Atisha Quotes

Always rely on just a happy frame of mind. Let it become one of the fundamental rules of your life. Even if you come across a negative, find something positive in it. You will always be able to find something. And the day you become skillful at finding the positive in the negative, you will dance with joy.

There is no greater luxury than meditation. Meditation is the last luxury, because it is the ultimate love affair.

The small flower is as total as the sun.

I live in my own way, I don’t consider you. I don’t consider anybody at all—because if you start considering others you can’t live your life authentically. Consider and you will become phony.

Why should one be a Christian? It is ugly. Be a christ if you can be, but don’t be a Christian. Be a buddha if you have any respect for yourself, but don’t be a Buddhist. The Buddhist believes. Buddha knows.

There is no need to choose. Why not live choicelessly? Why not live all that life makes available to you? Don’t be a spiritualist and don’t be a materialist: be both. Don’t be a Zorba and don’t be a Buddha; be both: Zorba the Buddha. Enjoy all that God has showered on you. That’s

Don’t become more knowledgeable, become more innocent. Drop all that you know, forget all that you know. Remain wondering, but don’t transform your wondering into questions, because once the wonder is changed into a question, sooner or later the question will bring knowledge. And knowledge is a false coin.

To live in the moment is innocence, to live without the past is innocence, to live without conclusions is innocence, to function out of the state of not knowing is innocence. And the moment you function out of such tremendous silence which is not burdened by any past, out of such tremendous stillness which knows nothing, the experience that happens is beauty. Whenever you feel beauty—in the rising sun, in the stars, in the flowers, or in the face of a woman or a man—wherever and whenever you feel beauty, watch. And one thing will always be found: you had functioned without mind, you had functioned without any conclusion, you had simply functioned spontaneously. The moment gripped you, and the moment gripped you so deeply that you were cut off from the past. And when you are cut off from the past you are cut off from the future automatically, because past and future are two aspects of the same coin; they are not separate, and they are not separable either. You can toss a coin: sometimes it is heads, sometimes it is tails, but the other part is always there, hiding behind. Past

Do not look for faults in others, but look for faults in yourself, and purge them like bad blood. Do not contemplate your own good qualities, but contemplate the good qualities of others, and respect everyone as a servant would.

Atisha says: Awareness inside, compassion on the outside. Compassion is the outer side of awareness, the exterior of awareness. Awareness is your interiority, subjectivity. Compassion is relating with others, sharing with others.

The idea of a separate center is the root of the ego.

One Jewish lady was talking to the neighbor, and she said, “The psychoanalyst who is treating my son has said that my son suffers from an Oedipus complex.” And the neighbor lady said, “Oedipus schmoedipus! Doesn’t matter as long as he is a good boy and loves his mother!

You may have read or heard about the so-called positive thinkers of the West. They say just the opposite -- they don't know what they are saying. They say, "When you breathe out, throw out all your misery and negativity; and when you breathe in, breathe in joy, positivity, happiness, cheerfulness." Atisha's method is just the opposite: when you breathe in, breathe in all the misery and suffering of all the beings of the world -- past, present and future. And when you breathe out, breathe out all the joy that you have, all the blissfulness that you have, all the benediction that you have. Breathe out, pour yourself into existence. This is the method of compassion: drink in all the suffering and pour out all the blessings. And you will be surprised if you do it. The moment you take all the sufferings of the world inside you, they are no longer sufferings. The heart immediately transforms the energy. The heart is a transforming force: drink in misery, and it is transformed into blissfulness... then pour it out. Once you have learned that your heart can do this magic, this miracle, you would like to do it again and again. Try it. It is one of the most practical methods -- simple, and it brings immediate results. Do it today, and see. That is one of the approaches of Buddha and all his disciples. Atisha is one of his disciples, in the same tradition, in the same line. Buddha says again and again to his disciples, "IHI PASSIKO: come and see!" They are very scientific people. Buddhism is the most scientific religion on the earth; hence, Buddhism is gaining more and more ground in the world every day. As the world becomes more intelligent, Buddha will become more and more important. It is bound to be so. As more and more people come to know about science, Buddha will have great appeal, because he will convince the scientific mind -- because he says, "Whatsoever I am saying can be practiced." And I don't say to you, "Believe it," I say, "Experiment with it, experience it, and only then if you feel it yourself, trust it. Otherwise there is no need to believe.

