Dzongsar Quotes

If it were not for certain people's greed for wealth, the highways would be filled with cars powered by the sun, and no one would be starving. Such advances are technologically and physically possible, but apparently not emotionally possible.

We are like monkeys who dwell in the forest and shit on the very branches from which we hang.

We usually appreciate only half the cycle of impermanence. We can accept birth but not death, gain but not loss, or the end of exams but not the beginning. True liberation comes from appreciating the whole cycle and not grasping onto those things we find agreeable.

Most of the time we are trying to make the good things last, or we are thinking about replacing them with something even better in the future, or we are sunk in the past, reminiscing about happier times. Ironically, we never truly appreciated the experience for which we are nostalgic because we were too busy clinging to our hopes and fears at the time.

[from the Acknowledgments page] ...and while comments are very welcome, I would suggest it is a waste of your precious time.

One is a Buddhist if he or she accepts the following four truths: All compounded things are impermanent. All emotions are pain. All things have no inherent existence. Nirvana is beyond concepts.

However, the path itself must eventually be abandoned, just as you abandon a boat when you reach the other shore. You must disembark once you have arrived. At the point of total realization, you must abandon Buddhism. The spiritual path is a temporary solution, a placebo to be used until emptiness is understood.

If there is no blind hope, there is also no disappointment. If one knows that everything is impermanent, one does not grasp, and if one does not grasp, one will not think in terms of having or lacking, and therefore one lives fully.

It is vital to understand that however positive this worldly life, or even a small part of it, may appear to be, ultimately it will fail because absolutely nothing genuinely works in samsara.

If you dream that you are flying and continue to believe that you can fly even after you wake up, that becomes a problem.

Like a child at the cinema, we get caught up in the illusion. From this comes all of our vanity, ambition, and insecurity. We fall in love with the illusions we have created and develop excessive pride in our appearance, our possessions, and our accomplishments. It’s like wearing a mask and proudly thinking that the mask is really you.

Subconsciously we are lured by the expectation that we will reach a stage where we don’t have to fix anything ever again. One day we will reach “happily ever after.” We are convinced of the notion of “resolution.” It’s as if everything that we’ve experienced up until now, our whole lives to this moment, was a dress rehearsal. We believe our grand performance is yet to come, so we do not live for today.

Often faith comes in the aftermath of doubt and doubt comes in the aftermath of faith. And the one that comes second is often much more powerful. In the end we have to abandon both.

Fearlessness is generated when you can appreciate uncertainty, when you have faith in the impossibility of these interconnected components remaining static and permanent. You will find yourself, in a very true sense, preparing for the worst while allowing for the best....By knowing that something is lying in wait for you just around the bend, by accepting that countless potentialities exist from this moment forward, you acquire the skill of pervasive awareness and foresight like that of a gifted general, not paranoid but prepared.

Every time we make an assumption—for example, that we understand our spouse—we are exposing ourselves like an open wound. Assumptions and expectations that rely on someone or something else leave us vulnerable. At any moment, one of the uncountable possible contradictions can pop up and sprinkle salt on our assumptions, causing us to flinch and howl.

All methods of Buddhism can be explained with the four seals—all compounded phenomena are impermanent, all emotions are pain, all things have no inherent existence, and enlightenment is beyond concepts. Every act and deed encouraged by Buddhist scriptures is based on these four truths, or seals.

To believe that life's problems will somehow work themselves out, everything bad is fixable and something about samsara has to be worth fighting for makes it virtually impossible to nurture a genuine, all-consuming desire to practise the dharma. The only view that truly works for a dharma practitioner is that there are no solutions to the sufferings of samsara and it cannot be fixed.

The aim of far too many teachings these days is to make people "feel good," and even some Buddhist masters are beginning to sound like New Age apostles. Their talks are entirely devoted to validating the manifestation of ego and endorsing the "rightness" of our feelings, neither of which have anything to do with the teachings we find in the pith instructions. So, if you are only concerned about feeling good, you are far better off having a full body massage or listening to some uplifting or life-affirming music than receiving dharma teachings, which were definitely not designed to cheer you up. On the contrary, the dharma was devised specifically to expose your failings and make you feel awful.

