Powerful Quotes
DALAI LAMA DAILY QUOTE–“WORDS OF TRUTH”:
Mao’s Red Army first marched into Tibet in 1949. In 1959, they shelled the Dalai Lama’s Summer Palace in an attempt to kill him, forcing him to flee that night, disguised as a soldier, over five extraordinarily cold and treacherous Himalayan mountain ranges, into exile in India.
To demonstrate… how long China’s atheistic Red Communists have been attempting cultural genocide of Tibetans and their Buddhist religion, His Holiness the 14th Dalai Lama wrote this prayer, “Words of Truth,” on Sept. 29th, 1960, at age 25. He’ll be 76 this coming July 6th–the day He leads the 11-day “Kalachakra For World Peace” in Washington, D.C. (By contrast, H.H. the 17th Karmapa is now 26.)
“WORDS OF TRUTH”
Honoring and Invoking the Great Compassion
of the Three Jewels–the Buddha, the Teachings,
and the Spiritual Community:
O Buddhas, Bodhisattvas, and disciples
Of the past, present, and future,
Having remarkable qualities
Immeasurably vast as the ocean,
Who regard all helpless sentient beings
As your only child,
Please consider the truth of my anguished pleas.
Buddha’s full teachings dispel the pain of worldly
Existence and self-oriented peace;
May they flourish, spreading prosperity and happiness
Throughout this spacious world.
O holders of the Dharma–scholars
And realized practitioners–
May your ten-fold virtuous practice prevail.
Humble sentient beings, tormented
By sufferings without cease,
Completely suppressed by seemingly endless
And terribly intense, negative deeds,
May all their fears from unbearable war,
Famine and disease be pacified to freely
Breathe an ocean of happiness and well-being.
And, particularly the pious people of the
Land of Snows who, through various means,
Are mercilessly destroyed by barbaric hordes
On the side of darkness,
Kindly let the power of your compassion arise
To quickly stem the flow of blood and tears.
Those unrelentingly cruel ones,
Objects of compassion,
Maddened by delusion’s evils,
Wantonly destroy themselves and others.
May they achieve the eye of wisdom,
knowing what must be done and undone,
And abide in the glory of friendship and love.
May this heartfelt wish of total freedom for all Tibet,
Which has been awaited for a long time,
be spontaneously fulfilled.
Please grant soon the good fortune to enjoy
The happy celebration of spiritual with temporal rule.
O protector Chenrezig, compassionately care for
Those who have undergone myriad hardships,
Completely sacrificing their most cherished lives,
bodies, and wealth, for the sake of the
Teachings, practitioners, people and nation.
Thus, the protector Chenrezig made vast prayers
Before the Buddhas and Bodhisativas to fully
Embrace the Land of Snows.
May the good results of these
Prayers now quickly appear.
By the profound interdependence
Of emptiness and relative forms,
Together with the force of great compassion
in the Three Jewels and their Words of Truth,
And through the power of the infallible law
Of actions and their fruits,
May this truthful prayer be unhindered
And quickly fulfilled.
Having been vegetarian/vegan since 1968, I’ve probably heard just about every rationalization attempt extant for continuing to eat our sisters and brothers in the animal realm. However, those who’ve not read Gautama Buddha’s teachings on me…at-eating might be surprised to learn He left no wiggle room in stating:
“If one is trying to practice dhyana (spiritual meditation) and is still eating meat, he would be like a man closing his ears and shouting loudly, and then asserting that he heard nothing. . . . How can a bhikshu (student of spirituality) who hopes to become a deliverer of others, himself be living on the flesh of other sentient beings? . . .S/he who causes suffering shall suffer; there is no escape. “
“To avoid causing terror to living beings, let the disciple refrain from eating meat. . . .The food of the wise is that which is consumed by the sadhus (holy men); it does not consist of meat. . . .There may be some foolish people in the future who will say that I permitted meat-eating, and that I partook of meat myself, but. . .meat-eating I have not permitted to anyone, I do not permit, and I will not permit meat-eating in any form, in any manner, or in any place; it is unconditionally prohibited for all.”–Gautama Buddha, 5th Century, B.C. (“Dhammapada”)
Likewise, after years of requesting of my friend and teacher since 1982 that he speak out decisively to Buddhists about meat-eating, the Dalai Lama stated. . .again, without wiggle room:
“I do not see any reason why animals should be slaughtered to serve as human diet, when there are so many substitutes. After all, man can live without meat.”
Personally, I’ve just recently joined this unparalleled, global, social-networking experiment called Facebook, but like you, Rinpoche, I’ve already enjoyed spreading compassion into others’ hearts, and I’m delighted to see you speaking out in behalf of those who can’t.
