Dzongsar Khyentse RinpocheOne of the great blights suffered by modern people is a lack of self-esteem or healthy sense of self. It leads some new students to ask if taking on the suffering of others in tonglen practice might cause them to lose confidence in themselves. Quite the opposite is true. The attitude we cultivate as bodhisattvas — of longing to offer the best of everything to others and willingly accept all loss, unpleasantness or difficulty — actually bolsters our confidence and completely eradicates a lack of self-esteem.
Very clearly not something independent ~ 17th Karmapa
17th KarmapaWe all have an innate sense of self or self-grasping – a sense of autonomy or independence from others. We feel that we can do without others, and hold on to a sense of ourselves as separate from them. Yet if we consider carefully the actual reality and ask whether or not there truly exists any such self-sufficient or autonomous self, we see that what we are mainly taking as a basis for this label ‘me’ is our body. This physical form that we can perceive serves as the primary point of reference for our sense of an independent self or ‘me’, yet our body is very clearly not something independent. On the contrary, it depended on our parents to bring it into existence, and, in a more subtle sense, it came from the substances of others. Moreover, just having a body is insufficient.
We also need to sustain that body. If we do not have clothes, food and the many other additional resources we need to stay alive, this body becomes nothing but a corpse. Where do the food and clothing our body depends upon come from? These too come from others. Particularly now in this context of globalisation, much of what we use comes from far away. We eat fruit grown in another country, and wear clothes manufactured in distant parts of the globe. We might live in a developed country, dressed in garments produced by people in an underdeveloped country or impoverished area. We do not see the people who make our clothes, or know them, yet we are wearing clothes that they worked to produce.
Integrating Dharma into Daily Life ~ Jetsün Kushok Chimey Luding
Jetsün Kushok Chimey LudingHow would you suggest integrating Dharma into daily life, based on your own example? Especially, how to overcome the excuse of having no time?
You have to make time. There is enough time. You work eight hours a day. Some people then say: I have no time to practice. But instead they go to a bar, sit front of the television, go to the movies, or do other things. If you really want to practice, then you have to give up those things. It is not necessary to cut yourself off from life completely, but you must slowly eliminate distraction. If you practice all the time, then your mind becomes tired. That is not so good — you lose concentration. Then you can watch a little television, read some books (not Dharma books), you can go for a walk in the forest or on the beach, or work in the garden — you can do those sorts of things. Also, if you work in a job where you do not need to talk, you can recite mantras while you are working. At work, or when I do my house duties, I recite a lot of prayers; sometimes I do mantras, sometimes I sing Tibetan songs.
Awareness of interdependence ~ 17th Karmapa
17th KarmapaIn Europe and the West generally, it is considered very important to protect one’s individual rights, personal freedom and interests. These should not become mixed with selfishness, and I believe there is a danger that the two do become mixed. For that reason, we need to ensure that we are able to distinguish correctly between selfishness, on the one hand, and the protection of individual rights, personal freedom and interests, on the other.
To that end, it is very important to understand what is meant by ‘self’. There is a vast difference between actual reality and how the self appears to us. We assume that how things appear to us or how we experience them is how they really are. But, ultimately, there is a distinction between appearances and reality. Many people normally have a feeling that the self – or what we refer to when we say “I” – is something self-sufficient and not dependent on others. However, in reality, if we think about it, our very body, from our head to our toes, arises entirely based on others. Our ability to survive is thoroughly dependent upon others. The food we eat, the clothes we wear, even the air we breathe – this all comes from others. This is perfectly obvious.
There is nothing wrong with feeling that we have a self, but we need to ask what kind of a self exists. What is this ‘I’ that exists? We must question whether it is singular and independent, as we usually assume. That kind of ‘I’ in reality does not exist. But sometimes we can make up reality. It is not reality, but we think that it is. This is why we should have a very clear understanding of how this ‘I’ exists. We need to examine carefully so that we see that in actual fact, our self is utterly interdependent on others, and is in no way independent or unrelated to anything else. It is not that ‘I’ do not exist. We do exist, but we need to understand how we exist. When we see that we exist as an interdependent arising, in mutual dependence on others, then without a doubt we will feel a sense of responsibility for others. This is why I feel that interdependence is not just a philosophical view, but a value or a way of life.
