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Dalai Lama XIV Books

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“One of the parrots was very friendly with...Master of the Robes. He used to feed it nuts. As it nibbled from his fingers, he used to stroke its head, at which the bird appeared to enter a state of ecstasy. I very much wanted this kind of friendliness and several times tried to get a similar response, but to no avail. So I took a stick to punish it. Of course, thereafter it fled at the sight of me. This was a very good lesson in how to make friends: not by force but by compassion.”

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Book:Freedom in Exile: The Autobiography of the Dalai Lama
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“To say 'I want to have sex with this person' is to express a desire which is not intellectually directed in the way that 'I want to eradicate poverty in the world' is an intellectually directed desire. Furthernore, the gratification of sexual desire can only ever give temporary satisfaction. Thus as Nagarjuna, the great Indian scholar said: 'When you have an itch, you scratch. But not to itch at all is better than any amount of scratching.”

DesireSexSatisfactionTibetan BuddhismNagarjunaIntellectually Driven Desire
Book:Freedom in Exile: The Autobiography of the Dalai Lama
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“One very important factor for sustaining hope is to have an optimistic attitude. Optimism doesn't mean that you are blind to the reality of the situation. It means that you remain motivated to seek a solution to whatever problems arise. Optimism involves looking at a situation not only in relation to problems that arise, but also seeking out some benefit—looking at it in terms of its potential positive outcome.”

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Author:Dalai Lama XIV
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“The problem is that our world and our education remain focused exclusively on external, materialistic values. We are not concerned enough with inner values. Those who grow up with this kind of education live in a materialistic life and eventually the whole society becomes materialistic. But this culture is not sufficient to tackle our human problems. The real problem is here," the Dalai Lama said, pointed to his head. The Archbishop tapped his chest with his fingers to emphasize the heart as well. "And here," the Dalai Lama echoed. "Mind and heart..”

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Book:The Book of Joy: Lasting Happiness in a Changing World
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“[G]rief is the reminder of the depth of our love. Without love, there is no grief. So when we feel our grief, uncomfortable and aching as it may be, it is actually a reminder of the beauty of that love, now lost. [...] [I]n the blinking and buzzing world of our lives, it is so easy to delete the past and move on to the next moment. To linger in the longing, the loss, the yearning is a way of feeling the rich and embroidered texture of life, the torn cloth of our world that is endlessly being ripped and rewoven.”

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Book:The Book of Joy: Lasting Happiness in a Changing World
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“There is no realm in samsara where we have not taken birth, no samsaric pleasure we have not enjoyed, and no form of life we have not known over our countless stream of previous lives. Yet even now as humans most of us are like blind animals, unable to discern the patterns of life unfolding within us, leaving spiritual aims behind and chasing only the biological and emotional needs of the senses. Totally unaware of the spiritual methods that produce everlasting joy, we admire the ignoble and have distaste for the noble.”

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Book:Refining Gold: Stages in Buddhist Contemplative Practice
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“The greatest degree of inner tranquility conies from the development of love, and compassion. Cultivating closeness and warmth for others automatically puts the mind at ease. It is the ultimate source of success in life. True compassion is not just an emotional response but a firm commitment founded on reason. Therefore, a truly compassionate attitude towards others does not change even if they behave negatively”

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Book:The Dalai Lama's Little Book of Buddhism
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“If the enemy had no intention of harming us, then we would not classify that person as an enemy... It is his or her very intention of harming us which makes that person an enemy and because of that the enemy provides us with an opportunity to practice tolerance and patience. Therefore an enemy is indeed a precious teacher.”

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Book:The Book of Compassion
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“We are attached to friends and relatives because of the temporary benefit they have brought us in this life. We hate our enemies because of some harm they have inflicted on us. People are not our friends from birth, but become so due to circumstances. Neither were our enemies born hostile. Such relationships are not at all reliable. In the course of our lives, our best friend today can turn our to be our worst enemy tomorrow. And a much hated enemy can change into our most trusted friend. Moreover, if we talk about our many lives in the past, the unreliability of this relationship is all the more apparent. For these reasons, our animosity toward enemies and attachment toward friends merely exhibits a narrow-minded attitude that can only see some temporary and fleeting advantage. On the contrary, when we view things from a broader perspective with more farsightedness, equanimity will dawn in our minds, enabling us to see the futility of hostility and clinging desire.”

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Book:Stages of Meditation
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“MANY CENTURIES AGO, humans realized the importance of harnessing the intellect. From that evolved writing and, eventually, formal education. These days, it is a truism to say that education is vital, but it is important to remind ourselves of the larger purpose of education. After all, what good is the accumulation of knowledge if it does not lead to a happier life?”