You can cheat a person—but in what can you cheat him? You can take some money or something else from him. But the man who knows the beauty of trust will not be distracted by these small things. He will still love you, he will still trust you. And then a miracle happens: if a man really trusts you, it is impossible to cheat him, almost impossible. It

if you don’t trust in yourself then no other trust is ever possible.

The moment you know, you destroy all poetry. The moment you know, and think that you know, you have created a barrier between yourself and that which is. Then everything is distorted. Then you don’t hear with your ears, you translate. Then you don’t see with your eyes, you interpret. Then you don’t experience with your heart, you think that you experience. Then all possibility of meeting with existence in immediacy, in intimacy, is lost. You have fallen apart. This is the original sin. And this is the whole story, the biblical story of Adam and Eve eating the fruit of the tree of knowledge. Once they have eaten the fruit of knowledge they are driven out of paradise. Not that somebody drove them out, not that God ordered them to get out of paradise, they themselves fell. Knowing they were no more innocent, knowing they were separate from existence, knowing they were egos…knowing created such a barrier, an iron barrier. You ask me, “What is innocence?” Vomit knowledge! The fruit of the tree of knowledge has to be vomited. That’s what meditation is all about. Throw it out of your system: it is poison, pure poison. Live without knowledge, knowing that “I don’t know.” Function out of this state of not knowing and you will know what beauty is. Socrates

In India we have two different systems. One we call history; history takes note of the facts. Another we call purana, mythology; it takes note of the truth. We have not written histories about Buddha, Mahavira or Krishna, no. That would have been dragging something immensely beautiful into the muddy unconsciousness of humanity. We have not written histories about these people, we have written myths. What is a myth? A myth is a parable, a parable that only points to the moon but says nothing about it—a finger pointing to the moon, an indication, an arrow, saying nothing.

It is only cowards who reduce the tremendously valuable capacity of wondering to questions. The really brave, the courageous person, leaves it as it is. Rather than changing it into a question, he jumps into the mystery. Rather than trying to control it, he allows the mystery to possess him.

And answers are dangerous, they kill your wonder. They are dangerous because they give you the feeling that you know, although you know not. They give you this misconception about yourself that now questions have been solved. “I know what The Bible says, I know what the Koran says, I know what the Gita says. I have arrived.” You will become a parrot; you will repeat things but you will not know anything. This is not the way to know—knowledge is not the way to know. Then what is the way to know? Wonder. Let your heart dance with wonder. Be full of wonder: throb with it, breathe it in, breathe it out. Why be in such a hurry for the answer? Can’t you allow a mystery to remain a mystery? I know there is a great temptation not to allow it to remain a mystery, to reduce it to knowledge.

Things are highly interdependent. The very concepts of “we” and “they” are becoming irrelevant. War is out of date because our neighbors are part of ourselves. We see this in economic, educational and environmental issues. Although we may have some ideological differences or other conflicts with our neighbor, economically and environmentally we share essentially the same country, and destroying our neighbor is destroying ourselves. It’s foolish.

There is a deep urge in man to know things which are worthless, to know things which make you feel special—because only you know those things and nobody else does. Man wants to be special, and nothing makes you more special than so-called esoteric knowledge. That is why esoteric knowledge remains important. All kinds of rubbish go on in the name of esoteric knowledge—that the earth is hollow, that inside the earth there are great civilizations. And there are people who still believe in it, and in many more such stories.

Live joyously, guiltlessly, live totally, live intensely. And then heaven is no more a metaphysical concept, it is your own experience.