Finally, anyone interested in more compassionate wisdom on this subject may wish to visit my ‘Dennis Paulson’ FB Page, where every day you’ll find a different COMPASSION FOR ANIMALS quotation from celebrated ones among our sisters and brothers, speaking from their heart just as Rinpoche did here. Big Love and Peace of mind; your friend and theirs,Dennis
(Dennis Paulson left a message on my Facebook post. I found it quite powerful. I have reproduced here for everyone to read. Anyways, many ppl can read on the comments of the post, but that will get pushed down eventually…so it’s here now to stay and to share continuously. I will have more quotes extracted from his wonderful FB page as he recommended to share with all of you on this post. So this post will continue to grow…must check back to it from time to time…please share these quotes wherever you can…help the animals please… Tsem Rinpoche)
BUDDHA ON WALL STREET THIEVES: "When something needs to be done in the world to rectify the wrongs, if one is really concerned with benefiting others, one needs to be engaged, involved. This is action out of compassion." 28 May 2013 at 04:24
DALAI LAMA: ENLIGHTENMENT IS NOT THAT FAR- "We humans are actually not that far from enlightenment. Our five senses are like the Emanation Body of a Buddha; our dream body, which is similar to the after-death form, is like a Buddha’s Beatific Form, and the basis of both of these is the subtle mind of clear light, which shares the nature of a Buddha’s Wisdom Body. All we have to do is learn to transform these ordinary elements into their pure natures; then, Buddhahood naturally comes into our hands." - H.H. the 14th Dalai Lama from his book, "The Path to Enlightenment," p. 62 28 May 2013 at 04:23
DALAI LAMA ON ADDICTION: "The brief elation we experience appeasing sensual impulses is very close to what the drug addict feels when indulging his or her habit. Temporary relief is soon followed by a craving for more and, in just the same way that taking drugs, in the end, only causes trouble, so too does much of what we undertake to fulfill our immediate sensory desires. We must acknowledge that there can be no hope of gratifying the senses permanently. At best, the happiness we derive from eating a good meal can only last until the next time we are hungry." - His Holiness the 14th Dalai Lama , who'll be 78 on July 6th, admitted in a 4.25.12 CNN/Piers Morgan interview he's never listened to music, nor watched movies (including Richard Geer's films), and hadn't watched TV for the previous two years (because of "too much crying at suffering," adding "I used to watch some TV, like Discovery channel"). He also doesn't use a computer or cell phone, just as others post his Twitter Tweets (where he has over 7 million followers) and Facebook quotes (liked by more than 5 million). He's never smoked, drunk alcohol, nor used any drugs, and states: "Even in my dreams, I never dream I'm the Dalai Lama; I always dream I'm a Buddhist monk." 28 May 2013 at 04:21
ADDICTION--ATTEMPT TO ACHIEVE WHOLENESS: "Addiction is NOT a psychological or pharmacological problem, and CANNOT be solved by the methods of psychology or pharmacology. It is, at root, a SPIRITUAL concern, because it represents a misdirected attempt to achieve wholeness, to experience inner completeness and satisfaction." - From "Natural Health, Natural Medicine," by Harvard-trained botanist and M.D., Andrew Weil, p. 132. 28 May 2013 at 04:20
BUDDHA ON ENGAGED BUDDHISM: "When something needs to be done in the world to rectify the wrongs, if one is really concerned with benefiting others, one needs to be engaged, involved. This is action out of compassion." - Buddha 28 May 2013 at 04:19
DALAI LAMA ON ENGAGED BUDDHISM: "It is not enough to be compassionate; you must act. There are two aspects to action. One is to overcome the distortions and afflictions of your own mind; that is, in terms of calming and eventually dispelling anger. This is action out of compassion. The other is more social, more public." - Dalai Lama 28 May 2013 at 04:17
BUDDHA ON NOT KILLING ANY LIVING BEING: "One should not kill a living being, nor cause it to be killed, nor should one incite another to kill. Do not injure any being, either strong or weak, in the world." - Gautama Buddha (Sutra Nipata II, 14) 16 May 2013 at 02:51
BUDDHA ON FREEDOM: On life's journey, faith is nourishment, virtuous deeds are a shelter, wisdom is the light by day, and right mindfulness is the protection by night. If one lives a pure life, nothing can destroy her or him. If one has conquered greed, nothing can limit his or her freedom. Just as there is only one taste in the ocean--the taste of salt--so in Buddhism, there is only one taste. The taste of Freedom. - Shakyamuni Buddha 16 May 2013 at 02:50
COGNITIVE DISSONANCE, MY FRIENDS, is extraordinary in our human sisters and brothers who think of themselves as Buddhists or Christians, for example, but still order/buy living beings to eat, consigning the killing to other hapless souls. Big Love and maintain a kind heart. May goodness prevail, and may all beings be liberated from the bondage of the misperception of reality. - D 16 May 2013 at 02:50
DALAI LAMA ON KEEPING HOPE ALIVE: "No matter what is going on,
Never give up.
Develop the heart.
Too much energy in your country
Is spent developing the mind,
Instead of the heart.
Be compassionate,
Not just to your friends,
But to everyone.
Be compassionate.
Work for peace
In your heart and in the world.
Work for peace,
And I say again,
Never give up,
No matter what is going on around you.
Never give up." - H.H. the 14th Dalai Lama 12 May 2013 at 03:07
BUDDHA ON EQUANIMITY: "Whether one is rich or poor, educated or illiterate, religious or nonbelieving, man or woman, black, white or brown, we are all the same. Physically, emotionally and mentally, we are all equal. We all share basic needs for food, shelter, safety and love. He or she who experiences the unity of life sees her or his own self in all beings, and all beings in her or his own self, and looks on everything with an impartial eye." - Shakyamuni Buddha 12 May 2013 at 03:06
CHRIST ON EQUANIMITY: "Love others as well as you love yourself. Do unto others as you would have them do unto you." - Jesus Christ , of whom His Holiness the 14th Dalai Lama said at the Dharmasala Main Temple, 9.1.11, before his offering for generating Bodhicitta and conferring the Bodhisattva Vow: "I think we can consider Jesus Christ as some kind of Bodhisattva, or some kind of manifestation of a different Buddha, since he's had so much long-term impact on so many millions of people." 12 May 2013 at 03:04
DALAI LAMA ON INNER PEACE: "Terrorism is the worst kind of violence, so we have to check it, we have to take countermeasures. But, do not let the behavior of others destroy your inner peace. If you wish to experience peace, provide peace for another. If you wish to know that you are safe, cause another to know that they are safe. If you wish to better understand seemingly incomprehensible things, help another to better understand. If you wish to heal your own sadness or anger, seek to heal the sadness or anger of another." - H.H. the 14th Dalai Lama 12 May 2013 at 03:03
LAMA YESHE ON THE ILLUSION OF EGO: "When a strong wind blows, the clouds vanish and blue sky appears. Similarly, when the powerful wisdom that understand the nature of the mind arises, the dark clouds of ego disappear." - Lama Thubten Yeshe (1935-1984) was born in Tibet and educated at Sera Monastic University. He escaped the Chinese oppression in 1959 through Bhutan, later saying, "In that year, the Chinese kindly told us that it was time to leave Tibet and meet the outside world." He was the Great Bodhisattva who first awakened me to my primordial condition, becoming my principal and most precious root Tibetan teacher since taking the Bodhisattva Vow from him in 1974, until his passing in 1984, after which my friend since 1982, H.H. the 14th Dalai Lama, has been that for me. Lama founded the Foundation for the Preservation of the Mahayana Tradition with his principle disciple, Lama Zopa Rinpoche, under whose nurturing the FPMT has today grown to 161 centers, projects and services in 41 countries, worldwide.
Lama Yeshe is said to have been an Abbess of a Tibetan nunnery last life, and this lifetime, after passing away far too early at age 49 (in Los Angeles), to have reincarnated in Spain as Ösel Hita Torres (currently masquerading on Facebook as Ozzy Ibiza), whom most all of his countless thousands of students, globally, are patiently waiting for him to resume teaching. . .especially those of us who've been practicing now for nearly four decades and are considered among the Elder Sangha--robed, as well as in the far larger lay majority, all now more seriously preparing for the evolution of our own death (many having already passed away). 12 May 2013 at 02:58
DALAI LAMA ON EMPTINESS & EXISTENCE--Part 4: "Whenever we think about objects, do we mistakenly believe that they exist in their own right? No. We can conceive of phenomena in three different ways. Let us consider a tree. There is no denying that it appears to inherently exist, but:
• We could conceive of the tree as existing inherently, in its own right.
