The Power of Proper Motivation

When serving society or others in general, it is very important to set a proper motivation at the start of each day. When we wake up each morning, we reflect, 'Today I am not going to come under the power of either attachment or hostility. Today I am going to be of benefit and help to others.' Thus we consciously set the tone for the entire day so that we go through it within the context of a pure, altruistic motivation and attitude."--H.H. the Dalai Lama, excerpted from The Gelug/Kagyu Tradition of Mahamudra, published by Snow Lion Publications
--from Dalai Lama Heart of Wisdom Calendar 2012

There Is No Way We Can Please Others

The activities of this degenerate age are like a madman's performance of dance.
No matter what we do, there is no way to please others.
Think about what is essential.
This is my heart's advice.
--Bhande Dharmaradza

In any group of people, there is always some misunderstanding. You cannot satisfy everyone, no matter what you do. The Bodhicaryavatara says that every individual has a different way of thinking. Thus, it is very difficult to please everyone. Even the Buddha could not do it, so how can we? Instead of trying to please others, please yourself by applying yourself fully to bodhicitta.

Investigate your situation carefully, according to the Dharma. For us, it is more important to know what is best than to know how to please everyone. Know what is right, and on the basis of your own wisdom and skill, just do it. Don't expect that other people will be pleased with you or that they will be happy about what you do. Rather, do what's best, what's helpful for yourself and for others. If they are happy about it, that's fine. If they are not happy, what can you do?

--from A Complete Guide to the Buddhist Path, edited by Khenmo Trinlay Chodron, published by Snow Lion Publications

Why Should We Help Our Enemies

Why should we want to help our enemies or to give them happiness? Here are various useful ideas to consider. One approach is to think that the harm they have done us is, in fact, the result of our own past negative actions through which we have set ourselves up as a target for their harm. We could also consider how those who harm us are totally driven by their disturbing emotions.
If someone in our family, someone we love dearly, becomes insane and tries to harm us, we wouldn't think of taking revenge but would try to help them regain a normal state of mind. Living beings, our mothers, are crazed by their disturbing emotions. Those who harm us are in particular need of our love and compassion.
--from The Bodhisattva Vow by Geshe Sonam Rinchen, translated and edited by Ruth Sonam, published by Snow Lion Publications

Our True Enemy

Do you understand who the enemy is? You do not need to beat anyone up, and you do not need a weapon to kill your enemy. You do not need money to buy a weapon. It is all very easy.
How is liberation accomplished? The offering of liberation is accomplished by abandoning the dualistic mind of discursive thoughts. The sharp weapon of primordial wisdom, which completely annihilates the dualistic mind, is the means for achieving this separation. This "weapon" has been part of your continuum for a long time now. With this weapon you can completely devastate the dualistic mind, leaving not even a trace behind, thus liberating the mind into the sphere of unborn truth. The enemy will never return. This is called great liberation.
I must emphasize that primordial wisdom is not something you can buy, get from your best friend or have handed to you by a buddha in heaven. It is not something that someone else has but you do not. Abandon such concepts. Primordial wisdom does not come from an external source. It is simply your true nature. It is something that you and everyone else have as the very essence of your mind.
You should know what your qualities and capabilities are.
--from The Generation Stage in Buddhist Tantra by Gyatrul Rinpoche, published by Snow Lion Publications

Our Dualistic Nature

When the root of duality--dualistic clinging, dualistic perceptions, deluded perceptions--is severed, all the leaves, the branches, and even the tree trunk of samsara and nirvana naturally wither on their own and topple in their own time. Then this great spreading tree of samsara and nirvana, of duality, of worldliness, of conditioned being, does not need to be chopped down: it is already as if dead. We can relax; done is what had to be done, as the Buddha sang.
This is the whole point of the Dharma, of spiritual awakening, of Buddhahood; this is its ultimate evolution or unfolding. If we aspire to experience such an awakening, there is nothing else to do except recognize the true nature of our primordial awareness, our own essential being, our own birthright, which is within. This is the intrinsic nature of our own heart-mind, also known as bodhicitta or bodhi-mind. It is our own being, our own nature, this renowned buddha-nature. It is not a Buddha anywhere else.
--from Natural Great Perfection: Dzogchen Teachings and Vajra Songs by Nyoshul Khenpo Rinpoche and Lama Surya Das, published by Snow Lion Publications

