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

Spiritual Cultivation is Important

The difficulty with a purely materialistic interpretation of life is that, in addition to ignoring an entire dimension of the mind, it does not deal effectively with the problems of this life. A materialistic mind is an unstable mind, for its happiness is built on transient, physical circumstances. Mental disease is as high among the affluent as it is among the poor, which is a clear indication of the limitations of the approach.
Although it is essential to maintain a reasonable material basis on which to live, the emphasis in one's life should be on cultivating the mental and spiritual causes of happiness. The human mind is very powerful and our worldly needs are not so great that they must demand all of our attention, especially in light of the fact that materialistic success solves so few of the many challenges and problems that confront men and women throughout their lives, and it does nothing for them at death.
On the other hand, if one cultivates spiritual qualities such as mental harmony, humility, non-attachment, patience, love, compassion, wisdom and so forth, then one becomes equipped with a strength and intelligence able to deal effectively with the problems of this life; and because the wealth one is amassing is mental rather than material, it will not have to be left behind at death. There is no need to enter the after-death state empty-handed. (31)
--from The Path to Enlightenment by H.H. the Dalai Lama, edited and translated by Glenn H. Mullin, published by Snow Lion Publications

How Purification Works

During Nyungne [fasting] practice, true purification is possible primarily because of the power of Chenrezig's compassion and blessing, as well as our faith, devotion, and correct motivation to do the practice. When such causes and conditions come together, a result inevitably occurs, and this result is understood as the interdependently-arising nature of all phenomena.
For the most part, enlightened and unenlightened phenomena all arise due to this interdependently-arising nature. As a spiritual practitioner, the basic qualities one must bring to the practice are faith, devotion, and a trust in the power of the practice and Chenrezig. These qualities stem from our own pure nature of mind, a purity that is identical to Chenrezig's heart, that is, unceasing love and compassion. When these two things are combined together, our devotion and faith and Chenrezig's love and compassion, one could say miracles happen; a true purification takes place.
It has been said that when one is sitting before the mandala of Chenrezig, one should believe that although Chenrezig is not physically visible to us, in fact he is really there in front of us. Just as we would be very careful of our thoughts and behavior if we were in the presence of a powerful and clairvoyant enlightened guru, in the same way we must generate vigilance so that we don't act shamefully in front of this great being. If we develop such vigilance and noble habit, then our negativities will automatically decrease. (p.11)
--from Buddhist Fasting Practice: The Nyungne Method of Thousand Armed Chenrezig by Wangchen Rinpoche

The Three Principal Aspects of the Path

Buddhas and Bodhisattvas see clearly that our neglect of others, our self-preoccupation and our disregard for the connection between actions and their effects are responsible for all our miseries. The feeling that it doesn't matter what we do as long as we can get away with it kills our chances of liberation and enlightenment. Our selfishness robs us of worldly and supramundane good qualities, leaving us naked and empty-handed. It separates us from happiness now and in the future and fetters us to suffering.
Resolve never again to let yourself be dominated by this mean and selfish way of thinking and do everything in your power to combat it. Your happiness begins the moment you recognize self-cherishing as your chief foe. There are many good reasons why cherishing others makes sense. Shantideva says:
The state of Buddhahood is accomplished
Equally through living beings and Victorious Ones.
What kind of behavior then is it to revere
Victorious Ones but not living beings?
...If we truly want to please Buddhas and Bodhisattvas and all those noble beings in the world whom we admire and whose sole guiding principles are their affection, love and compassion for others, we can do nothing better than to cherish living beings.
--from The The Three Principal Aspects of the Path an oral teaching by Geshe Sonam Rinchen, translated and edited by Ruth Sonam

The Compassionate Life

Reflect on the basic pattern of our existence. In order to do more than just barely survive, we need shelter, food, companions, friends, the esteem of others, resources, and so on; these things do not come about from ourselves alone but are all dependent on others. Suppose one single person were to live alone in a remote and uninhabited place. No matter how strong, healthy, or educated this person were, there would be no possibility of his or her leading a happy and fulfilling existence.... Can such a person have friends? Acquire renown? Can this person become a hero if he or she wishes to become one? I think the answer to all these questions is a definite no, for all these factors come about only in relation to other fellow humans.
When you are young, healthy, and strong, you sometimes can get the feeling that you are totally independent and do not need anyone else. But this is an illusion. Even at that prime age of your life, simply because your are a human being, you need friends, don't you? This is especially true when we become old and need to rely more and more on the help of others: this is the nature of our lives as human beings.
In at least one sense, we can say that other people are really the principal source of all our experiences of joy, happiness, and prosperity, and not only in terms of our day-to-day dealings with people. We can see that all the desirable experiences that we cherish or aspire to attain are dependent upon cooperation and interaction with others. It is an obvious fact.
Similarly, from the point of view of a Buddhist practitioner, many of the high levels of realization that you gain and the progress that you make on your spiritual journey are dependent upon cooperation and interaction with others. Furthermore, at the stage of complete enlightenment, the compassionate activities of a buddha can come about spontaneously only in relation to other beings, for those beings are the recipients and beneficiaries of those enlightened activities.
--from The Compassionate Life by Tenzin Gyatso, the Fourteenth Dalai Lama