• We could conceive of the tree as lacking inherent existence.
• We could conceive of the tree without thinking that it inherently exists or not.
"Only the first of those is wrong. The other two modes of apprehension are right, even if the mode of appearance is mistaken in the second and the third, in that the tree appears as if inherently existent.
"If objects do not inherently exist, does this mean that they cannot function? Jumping to the conclusion that because the true nature of objects is emptiness, therefore they are incapable of performing functions such as causing pleasure or pain, or helping or harming, is the worst sort of misunderstanding--a nihilistic view.
"As the Indian scholar-yogi Nagarjuna says in his 'Precious Garland,' a nihilist will certainly have a bad transmigration upon rebirth, whereas a person who believes, albeit wrongly, in inherent existence goes on to a good transmigration. Allow me to explain.
"You need a belief in the consequences of actions, to choose virtue in your life and discard nonvirtue. For the time being, the subtle view of the emptiness of inherent existence might be too difficult for you to understand without falling into the trap of nihilism--where you are unable to understand that phenomena arise in dependence upon causes and conditions (dependent-arising).
"Then, for the sake of your spiritual progress, it would be better, for now, to set aside trying to penetrate emptiness. Even if you mistakenly believe that phenomena inherently exist, you can still develop an understanding of dependent-arising and apply it in practice.
"This is why even Buddha, on occasion, taught that living beings and other phenomena inherently exist. Such teachings are the thought of Buddha's scriptures, but they are not his own final thought. For specific purposes, he sometimes spoke in non-final ways.
"Because all phenomena appear to exist in their own right, all of our ordinary perceptions are mistaken. Only when emptiness is directly realized, during completely-focused meditation, is there no false appearance. At that time, the dualism of subject and object has vanished, as has the appearance of multiplicity; only emptiness appears.
"After you rise from that meditation, once again, living beings and objects falsely appear to exist in and of themselves, but through the power of having realized emptiness, you will recognize the discrepancy between appearance and reality. Through meditation, you have identified both the false mode of appearance, and the false mode of apprehension.
"Let us return to the central point: All of us have a sense of 'I,' but we need to realize that it is only designated in dependence upon mind and body. The selflessness that Buddhists speak of refers to the absence of a self that is permanent, partless, and independent; or, more subtly, it can refer to the absence of inherent existence of any phenomenon.
"However, Buddhists do value the existence of a self that changes from moment to moment, designated in dependence upon the continuum of mind and body. All of us validly have this sense of 'I.' When Buddhists speak of the doctrine of selflessness, we are not referring to the non-existence of this self.
"With this 'I,' all of us rightfully want happiness, and do not want suffering. It is when we exaggerate our sense of ourselves and other phenomena to mean something inherently existent, that we get drawn into many, many problems. As an exercise in identifying how objects and beings falsely appear, try the following:
• Observe how an item such as a watch appears in a store, when you first notice it; then, how its appearance changes and becomes even more concrete, as you become more interested in it, and finally, how it appears after you have bought it and consider it yours.
• Reflect on how you, yourself, appear to your mind, as if inherently existent. Then, reflect on how others and their bodies appear to your mind." - H.H. the 14th Dalai Lama , from his book "How to Practice: The Way To A Meaningful Life" 05 April 2013 at 22:22
DALAI LAMA ON EMPTINESS & EXISTENCE--Part 3: "Emptiness, or selflessness, can only be understood if we first identify that of which phenomena are empty. Without understanding what is negated, you cannot understand its absence--emptiness.
"You might think that emptiness means nothingness, but it does not. Merely from reading, it is difficult to identify and understand the object of negation--what Buddhist texts speak of as true establishment or inherent existence. But, over a period of time, when you add your own investigations to the reading, the faultiness of our usual way of seeing things will become clearer and clearer.
"Buddha said many times that because all phenomena are dependently arisen, they are relative--their existence depends on other causes and conditions, and depends on their own parts. A wooden table, for instance, does not exist independently; rather, it depends on a great many causes, such as a tree, the carpenter who makes it, and so forth; it also depends upon its own parts.
"If a wooden table or any phenomenon really were not dependent--if it were established in its own right--then when you analyze it, its existence in its own right should become more obvious, but it does not. This Buddhist reasoning is supported by science.
"Physicists today keep discovering finer and finer components of matter, yet they still cannot understand its ultimate nature. Understanding emptiness is even deeper. The more you look into how an ignorant consciousness conceives phenomena to exist, the more you find that phenomena do not exist that way. However, the more you look into what a wise consciousness understands, the more you gain affirmation in the absence of inherent existence.
"We have established that when any phenomenon is sought through analysis, it cannot be found. So, you may be wondering whether these phenomena exist at all. However, we know from direct experience that people and things cause pleasure and pain, and that they can help and harm.
"Therefore, phenomena certainly do exist. The question is: how? They do not exist in their own right, but only have an existence dependent upon many factors, including a consciousness that conceptualizes them. Once they exist, but do not exist on their own, they necessarily exist in dependence upon conceptualization.
"However, when phenomena appear to us, they do not at all appear as if they exist this way. Rather, they seem to be established in their own right, from the object's side, without depending upon a conceptualizing consciousness.
"When training to develop wisdom, you are seeking, through analysis, to find the inherent existence of whatever object you are considering—yourself, another person, your body, your mind, or anything else. You are analyzing not the mere appearance, but the inherent nature of the object.
"Thus, it is not that you come to understand that the object does not exist; rather, you find that its inherent existence is unfounded. Analysis does not contradict the mere existence of the object. Phenomena do exist, indeed, but not in the way we think they do.
"What is left after analysis is a dependently-existent phenomenon. When, for example, you examine your own body, its inherent existence is negated, but what is left is a body dependent on four limbs, a trunk, and a head." - H.H. the 14th Dalai Lama , from his book "How to Practice: The Way To A Meaningful Life" 05 April 2013 at 22:19
DALAI LAMA ON EMPTINESS & EXISTENCE--Part 2: "Both Buddhists and non-Buddhists practice meditation to achieve pleasure and get rid of pain, and in both Buddhist and non-Buddhist systems, the self is a central object of scrutiny. Certain non-Buddhists who accept rebirth accept the transitory nature of mind and body, but they believe in a self that is permanent, changeless and unitary.