The Essence of the Four Noble Truths

Shortly after attaining enlightenment under the bodhi tree, the Buddha gave a sermon in Varanasi sharing the fruits of his realization. This sermon is referred to as the "first turning of the wheel of Dharma." The word Dharma here refers to the Buddha's teachings themselves. It was this sermon in which the Buddha developed what would become the framework for the entirety of his teachings: the four noble truths.
These four truths are the truth of suffering, the truth of its origin, the truth of the possibility of its cessation, and the truth of the path that leads to that cessation. In essence, the four noble truths say that we all naturally desire happiness and do not wish to suffer--and that the suffering we wish to avoid comes about as a result of a chain of causes and conditions begun even before our birth. If we are to pursue our aspiration to gain freedom from suffering, we need to clearly understand the causes and conditions that give rise to suffering and strive to eliminate them. Additionally, we must clearly understand the causes and conditions that give rise to happiness as well, and actively practice them. This is the essence of the four noble truths.
--from Essence of the Heart Sutra: The Dalai Lama's Heart of Wisdom Teachings by H.H. the Dalai Lama, translated & edited by Geshe Thupten Jinpa

The Truth Behind Our Endless Sufferings

Suffering is something very concrete, which everyone knows and wants to avoid if possible, and the Buddha therefore began his teaching by talking about it in his famous formulation of the Four Noble Truths.
The first truth draws our attention to the fact that we suffer, pointing out the existence of the basic dissatisfaction inherent in our condition; the second truth explains the cause of dissatisfaction, which is the dualistic state and the unquenchable thirst (or desire) inherent in it: the subject reifies its objects and tries to grasp them by any means, and this thirst (or desire) in turn affirms and sustains the illusory existence of the subject as an entity separate from the integrated wholeness of the universe.
The third truth teaches that suffering will cease if dualism is overcome and reintegration achieved, so that we no longer feel separate from the plenitude of the universe. Finally, the fourth truth explains that there is a Path that leads to the cessation of suffering, which is the one described by the rest of the Buddhist teachings.
All the various traditions are agreed that this basic problem of suffering exists, but they have different methods of dealing with it to bring the individual back to the experience of primordial unity.
--from The Crystal and the Way of Light: Sutra, Tantra and Dzogchen (Tibetan Buddhist Philosophy), by Chogyal Namkhai Norbu, compiled and edited by John Shane, published by Snow Lion Publications

Develop an Altruistic Attitude

In order to have strong consideration for others' happiness and welfare, it is necessary to have a special altruistic attitude in which you take upon yourself the burden of helping others. In order to generate such an unusual attitude, it is necessary to have great compassion, caring about the suffering of others and wanting to do something about it. In order to have such a strong force of compassion, first you must have a strong sense of love which, upon observing suffering sentient beings, wishes that they have happiness--finding a pleasantness in everyone and wishing happiness for everyone just as a mother does for her sole sweet child.
In order to have a sense of closeness and dearness for others, you first train in acknowledging their kindness through using as a model a person in this lifetime who was very kind to yourself and then extending this sense of gratitude to all beings. Since, in general, in this life your mother was the closest and offered the most help, the process of meditation begins with recognizing all other sentient beings as like your mother.
--from Kindness, Clarity, and Insight by The Fourteenth Dalai Lama, His Holiness Tenzin Gyatso.

How We overcome Destructive Emotions

Distinguishing between constructive and destructive emotions is right there to be observed in the moment when a destructive emotion arises--the calmness, the tranquillity, the balance of the mind are immediately disrupted. Other emotions do not destroy equilibrium or the sense of well-being as soon as they arise, but in fact enhance it--so they would be called constructive.
Also there are emotions that are aroused by intelligence. For example, compassion can be aroused by pondering people who are suffering. When the compassion is actually experienced, it is true that the mind is somewhat disturbed, but that is more on the surface. Deep down there is a sense of confidence, and so on a deeper level there is no disturbance. A consequence of such compassion, aroused by intelligent reflection, is that the mind becomes calm.
The consequences of anger--especially its long-term effects--are that the mind is disturbed. Typically, when compassion moves from simply being a mental state to behavior, it tends to manifest in ways that are of service to others, whereas when anger goes to the point of enactment it generally, of course, becomes destructive. Even if it doesn't manifest as violence, if you have the capacity to help, you would refrain from helping. That too would be a kind of destructive emotion.
--from Destructive Emotions: How Can We Overcome Them?: A Scientific Dialogue with the Dalai Lama

