The posture itself ~ Shunryu Suzuki

These forms are not the means of obtaining the right state of mind. To take this posture is itself to have the right state of mind. There is no need to obtain some special state of mind.

Shunryu Suzuki

Recollecting kindness ~ 17th Karmapa

Take the initiative to seek out information, and then merge what you learn with your feelings. This is a way to use the Internet wisely, to allow you to feel your connectedness. You could read about the daily lives of people in that country. You could do a search for images of factory workers. When you find them, look into their eyes, and reflect that they or someone like them ran the machine that sewed your garments. You could learn more about the circumstances of their lives, and try to feel how your life would be if you had grown accustomed to living under those conditions.
When it is grounded in gratitude and a sense of closeness, your greater awareness of the disparities between your living conditions and theirs could motivate you to act to improve their circumstances. At a minimum, each time you put on an article of clothing, you can recognize that you are wearing a sign of others’ kindness. You could feel as close to others as your clothes are to you.

17th Karmapa

A mark of the degenerate age ~ Jigme Phuntsok Rinpoche

It is exactly as the omniscient Longchenpa said: When the wise and virtuous are not held in esteem, yet affected and ignorant ones are immensely honored, this is a mark of the degenerate age! When these shallow, ignorant people are respected by others, their arrogance also increases. Like pouring gasoline on a fire, eventually it can only harm others without benefiting themselves.

Jigme Phuntsok Rinpoche

You’re dreaming ~ Lama Yeshe

I want you to understand clean clear that we distinguish two things: negative, or sinful, and positive. Attachment, or desire, can be negative and sinful, but it can also be positive. The positive aspect is that which produces pleasure: samsaric pleasure, human pleasure — the ability to enjoy the world, to see it as beautiful, to have whatever you find attractive.

So you cannot say that all desire is negative and produces only pain. Wrong. You should not think like that. Desire can produce pleasure — but only temporary pleasure. That’s the distinction. It’s temporary pleasure. And we don’t say that temporal pleasure is always bad, that you should reject it. If you reject temporal pleasure, then what’s left? You haven’t attained eternal happiness yet, so all that’s left is misery.

But you should not make the mistake of trying to actualize temporary pleasure [as an end in itself]. You can enjoy it while you have it but you should not squeeze yourself striving for it. The problem is the mind that believes temporary pleasure to be the best there is. That’s a total delusion, an over-estimated conception. Like looking at a cloud in the sky and thinking, “What a beautiful cloud; I wish it would last forever.” You’re dreaming.

Lama Yeshe

The root of all dharmas ~ Jamyang Khyentse Chökyi Lodrö

The root of all dharmas is one’s own mind:
Convincing when unexamined, ingenious in its deception;
Yet, when investigated, without basis or origin;
In essence, free of coming, staying or going.
All the phenomena of saṃsāra and nirvāṇa
Are but pure or impure projections of one’s own mind.
In reality, neither saṃsāra nor nirvāṇa exists.

Empty from the very beginning, pure from the first —
Still, this emptiness is not a nihilistic void,
For there is spontaneous presence in the nature of clear light.
Responsive pure awareness is the basis for all that unfolds.
Rigpa is beyond designation and verbalization.
From its potential saṃsāra and nirvāṇa arise in all their multiplicity.
The manifestation and the one that brings it about are not two:
In the experience of this non-duality, remain—unaltered.

Jamyang Khyentse Chökyi Lodrö

Extremely good fortune ~ Thrangu Rinpoche

Some people cannot enter the gate of Dharma at all. Their lives come to an end without their even hearing about the Dharma. Unlike such people, we have had the extremely good fortune to hear about the Dharma and even start to practice the Dharma, so there is no reason whatsoever to be discouraged. We should be happy and excited about this.

Thrangu Rinpoche

Nothing and no one is fixed ~ Pema Chödron

As human beings we are as impermanent as everything else is. Every cell in the body is continuously changing. Thoughts and emotions rise and fall away unceasingly. When we’re thinking that we’re competent or that we’re hopeless – what are we basing it on? On this fleeting moment? On yesterday’s success or failure? We cling to a fixed idea of who we are and it cripples us. Nothing and no one is fixed.

