness?"
Although for ordinary people pleasures may appear to be related to happiness
at the time they are enjoyed, in the end they are their undoing. They are,
the Sovereign of the Conquerors said, like the fruit of the kimba tree, which
it makes one ill. So, advises Nagarjuna, give up these pleasures, for it is
the chains--the afflictive emotions--of attachment to pleasure that tightly
bind the worldly in the prison of samsara.
- -- Nagarjuna, from "Nagarjuna’s Letter to a Friend with Commentary by
+ -- Nagarjuna, from "Nagarjuna's Letter to a Friend with Commentary by
Kyabje Kangyur Rinpoche", published by Shambhala Publications
~
The wish to understand the true nature of mind by relying on technology is
-due to the fault of not having awakened one’s Buddha nature, and because of
-that, the absolute and relative nature of one’s uncompounded mind just as it
+due to the fault of not having awakened one's Buddha nature, and because of
+that, the absolute and relative nature of one's uncompounded mind just as it
is cannot be recognized even slightly, which is the reason for relying only on
the compounded gross material substance of technology. While examining the
-qualities of one’s own and others’ practice by bringing together a machine
+qualities of one's own and others' practice by bringing together a machine
and the one who uses the machine, if any special conception arises about its
being good, bad, high, or low, it will only be a fragmented, deluded
interdependent conception that momentarily appears, and not nonconceptual
~
Whatever sensory experiences we go through, if we go through them with
mindfulness and awareness, there is no limit to how far we can go. The limit
-is mindfulness and awareness. Even if we don’t enjoy the experience, that
+is mindfulness and awareness. Even if we don't enjoy the experience, that
itself becomes a trip. The nonenjoyment becomes a cause of suffering.
-That’s why, if we don’t practice mindfulness and awareness, asceticism
-just becomes pain rather than a cause for liberation. That’s why Buddha
-said to forget about asceticism. That’s what Buddha did. He left
+That's why, if we don't practice mindfulness and awareness, asceticism
+just becomes pain rather than a cause for liberation. That's why Buddha
+said to forget about asceticism. That's what Buddha did. He left
asceticism, became very mindful in every step, and achieved enlightenment.
-- Dzogchen Ponlop Rinpoche, from "Penetrating Wisdom: The Aspiration of
Samantabhadra", published by Shambhala Publications
~
When we turn away from samsara, we stop blaming external situations for the
-state of our mind, and we begin to use the Buddha’s teachings in order to
+state of our mind, and we begin to use the Buddha's teachings in order to
take responsibility for our own well-being. We reorient the mind away from
causes and conditions that create suffering. This does not mean that we turn
away from the suffering that humans create, such as warfare, poverty,
Publications
~
The key to understanding the Mahayana and Vajrayana views lies in
-Nagarjuna’s reasonings. This is because the reason the aggregates and
+Nagarjuna's reasonings. This is because the reason the aggregates and
suffering can be described as being pure by nature is that they are empty by
nature--they are unborn. They never actually come into existence. Something
that never really comes into existence cannot possibly be impure, for what is
impurity, and this is given the name "original purity." We have to
understand that what original purity refers to is the freedom from all
fabrications, the emptiness in which we can gain certainty by using
-Nagarjuna’s reasonings.
+Nagarjuna's reasonings.
-- Khenpo Tsultrim Gyamtso, from "The Sun of Wisdom: Teachings on the Noble
- Nagarjuna’s Fundamental Wisdom of the Middle Way", published by Shambhala
+ Nagarjuna's Fundamental Wisdom of the Middle Way", published by Shambhala
Publications
~
Beginning and end depend on nothing but imagination.
All dualistically appearing phenomena--are displayed.
The one who adopts and rejects these is mistakenness.
-Through rejecting [mind’s] own appearances, where should they cease?
-Through adopting [mind’s] own appearances, what should come about?
+Through rejecting [mind's] own appearances, where should they cease?
+Through adopting [mind's] own appearances, what should come about?
Is clinging to duality not delusive?
Understanding this is indeed said to be the remedy,
body, it must be in the empty space in between. But if you look, you cannot
find it. We need to look and become certain that the mind has no dwelling
place--we must be certain that there is no real place that we can we can
-point to and say, "Aha! That’s where it is!"
+point to and say, "Aha! That's where it is!"
