From the Buddhist point of view, the Chinese officer who is committing the cruel act against the young boy is initiating a new cycle of negative karma. In the case of the child, there is a closure of a particular karma that the child is experiencing. The perpetrator of the crime is in fact an object of more compassion and mercy than the child.
Discriminating awareness means that while you are capable of appreciating other’s pain and you do your best to bring the end of their suffering, you do not allow yourself to be overwhelmed by other’s pain, because then you can be paralyzed by it; nothing happens.
If one’s life is simple, contentment has to come. Simplicity is extremely important for happiness. Having few desires, feeling satisfied with what you have, is very vital: satisfaction with just enough food, clothing, and shelter to protect yourself from the elements. And finally, there is an intense delight in abandoning faulty states of mind and in cultivating helpful ones in meditation.
Buddhist are concerned not only for this life but for life after life, on and on. We count not weeks or months or even years, but lives and eons.
One of the characteristics of karmic theory is that there is a definite, commensurate relationship between cause and effect. There is no way that negative actions or unwholesome deeds can result in joy and happiness.Joy and happiness, by definition, are the results or fruits of wholesome actions. So, from that point of view, it is possible for us to admire not so much the immediate action, but the real causes of joy.
The impermanence of this present life will force you to leave all wealth behind, but by giving it away, you can take it with you as good karma.
I believe that the proper utilization of time is this: if you can, serve other people, other sentient beings. If not, at least refrain from harming them. I think that is the whole basis of my philosophy.
If you want others to be happy, practice compassion. If you want to be happy, practice compassion.
The Tibetan Buddhist tradition teaches us to view all sentient beings as our dear mothers and to show our gratitude by loving them all. For, according to Buddhist theory, we are born and reborn countless numbers of times, and it is conceivable that each being has been our parent at one time or another. In this way all beings in the universe share a family relationship.
To develop patience, you need someone who willfully hurts you. Such people give us real opportunities to practice tolerance. They test our inner strength in a way that even our guru cannot. Basically, patience protects us from being discouraged.
Whatever forms of meditation you practice, the most important point is to apply mindfulness continuously, and make a sustained effort. It is unrealistic to expect results from meditation within a short period of time. What is required is continuous sustained effort.
It is not a question of forgetting the past; the question is not holding on to that resentment.
Without desire there is no movement, no effort. Desire is very, very necessary. Unreasonable, unrealistic desire is attachment. Attachment up to a certain level is positive─but when attachment goes beyond, then it is destructive. That is covetousness.
According to Buddhist practice, there are three stages or steps. The initial stage is to reduce attachment towards life. The second stage is the elimination of desire and attachment to this samsara. Then in the third stage, self-cherishing is eliminated.
If object and people evoke attachment in us, we do not understand the true nature of phenomena. We can only become detached by realizing the true nature of things.
Old friends pass away, new friends appear. It is just like the days. An old day passes, a new day arrives. The important thing is to make it meaningful: a meaningful friend─or a meaningful day.
We can live without religion and meditation, but we cannot survive without human affection.
When you think everything is someone else’s fault, you will suffer a lot. When you realize that everything springs only from yourself, you will learn both peace and joy.
If a person’s basic state of mind is serene and calm, then it is possible for this inner peace to overwhelm a painful physical experience. On the other hand, if someone is suffering fromdepression, anxiety, or any form of emotional distress, then even if he or she happens to be enjoying physical comforts, he will not really be able to experience the happiness that these could bring.
I always tell people that we human beings, in a way because of this intelligence, are the biggest troublemakers. Yet because of this intelligence, we also have the capacity to not only take care of ourselves but also to take care of the whole world. According to Buddhist psychology, most of our troubles are due to our passionate desire for and attachment to things that we misapprehend as enduring entities.
Cyclic existence means bondage, and liberation means freedom from this bondage. The causes of cyclic existence are contaminated actions and afflictions. If the roots of the afflictions are eliminated and if new actions are not ‘accumulated’, since there are no affiliations to activate the predispositions of contaminated actions persisting from the past, the causes of cyclic existence have been eliminated. Then there is freedom from bondage.