"Although Buddhist schools accept rebirth, they hold that there is no such solid self. For Buddhists, the main topic of the training in wisdom is emptiness, or selflessness, which means the absence of a permanent, unitary and independent self or, more subtly, the absence of inherent existence, either in living beings or in other phenomena.
"To understand selflessness, you need to understand that everything that exists is contained in two groups called the two truths--conventional and ultimate. The phenomena that we see and observe around us can go from good to bad, or bad to good, depending on various causes and conditions.
"Many phenomena cannot be said to be inherently good or bad; they are better or worse, tall or short, beautiful or ugly, only by comparison, not by way of their own nature. Their value is relative. From this, you can see that there is a discrepancy between the way things appear, and how they actually are.
"For instance, something may--in terms of how it appears--look good, but due to its inner nature being different, it can turn bad, once it is affected by conditions. Food that looks so good in a restaurant may not sit so well in your stomach. This is a clear sign of a discrepancy between appearance and reality.
"These phenomena, themselves, are called conventional truths: they are known by consciousness that goes no further than appearances. But, the same objects have an inner mode of being, called an ultimate truth, that allows for the changes brought about by conditions.
"A wise consciousness, not satisfied with mere appearances, analyzes to find whether objects inherently exist as they seem to do, but discovers their absence of inherent existence. It finds an emptiness of inherent existence, beyond appearances." - H.H. the 14th Dalai Lama , from his book "How to Practice: The Way To A Meaningful Life" 05 April 2013 at 22:15
DALAI LAMA ON EMPTINESS & EXISTENCE PART 1: "To generate the type of love and compassion that motivates you to seek Buddhahood ['Buddha' is Sanskrit for 'Awake'], not for yourself, but for the sake of others, first you must confront suffering by identifying its types. This is the first noble truth.
"From the time we are born to the time we die, we suffer mental and physical pain; the suffering of change, and pervasive suffering of uncontrolled conditioning. The second and third noble truths lead us to understand the causes of suffering, and whether or not those causes can be removed.
"The fundamental cause of suffering is ignorance—the mistaken apprehension that living beings and objects inherently exist. We all have a valid, proper sense of self or 'I,' but then we additionally have a misconception of that 'I' as inherently existing. Under the sway of this delusion, we view the self as existing under its own power, established by way of its own nature, able to set itself up.
"However, if there were such a separate 'I'--self-established and existing in its own right--it should become clearer and clearer under the light of competent analysis, as to whether it exists as either mind or body, or the collection of mind and body, or different from mind and body. In fact, the closer you look, the more it is not found.
"This turns out to be the case for everything--for all phenomena. The fact that you cannot find them means that those phenomena do not exist under their own power; they are not self-established. Sometime during the early Sixties when I was reflecting on a passage by Tsongkhapa [founder of the Gelugpa school of Tibetan Buddhism, to which the Dalai Lama belongs] about unfindability, and the fact that phenomena are dependent on conceptuality, it was as if lightning coursed within my chest. Here is the passage [next three paragraphs]:
'A coiled rope's speckled color and coiling are similar to those of a snake, and when the rope is perceived in a dim area, the thought arises, 'This is a snake.' As for the rope, at that time when it is seen to be a snake, the collection and parts of the rope are not even in the slightest way a snake. Therefore, that snake is merely set up by conceptuality.
'In the same way, when the thought 'I' arises in dependence upon mind and body, nothing within mind and body--neither the collection which is a continuum of earlier and later moments, nor the collection of the parts at one time, nor the separate parts, nor the continuum of any of the separate parts--is, in even the slightest way, the 'I.'
'Also, there is not even the slightest something that is a different entity from mind and body, that is apprehendable as the 'I.' Consequently, the 'I' is merely set up by conceptuality, in dependence upon mind and body; it is not established by way of its own entity.'
"The impact lasted for awhile, and for the next few weeks, whenever I saw people, they seemed like a magician's illusions, in that they appeared to inherently exist, but I knew that they actually did not. That experience, which was like lightning in my heart, was most likely at a level below completely valid and incontrovertible realization. This is when my understanding of the cessation of the afflictive emotions as a true possibility became real.
"Nowadays, I always meditate on emptiness in the morning, and bring that experience into the day's activities. Just thinking or saying 'I,' as in 'I will do such and such,' will often trigger the feeling. But still, I cannot claim full understanding of emptiness."
"A consciousness that conceives of inherent existence does not have a valid foundation. A wise consciousness, grounded in reality, understands that living beings and other phenomena--minds, bodies, buildings, and so forth--do not inherently exist. This is the wisdom of emptiness. Understanding reality exactly opposite to the misconception of inherent existence, wisdom gradually overcomes ignorance.
"Remove the ignorance that misconceives phenomena to inherently exist, and you prevent the generation of afflictive emotions like lust and hatred [or, attachment and aversion]. Thus, in turn, suffering can also be removed. In addition, the wisdom of emptiness must be accompanied by a motivation of deep concern for others (and by the compassionate deeds it inspires), before it can remove the obstructions to omniscience, which are the predispositions for the false appearance of phenomena--even to sense consciousness--as if they inherently exist.
"Therefore, full spiritual practice calls for cultivating wisdom in conjunction with great compassion and the intention to become enlightened, in which others are valued more than yourself. Only then may your consciousness be transformed into the omniscience of a Buddha." - H.H. the 14th Dalai Lama, from his book "How to Practice: The Way To A Meaningful Life" 05 April 2013 at 22:13
BUDDHA ON MINDFULNESS MEDITATIONS: "Of all footprints, that of the elephant is supreme; of all mindfulness meditations, that on death is supreme." - Shakyamuni Buddha 05 April 2013 at 22:10
BUDDHA ON MEDITATION: "Meditation brings wisdom; lack of meditation leaves ignorance. Know well what leads you forward and what holds you back, and choose the path that leads to wisdom." - Shakyamuni Buddha 05 April 2013 at 22:09
PADMASAMBHAVA ON MEDITATION: "Like it or not, if you look at your own mind, you will discover it is void and groundless. . .as insubstantial as empty space. When you realize that samsara and nirvana are dharmakaya, you need not put effort into meditation practice." - Padmasambhava 05 April 2013 at 22:07
PATRUL RINPOCHE ON MEDITATION: "There is nothing to meditate on, and no one to meditate."
