欧宝娱乐

“First, we must see that our negative actions arise due to prejudice and erroneous judgments. The discrimination that labels some as 'friends' and others as 'enemies' must be perceived as the root of our problems. We need to see that we label people and things in terms of our own desires, our own wishes. These wishes are transitory. The labeled objects are, themselves, impermanent. Such labeling is therefore very confused and false, yet it persists, and we continue to create suffering for ourselves. To avoid this, we need to develop equanimity for all beings suffering in samsara, tossed to and fro by their fleeting delusions, just like ourselves.”
― Zongtrul Losang Ts枚ndru, Ch枚d in the Ganden Tradition: The Oral Instructions of Kyabje Zong Rinpoche

“We live our lives based on the assumption that we directly perceive, and are accurately interpreting, objects with a fair amount of accuracy. Since we naturally assume that we are apprehending objects of cognition as best as possible, it does not occur to us that we are purposely twisting the object before our eyes to fit our own convenience.”
― Tagawa Shun'ei, Living Yog膩c膩ra: An Introduction to Consciousness-Only Buddhism

“Beginners will first meditate upon equanimity. Once that is established, they will then meditate upon the remaining three [immeasurable qualities of love, compassion, and joy]....

First, toward all those who are relatives, attachment is to be abandoned as though they were neutral. Then abandon aversion for enemies as though they were neutral and remain without partiality. In order to be free from delusion even toward the neutral, have the intention to dispel the passions of beings all at once. Meditate like this without clinging.

鈥擱esting the Mind in Repose (sems nyid ngal gso)”
― Longchen Rabjam, Dudjom Lingpa's Ch枚d: An Ambrosia Ocean of Sublime Explanations

“Some may be inspired to respectfully adorn the body of a bodhisattva with sandalwood powder, while others may prefer to throw lava on the bodhisattva's head, yet both affect the bodhisattva equally. May the mind of equanimity be developed.
鈥�笔谤补箩帽腻辫腻谤补尘颈迟腻蝉补帽肠补测补驳腻迟丑腻 (Gathering of Precious Qualities)”
― Pema Lungtok Gyatso, Dudjom Lingpa's Ch枚d: An Ambrosia Ocean of Sublime Explanations

“Because goodness has to mature; it doesn't just occur, it must be nourished, and it must grow.”
― Roger Weir

“...if we seek the permanence of an object as something existing from its own side, we discover something inexpressible. If we take three sticks and place them together in a certain way, they will all stand up. If each of the sticks could stand under its own power, it would remain standing even if the others were removed, but they cannot. In this way we must understand dependent arising precisely.

Another way of thinking about it is to consider clothing. Only when cloth is of the correct color, shape, and so forth is it labeled "clothing." Or think of a clock. Whenever we see a clock, we label it a clock, but if we were to separate the component pieces, then the "clock" would cease to exist, because no basis of imputation would remain. In actuality there was no truly existent clock in the first place鈥攐nly the causes and conditions fit to be labeled a "clock.”
― Zongtrul Losang Ts枚ndru, Ch枚d in the Ganden Tradition: The Oral Instructions of Kyabje Zong Rinpoche

“On the other hand, we can all call to mind the case of seeing the same thing many times over and over. Everyone has had the experience of having their impression of a particular object change depending upon their feelings or conditions at a given moment. This is because the object is seen under the influence of the mental state of that moment. Of course, at the time when we are looking at something, we are generally not aware of the way our feelings are being protected into the situation.

Seen in this way, our so-called cognition, or the action of discerning the meaning of things as they are perceived by us, is never in any case a perception of the external world exactly as it is, but rather a world that can only be apprehended via its interface with our present mental state. In other words, it is nothing other than our own mind that constructs things and determines their content. This is the meaning of "consciousness-only," or "nothing but the transformations of consciousness." And, if we turn this around, we ourselves are nothing other than things that dwell in a world defined by the limits of that which is knowable by the functions of our own mind.”
― Tagawa Shun'ei, Living Yog膩c膩ra: An Introduction to Consciousness-Only Buddhism