Pema Chödron

The habit of self ~ Dzongsar Khyentse Rinpoche

Habit makes us weak against the self. Even simple habits die hard. You may be aware of how bad smoking is for your health, but that doesn’t necessarily convince you to stop smoking, especially when you enjoy the ritual, the slender shape of the cigarette, the way the tobacco smolders, the fragrant smoke curling around your fingers.

But the habit of self is not just a simple addiction like smoking cigarettes. From time immemorial we have been addicted to the self. It is how we identify ourselves. It is what we love most dearly. It is also what we hate most fiercely at times. Its existence is also the thing that we work hardest to try to validate. Almost everything that we do or think or have, including our spiritual path, is a means to confirm its existence. It is the self that fears failure and longs for success, fears hell and longs for heaven. The self loathes suffering and loves the causes of suffering. It stupidly wages war in the name of peace. It wishes for enlightenment but detests the path to enlightenment. It wishes to work as a socialist but live as a capitalist.

When the self feels lonely, it desires friendship. Its possessiveness of those it loves manifests in passion that can lead to aggression. Its supposed enemies — such as spiritual paths designed to conquer the ego—are often corrupted and recruited as the self’s ally. Its skill in playing the game of deception is nearly perfect. It weaves a cocoon around itself like a silkworm; but unlike a silkworm, it doesn’t know how to find the way out.

Dzongsar Khyentse Rinpoche

The impulse to connect ~ 17th Karmapa

The impulse to connect arises naturally in human beings, as is clearly visible in us when we are children. Later, as we become adults, this ability is eroded by doubts, fears, and suspicions. For example, if there are two families living in an apartment building and each has a young child, the parents might pass each other in the lobby without exchanging a single word or even making eye contact, but the children will undoubtedly acknowledge each other when they meet. If a small child in front of the building spots another at a window on an upper floor, she may spontaneously wave, and the other child will wave back.
I have heard of a research study done on interaction in elevators between strangers, both human and chimpanzee. An adult human was told to take the elevator to the ground floor. On their way down, the elevator stopped on an intervening floor and another person stepped in and pressed the button for another intervening floor. The person in the elevator first often displayed agitation and certainly had no smile or word of greeting to spare for the person slowing them down in this way, even though they were sharing a small space. Yet when the experiment was done with two chimpanzees, when the chimpanzees suddenly found themselves in the same elevator, they expressed delight at meeting another of their kind and joyfully embraced one another. The human beings were also meeting another of their kind and, even more than chimpanzees, were equipped with the capacity to recognize that fact. We humans have so much in common and easily feel connected when we are young. But we often do not manage to retain the ability to feel spontaneously close to others as we grow older.

17th Karmapa

Cause and effect ~ Thubten Chodron

There is a story about a monk who had an extremely ugly body but a beautiful voice. People loved to hear him chant but recoiled when they saw him. Someone who had clairvoyant powers saw that in a previous lifetime, while constructing a stupa — a monument representing the Buddha’s mind — he continually complained and showed an ugly face. When the stupa was completed, he had a change of heart and offered a bell with a charming and elegant sound to the stupa. His ugly body was a result of his anger while making the stupa, and his beautiful voice was the result of having later offered the lovely-sounding bell to the stupa.

Thubten Chodron

Your own mind ~ Jamgon Kongtrul Lodro Thaye

All of saṃsāra and nirvāṇa are your own mind;
They don’t arise from anything else in the slightest.
Everything, such as joy and suffering, good and bad,
High and low, are the conceptual constructs of mind.

If your mind is pure, you are buddha:
Wherever you reside is a pure realm;
Whatever you do is from the state of the dharmatā;
Whatever appears is the jewel display of wisdom.

If your mind is of an impure nature,
You’ll see faults even in the buddhas,
You’ll get angry even at your parents,
Most things will appear as if they were your enemies.

Jamgon Kongtrul Lodro Thaye

Bodhicitta ~ Jigme Lingpa

For buddhahood, the goal to be achieved,
The supreme instrument is bodhichitta,
Gained through four unbounded attitudes.
And as this wondrous chariot makes its way
In aspiration and in action, it causes the inferior view, the wish for one’s own peace, to wane.

Jigme Lingpa

Temporary stains ~ Tulku Urgyen Rinpoche

When pure gold is covered by dirt it is not obvious that it is gold, even though this dirt is temporary. But once it is removed we realize that the gold is gold. In the same way, when our confusion is purified, the wisdom which is our basic wakefulness is made manifest.