Some say that as long as one still has mental physical aggregates wrought by former contaminated actions and afflictions, one has a nirvana with remainder. When these no longer remain, there is a nirvana without remainder. ‘Without remainder’ means that there is no remainder of mental and physical aggregates wrought by contaminated actions and afflictions, but the continuum of consciousness and the continuum of uncontaminated mental and physical aggregates still exist.
Samsara-our conditioned existence in the perpetual cycle of habitual tendencies and nirvana – genuine freedom from such an existence- are nothing but different manifestations of a basic continuum. So, this continuity of consciousness is always present. This is the meaning of tantra.
As far as your personal requirements are concerned, the ideal is to have fewer involvements, fewer obligations, and fewer affairs, business or whatever. However, so far as the interest of the larger community is concerned, you must have as many involvements as possible and as many activities as possible.
Consciousness will always be present, though a particular consciousness may cease. For example, the particular tactile consciousness that is present within this human body will cease when the body comes to an end. Likewise, consciousnesses that are
influenced by ignorance, by anger or by attachment, these too will cease. But the basic, ultimate, innermost subtle consciousness will always remain. It has no beginning, and it will have no end.
When we are young and again when we are old, we depend heavily on the affection of others. Between these stages we usually feel that we can do everything without help from others and that other people’s affection is simply not important. But at this stage I think it is very important to keep deep human affection.
I have found that the greatest degree of inner tranquility comes from the development of love and compassion. The more we care for the happiness of others, the greater is our own sense of well-being. Cultivating a close, warm-hearted feeling for others automatically puts the mind at ease. It is the ultimate source of success in life.
A good friend who points out mistakes and imperfections and rebukes evil is to be respected as if he reveals the secret of some hidden treasure.
To be aware of a single shortcoming within oneself is more useful than to be aware of a thousand in somebody else. Rather than speaking badly about people and in ways that will produce friction and unrest in their lives, we should practice a purer perception of them, and when we speak of others, speak of their good qualities.
Buddha-Nature exists in everyone no matter how deeply it may be covered over by greed, anger and foolishness, or buried by his own deeds and retribution. Buddha-Nature cannot be lost or destroyed; and when all defilements are removed, sooner or later it will reappear.
We humans have existed in our present form for about a hundred thousand years. I believe that if during this time the human mind had been primarily controlled by anger and hatred, our overall population would have decreased. But today, despite all our wars, we find that the human population is greater than ever. This clearly indicates to me that love and compassion predominate in the world. And this is why unpleasant events are “news”; compassionate activities are so much a part of daily life that they are taken for granted and, therefore, largely ignored.
I believe that in the 20th century, humanity has learned from many, many experiences. Some positive, and many negative. What misery, what destruction! The greatest number of human beings were killed in the two world wars of this century. But human nature is such that when we face a tremendous critical situation, the human mind can wake up and find some other alternative. That is a human capacity.
Fundamentalism is terrifying because it is based purely on emotion, rather than intelligence. It prevents followers from thinking as individuals and about the good of the world.
We mentally give forgiveness to the Chinese. That means we try not to keep negative feelingtowards them because of their misdeeds. But that does not mean we accept what they have done. We forgive them as persons but do not forgive or forget their actions.
Sometimes one creates a dynamic impression by saying something, and sometimes one creates as significant an impression by remaining silent.
I find hope in the darkest of days and focus in the brightest. I do not judge the universe.
The Dalai Lama
The Bodhisattva Vow:
Beings are numberless, I vow to awaken with them.
Delusions are inexhaustible, I vow to end them.
Dharma gates are endless, I vow to enter them.
Buddha’s Way is unsurpassable, I vow to become it.
“With a wish to free all beings
I shall always go for refuge
To the Buddha, Dharma and Sangha,
Until I reach full enlightenment.
Enthused by wisdom and compassion,
today in the Buddhas’ presence I generate
the Mind for 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”