Patrül Rinpoche (1808-1887) was a great nonsectarian Tibetan Dzogchen master, and one of the foremost scholars of his time. He was known not only for his scholarship and learning, but also for his renunciation and compassion. His most famous works are "The Words of My Perfect Teacher"--a commentary on the Great Perfection preliminary practices, studied in all of Tibetan Buddhism's four main lineages--and his commentary on "Three Words Striking The Vital Point," the epitome of the Dzogchen teachings.
Patrül Rinpoche studied with many different masters on a vast array of topics, from the foundational teachings of the Hinayana up to the most profound and secret oral instructions of the Great Perfection. At 20, he took up the life of a wandering hermit, and for the rest of his days, wandered from mountain retreats to large monasteries, practicing the teachings, instructing students, and composing commentaries on important texts and practices.
Though he was a master of the Great Perfection teachings, he had a passion for teaching the Mahayana, as well. He taught Shantideva's "Bodhisattvacharyavatara" ("A Guide to Bodhisattva's Way of Life") over 100 times. Throughout his life, he demonstrated the impeccable life of a true siddha/scholar: he kept few possessions, had no fixed abode, and was often mistaken for a beggar, due to his humble appearance.
Known as the wandering Dzogchen master of Eastern Tibet, beloved by the people, he was renowned as the enlightened vagabond. . .an enlightened master who, though he chose to live the life of a vagabond, was one of the most illustrious spiritual teachers of the 19th Century. - Patrul Rinpoche (quoted in H.H. the 14th Dalai Lama's "Dzogchen: The Heart Essence of the Great Perfection," p. 76, similar to the famous quote of Buddha, p. 126: "The mind is devoid of mind, for the nature of mind is clear light.") Patrül Rinpoche (1808-1887) was a great nonsectarian Tibetan Dzogchen master, and one of the foremost scholars of his time. He was known not only for his scholarship and learning, but also for his renunciation and compassion. His most famous works are "The Words of My Perfect Teacher"--a commentary on the Great Perfection preliminary practices, studied in all of Tibetan Buddhism's four main lineages--and his commentary on "Three Words Striking The Vital Point," the epitome of the Dzogchen teachings.
Patrül Rinpoche studied with many different masters on a vast array of topics, from the foundational teachings of the Hinayana up to the most profound and secret oral instructions of the Great Perfection. At 20, he took up the life of a wandering hermit, and for the rest of his days, wandered from mountain retreats to large monasteries, practicing the teachings, instructing students, and composing commentaries on important texts and practices.
Though he was a master of the Great Perfection teachings, he had a passion for teaching the Mahayana, as well. He taught Shantideva's "Bodhisattvacharyavatara" ("A Guide to Bodhisattva's Way of Life") over 100 times. Throughout his life, he demonstrated the impeccable life of a true siddha/scholar: he kept few possessions, had no fixed abode, and was often mistaken for a beggar, due to his humble appearance.
Known as the wandering Dzogchen master of Eastern Tibet, beloved by the people, he was renowned as the enlightened vagabond. . .an enlightened master who, though he chose to live the life of a vagabond, was one of the most illustrious spiritual teachers of the 19th Century. 05 April 2013 at 22:05
DALAI LAMA ON PURIFYING ONE'S MIND: "In this practice, one recollects negativity, contemplates its nature, generates apprehension of its karmic implications, and resolves to purify one's mind of the negative traces. On the basis of this resolve, one takes refuge, develops the bodhimind*, and enters the Vajrasattva** meditation or whatever method is being used. One can also do exercises such as prostrations, and so forth. This concentration of purifying energies destroys the potency of negative karmic imprints, like the germ of a barley seed roasted in a fire.
"Here, it is important to begin the meditation session with a contemplative meditation, and then to transform this into settled meditation for a prolonged period of time. One abides in the settled meditation until it begins to lose intensity, and then temporarily reverts to contemplative meditation, in order to invigorate the mind, returning to fixed meditation once a contemplative atmosphere has been restored.
"Generally, our mind is habituated to directing all of our energies into things that benefit this life alone, things of no spiritual consequence. By performing these types of meditations, our natural attachment to the meaningless activities of this life subsides, and we begin to experience an inner appreciation for spiritual values. When, spontaneously, one's mind appreciates spiritual rather than mundane goals, one has become an active practitioner of initial perspective." - His Holiness the Great Fourteenth, from his book "The Path to Enlightenment," p. 117
* Bodhimind (Tibetan, byang chub kyi sems; literally, the mind of enlightenment, a.k.a Bodhichitta). On the relative level, it is the wish to attain Buddhahood for the sake of all beings, as well as the practice of the path of love, compassion, the six transcendent perfections, etc., necessary for achieving that goal. On the absolute level, it is the direct insight into the ultimate nature. The six transcendent perfections are transcendent generosity, discipline, patience, diligence, concentration, and wisdom.
** The practice of Vajrasattva and recitation of his mantra are particularly effective for purifying negative actions. In the lineage of the Great Perfection***, he is the sambhogakaya Buddha--the spontaneously luminous aspect of Buddhahood--Body of Perfect Enjoyment--only perceptible to highly-realized beings.
*** Great Perfection (Tibetan, dzogs pa chen po; alternative translation is Great Completeness)--Dzogchen, other name of Atiyoga (the highest of the three inner yogas; the summit of the Nine Vehicles, according to the classification of the Nyingmapa School). 'Perfection' means that the mind, in its nature, naturally contains all the qualities of the three bodies: its nature is emptiness, the dharmakaya; its natural expression is clarity, the samboghakaya, and its compassion is all-encompassing, the nirmanakaya. 'Great' means that this perfection is the natural condition of all things. The teachings of the Great Perfection are classified in three sections: the mind, space and pith-instruction sections. 05 April 2013 at 21:59
GESHE RINCHEN ON MEDITATION: As Geshe Sonam Rinchen points out in his commentary to Atisha's "Lamp On the Path To Enlightenment," p. 37: "Not all meditation has to be done sitting on a cushion in a formal meditation posture. There are two broad categories. One is placement meditation, in which we try to keep the mind single-pointedly focused on an object.
"The other kind, analytical meditation, involves thinking, and can be done anywhere. It is important not to make too rigid a distinction between meditation and implementation, or to think that meditation always means sitting in a certain position." - Geshe Sonam Rinchen (1933- ) was born in eastern Tibet; studied at Sera Je Monastery, and in 1980, received the Lharampa Geshe degree. He also holds an Acharya degree from the Central University of Higher Tibetan Studies in Varanasi. Since 1978, he has been resident scholar at the Library of Tibetan Works and Archives in Dharamsala, India, where he teaches Buddhist philosophy and practice. He has also taught in Japan, Australia, New Zealand, Great Britain, Ireland and Switzerland.