Guided death meditation is something I usually do with healthy people who want to understand how to help those who are terminally ill. But I think it might help Win a little; bring her some peace. The meditation was developed by Joan Halifax and Larry Rosenberg, based on the nine contemplations of dying—written by Atisha, a highly revered Tibetan monk, in the eleventh century.

Past and future are two aspects of the same coin. The name of the coin is mind. When the whole coin is dropped, that dropping is innocence. Then you don’t know who you are, then you don’t know what is; there is no knowledge. But you are, existence is, and the meeting of these two is-nesses—the small is-ness of you, meeting with the infinite is-ness of existence—that meeting, that merger, is the experience of beauty. Innocence is the door; through innocence you enter into beauty. The more innocent you become, the more existence becomes beautiful. The more knowledgeable you are, the more and more existence is ugly, because you start functioning from conclusions, you start functioning from knowledge. The

Reflect upon the wonderful enlightened qualities of the buddhas, particularly those of the historical Buddha. We all know that Shakyamuni Buddha was not a fully enlightened being right from the start. Initially, he was just like us—an ordinary being struggling on the path, with the natural weaknesses and limitations that we all have. What distinguishes the Buddha from us, however, is that he took the practice of bodhicitta to heart. He then embarked upon the path and, as a result of his efforts, eventually attained the fully enlightened state.

In Liberation in the Palm of Your Hand, Pabongka Rinpoche explains how the great Atisha would purify any negativity, no matter how small, immediately. Even in public or when riding his horse, as soon as he noticed a breach of his ethics, he would stop what he was doing, drop to one knee and then and there, purify it with the four opponent powers—the powers of dependence, regret, remedy and restraint. Of course, compared to us, Atisha may not have had that much to purify. Still, he would say, “I never break my pratimoksha vows; I rarely break my bodhisattva vows; but my tantric vows—I transgress those like falling rain.” Atisha practiced purification in this way because of his deep realization of the psycho-mechanics of negative karma, especially its four fundamentals: negative karma is certain to bring suffering; it multiplies exponentially; if eradicated, it cannot bring its suffering result; and once created, it never simply disappears. Through the study and practice of Dharma, we should try to attain Atisha’s level of understanding. In the meantime, we should try to practice as he did.

One of the antidotes to emotional afflictions is meditation on emptiness. As we deepen our experience of emptiness, we get a powerful surge of emotion, which itself acts to counter the negative, or afflictive, emotions. We also find in Buddhist practice specific antidotes to specific problems. For example, we meditate on loving kindness to counter hatred and hostility, and on impermanence to counter strong attachment. In other words, the emotion of love is generated as an antidote to anger and the experience of impermanence as an antidote to attachment.

What lies at the root of our unenlightened existence is our fundamental misconception of the ultimate nature of reality. Therefore, by cultivating correct insight into true nature of reality, we begin the process of undoing unenlightened existence and set in motion the process of liberation. Samsara and nirvana are distinguished on the basis of whether we’re in a state of ignorance or wisdom. As the Tibetan masters say, when we’re ignorant, we’re in samsara; when we develop wisdom, we’re liberated. The ultimate antidote for eliminating fundamental ignorance is the wisdom realizing emptiness. It is this emptiness of mind that is the final nirvana.

That you have to ask Krishnamurti, not me. That is not my business. He loves it, that’s how he has grown. For centuries, for many, many lives, he has been moving towards a tunnel vision. And the tunnel vision has its own beauties, because whatsoever you see, you see very clearly because your eyes are focused. Hence the clarity of Krishnamurti. Nobody has ever been so clear, so crystal clear. Nobody has ever been so logical, so rational; nobody has ever been so analytical. His profundity in going into things and their details is simply unbelievable. But that is part of his tunnel vision. You cannot have everything, remember. If you want clarity you will need tunnel vision; you will have to become more and more focused on less and less.

tantric

I take refuge until I am enlightened In the Buddha, the Dharma and the Sangha. By the positive potential I generate Through studying these teachings, May I attain buddhahood for the benefit of all.