-- Khenchen Thrangu, "Vivid Awareness: The Mind Instructions of Khenpo
Gangshar", 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
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:
+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,
just like me, they want to be happy and they want to avoid suffering.
-That’s their basic purpose. They’re not out to get me; they’re only
+That's their basic purpose. They're not out to get me; they're only
doing what they think they need to do."
- Compassion is the spontaneous wisdom of the heart. It’s always with us.
-It always has been and always will be. When it arises in us, we’ve simply
+ Compassion is the spontaneous wisdom of the heart. It's always with us.
+It always has been and always will be. When it arises in us, we've simply
learned to see how strong and safe we really are.
-- 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
-of one’s own rigpa. Rigpa, the primordial Buddha Samantabhadra, is very,
+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
we only knew it.
~
Respect and develop pure perception and devotion toward
Those who are practicing Dharma as the noble sangha.
-If you see faults in others, think that they’re the reflections
+If you see faults in others, think that they're the reflections
of your own delusions.
If you see good qualities in others, meditate on rejoicing
over them.
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.
Moreover, their generosity does not simply benefit others by supplying them
with the particular thing that is given. It benefits others in this life by
completely fulfilling their wishes, and, as it also matures them and
-establishes them in virtue, which is the cause of the fulfillment of one’s
+establishes them in virtue, which is the cause of the fulfillment of one's
wishes, it benefits them in future lives as well. Thus, bodhisattvas
establish these beings in lasting happiness by planting the seed of
liberation. In this way, generosity matures sentient beings by helping them
in two ways, insofar as there are both temporary and lasting benefits.
Moreover, this generosity is practiced with equal regard for all. Since
-there are no biases in terms of the recipients’ moral standing, social
+there are no biases in terms of the recipients' moral standing, social
position, or relation to oneself, they characteristically practice giving
equally.
Finally, not content with giving a confined number of material things for a
certain number of years or eons, a bodhisattva never knows enough of the
qualities of generosity, even were he or she to continue giving until the end
of cyclic existence.
- -- from "Ornament of the Great Vehicle Sutras: Maitreya’s
+ -- from "Ornament of the Great Vehicle Sutras: Maitreya's
Mahayanasutralamkara", with Commentaries by Khenpo Shenga and Ju Mipham,
published by Shambhala Publications.
~
find out who that actually is. You might timidly come back to saying your
name, thinking that this is who is speaking, but beyond the name that was
given to you, nothing really exists. You may think that you exist because
-your name is so-and-so, or because your driver’s license says so-and-so.
+your name is so-and-so, or because your driver's license says so-and-so.
But if you look beyond such things, and beyond beyond, you find that there is
no substance. That is ultimate prajna: it is the discovery of egolessness,
which frees you from fixation.
When we look at ourselves in the present moment, we see all kinds of
confusions and defilements in our mind. Yet the possibility of overcoming all
that and becoming enlightened is a reality. Our own lives become enriched
-from having undertaken this journey. So it’s important not to mistranslate
+from having undertaken this journey. So it's important not to mistranslate
this concept of selflessness or nonexistence of ego. To say that we do not
exist at all is the nihilistic view, which the Buddha rejected completely.
-- Traleg Kyabgon, from "The Essence of Buddhism: An Introduction to Its
Philosophy and Practice", published by Shambhala Publications
-##Karma is basically habit. It’s the momentum of repeated actions that
-become habitual. It’s in our best interest to develop as many positive
-habits as we can. In the Mahanama Sutta, the Buddha said, “Just as oil
+##Karma is basically habit. It's the momentum of repeated actions that
+become habitual. It's in our best interest to develop as many positive
+habits as we can. In the Mahanama Sutta, the Buddha said, "Just as oil
rises to the top of a pot submerged in water, your virtue, your goodness, your
faith, or generosity will rise to the top, and that is what will carry you to
-your next destination.”
+your next destination."
~
- Karma is basically habit. It’s the momentum of repeated actions that
-become habitual. It’s in our best interest to develop as many positive
-habits as we can. In the Mahanama Sutta, the Buddha said, “Just as oil
+ Karma is basically habit. It's the momentum of repeated actions that
+become habitual. It's in our best interest to develop as many positive
+habits as we can. In the Mahanama Sutta, the Buddha said, "Just as oil
rises to the top of a pot submerged in water, your virtue, your goodness, your
faith, or generosity will rise to the top, and that is what will carry you to
-your next destination.”