His books include: "The Three Principal Aspects of the Path," "The Bodhisattva Vow," "The 37 Practices of Bodhisattvas," "The Six Perfections," "How Karma Works: The Twelve Links of Dependent Arising," "Eight Verses For Training the Mind," "Heart Sutra: An Oral Teaching," and "Buddha Nature," as well as commentaries on "Atisha's Lamp For the Path To Enlightenment" and "Aryadeva's Four-Hundred Stanzas On the Middle Way." 05 April 2013 at 21:55
TENZIN PALMO ON MEDITATION: "Buddhists primarily meditate, not in order to just become calm or blissed out, but to tear through the veil of ignorance concerning our true nature." - Jetsunma Tenzin Palmo (1943- ) is a Tibetan Buddhist nun in the Drukpa lineage of the Kagyu school. She's also an author, teacher, and founder of Dongyu Gatsal Ling Nunnery in Himachal Pradesh, India. Born Diane Perry in London during the Blitz, she was the daughter of an East End charlady and a fishmonger. At 18, she decided she was a Buddhist; traveled by sea to India in search of a teacher, and on her 21st birthday, met her root guru, the 8th Khamtrul Rinpoche.
Three weeks later, she became the second Western woman to be ordained as a Tibetan Buddhist nun. At 33, with her lama’s blessing, Tenzin Palmo took up residence in a 6' x 6' cave, 13,200 feet up in the Himalayan valley of Lahaul, and lived there 12 years, the last three years in strict retreat. Since then, she has given her uniquely practical teachings around the world in an effort to raise awareness and funds for the Dongyu Gatsal Ling Nunnery, in Himachel Pradesh, India, which she founded in 2000.
Vicki Mackenzie, who wrote "Cave in the Snow" about her, says that what inspired the writing of the book was reading Tenzin Palmo's statement to a Buddhist magazine that "I have made a vow to attain Enlightenment in the female form, no matter how many lifetimes it takes." 05 April 2013 at 21:52
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Reading all those inspiring quotes is indeed very powerful, meaningful and each quotes teach us a lesson in life. We could learn and apply it to live life meaningful with no regrets. Some of those quotes could change our lives , transforms our mind as well.
“Meditation brings wisdom; lack of meditation leaves ignorance. Know well what leads you forward and what holds you back, and choose the path that leads to wisdom.” – Shakyamuni Buddha
One of the many quotes strikes me to think deeper.
Thank you Rinpoche for this sharing.
Wow…….all the quotes are power, inspirational and meaningful . They can actually make a difference in our life only if we actually apply and live those words. I like most of the quotes and have it share with my FB friends .
Thank you Rinpoche for sharing.
All the quotes in here are indeed powerful and meaningful. Quotes that can be read everyday and applied to myself. I have been putting some of them on my FB for more to appreciate. There are so many I cant say which is my favorite!
and my eye always csn see ghost
please help me and my hole body can see the guys is praying me
the ghost insidemy body and control me and i do no wht to do
the malay guy like me he pray me has a vodoo .and i get histriorical 2times
ON, SANDY, a topic you posted today on Rinpoche’s Wall–“Experience: Your Personal Guru To The Meaning Of Life”–he replied: “You seem to enjoy writing, sharing, have critical analysis, learning, and dharma. . . .The current arrangement you are in is fine, but moving to the next levels would be even more wonderful. . . . What is your goal with it? Where would you TRULY like to be with it. How far do you want to go with this? I don’t need nice words or words that I would want to hear, but more where you wish to truly go with your passion?”
Below your abovementioned article suggesting that one’s experience is sufficient to understanding the meaning of life, your age is listed as 27. Many think that humans, today, don’t even begin to boot until their early 20s, so you’ve not had the opportunity to gain much experience of life in what MTV calls The Real World, assuming you’ve spent most of your life, thus far, in school.
On the one hand, Sandy, you understand the need for experience to write more intelligently about subjects, yet that doesn’t dissuade you from taking on all vegetarians, despite the fact you’re still a meat-eater. If you read your above piece objectively you begin and end with these caveats: “It is with the greatest respect that I ask the following in regards to vegetarianism.” and “Again, I offer my post with no disrespect intended whatsoever.”
In between, however, you disrespect all vegetarians for not immediately taking the next step into veganism–another place you’ve no experience of. Perhaps what Rinpoche is suggesting by suggesting “moving to the next levels would be even more wonderful,” is that you first become a vegetarian–so you can write about it with experiential knowledge and distilled wisdom–and then move up another level into veganism, so you can do the same there.
Personally, I became a vegetarian 43 years ago, and it took me several years to finally give up, collectively, chicken, then fish, and finally any milk which required keeping animals contiinually pregnant (not to mention killing off most of the male calves dropped daily on such farms).
The Buddhist Path to Awakening, Sandy, is graduated for a reason. Perhaps Rinpoche is also suggesting, in his infinite compassion, that you begin with the analytical meditation in which you see all beings as have repeatedly been your precious mother, to whom you owe a great debt of gratitude. Once you’ve gain that level of universal compassion, then perhaps you’ll be able to intelligently debate your own justification for ordering their slaughter daily to feed yourself.
Granted, Sandy, the vast majority of our sisters and brothers in this human realm are still caught in killing, so you’ll always have plenty of readers for your stuff, in which you’re disrespecting every vegetarian on Earth for not doing what you’ve never even had the courage or discipline or interest to try. Forget Buddhist and Christian injunctions on not killing which are being daily ignored.
My most precious Tibetan teacher, Lama Yeshe, used to repeatedly say: “Slowly, slowly, Dear; it take time.” You’ve got the grammar chops down, Sandy, and Dafne (from San Diego, despite the fact she still roots for not one but two Eastern U.S. professional football teams) has invited you to join her in a new writing project she’s started.
As the Dharma moves inexorably westward, young writers such you and Dafne will be needed to fill the shoes of old ones such as myself. However, it does help to first gain some ‘experience’ in walking this Graduated Path to Enlightenment, before you begin criticizing those not walking it as you would like them to, or at the speed you’d like to see them awaken.
We each awaken in our own time, Sandy, at our own speed, which is why Buddhism is structured to accommodate various levels of mind/motivation. In the future, my younger Dharma brother, please be respectful of your sisters and brothers who’ve trying very hard to create positive karma–meritorious acts–by stepping back from the killing. . .first.