Dharma talk by H.E. Tsem Tulku Rinpoche on how your past imprints influence your current actions and what it is that you must do to break this cycle.

The Dalai Lama at Harvard

Question: I have the strong wish to be reborn in any of the realms in a position to truly help other sentient beings in that realm. Is it wrong for me in these circumstances not to have the strong wish to leave the wheel of cyclic existence?
Answer: Your wish to stay in order to help is certainly right. One of Shantideva's prayers, roughly translated is, "As long as there is space, I will remain with sentient beings, to serve and help them." Therefore, I also am trying to practice this. Helping others is the real purpose of life; it will bring the most satisfaction. The one action of helping others out of a sincere motivation brings two results--satisfaction for yourself and benefit to others. It is most beautiful.
One might ask whether there is a contradiction between a Bodhisattva's developing a determination to leave cyclic existence by viewing it as faulty and a Bodhisattva's wishing to remain in cyclic existence in order to help others. An answer to this is given in Bhavaviveka's Heart of the Middle Way: ...because of being under the influence of love and compassion, one is not captivated by the idea of retreating into solitary peace and, with an attitude of seeking to bring about the welfare of other sentient beings, remains in cyclic existence. This attitude is really marvelous. Though you are really fed up with cyclic existence, still because of a willingness and a determination to serve others, you voluntarily accept to remain.
However, as is indicated by the frequently cited example of a lotus that is produced from mud but not polluted by it, a Bodhisattva stays in cyclic existence but is not affected by its faults. It would indeed be hypocritical to claim from one's mouth that one had taken up the practice of a Bodhisattva but actually to be happily stuck in cyclic existence with great attachment. (p. 91)
--from The Dalai Lama at Harvard: Lectures on the Buddhist Path to Peace by H.H. the Dalai Lama of Tibet, Tenzin Gyatso,

Practices to Open the Heart

In his closing discussion on loving-kindness, Buddhaghosa asks: "What is the proximate cause of loving-kindness?" The answer is the observation of lovableness in the person to whom you are attending.
Bring to mind right now someone whom you find lovable. It could be a person you have a romance with, or a child, or a dear friend, or a great teacher--someone to whom your heart would leap like a deer in the forest if this person were to walk through the door, someone whose presence is so lovable that a gladness arises on seeing him or her. If you can sense that in a dear friend, then try to seek out the lovableness of a neutral person. Then, finally, when you break down all the barriers, see it in a person who has done you injury.
It's a great key if you can seek out something to love, even in the enemy. Bear clearly in mind that this does not endorse or embrace evil. The crucial point here is to be able to slice through like a very skilled surgeon, recognizing vicious behavior that we would love to see annihilated as separate from the person who is participating in it. The doctor can be optimistic. A cure is possible: the person is not equivalent to the action or the disposition. Moreover there is something there that we can hold in affection, with warmth. That really seems to be a master key that can break down the final barrier and complete the practice.
One way of approaching this is to look at the person you hold in contempt, and try to find any quality he might share with someone you deeply admire and respect. Is there anything at all noble to be seen, anything that would be akin to what a truly great spiritual being would display? Focus on that: There is something there that you can love. The rest is chaff, that hopefully will be blown away quickly, to everyone's benefit. It is as if you could see a little ray of light from within, knowing that its source is much deeper than the despicable qualities on the outside. That light is what you attend to. (p. 112)
--from The The Four Immeasurables: Practices to Open the Heart by B. Alan Wallace