Time is always moving, minute-by-minute and second-by-second. As time moves on, so do our lives. Nobody can stop this movement. However, one thing is in our own hands, and that is whether or not we waste the time that we have; whether we use it in a negative way or a constructive way.

It is important to be able to differentiate between two levels of understanding. One is the superficial, intellectual level, where on the basis of reading, studying or listening to teachings, we distinguish between negative and positive qualities of mind and recognize their nature and origin. The other is the deeper, experiential level, where we actually cultivate and generate positive qualities within ourselves. Although it can be challenging to develop an intellectual understanding of certain topics, it is generally easier because it can be cultivated merely by reading texts or listening to teachings. Experiential understanding is far more difficult to develop, since it comes about only as a result of sustained practice. At the experiential level, your understanding is also accompanied by a strong component of feeling; your understanding is essentially a felt experience.

The Tibetan term for Dharma is chö, which has the literal connotation of “changing,” or “bringing about transformation.” When we talk about transforming the mind, we are referring to the task of diminishing the force of destructive thoughts and emotions while developing the force of those that are constructive and beneficial. In this way, through the practice of Dharma, we transform our undisciplined mind into one that is disciplined.

Through training our minds we can become more peaceful. This will give us greater opportunities for creating the peaceful families and human communities that are the foundation of world peace. With inner strength, we can face problems on the familial, societal and even global levels in a more realistic way. Non-violence does not mean passivity. We need to solve problems through dialogue in a spirit of reconciliation. This is the real meaning of non-violence and the source of world peace. This approach can also be very useful in ecology. We always hear about a better environment, world peace, non-violence and so forth, but such goals are not achieved through the application of regulations or United Nations resolutions; it takes individual transformation. Once we have developed a peaceful society in which problems are negotiated through dialogue, we can seriously think about demilitarization—first on the national level; then on the regional level; and finally, on the global level. However, it will be very difficult to achieve these things unless individuals themselves undergo a change within their own minds.

Transforming our mental attitude is our main task.

If you are calm and peaceful during the day, your dreams will also be calm and peaceful. By extension, if your day-to-day life is peaceful and friendly, so too will be your death. That’s the best preparation for a peaceful death. If your life is filled with cruelty, fear and hatred, you will find it very difficult to die in peace.

As a Buddhist monk, I believe that there is a next life. The Buddhist practice of tantra, in particular, contains many unique preparations for death and it is very important for practitioners to familiarize ourselves with them so that we can actualize these practices when we die. Therefore, in my daily practice, I meditate on my own death and rebirth repeatedly. This is supposed to prepare me for death, but I’m still not sure whether or not I’ll be equipped to handle it when it actually comes. Sometimes I feel that when it does, I might start getting excited about whether or not I’ll be able to implement these practices effectively.

Everything we require is already there, within our mind.

When we speak about enlightenment and the path leading to it, we are naturally speaking about a quality, or state, of mind. In the final analysis, enlightenment is nothing other than a perfected state of mind. Enlightenment should not be understood as some kind of physical location or rank or status that is conferred upon us. It is the state of mind where all negativities and limitations have been purified, and all potentials of positive qualities fully perfected and realized. Since the ultimate objective is a state of mind, the methods and paths by which it is attained must also be states of mind. Enlightenment cannot be attained by external means, only through an internal process. As we develop and improve our states of mind, our knowledge, wisdom and realization gradually increase, culminating in our attainment of enlightenment.

There is a Tibetan saying that just as a pure stream of water must have its source in pure mountain snow, an authentic teaching of the Dharma must have its origin in the teachings of Shakyamuni Buddha. That is why there is such emphasis placed on the lineage of the teachings.

As you develop your realization of Dharma, you reach higher and higher levels of the path, culminating in the attainment of the full enlightenment or Buddhahood. Dharma is the true refuge.

