The solution lies in the human heart ~ Jack Kornfield

On the deepest level, problems such as war and starvation are not solved by economics and politics alone. Their source is prejudice and fear in the human heart; and their solution also lies in the human heart.

Jack Kornfield

Purpose of practice ~ Joseph Goldstein

Unless a practice cools the fires of greed, aversion, and ignorance it is worthless.

Joseph Goldstein

Dismantling the puzzle of dualism ~ Dzongsar Khyentse Rinpoche

What makes the Buddhist path so special is that it looks dualistic, but it has that ability to liberate you from the bondage of dualism. It is a deliberate and conscious knot that is consciously and deliberately designed to undo itself. All the skillful means and methods of the Buddhadharma are like a thorn that we use to take out another thorn in our hand. The purpose of renunciation mind, compassion, the recitation of mantras, and contemplation on the breath is to dig out dualism. These practices will dismantle the puzzle of dualism. They speak the language of the nondual and have the flavor of the nondual. For example, compassion is definitely dualistic, but with heavy investment, it leads you to nonduality.

Of these skillful methods that appear dualistic but point in the direction of nondualism, guru yoga is supreme. In the Vajrayana, guru devotion is even more practical than practicing compassion. It’s tangible. In the end, there is no such thing as dualistic and nondualistic. Remembering all of this, we develop gratitude to the guru and appreciation of the path of Tantrayana.

Dzongsar Khyentse Rinpoche

What Is Bodhichitta ~ Dzongsar Khyentse Rinpoche

All too often, though, even so-called Buddhists misunderstand bodhichitta and reduce it to little more than compassionate loving-kindness. Love, compassion and wanting to make people happy are very popular ideals these days and are often promoted as bodhichitta’s most important features. We forget that without bodhichitta there would be no mahayana or vajrayana Buddhism, and that the most crucial aspect of both these yanas is the wisdom of understanding shunyata (emptiness). Without wisdom, compassion alone is not “bodhichitta,” and vice versa; both qualities are essential.

Starting Loving-Kindness Practice ~ Jack Kornfield

In our culture, people find it difficult to direct loving-kindness to themselves. We may feel that we are unworthy, or that it’s egotistical, or that we shouldn’t be happy when other people are suffering. So rather than start loving-kindness practice with ourselves, which is traditional, I find it more helpful to start with those we most naturally love and care about. One of the beautiful principles of compassion and loving-kindness practices is that we start where it works, where it’s easiest. We open our heart in the most natural way, then direct our loving-kindness little by little to the areas where it’s more difficult.

Jack Kornfield

Life in true faith ~ Sengcan

For the unified mind in accord with the Way
all self-centered striving ceases.
Doubts and irresolutions vanish
and life in true faith is possible.

Sengcan

Not enjoying meat or alcohol ~ Chatral Rinpoche

It is written in many Theravadayana and Mahayana texts that one should not eat meat. There is also a Vajrayana text that says the same thing, that one should not enjoy meat or alcohol. Because of this I am following the instructions of Shakyamuni Buddha. Being a religious person, I don’t take meat or alcohol and at the same time I try to tell other people not to consume these things.

Chatral Rinpoche

Three turnings of the wheel of Dharma ~ Dilgo Khyentse Rinpoche

The three cycles of Buddha Shakyamuni’s teachings are known as the three turnings of the wheel of Dharma.

In the first turning of the wheel, at Vārāṇasī, he taught the Four Noble Truths common to both Hīnayāna and Mahāyāna.

In the second, at Rājagṛiha, or Vulture Peak, he expounded the Mahāyāna teachings on absolute truth — the truth devoid of characteristics and beyond all conceptual categories. These teachings are contained in the Prajñāpāramitā Sūtra in One Hundred Thousand Verses.

The third turning of the wheel, at several different times and places, was devoted to the ultimate teachings of the Vajrayāna, or adamantine vehicle.

The Dharma consists of the Dharma of Transmission and the Dharma of Realization.

The Dharma of Transmission is the word of the Buddha as collected in the Tripiṭaka: the Vinaya, the Sūtras, and the Abhidharma.

The Dharma of Realization is the actual realization of the teachings, cultivated through discipline, meditation, and wisdom.