If we have this awareness of our self as arising interdependently, then, when we consider all the resources we enjoy that come from the natural environment, we see how thoroughly we rely on it. From that awareness, a sense of concern and care will definitely arise, naturally. We will naturally think of protecting the environment. This is how a sense of responsibility is supported by an awareness of interdependence and of the preciousness of our human life.
You and only you will decide ~ Dzongsar Khyentse Rinpoche
Dzongsar Khyentse RinpocheWe must keep in mind that the goal is not just understanding simplicity. Far from it. A good guru will mock a yogi who displays even the most advanced comprehension. A yogi should not be satisfied with mere understanding; a yogi must aspire to experience the truth. But a brave guru will even disregard the yogi’s prized experience. The most sublime yogi will not settle until he actualizes the truth. How is actualizing different from understanding and experiencing? To know the answer, you need a guide, a guru. At the end of the day, you and only you will decide which particular being can guide you, who can enlighten you, who can tame your emotions, who can lessen your selfishness, who can encourage your enlightened qualities to grow. So your decision-making faculties need to be clear and sharp.
Going beyond Rational and Irrational Devotion ~ Dzongsar Khyentse Rinpoche
Dzongsar Khyentse RinpocheThere are three types of devotion: rational devotion, irrational devotion, and beyond rational and irrational devotion.
Saraha, the guru of the great Nagarjuna, defined devotion as trust in cause, condition, and effect — trust in the nature, the game, and the play of karma. This type of devotion is rational devotion.
Irrational devotion, though, has no basis in logic. It’s like believing in an almighty, truly existing god, or that the moon will speak to you, or that something does not exist because you haven’t seen it or heard it or because it doesn’t exist within your mind’s sphere or cannot be proven. Of course, we must avoid irrational devotion; this hardly deserves mention. But in the tantra, ultimately we must go beyond rational devotion as well, because in the tantra the basis of rationalism is very narrow and subjective and is always rooted in assumptions.
Having devotion that is beyond rational and irrational is unfathomable, especially in this day and age, in which rationalism is cherished, prized, and encouraged. But in the Vajrayana, as long as our devotion is bound by limited logic and reason, we will always have preferences, and we will reason our way out of devotion.
Experiencing the nature of your mind ~ Thrangu Rinpoche
Thrangu RinpocheWhen you experience the nature of your own mind, it is in itself, in its own nature, something that is extraordinarily peaceful, extraordinarily pleasant and blissful.
Our lives are interdependent ~ 17th Karmapa
17th KarmapaFor our life to have meaning, first we need a purpose, and this purpose should be long-term and enduring. It should not be aimed solely at the immediate future, nor should the purpose of our life be selfish. Our lives are interdependent. Our happiness arises through our interdependence with others, as does our suffering. Therefore, since our lives depend on one another, a meaningful life requires that we feel concern for others.
Empty and ready mind ~ Shunryu Suzuki
Shunryu SuzukiYou should not lose your self-sufficient state of mind. This does not mean a closed mind, but actually an empty and ready mind. If your mind is empty, it is always ready for anything; it is open to everything. In the beginner’s mind there are many possibilities; in the expert’s mind there are few.
Diligence ~ Jigme Lingpa
Jigme LingpaNo intelligence, no power, no wealth or strength can help someone without diligence – he is like a boatman whose boat has everything but oars.
The greatest of all mistakes ~ Sengcan
SengcanThe wise man strives to no goals
but the foolish man fetters himself.
There is one Dharma, not many;
distinctions arise from the clinging needs of the ignorant.
To seek Mind with discriminating mind
is the greatest of all mistakes.