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.

When you cultivate deeply such powerful sentiments as those articulated in Shantideva’s prayer... For as long as space exists, For as long as sentient beings remain, Until then, may I too remain And dispel the miseries of the world, … time is totally irrelevant; you are thinking in terms of infinity.

The significance of meditating on impermanence and death is not just to terrify yourself; there is no point in simply making yourself afraid of death. The purpose of meditating on impermanence and death is to remind you of the preciousness of the opportunities that exist for you in life as a human being. Reminding yourself that death is inevitable, its time unpredictable and when it happens only spiritual practice is of benefit gives you a sense of urgency and enables you to truly appreciate the value of your human existence and your potential to fulfill the highest of spiritual aspirations. If you can develop this profound appreciation, you will treat every single day as extremely precious.

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—even if you have a direct realization of emptiness or have attained nirvana—nothing you do becomes the conduct of a bodhisattva or the cause of enlightenment.

Bodhisattvas are referred to as enlightened “heroes” or “warriors.” They are highly altruistic beings who have the wisdom to realize that by dedicating themselves to the welfare of other sentient beings, the fulfillment of their own self-interest comes automatically as a by-product.

The highest perfection of altruism, the ultimate altruism, is bodhicitta complemented by wisdom. Bodhicitta—the aspiration to bring about the welfare of all sentient beings and to attain buddhahood for their sake—is really the distilled essence, the squeezed juice, of all the Buddha’s teachings, because ultimately, the Buddha’s intention is to lead all sentient beings to perfect enlightenment, complete omniscience. Since it is bodhicitta that determines whether or not our practice becomes the path to enlightenment, bodhicitta is truly the heart essence of all the teachings of the Buddha.

With the wish to free all beings I shall always go for refuge To Buddha, Dharma and Sangha. Until I reach full enlightenment, Inspired by wisdom and compassion, Today, in the Buddha’s presence, I generate the mind of full awakening For the benefit of all sentient beings. As long as space remains As long as sentient beings remain Until then may I too remain And dispel the miseries of the world.

Buddhism originated from its founding teacher, Shakyamuni Buddha, who gave 84,000 forms of teaching. Lam-rim means “stages of the path to enlightenment.” It was the great Indian master, Atisha, who wrote the first lam-rim text, A Lamp for the Path to Enlightenment, which condenses all 84,000 teachings into a single body of work. Atisha wrote this text in Tibet at the request of a Tibetan king. He then sent the text to India, where all the great realized scholars and mahasiddhas received it with praise and appreciation. It must be due to the good fortune and merit of the Tibetan people, they said, that Atisha had composed such a wonderful text.

In Buddhism, we talk about cultivating three types of wisdom; those arising through listening to teachings, contemplating their meaning and meditating on the ascertained meaning. These three types of wisdom have to arise sequentially in our mind stream. Through listening to teachings, we gain understanding; through contemplation, we deepen this understanding; through meditation, we apply the teachings to ourselves—in other words, we engage in the practice. We are very fortunate to have this wonderful human life and the opportunity to study and practice these teachings. We should make our best efforts, therefore, to follow the Dharma so that we will experience the benefits not only in this lifetime but also in many future lifetimes—and not just for ourselves but for other sentient beings as well.

The fundamental thing is that everyone wants a happy, successful life. This is not only our goal but our legitimate right as well. The question then arises, how do we achieve this happy life? It seems that in these modern times, when technology and material facilities are so well developed and freely available, we get the idea that material things are the ultimate factor in the satisfaction of our desires and the fulfillment of our goals. Thus, we have too much expectation of material things and put too much trust in them; our strong materialistic beliefs give us false hope in that which truly lacks a firm basis. As a result, we neglect our inner values and state of mind. By relying so much on external things to make our lives meaningful, we move further away from basic human values. Of course, material development is essential and very useful, but it is wrong to expect that all our problems can be solved through external means. When material and spiritual development are combined, however, we can achieve our goal of a happy life.