Our Mind is like a Mirror

When we understand the empty nature of our own mind, then the consequences of merit and sin will not be realized. In the state of emptiness, there exists no objective merit or sin.
...The nature of the mind is like a mirror; merits and sins are like the reflections in this mirror; and reflections in no way affect or modify the nature of the mirror. When we are in a state of contemplation, we are living in the condition of the mirror. At the time when all phenomena are exhausted and pass into the nature of reality, then our virtuous and vicious deeds will cause no benefit or harm to us. There is no basis for effect--all limitations, all frames of reference, all solid ground having been eliminated. But if we do not understand the nature of the mind and intrinsic awareness through direct personal experience, it will be a very dangerous situation for us.
Indeed, it is not sufficient merely to understand these teachings intellectually; one must first practice and attain realization from this practice. Otherwise the virtuous and the vicious acts we commit in this life will create and accumulate karma, leading us again inevitably into transmigration. From the present time until we realize the ultimate exhausting of all phenomena into the nature of reality, our behavior must be refined; it must be heedful and scrupulous. Otherwise our view is only so much empty intellectual talk.
--from Self-Liberation through Seeing with Naked Awareness translation and commentary by John Myrdhin Reynolds, foreword by Namkhai Norbu,published by Snow Lion Publications.

Form is Emptiness, Emptiness is Form

We are empty, or rather the matter of which we are composed is empty. But the Dalai Lama emphasized that emptiness does not mean nothingness. Some commentators have been mistaken when they have accused Buddhism of being nihilistic. We believe that the world in which we live is part of a flux, a stream of events. This does not mean it is nothing. Everything depends on everything else. Nothing exists on its own. On account of all the influences that come to bear upon them, things appear, exist, and disappear, and then reappear again. But they never exist independently. Form is therefore empty, by which we mean it is not separate and independent. Form depends on a multitude of different factors. And emptiness is form because all forms emerge from emptiness, from this absence of independent existence. Emptiness exists only to give rise to form. (p.341)
--from The Dalai Lama's Little Book of Inner Peace: The Essential Life and Teachings by His Holiness the Dalai Lama

Our Own Illusory Body

We are duped by maya. The whole display of our senses has tricked us into believing it and thus seduces us into the world of suffering. And the illusionist is that old trickster, one's own mind. But when this illusory nature is recognized to be just that, one is released from the bondage of the magic show, at which time it becomes a wonderful spectacle, even a display of the unimpeded creativity and freedom of mind. Then maya itself is both the medium for this realization and the expression of it.
This conscious and intentional method of relating to all phenomena as illusion is thus cast in a totally positive light on the spiritual path, a complete turn-around from the original negative valuation of it as deceit. Now illusion is seen as illumination and opportunity. The nature of our relationship with it is the salient point, rather than its own nature, which certainly does not exist anyway, in any way.
Aryadeva says:
Since everything is an illusory display,
it is possible to attain enlightenment.
The transformation of the maya concept from something to escape to something to engage may be loosely correlated with the shift of emphasis on understanding emptiness that emerged in the mahayana teachings. A further development may be seen in the vajrayana teachings with the esoteric instruction known as Illusory Body (sgyu lus). This occurs as one of the Six Dharmas of Niguma and in other configurations of completion stage practices in many lineages. (p.40)
--from Niguma, Lady of Illusion (Tsadra Foundation Series) by Sarah Harding, a Tsadra Foundation Series book, published by Snow Lion Publications

Everything changes,
nothing remains
without change.

Just as water cools both
good and bad
and washes away all
impurity and dusts,
in the same way we should
develop thoughts of love for
friend and foe alike,
and having reached
perfection in love,
we will attain enlightenment.

Even if everyone else
Is not doing good,
I alone will.

Even if everyone else
Is doing wrong,
I alone will not.

Do not dwell in the past.
Do not dream of the future.
Concentrate the mind on the
present moment.