+your next destination."
Try to get to the point where your emotional default is into bodhichitta.
In other words, what is your automatic reflex to life situations, especially
difficult ones? Do you think about yourself, and how you might profit or
escape from a situation? Or do you think about others, and how you can help?
-Progress on the path, and a sign that you’re well prepared for death, is
+Progress on the path, and a sign that you're well prepared for death, is
when the former changes into the latter, when you default not into selfishness
-but into selflessness. If you’re uncertain about what to do in a situation,
+but into selflessness. If you're uncertain about what to do in a situation,
just open your heart and love. This is training in bodhichitta.
-- Andrew Holecek, from "Preparing to Die: Practical Advice and Spiritual
Wisdom from the Tibetan Buddhist Tradition", published by Shambhala
~
We work hard to bring happiness and peace into our lives, but there is no way
to achieve real peace through material goods alone. Perhaps we can accomplish
-a little artificial joy and happiness, but these don’t last long. Truly
+a little artificial joy and happiness, but these don't last long. Truly
substantial and lasting happiness and peace can be established only by
exercising our inner mind with the precious Dharma teachings. This is the
purpose of our meditation practice, and this is what Jigten Sumgön taught.
exaggeration and denial or try something new? Where is the fork in the road?
We need to explore these two experiences: reacting... staying open...
reacting... staying open... reacting... staying open again. We begin to see
-the difference. It’s a process of refinement. Our investigation cultivates
+the difference. It's a process of refinement. Our investigation cultivates
a discerning intelligence that guides us in a positive direction.
We need to ask ourselves: "If our confusion finds its genesis in our
habit of turning away from the open state, what would happen if we habituated
ourselves to staying open?"
- -- Elizabeth Mattis-Namgyel, "The Power of an Open Question: The Buddha’s
+ -- Elizabeth Mattis-Namgyel, "The Power of an Open Question: The Buddha's
Path to Freedom", published by Shambhala Publications
~
Recognizing the instability of causes and conditions leads us to understand
our own power to transform obstacles and make the impossible possible. This
-is true in every area of life. If you don’t have a Ferrari, you very well
+is true in every area of life. If you don't have a Ferrari, you very well
may create the conditions to have one. As long as there is a Ferrari, there
is the opportunity for you to own one. Likewise if you want to live longer,
you can choose to stop smoking and exercise more. There is reasonable hope.
for example, turning agitation into peace of mind by letting go of ambition or
turning low self-respect into confidence by acting out of kindness and
philanthropy. If we all condition ourselves to put our feet in other
-people’s shoes, we will cultivate peace in our homes, with our neighbors,
+people's shoes, we will cultivate peace in our homes, with our neighbors,
and with other countries.
-- Dzongsar Jamyang Khyentse, "What Makes You Not a Buddhist", published by
Shambhala Publications
-- Moh Hardin, from "A Little Book of Love", published by Shambhala Pub.
~
Use mindfulness to become aware of these negative thoughts as they arise.
-For example, when the first thought of anger arises, notice it and don’t let
+For example, when the first thought of anger arises, notice it and don't let
it multiply. Instead, remember what happened in the past when you were
overwhelmed by anger. Based on your direct experience, see the suffering and
problems anger caused you and recognize its defects. You can crush anger
-- Shechen Rabjam, from "The Great Medicine That Conquers Clinging to the
Notion of Reality", published by Shambhala Publications
~
-During my first trip to France, we didn’t speak the same language, so we
+During my first trip to France, we didn't speak the same language, so we
often communicated with gestures. Sometimes I think it is better not to know
a language. Rather than talking, it is better to reserve energy through
silence. But most Westerners try to look intelligent through talking and
staying. Other than that there is nothing else to cultivate. It suffices if
awareness recognizes the nature of everything that arises. Apart from this
you do not need to search somewhere else for more quality or clarity...
-Don’t put aside what you have and look elsewhere for what you don’t have.
+Don't put aside what you have and look elsewhere for what you don't have.
Just watch the identity of awareness, no matter what it thinks or where it
-goes. Don’t give importance to whether the awareness is clear or not.
+goes. Don't give importance to whether the awareness is clear or not.
Avoid stopping thought movement and pursuing stillness. Whatever stillness
there is and no matter what arises, just sustain their natural flow at their
own pace, without tainting it with alterations. Without allowing yourself to
As your true view, look into the changeless, empty cognizance.