Tulku Urgyen Rinpoche

Eventually we are disappointed ~ Dzongsar Khyentse Rinpoche

Even though we don’t consider ourselves to be so desperate, and believe that we are well educated, sane, and sober, when we see and feel that everything truly exists, we are behaving like the man in the desert. We rush to find authentic companionship, security, recognition, and success, or simply peace and quiet. We may even succeed in grasping some semblance of our desires. But just like the wanderer, when we depend on external substantiation, eventually we are disappointed. Things are not as they seem: they are impermanent and they are not entirely within our control.

Dzongsar Khyentse Rinpoche

Our innate ability to connect with others ~ 17th Karmapa

In terms of our nature — our constant yearning to be happy and to be free of suffering — we are profoundly the same and close. Yet through habituation and conditioning, we grow distant. We invest tremendous importance in our differences — our different beliefs, different cultural assumptions, and different identities. We cover our sameness up with layers of difference. No wonder we then find it hard to connect and feel close, although a wish to connect is grounded deep in our being. What can we do to protect and enhance our innate ability to connect with others? I will talk later about strengthening our basic empathy, but I also think that connecting and staying connected with our own good qualities is a powerful step we can take to be able to feel close to others. What’s more, we are always surrounded by others, and connected to others, including people we do not see and will never meet but who have contributed to who we are. Reflecting on interdependence and consciously training ourselves to identify it at work in our lives allows us to cultivate an awareness of others’ presence as part of us.

17th Karmapa

Stay! ~ Pema Chödron

In meditation we discover our inherent restlessness. Sometimes we get up and leave. Sometimes we sit there but our bodies wiggle and squirm and our minds go far away. This can be so uncomfortable that we feel’s it’s impossible to stay. Yet this feeling can teach us not just about ourselves but what it is to be human…we really don’t want to stay with the nakedness of our present experience. It goes against the grain to stay present. These are the times when only gentleness and a sense of humor can give us the strength to settle down…so whenever we wander off, we gently encourage ourselves to “stay” and settle down. Are we experiencing restlessness? Stay! Are fear and loathing out of control? Stay! Aching knees and throbbing back? Stay! What’s for lunch? Stay! I can’t stand this another minute! Stay!

Pema Chödron

Under any circumstance ~ Thrangu Rinpoche

Whether or not we have great responsibilities to fulfill, whether or not we are very busy, whether or not we are rich, whether or not we are scholars, or whether or not we do menial labor, none of these things has any bearing on the practice of Mahamudra. Under any circumstances, we can always practice Mahamudra, and we can accomplish supreme siddhi.

Thrangu Rinpoche

May we realize the natural state ~ Patrul Rinpoche

I understand that there is no self, but still have gross concepts of “I.”
I have decided to renounce duality, but am beset by hopes and fears.
Bless me and all those like me who believe in a self
That we may realize the natural state, the absence of self.

Patrul Rinpoche

Seven types of corruption ~ Padmasambhava

Master Padma said: When practicing the Dharma there are seven types of corruption.

The lady asked: What are they?

The master said: if your faith is small while your intelligence is great, you become corrupted by considering yourself a teacher.

If you have many listeners while your self-regard is high, you become corrupted by considering yourself a spiritual friend.

If you assume superior qualities while not having taken the Dharma to heart, you become corrupted by considering yourself a leader.

If you give oral instructions while not practicing them yourself, you become corrupted by being an insensitive “Dharma expert.”

If you are fond of senseless babble while lacking the Dharma in your heart, you become corrupted by being a craving charlatan yogi.

If you have little learning while lacking the oral instructions, you become corrupted by being a commoner though your faith may be great.

A genuine practitioner who acts in accordance with the true teachings should liberate his being with intelligence, tame his mind with faith, cut misconceptions with listening to teachings, cast away social concerns, mingle his mind with the Dharma, perfect his knowledge with learning and reflecting, resolve his mind with the oral instructions, and gain final certainty through the view and meditation. That, however, is difficult.

Padmasambhava

Just an ordinary person ~ Layman Pang

When the mind is at peace,
the world too is at peace.
Nothing real, nothing absent.
Not holding on to reality,
not getting stuck in the void,
you are neither holy nor wise,
just an ordinary person who has completed their work.

Layman Pang