We are what we think

All that we are
arises with our thoughts,
With our thoughts,
we make the world.

There Is No Such Thing as "Miracles", Only Undiscovered Laws

In the history of the Nyungne tradition, many practitioners have been able to overcome incurable disease through the practice of Nyungne. We could say miracles like this literally do take place, although in the Buddhist understanding, overcoming great obstacles and disease would be considered blessings. A miracle is something else. It is the enlightened power that is demonstrated by enlightened masters. A true miracle in the Buddhist sense would be like the miracle of Milarepa entering into a little horn while his student, Rechungpa, sees him in his usual size yet he is inside the horn. Or like the miracle of Milarepa sitting on a lake and people seeing that he hasn't become any larger nor has the lake shrunk in size, yet he is completely covering it. These are real, enlightened miracles.
--from Buddhist Fasting Practice: The Nyungne Method of Thousand Armed Chenrezig by Wangchen Rinpoche, published by Snow Lion Publications

The Dalai Lama's Way to a Meaningful Life

When I was a boy, Ling Rinpoche, who was then my junior tutor, was always very stern; he never smiled, not even a little. This bothered me a lot. By wondering why he was so humorless, I examined more and more what I was doing in my own mind. This helped me develop self-awareness with regard to my motivation. By my early twenties when I had matured, Ling Rinpochay completely changed; he always had a big smile when we were together.
Effective practice of the morality of individual liberation depends upon sound, long-term motivation. For example, one should not become a monk or a nun to avoid having to work at a worldly job for food and clothing. Also, it is not sufficient merely to seek to avoid difficulty in this lifetime. To be motivated by such trifling purposes does not help to achieve freedom from cyclic existence--the ultimate reason to practice the morality of individual liberation.
This is confirmed by Buddha's life story. One day Shakyamuni slipped outside the palace wall to experience life for himself. For the first time he saw a sick person, an old person, and a corpse. Deeply troubled by the suffering of sickness, aging, and death, he came to the conclusion that worldly life is without substance. Later, inspired by several religious practitioners, Buddha became captivated by the possibility of a higher, more meaningful, spiritual life. At that point he escaped from the palace, leaving his ordinary life behind to pursue that vision.
What does this teach us? Like Buddha we need to begin by becoming concerned about the suffering of cyclic existence and by turning away from temporary distractions. Influenced by this new attitude, we must take up a system of morality by renouncing cyclic existence and by taking vows of pure behavior through seeking to avoid the ten nonvirtues. (p.29)
--from How to Practice : The Way to a Meaningful Life by His Holiness the Dalai Lama, translated and edited by Jeffrey Hopkins

Calm-Abiding of the Mind

For achieving calm abiding...your mind must have two qualities:
- great clarity of both the object and the consciousness itself
- staying one-pointedly on the object of observation.
Two factors prevent these from developing--laxity and excitement. Laxity prevents the development of clarity, and excitement prevents the stability of staying with the object.
That which interferes with the steadiness of the object of observation and causes it to fluctuate is excitement, which includes any scattering of the mind to an object other than the object of meditation. To stop that, withdraw your mind more strongly inside so that the intensity of the mode of apprehension of the object begins to lower. If you need a further technique to withdraw the mind, it helps to leave the object of meditation temporarily and think about something that makes you more sober, such as the imminence of death. Such reflections can cause your heightened mode of apprehension of the object, the mind's being too tight, to lower or loosen somewhat, whereby you are better able to stay on the object of observation.
It is not sufficient just to have stability; clarity is also needed. That which prevents clarity is laxity, which is a case of the mind's becoming too relaxed, too loose, lacking intensity--the tautness of the mind having become weak, caused by over-withdrawal inside. Heaviness of mind and body can lead to becoming lax, which can lead to a type of lethargy in which, losing the object of observation, you have as if fallen into darkness; this can lead even to sleep. When this begins to occur, it is necessary to raise, to heighten, this excessive declination of the mind by making it more taut, more tight. To accomplish this, it helps to brighten the object of meditation or, if that does not work, to leave the object of meditation temporarily and think on something that makes you joyous, such as the wonderful opportunity that a human lifetime affords for spiritual practice. If that does not work, you can even leave off meditating and go to a high place or where there is a vast view. Such techniques cause your deflated mind to heighten, to sharpen.
While holding the object of observation with mindfulness, investigate with introspection from time to time to see whether the mind has come under the influence of laxity or excitement and determine the best practice for lowering or heightening it. In time, your will develop a sense of the proper level of tautness of the mind such that you will be able to catch laxity and excitement just before they arise and prevent their arising.