As your true meditation, let your mind nature be as it is.
As your true conduct, let the delusion of dualistic fixation collapse.
-As your true fruition, don’t seek the result that is spontaneously present.
+As your true fruition, don't seek the result that is spontaneously present.
-- from "The Life of Longchenpa: The Omniscient Dharma King of the Vast
Expanse", by Jampa Mackenzie Stewart, published by Shambhala Publications
~
sake of display, whereas behaving is how you feel. Acting is the way you
dance, and behaving is the way you sneeze or hiccup. You know if you are
being genuine. You are the first person who knows. When you are acting, you
-are concerned with other people’s possible reactions; but when you are
-behaving, you are just behaving. It’s like sitting on the toilet seat and
-doing your duty: nobody is watching. It’s your private concern, so there is
+are concerned with other people's possible reactions; but when you are
+behaving, you are just behaving. It's like sitting on the toilet seat and
+doing your duty: nobody is watching. It's your private concern, so there is
a quality of genuineness. In the hinayana, you behave decently because the
dharma is actually a part of you. That is the meaning of taming yourself...
Becoming a dharmic person means that in your everyday life from morning to
The Profound Treasury of the Ocean of Dharma", published by Shambhala
Publications
~
-Today’s world requires us to accept the oneness of humanity. In the past,
+Today's world requires us to accept the oneness of humanity. In the past,
isolated communities could afford to think of one another as fundamentally
separate. Some could even exist in total isolation. But nowadays, whatever
happens in one region eventually affects many other areas. Within the context
Acting with compassion entails being creative and knowing that one
behavior is not suitable for all occasions. In some circumstances, we may be
compassionate by sharing our possessions; while in others, we may show it by
-saying, “no.” In this way, compassion must be combined with good judgment to
+saying, "no." In this way, compassion must be combined with good judgment to
be effective.
-- Russell Kolts and Thubten Chodron, "An Open-Hearted Life", published by
Shambhala Publications
published by Shambhala Publications
~
Whatever obstacles we experience, if we can take them the right way, they
-won’t obstruct our spiritual path. Rather, they will become a tool to
+won't obstruct our spiritual path. Rather, they will become a tool to
stimulate our advancement toward our destination: unconditional love and
enlightenment.
So try to feel joy when facing difficulties, for they provide the chance
~
Your mind, the primordial buddha,
Searches elsewhere due to the power of desire.
-Doesn’t it notice that it is wandering in samsara?
+Doesn't it notice that it is wandering in samsara?
Now that you have obtained the precious human body,
You continuously get carried away by mundane actions.
-Don’t you notice that your life is running out?
+Don't you notice that your life is running out?
-- Padmasambhava
~
The key to understanding the truth of suffering is what the Buddha called
-the “three marks” of everything that exists. All conditioned phenomena,
+the "three marks" of everything that exists. All conditioned phenomena,
he said, are pervaded by these three marks: impermanence (anitya),
dissatisfaction or suffering (duhkha), and insubstantiality (anatman,
-“without self”).
+"without self").
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
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
actions, or karma, but it is not who we are.
- -- Dzigar Kongtrul, from "It’s Up to You", published by Shambhala
+ -- Dzigar Kongtrul, from "It's Up to You", published by Shambhala
Publications
~
-As with attaining any goal, you can’t go about putting an end to suffering
+As with attaining any goal, you can't go about putting an end to suffering
and arriving at enlightenment just any old way. If we throw a stone up into
the air, we should not be surprised if it falls on our head. In the same way,
when we commit any act, whatever it may be, we can only expect that sooner or
~
Not acting on our habitual patterns is only the first step toward not harming
others or ourselves. The transformative process begins at a deeper level when
-we contact the rawness we’re left with whenever we refrain. As a way of
+we contact the rawness we're left with whenever we refrain. As a way of
working with our aggressive tendencies, Dzigar Kongtrül teaches the
-nonviolent practice of simmering. He says that rather than “boil in our
-aggression like a piece of meat cooking in a soup,” we simmer in it. We
+nonviolent practice of simmering. He says that rather than "boil in our
+aggression like a piece of meat cooking in a soup," we simmer in it. We
allow ourselves to wait, to sit patiently with the urge to act or speak in our
usual ways and feel the full force of that urge without turning away or giving
in. This is the journey of developing a kindhearted and courageous tolerance
-- Choying Tobden Dorje, from "The Complete Nyingma Tradition from Sutra to
Tantra, Books 1 to 10", published by Shambhala Publications
~
-Compassion is not logical. It’s basically spacious and generous. A
+Compassion is not logical. It's basically spacious and generous. A
compassionate person might not be sure whether he is being compassionate to
you or whether you are being compassionate to him, because compassion creates
a total environment of generosity. Generosity is implied; it just happens,
-rather than you making it happen. It’s just there, without direction,
-without me, without “for them.” It’s full of joy, a spontaneously
+rather than you making it happen. It's just there, without direction,
+without me, without "for them." It's full of joy, a spontaneously
existing grin of joy, constant joy.