Dilgo Khyentse Rinpoche

Dependent Origination ~ Mipham Rinpoche

What is meant by dependent origination? It means that nothing included within inner or outer phenomena has arisen without a cause. Neither have they originated from what are not their causes; that is, noncauses such as a permanent creator [in the form of] the self, time, or the Almighty. The fact that phenomena arise based on the interdependence of their respective causes and conditions coming together is called dependent origination. To proclaim this is the unique approach of the Buddha’s teaching.

In this way, the arising of all outer and inner phenomena require that their respective causes and conditions come together in the appropriate manner. When these factors are incomplete, phenomena do not arise, while when complete, they will definitely arise. That is the nature of dependent origination.

Thus, dependent origination ranks as an essential and profound teaching among the treasuries of the Buddha’s words. The one who perceives dependent origination with the eyes of discriminating knowledge will come to see the qualities that have the nature of the eightfold noble path, and with the wisdom gaze that comprehends all objects of knowledge will perceive the dharmakaya of buddhahood. Thus it has been taught.

Mipham Rinpoche

Even a trace of this and that ~ Sengcan

Do not remain in the dualistic state;
avoid such pursuits carefully.
If there is even a trace
of this and that, of right and wrong,
the Mind-essence will be lost in confusion.
Although all dualities come from the One,
do not be attached even to this One.

Sengcan

See and realize ~ Ryokan

See and realize that this world is not permanent. Neither late nor early flowers will remain.

Ryokan

Two truths ~ Nagarjuna

The Buddha’s teaching of the Dharma
is based on two truths:
a truth of worldly convention
and an ultimate truth.

Those who do not understand
the distinction drawn between these two truths
do not understand
the Buddha’s profound truth.

Without a foundation in the conventional truth
the significance of the ultimate cannot be taught.
Without understanding the significance of the ultimate,
liberation is not achieved.

Nagarjuna

Unlocking the treasury of altruism ~ Longchenpa

Unless we make pure prayers of aspiration with unceasing compassion and bodhicitta, in the knowledge that there is not a single being among the three realms or the six classes who has not been our mother or father in the past, we will not unlock the treasury of altruism.

Longchenpa

Of single essence ~ Sengcan

If the eye never sleeps,
all dreams will naturally cease.
If the mind makes no discriminations,
the ten thousand things
are as they are, of single essence.

Sengcan

No preferences ~ Sengcan

The Great Way is not difficult
for those who have no preferences.
When love and hate are both absent
everything becomes clear and undisguised.
Make the smallest distinction, however,
and heaven and earth are set infinitely apart.

Sengcan

Deep and difficult to understand ~ Nagarjuna

By a misperception of emptiness
A person of little intelligence is destroyed.
Like a snake incorrectly seized
Or like a spell incorrectly cast.

For that reason — that the Dharma is
Deep and difficult to understand and to learn —
The Buddha’s mind despaired of
Being able to teach it.

Nagarjuna

Mara’s five arrows ~ Dzongsar Khyentse Rinpoche

The sutras tell us that Mara (Buddhism’s “devil”) is a tricky character and an expert archer. To avoid straying into the sights of one of his five arrows requires tremendous effort because each one is trained on our most vulnerable spots.

The first of Mara’s arrows is aimed at those who feel great pride in their accomplishments or in their material or spiritual wealth.

The second is aimed at those who are ignorant because they have no idea which activities and attitudes need to be abandoned and which adopted.

The third is directed at those with wrong views, such as not believing in cause, condition and effect.

The fourth is fixed on those whose forgetfulness continually distracts them from mindfulness.

The fifth strikes those distracted by the eight worldly dharmas.

Dzongsar Khyentse Rinpoche

Scripture and realization ~ Vasubandhu

The teaching of the Buddha has two aspects:
The elements of scripture and realization.
These are maintained only through teaching
And through practice.

Vasubandhu

Restricting ourselves ~ Longchenpa

Restricting ourselves to only basic sustenance and shelter, let us regard everything else as unnecessary.

Longchenpa

Lighten up ~ 17th Karmapa

Who knows what you will see, hear, or experience in these chaotic and turbulent times? Try to protect yourself from becoming too overwhelmed by pain and suffering. Lighten up! Don’t take things so seriously. With a broad and accommodating mind, you can keep a sense of perspective.

17th Karmapa