When I use the word “spiritual,” I don’t necessarily mean religious faith. It is quite obvious that there are two levels of spirituality—spirituality with religious faith and that without. Obviously, an individual can manage to lead a meaningful life without religious faith, but you can’t be a happy person without the spirituality of basic human values. As long as we remain human, there is no way that we can neglect this.

A little knowledge is a dangerous thing. The great eleventh-century Nalanda pandit Lama Atisha understood this well, and with a mighty heart of wise compassion he set out to marshal the Buddha‘s eighty-four thousand teachings – found in hundreds of scriptures and thousands of verses – into a logical, sequential, and practical road map to help guide spiritual seekers on the path, from ordinariness to liberation on to full and final awakening. This unique style of teaching came to be called Lam Rim, or the Gradual Path to Enlightenment, and, attesting to its beauty and effectiveness, has been preserved in all lineages and schools of Tibetan Buddhism for the past thousand years. One of the unique features of the Lam Rim is that it recognizes an alternative to the path of sudden, spectacular enlightenment and instead proposes a more modest, gradual awakening. From the beginning of Tibet‘s history of receiving dharma transmission from India, with the great debates involving the eighth-century Indian scholar Kamalashila, it was clear that for the masses the gradual process of studying, contemplating, and embodying insights over the course of a sustained, lifelong practice would be most appropriate and beneficial. While all methods have their validity and are useful for practitioners of various dispositions, the gradual approach explained in these pages is as relevant to modern students as it was to Tibetans centuries ago. – Geshe Tenzin Zopa

Man lives such a dull and drab life that he wants some sensation. Those who are a little wiser, they read scientific fiction or detective stories. Those who are not so wise, they read spiritual fiction.

Atisha traveled to Sumatra by ship on a journey that took over a year. On the way he was faced with tremendous obstacles such as storms and aggressive sea creatures. At one point he was attacked by Maheshvara. Maheshvara took the shape of a gigantic, terrifying monster and caused a treacherous storm to descend upon the ship: lightning, thunder, huge waves and an enormous whirlpool that very nearly caused the ship to sink. From the midst of the whirlpool emerged the sea monster, threatening to devour all on board. Atisha established himself in a profound, stable meditation and generated compassion and loving kindness. The entreaties of Atisha’s terrified travel companions combined with Atisha’s tremendous merit caused Amrita Kundali, the wrathful Buddhist deity, to manifest and destroy the sea monster.

Introduced to Tibet in the eighth century, Shāntarakshita’s Yogacārā-Madhyamaka synthesis flourished untroubled for about four hundred years. It was, as we have said, highly receptive to the logico-epistemological tradition of Dignāga and Dharmakīrti; and the favor in which it was held at Sangpu could only have been strengthened by Loden Sherab’s translations of major logical texts in the twelfth century. Nevertheless, the supremacy of Shāntarakshita’s Madhyamaka tradition was challenged by the arrival in Tibet of Patsap Nyima Drak’s translations of Chandrakīrti. Having made so little impact in India, Chandrakīrti’s Madhyamaka teaching was completely new to most Tibetans, despite the fact that Atisha both knew and appreciated it. The novelty of Chandrakīrti, as compared with Shāntarakshita was, of course, illusory, in the sense that it depended on the date, not of the composition, but of the translation, of his works—Shāntarakshita’s synthesis being the more recent, indeed the last, major development in the history of Indian Buddhist thought. On the other hand, Chandrakīrti’s strong disapproval of the logico-epistemological tradition must have come as a shock in that it suddenly called into question what had come to be regarded as an integral component of the Madhyamaka tradition that was, by then, so well established. It was at this time that, as a means of conveniently labeling the two diverging approaches, the terms rang rgyud pa and thal ’gyur ba (back-translated into Sanskrit as “Svātantrika” and “Prāsaṅgika,” respectively) were coined.