It’s vital always to bear in mind that we practise for the sake of all other beings, and that the enormity of this aspiration is what makes dharma practice both extremely powerful and inexhaustible, virtually guaranteeing that the result will be infinitely beneficial.

It is a gift to be able to kill doubt with doubt.

It is not appropriate to ask a Buddhist, “What is the purpose of life?” because the question suggests that somewhere out there, perhaps in a cave or on a mountaintop, an ultimate purpose exists. The

A more appropriate question to ask a Buddhist is simply, “What is life?” From our understanding of impermanence, the answer should be obvious: “Life is a big array of assembled phenomena, and thus life is impermanent.” It is a constant shifting, a collection of transitory experiences. And although myriad life-forms exist, one thing we all have in common is that no living being wishes to suffer. We

Law and justice are designed to keep the peace and create harmonious society, but in many cases the criminal justice system works to the advantage of the crooks and the wealthy, while the poor and the innocent suffer from unfair laws.

There will be times, for example, when you feel you are faking it. However hard you try genuinely to practice, it just doesn't feel right. And on the rare occasions it does feel authentic, the sensation is over almost before it began. So, try to be content with your practice, whatever it feels like, even when you are doing little more than paying it lip service, because at least you are making an effort.

It is such a mistake to assume that practicing dharma will help us calm down and lead an untroubled life; nothing could be further from the truth. Dharma is not a therapy. Quite the opposite, in fact; dharma is tailored specifically to turn your life upside down—it’s what you sign up for. So when your life goes pear-shaped, why do you complain? If you practice and your life fails to capsize, it is a sign that what you are doing is not working. This is what distinguishes the dharma from New Age methods involving auras, relationships, communication, well-being, the Inner Child, being one with the universe, and tree hugging. From the point of view of dharma, such interests are the toys of samsaric beings—toys that quickly bore us senseless.

If we know, even a little bit, that some of our familiar concepts, feelings, and objects exist only as a dream, we develop a much better sense of humour. Recognizing the humour in our situation prevents suffering. We still experience emotions, but they can no longer play tricks on us or pull the wool over our eyes.

Although it is nonreligious and nontheistic, it’s difficult to present Buddhism without sounding theoretical and religious. As

Outwardly we should practise the shravakayana, inwardly the bodhisattvayana and secretly the vajrayana.

Causes and conditions” is just another way of expressing the word “karma.” Merit is any karmic activity that takes you closer to the realization of truth, toward love and compassion.

Driven by the hunger for fame and originality, we are like these monkeys, thinking that we are so clever in discovering things and convincing our fellow humans to see what we see, think what we think, driven by ambition to be the savior, the clever one, the seer of all. We have all kinds of small ambitions, such as impressing a girl, or big ambitions, such as landing on Mars. And

Proud families spend fortunes on a one-day wedding ceremony for a marriage that may or may not last, while on the same day, in the same village, people are dying of starvation. A tourist makes a show of giving a ten-dollar tip to the doorman for pushing a revolving door, and the next minute he’s bargaining for a five-dollar T-shirt from a vendor who is trying to support her baby and family.

Those with low self-esteem tend to have highly developed egos; they long to be Best at every Thing and valued highly by everyone they meget, and imavine their ego is repressed, weak and needs boosting

Siddhartha’s priority was to get down to the root of the problem. Buddhism is not culturally bound. Its benefits are not limited to any particular society and have no place in government and politics. Siddhartha

Much of the world is jealous of the United States. Many of the religious and political fanatics who ridicule and criticize the U.S., calling Americans “Satanists” and “imperialists,” would fall head over heels for a green card, if they don’t already have one.

Fearlessness outs generated when you can appreciate uncertainty, when you have faith in the impossibility of these interconnected components remaining static and permanent. You will find yourself, in a very true sense, preparing for the worst while allowing for the best....By knowing that something is lying in wait for you just around the bend, by accepting that countless potentialities exist from this moment forward, you acquire the skill of pervasive awareness and foresight like that of a gifted general, not paranoid but prepared.