from :Yoga Tantra: Paths to Magical Feats by H.H. the Dalai Lama, Dzong-ka-ba and Jeffrey Hopkins, translated and edited by Jeffrey Hopkins, published by Snow Lion Publications

Our Self-Centeredness is the Real Source of Our Sufferings

The real source of my suffering is self-centeredness: my car, my possession, my well-being. Without the self-centeredness, the suffering would not arise. What would happen instead? It is important to imagine this fully and to focus on examples of your own. Think of some misfortune that makes you want to lash out, that gives rise to anger or misery. Then imagine how you might respond without suffering. Recognize that we need not experience the misery, let alone the anger, resentment, and hostility. The choice is ours.
Let's continue with an example. You see that there is a dent in the car. What needs to be done? Get the other driver's license number, notify the police, contact the insurance agency, deal with all the details. Simply do it and accept it. Accept it gladly as a way to strengthen your mind further, to develop patience and the armor of forbearance. There is no way to become a Buddha and remain a vulnerable wimp.
Patience does not suddenly appear as a bonus after full enlightenment. Part of the whole process of awakening is to develop greater forbearance and equanimity in adversity. Santideva, in the sixth chapter of his Guide to the Bodhisattva's Way of Life, eloquently points out that there is no way to develop patience without encountering adversity, and patience is indispensable for our own growth on the path to awakening.--from The Seven-Point Mind Trainingby B. Alan Wallace, edited by Zara Houshmand, published by Snow Lion Publications

Our Lack of Death Awareness

Gungthang Tenpai Dronme said:
The thoughts that in this year and month
I will put right all my tasks and plans
And then start a perfect dharma practice
Is in fact the devil which brings all downfalls.
The lack of death awareness prevents one from undertaking the practice of dharma. This is very true: If one is not aware of the eventuality of death, one will be totally concerned and preoccupied with the affairs of this lifetime alone, and with actions that are just for the benefit of this lifetime. Such ventures may take all one's time and energy, but no matter how important they appear to be, since they are directly related to this lifetime alone, their benefits are limited--once one leaves the present body, their benefit ends. Even though one might have a best friend, when one has to leave the body, one cannot take the friend along.
...Think that after twenty or thirty years even the Dalai Lama will also be no more. While I am alive, there will be people who are, from the depths of their hearts, prepared to give their lives for my sake, but on the day when I have to leave, I cannot take even one among them with me. Neither will I be able to take any of my possessions, even the body which I have always preserved and protected. This also will be left behind. At that time of my death, what will benefit is only the positive seeds that are imprinted upon my consciousness. No other factors will help at that time. (p.106)
--from The Path to Bliss, 2nd Edition by H.H. the Dalai Lama, translated by Geshe Thupten Jinpa, edited by Christine Cox, published by Snow Lion Publications

Our Mind Beyond Death

The bardo* of this life does not last forever. We know that, like a guest in a hotel, our mind is only temporarily sheltered in this body. As we face the challenges of this life and the impending challenges of the bardos to come, how does engaging in the three-stage process of study, contemplation and meditation help us? By applying ourselves to these three, we acquire the skills to stabilize our mind and we develop actual insight into how our mind functions. First we gain an understanding of the nature of mind; then, we experience that nature; and finally, we arrive at the ultimate benefit, which is fully realizing that nature.
When we practice these stages of the path, it is like accumulating the exact things we will need to take with us on our trip. When we are ready to pack our suitcase, we will have what we need without looking further. We will not have to go out at the last minute and buy a map or a guidebook. We will not have to worry about whether we are forgetting something crucial.
We have knowledge and experience that has blossomed into realization; therefore we can handle any situation. We have confidence in ourselves, in the teachings, and the guidance of our lineage teachers. At this point, we can let go of all our doubt and hesitation. We can simply relax and be who we are, wherever we are.
* in-between state, interval
--from Mind Beyond Death by the Dzogchen Ponlop Rinpoche, published by Snow Lion Publications