All of us who’ve graduated into veganism hope, of course, they’ll all eventually move, as Rinpoche suggests, to the next level or two. I’ve heard Lama Zopa Rinpoche say to a Western student: “Perhaps it’s not yet time for you to be writing about Dharma.” In the sense that you first must ‘experience’ what you’re writing about, he makes an excellent point.
Recently, Sandy, as I’m just new to FB, having allowed the first half-billion of you to beta-test it for me, I’ve created both a personal and corporate page, the latter for my global business which has been helping end unnecessary suffering on seven continents over the past 35 years: Fasting Center International.
Please feel free, Sandy, and anyone else reading here to Friend me (Dennis Paulson), and I hope you’ll also check out our Fasting Center International page–both new, as noted–where I’ve begun some discussion topics you may or may not find interesting. One thing I can guarantee you, however, is that they’re all based on experiential knowledge and distilled wisdom, including one I just posted today–having been inspired to by Rinpoche’s own compassion for animals.
It’s title,Sandy, may make the writer in you salivate (I’m joking, of course): “Vegetarian Or Vegan: Opting For A More Intelligent, Plant-Based Diet–Going Directly To The Source Of Nutrients.” I encourage Comments, of course, but not if they’re disrespectful of others trying their best to remove themselves from the unnecessary killing and suffering.
Slowly, slowly, Sandy; it takes time. Respectfully, your unmet friend and Dharma brother, Dennis Paulson, Founder/Director, Fasting Center International, Inc.
P.S. I’m so new to FB, Rinpoche, that I’ve only had two Chats so far, neither initiated by me. Late last night (about 3 a.m. here where I live in Santa Barbara, California, I was ‘pinged’ into a Chat by another Rinpoche living near Mysore, India (13 hrs. ahead of me). He’s an 11th incarnation, and a doctor of Tibetan Medicine this time. We chatted for an hour, and he said he’d ‘ping’ me again tonight, if that was alright.
Talk about ‘experience,’ Sandy! <;-) Instructively, I just checked his FB page, and synchronously, vis a vis your piece about thinking life 'experience' will teach you "the meaning of life" (not to mention intelligent preparation for your death), his most recent post is this quote by the Panchen Lama: "When the doctor gives me up, when rituals no longer work, when friends have given up hope for my life, when anything I do is futile, may I be blessed to remember my guru's instructions."
If, Sandy, we could all sort it out without 'Gurus' (Sanskrit for 'Teacher'), suffering would not exist, and you'd not be eating your sisters and brothers in the animal realm. Why? Because you'd have moved to the next level of understanding the Immutable Law of Cause and Effect, know to Buddhists, Hindus and Jains as karma (Skt. for action), and to Christians, Hindus and Jains as "reaping what's been sown."
Thank you, Sandy, for allowing Rinpoche and I share a bit of our own experiential knowledge and distilled wisdom with you, knowing we both see you definitely have writing skills, as well as a passion for it, just as we both you'll consider taking those up a level or two, as addressed by us both. I'll leave you with a little of the 'experience' of the Rinpoche who'll soon be chatting with me again tonight from India, who told me last night he's just been invited to come to my America for the first time, in July (same month my friend and teacher since 1982 will give the 11-day "Kalachakra For World Peace" in Washington, D.C. (which you and Dafne might wish to consider attending, for a very serious 'experiential' innoculation):
[As promised, Sandy, here's a little of the bio of my just-met new Facebook friend (this lifetime, although we obviously created the karma previously for this meeting). From my side, I feel very blessed and honored he found me on FB, all the way from Mysore! Isn't this technology awesome?! From you side, Sandy, listen to how often he talks about learning from Guru's/Teachers, as opposed to what you called "life experience"]:
"Under the guidance of his spiritual teachers, he undertook most of the traditional trainings of Buddhism. This includes the study of Buddhist Sutra, Tantra, dialectics, astronomy, grammar and composition. He received several important empowerments and transmissions of Secret Mantrayana, and Medicine Buddha from realized masters in Tibet.
"In 1990’s, few monasteries and senior monks in Amdo were able to establish communication with His Holiness the Dalai Lama in exile in India. During that period, in 1989, the Dalai Lama issued an official letter approving the 11th Hanzin Rinpoche as the true re-incarnation of 10th Hanzin Rinpoche.
"While continuing his higher Buddhist training and practice, Rinpoche served patients and devotees through teachings, Tibetan medicine, divination, Phowa (transference of consciousness), astronomical forecast, MO (prediction), purification rituals, hands on healing, dream interpretation, tantric healing and by performing puja's to avert and clear the obstacles.
"In 1998, Hanzin Rinpoche secretly fled into exile in India during the time when China had launched a campaign to target and persecutes senior influential monks and Rinpoches. Upon arrival, Rinpoche had a private audience with the Dalai Lama. In order to take his Buddhist insight and practice into great heights, Rinpoche stayed nearly five years in Dharamsala (near HH the Dalai Lama) receiving teachings, transmissions, and empowerments from His Holiness the Dalai Lama from time to time, while teaching Buddhist philosophy at Sherab Gatsel ling School in Dharamsala, after his arrival from Tibet.
"Rinpoche continued to receive secret transmissions, empowerments, teachings and pith instructions from senior monks in India from Gelukpa and Nyingma traditions of Tibetan Buddhism. Rinpoche spent over a year in Sed Gyud Monastery receiving special transmissions and empowerments of Guhyasamaja, Heru-Kapa and Yamantaka of Gelukpa tradition, while teaching to the monks in the monastery.
"In 2006, Rinpoche travelled across the Himalayan region in Nepal, Sikkim, and West Bengal, researching endangered herbs and ancient Bon and Buddhist text on medicine, preserved in local monasteries in the region. One of Rinpoche’s visions is to serve human beings by formulating herbal cure for dealing with alcohol and drug addiction [something my own global business has done for the past 3.5 decades, Sandy] with the help of his spiritual realization and knowledge of Tibetan medicine. In India, Rinpoche received a certificate of Tibetan medical practitioner from the Central Council of Tibetan Medicine, Central Tibetan Administration of HH. The Dalai Lama, based in Dharamsala.
"Rinpoche is currently one of the senior masters of Tashi Lhunpo Monastery, the main seat of the Panchen Rinpoche, the second highest ranking spiritual leader of Tibet. He trains senior monks of Tashi Lhunpo Monastery and gives transmissions, empowerments and teachings. Amidst his role in the monastery, Rinpoche also consult patients, monks and lay people, on Tibetan Medicine in Bylakuppee.