What makes us happy ~ 17th Karmapa
17th KarmapaIn my experience, we look down on what is ordinary and simple and are not content with it. We have the constant expectation that things should be better and more fancy, and we make things more complicated. However, in actual reality what makes us happy is simple and ordinary, in my view.
For example, it can be just breathing. Breathing is very ordinary and nothing special. But if we direct our attention to it and savour the experience, we can come to see that the simple act of breathing is absolutely amazing. The oxygen we need must come from outside us, from the plants and trees. We cannot survive without breathing; yet with absolutely no effort on our part, all the conditions we need are continually and naturally present. This is true not just for one breath, but for one after another. This alone can produce a tremendous sense of wonder, satisfaction and happiness.
The road to nonduality ~ Sengcan
SengcanOne thing, all things;
move among and intermingle,
without distinction.
To live in this realization
is to be without anxiety about nonperfection.
To live in this faith is the road to nonduality,
because the nondual is one with the trusting mind.
Assertion and denial ~ Sengcan
SengcanThose who do not live in the single Way
fail in both activity and passivity,
assertion and denial.
To deny the reality of things is to miss their reality;
to assert the emptiness of things
is to miss their reality.
Always before your eyes ~ Sengcan
SengcanEmptiness here, Emptiness there,
but the infinite universe stands always before your eyes.
No other understanding is necessary ~ Bankei Yotaku
Bankei YotakuDon’t hate the arising of thoughts or stop the thoughts that do arise. Simply realize that our original mind, right from the start, is beyond thought, so that no matter what, you never get involved with thoughts. Illuminate original mind, and no other understanding is necessary.
Hearing the Dharma ~ Dzongsar Khyentse Rinpoche
Dzongsar Khyentse RinpocheIn order to purify the defilements, the teachings and blessings have to penetrate. The most accessible way for the blessings to penetrate is through hearing, so ordinary people are encouraged to listen to teachings. To this end, a guru who can provide accurate practical information is very important, even if he or she isn’t your root guru or tantric master. So, at least in the beginning, a guru with knowledge of the Dharma who is from a traditional, institutionalized path is a safe bet. Through hearing penetration, you acquire a tool to be penetrated by contemplation. And then gradually you develop the capacity to be penetrated by meditation.
Temples of Goodness and Compassion ~ 14th Dalai Lama
14th Dalai LamaThe purpose of all the major religious traditions is not to construct big temples on the outside, but to create temples of goodness and compassion inside, in our hearts.
The approach of mindfulness of life ~ Chögyam Trungpa
Chögyam TrungpaThe approach of mindfulness of life is that if you are meditating in a room, you are meditating in a room. You don’t regard the room as a cave. If you are breathing, you are breathing, rather than convincing yourself you are a motionless rock. You keep your eyes open and simply let yourself be where you are. There are no imaginations involved with this approach. You just go through with your situation as it is. If your meditation place is in a rich setting, just be in the midst of it. If it is in a simple setting, just be in the midst of that. You are not trying to get away from here to somewhere else. You are tuning in simply and directly to your process of life. This practice is the essence of here and now. In this way, meditation becomes an actual part of life, rather than just a practice or exercise. It becomes inseparable from the instinct to live that accompanies all one’s existence. That instinct to live can be seen as containing awareness, meditation, mindfulness. It constantly tunes us in to what is happening.
Obstacles Create Fertile Ground for Practice ~ Dzongsar Khyentse Rinpoche
Dzongsar Khyentse RinpochePractitioners sometimes endure long periods when their practice appears to have no effect on what seem to be particularly stubborn obstacles, and as a result assume their practice is not working. But they are wrong. With hindsight, they come to realise that the “obstacle” they so desperately wanted to eradicate was actually the best thing that ever happened them. This kind of turnaround is quite common, and with experience practitioners begin to appreciate that “bad” circumstances create a far more fertile ground for practice than “good” ones.