Hell does not exist as a permanent state somewhere underground, where the damned suffer eternal torture. It is more like a nightmare. A dream in which an elephant tramples you comes about because of a number of conditions—first of all sleep, and perhaps you have some negative history with elephants. It doesn’t matter how long the nightmare lasts; during that time you are in hell. Then, because of the causes and conditions of an alarm clock or because you simply have finished sleeping, you wake up. The dream is a temporary hell, and it is not unlike our concepts of a “real” hell.

The leaders of many countries condemn feudalism and monarchies and boast of adopting democracy or communism. But those same leaders, whose subjects revere them and whose misdeeds are kept secret, will hold office until their last breath, or until a handpicked heir takes over. Little has changed from the old feudal systems.

The process of relating to this reflection of the inner Buddha is called devotion. As long as there is the stream of thoughts, there is no end to the projection of samsara. Until the end of samsara, there is no end to the path. As long as there is a path, there is devotion. And as long as there is devotion, there is an outer teacher.

Although we use words such as achieving, wishing, and praying for enlightenment, ultimately we don’t acquire enlightenment from an external source. A more correct way to put it is discovering the enlightenment that has always been there. Enlightenment is part of our true nature. Our true nature is like a golden statue; however, it is still in its mold, which is like our defilements and ignorance. Because ignorance and emotion are not an inherent part of our nature, just as the mold is not part of the statue, there is such a thing as primordial purity. When the mold is broken, the statue emerges. When our defilements are removed, our true buddhanature is revealed.

The sutras liken reincarnation to the relationship between teachers and students. A singing teacher teaches students how to sing. His students learn techniques and benefit from direct experiential advice from their teacher. But the teacher doesn't remove a song from his throat and insert it into a student's mouth. Similarly, reincarnation is a continuity of everything we have learnt, like lighting one candle from another, or a face and its reflection in a mirror.

The nineteenth century master Nyoshul Lungtok spent years diligently studying and practicing to realize the nature of mind, but his heart's wish was unfulfilled. Finally, one day he was introduced to the great Patrul Rinpoche, who was the key to his realization. All Patrul Rinpoche said was, "Can you see the starts in the sky?" and that was it. For seven days the cycle of samsara stopped for Nyoshul Lungtok. The experience was so intense that he no longer knew how to handle the world around him. It appeared to be a totally different place.

Students often ask if they should only invoke the guru in the context of a formal daily practice, or if it can be done anywhere. The answer is that it depends on the student. Dharma bums who roam the streets of Kathmandu smoking hashish and sitting in cafés nursing a half-empty cup of cappuccino for most of the day should probably sit formally and recite ten million or one hundred million mantras. Whereas those who have demanding jobs in London, New York or Paris might benefit more from reciting the mantra on their way to work, or as they wait for a bus. The method each student is given will depend entirely on their personal situation and how disciplined they are.

THE INNER BUDDHA As Jigme Lingpa said, the moon has all the qualities necessary for its reflection to appear on the surface of a clear lake. If the moon did not have a shape or substance, and if it didn’t reflect the light of the sun, it would not be possible for it to appear on the water’s surface. Furthermore, the quality of clear water is that it can reflect, and when the moon and the water—two entirely separate entities—are perfectly aligned without any obstruction between them, a reflection of the moon will appear effortlessly, without intention. Similarly, our inner Buddha has qualities that enable it to manifest effortlessly and without intention. When there are no obstacles, the Buddha will reflect spontaneously in sentient beings who have the merit. Some