-- Chögyam Trungpa, from "Mindfulness in Action: Making Friends with
Yourself through Meditation and Everyday Awareness", published by
-- Shantarakshita, in praise of Prajnaparamita, from "Jewels of
Enlightenment", by Erik Pema Kunsang, published by Shambhala Publications
~
-To rejoice in others’ happiness without any preferences of our own shows
+To rejoice in others' happiness without any preferences of our own shows
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
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
it. We are endlessly lured by the material creations of our conceptions.
Sublime beings, knowing the characteristics of each phenomenon and the nature
of all phenomena, are never lured by anything. They abide in the infinite
-display of enlightenment’s empty appearance without trying to catch anything
+display of enlightenment's empty appearance without trying to catch anything
or being able to be caught.
-- Thinley Norbu, from "White Sail", published by Shambhala Publications
~
Dalai Lama on the Sciences of Mind", edited by Jeremy Hayward and
Francisco J. Varela, published by Shambhala Publications
~
-The Tibetan term for renunciation is ngepar jungwa; nges par ’byung ba,
+The Tibetan term for renunciation is ngepar jungwa; nges par 'byung ba,
which literally means "certainty of release." Ngepar is short for ngepar
shepa, meaning to have certain, decisive knowledge from within; in this case,
it refers to having certainty that the nature of worldly existence is
that the nature of cyclic existence in samsara is suffering, together with
having the powerful wish and intention to be free of this suffering. This is
what is known as the thought of renunciation.
- -- Nyoshul Khenpo, "The Fearless Lion’s Roar: Profound Instructions on
+ -- Nyoshul Khenpo, "The Fearless Lion's Roar: Profound Instructions on
Dzogchen, the Great Perfection", published by Shambhala Publications
~
-“Karma” basically means action. When we talk about karma, we talk about
+"Karma" basically means action. When we talk about karma, we talk about
action, which in Buddhism entails thinking in terms of cause and effect.
Actions are performed because there are certain preexisting causes and
conditions giving rise to the impulse to engage in particular actions, and
powerful protection from negative thoughts and nonvirtuous actions. It is
also a special protection that allows us to properly practice meditation. Our
awareness of enlightened beings and our knowledge of how to take care of our
-mind protect the mind so that it doesn’t flow in a wrong direction. Through
+mind protect the mind so that it doesn't flow in a wrong direction. Through
these joyous practices we develop a feeling of appreciation of how fortunate
we are, and we cease feeling lonely or depressed.
-- "Opening the Treasure of the Profound", by Khenchen Konchog Gyaltshen
Rinpoche, published by Shambhala Publications
+~
+ We need to make our preparations now, and we need to be diligent about it.
+We may think, "I really want to practice the Dharma, but right now I'm
+really busy, and I have a lot of things to do. I'll get to the Dharma when
+my work is done." This way of thinking is an obstacle that will prevent us
+from practicing the Dharma. If we are busy doing something right now, then
+when we are done, something else will come up that will keep us busy, and when
+that's done, there will be something else, and something else after that.
+It's just one thing after another that we have to do. We end up with no
+opportunity to practice the Dharma at all.
+ Padampa Sangye says, "Now while it's in mind, make haste to practice."
+When we think, "I've got to practice the Dharma," we need to go and
+practice diligently right away. Otherwise, all kinds of things will come up
+that we think we need to do first, and we'll never get around to practicing.
+ -- Khenchen Thrangu and Padampa Sangye, from "Advice from a Yogi", published
+ by Shambhala Publications
projects / feisty_meow.git / commitdiff