"Having spent a great deal of time in study, practice, meditation and research in Buddhist Tantra and Medicine, both in Tibet and exile, Rinpoche has only recently shown interest to visit western countries for teachings, dialogues, consultations, or exchange programs. Rinpoche has, so far, visited New Caledonia, Australia, and Switzerland."
Dear Rinpoche,
It is with the greatest respect that I ask the following in regards to vegetarianism.
Since people who practice vegetarianism (mostly) do so in order to remove themselves from the process of causing suffering to animals as they see it, can it not be argued that vegetarianism is not enough when we consider the amount of abuse that goes on in dairy farms?
All vegetarians I know well (excluding Kecharians) regularly consume milk, eggs, cheese, ice cream and so on, but with the production of dairy products, it places countless animals under the most severe stress and trauma, and a basic search on Google returns plenty of stories of animal abuse within dairy farms. I also recently read that even free-range products come from farms that are actually far removed from treating their animals as fairly as they claim.
I’ve spoken with a number of vegetarians on this issue (a couple were rather militant about the cause), and a few have said something along the lines of, “While we might cause 60% animal suffering, meat-eaters cause 100%!” This argument, to me, seems wholly illogical: if you see your dietary habits as having an influence on animal welfare, surely you would want to cause as little suffering as possible?
Of course, I’ve heard the argument that “dairy isn’t so easy to give up”, which again doesn’t seem to carry any weight: if you see your dietary habits as having an influence on animal welfare, if vegetarians are really so concerned, then surely the choice to become Vegan – although no doubt a difficult transition to make – should be chosen if the welfare of animals really is at the heart of the matter? As a Vegan friend of mine said, there are studies to show that humans are the only species to consume milk beyond infancy, and some in the medical profession actually advise cutting down dairy as much as possible the older one gets.
I should mention that I consume meat. I make no excuses for it, nor do I attempt to hide it. I have various reasons to believe the vegetarian argument doesn’t work and have yet to be convinced by it. However, the reason I take an interest in the subject is because I’m constantly aware (and have been approached by) some vegetarians try to be quite forceful in their arguments and yet, there seems to be a double standard in their preaching.
I don’t concern myself with the choices of others. People choose what they choose and any consequences rest on their shoulders, but what I am trying to find an answer to (and have yet to be given an answer beyond vague or nonsensical) is why vegetarians claim to be against the suffering of animals, yet continue to consume products that contribute quite significantly to their suffering?
There is the argument: “Oh, so an animal dying is OK so long as you get to enjoy your steak or burgers?” To this one could retort: “So an animal suffering continuously is OK so long as you get to enjoy your milk, eggs, cheese and ice-cream?”
Again, I offer my post with no disrespect intended whatsoever. I just feel that if there is an issue within a cause, there needs to be understanding where grey areas exist in order for people to be able to make a fully informed decision.
Kind regards,
Sandy
P.S. My apology, Rinpoche, but my abovementioned URLs were all inside these: . Thus, HTML programming didn’t print them. No worries, however, as I’ve broken them all out for your readers below. Cheers
THE FOLLOWING SITE, RINPOCHE, lists vegetarian restaurants, worldwide:
http://www.greenpeople.org/restaurants.htm
Another listing vegetarian restaurants and health-food stores (over 8000 in more than 100 countries) is at:
http://www.happycow.net/raw/raw_living.html
Also, know that one of the best books I’ve found on the compassionate practice of not eating fellow sentient beings is “Food of Bodhisattvas: Buddhist Teachings On Abstaining From Meat” by one of Tibet’s greatest saint-scholars, Shabkar Natshok Rangdrol (ISBN 1-59030-116-1), available for $11.96 at Shambhala Publications:
http://www.shambhala.com/html/catalog/items/isbn/1-59030-116-1.cfm
A website full of Buddhist teachers speaking out against meat-eating is at:
http://vegpeace.org/buddhistvegetarian.html
. . .and they also provide vegetarian recipes at:
http://vegpeace.org
The Shabkar website is at:
http://www.shabkar.org
Thank you so much, Rinpoche, for your infinite kindness is spreading our COMPASSION FOR ANIMALS message to your far larger audience. In appreciation for all you’re doing to help stop unnecessary suffering, if you wish to email me, I’ll be happy to email you my lengthy letter on “Vegetarianism” which I share with my own corporation’s fasting clientele on seven continents, if they’re interested in this subject.
Not only does it have many compassionate quotes I’ll be using daily on my ‘Dennis Paulson’ Facebook page–and you’re welcome to use on yours, or here in your Blog, or any way you wish. . .as just as small token of my appreciation of who you are and what you’re doing with your congenitally-oversized heart this time through. In fact, I’ll leave you with just two paragraphs from that lengthy letter, to whet your appetite. <;-) Big Love and Peace of mind; your new friend and Dharma brother, Dennis
"THE FOLLOWING SITE, RINPOCHE, lists vegetarian restaurants, worldwide: . Another listing vegetarian restaurants and health-food stores (over 8000 in more than 100 countries) is at: . Also, know that one of the best books I’ve found on the compassionate practice of not eating fellow sentient beings is “Food of Bodhisattvas: Buddhist Teachings On Abstaining From Meat” by one of Tibet’s greatest saint-scholars, Shabkar Natshok Rangdrol (ISBN 1-59030-116-1), available for $11.96 at Shambhala Publications . A website full of Buddhist teachers speaking out against meat-eating is at , and they also provide vegetarian recipes at .
“Description of “Food of Bodhisattvas”: Based on the teachings of the Buddha, this book offers the most compelling and impassioned indictment of meat-eating to be found in Tibetan literature and is pertinent to anyone interested in vegetarianism as a moral or spiritual issue. The Buddha’s teachings show how destructive habits can be examined and transformed gradually from within. The aim is not to repress one’s desire for meat and animal products by force of will, but to develop heartfelt compassion and sensitivity to the suffering of animals, so that the desire to exploit and feed on them naturally dissolves. There are two texts presented here. One is an excerpt from Shabkar’s “Book of Marvels,” consisting of quotations from the Buddhist scriptures and the teachings of masters of Tibetan Buddhism that argue against the consumption of meat, with Shabkar’s commentary. The second, the “Nectar of Immortality,” is Shabkar’s discourse on the importance of developing compassion for animals. The Shabkar website is at: .”
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