This attitude — that the inner guru is enough — is often adopted by those whose intellectual orientation is slightly nihilistic or who are from very controlling, high- achieving families and resent the idea of yet another powerful person breathing down their necks. Then there are others who like to be led. Even when it comes to mundane issues, they don’t trust their own judgment or inner voice. They can barely go to the grocery store without being full of doubt. They also tend to be a little bit lazy, asking the guru for advice on every little thing that pops into their heads. These types of people have to learn to trust themselves and rely less on the outer guru. They might find that the more they trust the inner and secret gurus, the more they rely on and love the outer guru. Ultimately, the question of whether the inner guru is enough for you is irrelevant if your spiritual aim is to attain enlightenment. But there is an easy way to find the answer. If you can overcome any and all external circumstances, then maybe you don’t need the outer guru, because by then all appearance and experience arise as the guru anyway. On the other hand, if a practitioner is not able to control circumstances and situations, then all kinds of mind training are necessary. Therefore, one needs to be led, to be poked, to be spoon-fed. To find out whether or not you are controlled by circumstances and situations, there are myriad things you can do, such as skip lunch. If you are a man, wear a bra and walk around in public. If you are a woman, go to a fancy party in your bedroom slippers. If you are married, see if you can tolerate someone pinching your spouse’s bottom. See if you are swayed by praise, criticism, being ignored, or being showered with attention. If you get agitated, embarrassed, or infuriated, then more than likely you are still under the spell of the conditions of habit and culture. You are still a victim of causes and conditions. When a loved one dies or the life you are trying to build collapses, it’s likely that your understanding of the inner and secret gurus will not ease the pain. Nor will your understanding of “form is emptiness and emptiness is form” provide solace. In this case, you need to insert a new cause to counter these conditions. Because your understanding of the inner and secret gurus is only intellectual, you cannot call upon them. This is where the outer, physical, reachable guru is necessary. As long as you dwell in a realm where externally existing friends and lovers are necessary, as long as you are bothered by externally existing obstacles like passions and moral judgments, you need a guru. Basically, as long as you have a dualistic mind, don’t kid yourself by thinking that an inner guru is enough. When you reach a point where you can actually communicate with your inner guru, you will have little or no more dualism. You will no longer be repelled by or attracted to an outer guru. Therefore, the outer guru is necessary until you at least have the gist of the inner and secret gurus. When you realize the inner and secret gurus, you won’t even be able to find the outer guru anymore.

las razones que explican que uno no sea budista? Uno no es budista si no puede aceptar que todas las cosas compuestas o creadas son transitorias y cree, por el contrario, en la existencia de alguna substancia o concepto esencial que sea permanente. Uno no es budista si no puede aceptar que todas las emociones son dolorosas y cree, por el contrario, que algunas emociones son placenteras. Uno no es budista si no puede aceptar que todos los fenómenos son ilusorios y vacíos y cree, por el contrario, que ciertas cosas poseen una existencia inherente. Si, por último, uno cree que la iluminación existe dentro de las esferas del tiempo, el espacio y el poder, tampoco es budista.

Millions of people in this world are interested in some version of meditation, or yoga, or one of the many so-called spiritual activities that are now so widely marketed. A closer look at why people engage in these practices reveals an aim that has little to do with liberation from delusion, and everything do to with their desperation to escape busy, unhappy lives, and heartfelt longing for a healthy, stress-free, happy life. All of which are romantic illusions. So, where do we find the roots of these illusions? Mainly in our habitual patterns and their related actions. Of course, no one of sound mind imagines any of us would willingly live an illusion. But we are contrary beings, and even though we are convinced we would shun a life built on self-deception, we continue to maintain a strong grip on the habits that are the cause of countless delusions.

The Vajrayana is the path of the rug being pulled out from under your feet, so you need someone who knows how to do that.

it looks dualistic, but it has that ability to liberate you from the bondage of dualism.

Here, in this book, I will try to show that the guru is actually like the horizon. A horizon is apparent—a line where earth and sky appear to meet. But in reality, they never meet. There is only an illusion of an ending point, a point of reference where we can stand and measure and assess. In this way, the guru is like a horizon between wisdom and method, myth and truth, science and faith. D

There is a prophecy that the "teachings of the Buddha will spread further and further north". Nepal is to the north of India, and after that, isn't Tibet to the north of Nepal? "Later on, they will return to the central land and then go west." I'm not sure where these words are from; they may be from a terma of Padmasambhava or maybe they were spoken by the Buddha himself. But most certainly the prophecy exists; I heard it from Dzongsar Khyentse Rinpoche. "From now on the Buddhadharma will spread further west," he said. (p. 20)