Our Emotion as Object of Meditation

The object of meditation this time is emotion. In other words, we specifically focus on the emotions that arise from our feelings of good, bad, and indifferent. In the first of the equanimity meditations, we made the choice to not follow up these emotions. This time we make the choice to meditate on them. We might choose to meditate on sensations and feelings that arise in our immediate, present environment. We might also choose to meditate on an event or person that sets off strong sensations, feelings, and emotions.
Let's say you choose to base your meditation on an event such as a family argument. This time you contemplate an aspect of that event and try to disentangle the sensations, feelings, and emotions. Sensations are what you feel with your body. Feelings assess whether that sensation is nice, nasty, or neutral. What emotions arise as a result of those sensations and feelings?
As we now know, equanimity means not getting caught in further exaggerations: "Oh, I am so bad because this is what I did," "Look how good I am," "How could anyone love someone like me?" and so on. In this meditation, equanimity means not judging whether we are good or bad people, but just noting what happened.
--from Enough!: A Buddhist Approach to Finding Release from Addictive Patterns by Chonyi Taylor

A Deeper Type of Spiritual Practice

Everyone tries to remove superficial pain, but there is another class of techniques concerned with removing suffering on a deeper level--aiming at a minimum to diminish suffering in future lives and, beyond that, even to remove all forms of suffering for oneself as well as for all beings. Spiritual practice is of this deeper type.
These techniques involve an adjustment of attitude; thus, spiritual practice basically means to adjust your thought well. In Sanskrit it is called dharma, which means "that which holds." This means that by adjusting counterproductive attitudes, you are freed from a level of suffering and thus held back from that particular suffering. Spiritual practice protects, or holds back, yourself and others from misery.
From first understanding your own situation in cyclic existence and seeking to hold yourself back from suffering, you extend your realization to other beings and develop compassion, which means to dedicate yourself to holding others back from suffering. It makes practical sense...by concentrating on the welfare of others, you yourself will be happier.
--from Mind of Clear Light: Advice on Living Well and Dying Consciously by His Holiness the Dalai Lama.

Transcendent Wisdom

"You may ask: If there is no sentient being, whose is the goal? We grant that desire [for liberation, etc.] is indeed delusive. Still, in order to eradicate suffering, effective delusion, whose result [is understanding of the ultimate] is not prevented."--Shantideva
Objection: If sentient beings do not exist, who is it that attains the fruition of the spiritual path--full awakening? And while on the path, for whom does one cultivate compassion?
Response: Sentient beings do exist. It is for them that compassion is felt, and compassion is cultivated by existent people. Whatever is designated by delusion is to be acknowledged. Due to cultivating compassion while on the spiritual path, the fruition of full awakening is attained. Who attains awakening? That, too, is to be established conventionally, without [ultimate] examination or analysis. In order to pacify the suffering of oneself and others, impure appearances that arise due to ignorance are not to be rejected.
--from Transcendent Wisdom, Revised Edition by H.H. the Dalai Lama,

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• My Top 10 Books On Buddhism - I'm often asked about what books on Buddhism would recommend, so I decided I'd jot down my favorite Top 10 books on Buddhism. Turning the Mind Into An Ally – Sakyong Mipham Rinpoche – I feel like this is probably the best book for ...

Daily Practice Towards Realization

Attaining realization is not such a long path once we become able to integrate all our movements of energy in our practice, because then every action is governed by presence and becomes a step on the path and an expression of virtue.
Practice is not only sitting in meditation, reciting mantras, or chanting. It is the application of practice in daily life that is most difficult, working with our energy in every life situation, with every sense perception, with every person we meet, whether we want to encounter that person or not.
--from Wonders of the Natural Mind, New Edition: The Essence of Dzogchen in the Native Bon Tradition of Tibet by Tenzin Wangyal Rinpoche, fore. by H.H. the Dalai Lama

• Online Bookstores by specialization. Bookshop Blog - Looking for a list of Online Bookstores? We provide a list of online bookstores organized by their specialty. If you'd like to be added to the list of online bookstores then simply fill in the form at the bottom of this page. Italy Libreria Atlantide, in print and out contact via email only.

• Taking Buddhist Tourism to a New Level: The Monk for a Month ... - Fred's qualifications are that he has been a Buddhist for over 30 years, he has been to many retreats at Wat Rampoeng, read many books on Buddhism, and has learned from Thai teachers including Luangpau Charoen of Wat Amphawan outside of ...

• My Top 10 Books On Buddhism - I'm often asked about what books on Buddhism would recommend, so I decided I'd jot down my favorite Top 10 books on Buddhism. Turning the Mind Into An Ally – Sakyong Mipham Rinpoche – I feel like this is probably the best book for ...