“When we are meditating in a haunted graveyard, or even in our rooms, frightening external and internal appearances may arise during Ch枚d practice. If this happens, check the two 'superstitions'鈥攖he external, frightening appearance, and the internal appearance of the inherently existent 'I' that is frightened. Do they exist from their own sides? With determination, check for the 'I' that experiences fear, whether of a sight or a sound. Recalling that our purpose is to compassionately sacrifice ourselves to the spirits, and remembering emptiness of the three spheres of giving, we mix our minds with space and visualize the spirits consuming our bodies as well as our sense of an inherently existent self. After the spirits have eaten the body, again investigate the two superstitions. It is by checking for the independent 'I' that we come to realize emptiness.”
― Zongtrul Losang Ts枚ndru, Ch枚d in the Ganden Tradition: The Oral Instructions of Kyabje Zong Rinpoche

“If we lack the proper antidotes of emptiness and bodhichitta, we will not be able to control our minds when frightening appearances manifest. It is considered a sign of progress in this practice if we go unconscious, and then, when we wake up, have forgotten our names and whose bodies we have! This is the ceasing of clinging to the body.”
― Zongtrul Losang Ts枚ndru, Ch枚d in the Ganden Tradition: The Oral Instructions of Kyabje Zong Rinpoche

“Withough suffering you cannot grow”
― Thich Nhat Hanh

“The world-view of the poets centred in their experience of human destiny itself and of the way in which it could be overcome through that spirit of heroism in the midst of tragedy which had grown to maturity in the hard struggles of a century filled with inward upheaval and threatened with constant danger from without.”
― Werner Wilhelm Jaeger, The Theology of the Early Greek Philosophers

“The term fraud alludes to a saying of the Buddha which the Mahayanists were fond of quoting: "All conditioned things are worthless, unsubstantial, fraudulent, deceptive and unreliable, but only fools are deceived by them. Nirvana alone, the highest reality, is free from deception." Two classes of facts are here distinguished-the deceptive multiple things on one side, and the true reality of the Absolute on the other.”
― Edward Conze, Buddhist Wisdom: The Diamond Sutra and The Heart Sutra

“Even when dreaming, if the sentient beings who dwell in the three lower realms are witnessed, then at that moment one should pray to sever the continuity of their negativity.
鈥�Gathering of Precious Qualities”
― Pema Lungtok Gyatso, Dudjom Lingpa's Ch枚d: An Ambrosia Ocean of Sublime Explanations

“There are two kinds of aspiration in the realization of bodhicitta: the aspiration concerned for the welfare of all sentient beings and the aspiration to attain buddhahood for their sake. The spontaneous intention to attain buddhahood for the benefit of all sentient beings occurs when these two aspirations are complete. This is the realization of bodhicitta, the mind of enlightenment. At this point, the student has become a practitioner of the highest capacity and all activities and practices motivated by bodhicitta are those of the Greater Vehicle, the Mahayana.”
― Dalai Lama XIV, Illuminating the Path to Enlightenment: A Commentary on Atisha Dipamkara Shrijnana's A Lamp for the Path to Enlightenment and Lama Je Tsong Khapa's Lines of Experience

“The moment you have realized bodhicitta, you have become a Mahayana practitioner and are on the path to complete enlightenment but the moment your bodhicitta degenerates, you fall outside the fold of the bodhisattvas. Without bodhicitta, no matter how advanced you are in other practices鈥攅ven if you have a direct realization of emptiness or have attained nirvana鈥攏othing you do becomes the conduct of a bodhisattva or the cause of enlightenment.”
― Dalai Lama XIV, Illuminating the Path to Enlightenment: A Commentary on Atisha Dipamkara Shrijnana's A Lamp for the Path to Enlightenment and Lama Je Tsong Khapa's Lines of Experience

“The people who wrote down the Bible and the people who wrote down the Mahayana sutras were artists. They used images to express their insights.”
― Thich Nhat Hanh, Zen Battles: Modern Commentary on the Teachings of Master Linji

“The way to develop the altruistic intention
a. Seven points of cause and effect
1. Equanimity between fnend, enemy and stranger is the preliminary.
2. Seven points: recognizing sentient beings as your mother, remembening their kindness, wishing to repay it, heart-warming love, compassion, great determination, altruistic intention
b. Equalizing and exchanging self and others: equalizing self and others, disadvantages of selfishness, advantages of cherishing others, exchanging self and others, taking others鈥� suffering and giving them your happiness and its causes
c. Combining the above two methods into one”
― Thubten Chodron