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Book:The Middle Way: Faith Grounded in Reason
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“I asked the Dalai Lama what it was like to wake up with joy, and he shared his experience each morning. 'I think if you are an intensely religious believer, as soon as you wake up, you thank God for another day. And you try to do God’s will. For a nontheist like myself, but who is a Buddhist, as soon as I wake up, I remember Buddha’s teaching: the importance of kindness and compassion, wishing something good for others, or at least to reduce their suffering. Then I remember that everything is interrelated, the teaching of interdependence. So then I set my intention for the day: that this day should be meaningful. Meaningful means, if possible, serve and help others. If not possible, then at least not to harm others. That’s a meaningful day.”

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Book:The Book of Joy: Lasting Happiness in a Changing World
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“Pleasant feelings experienced by beings in cyclic existence are like the pleasure felt when cool water is applied to an inflamed boil or carbuncle: as the temporary feeling fades, the pain reasserts itself.”

Suffering
Book:From Here to Enlightenment: An Introduction to Tsong-kha-pa's Classic Text The Great Treatise on the Stages of the Path to Enlightenment
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“afflictions are classed as peripheral mental factors and are not themselves any of the six main minds [eye, ear, nose, tongue, body and mental consciousnesses]. however, when any of the afflicting mental factors becomes manifest, a main mind [a mental consciousness] comes under its influence, goes wherever the affliction leads it, and 'accumulates' a bad action. there are a great many different kinds of afflictions, but the chief of them are desire, hatred, pride, wrong view and so forth. of these, desire and hatred are chief. because of an initial attachment to oneself, hatred arises when something undesirable occurs. further, through being attached to oneself the pride that holds one to be superior arises, and similarly when one has no knowledge of something, a wrong view that holds the object of this knowledge to be non-existent arises. how do self-attachment and so forth arise in such great force? because of beginningless conditioning, the mind tightly holds to 'i, i' even in dreams, and through the power of this conception, self-attachment and so forth occur. this false conception of 'i' arises because of one's lack of knowledge concerning the mode of existence of things. the fact that all objects are empty of inherent existence is obscured and one conceives things to exist inherently; the strong conception of 'i' derives from this. therefore, the conception that phenomena inherently exist is the afflicting ignorance that is the ultimate root of all afflictions.”

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Author:Dalai Lama XIV
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“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.”

BuddhismEnlightenmentAwakeningInner PeaceWorld PeaceSpiritual TransformationThe Path Of The BodhisattvaMindtraining
Book:Illuminating the Path to Enlightenment: A Commentary on Atisha Dipamkara Shrijnana's A Lamp for the Path to Enlightenment and Lama Je Tsong Khapa's Lines of Experience
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“Weapons never stay in their boxes. Once a weapon has been manufactured, sooner or later someone will use it. If it were possible to bring about true and lasting peace by force of arms, then we should turn all our factories into weapons factories. But that is impossible. Even though it is difficult to try to bring about peace through inner transformation, it is the only way of establishing sustainable peace in the world.”

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Book:Dalai Lama's Little Book of Inner Peace: The Essential Life and Teachings
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“If a person shows anger to you, and you show anger in return, the result is disaster. If you nurse hatred, you will never be happy, even in the lap of luxury. By contrast, if you control your anger and show its opposite - love, compassion, tolerance, and patience - then not only do you remain in peace, but gradually the anger of others also will diminish.”

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Book:How to Be Compassionate: A Handbook for Creating Inner Peace and a Happier World
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“When after hearing or reading instructions on how to set the mind on an object of meditation, you initially draw the mind inside and try to put it there, it may be that you will not be able to keep your mind on the object and will be subject to a waterfall of thoughts, one after another. If so, you are on the first level. You may even have so many thoughts that it seems as if trying to meditate makes them increase, but you are just noticing the previously unidentified extent of your own ramblings. Your attempts at mindfulness are causing you to notice what is happening.”

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Book:How to See Yourself As You Really Are
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“The Dalai Lama, when asked what surprised him most about humanity, he said: 'Man. Because he sacrifices his health in order to make money. Then he sacrifices money to recuperate his health. And then he is so anxious about the future that he does not enjoy the present; the result being that he does not live in the present or the future; he lives as if he is never going to die, and then dies having never really lived.”

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Author:Dalai Lama XIV
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“Sometimes when I meet old friends, it reminds me how quickly time passes. And it makes me wonder if we've utilized our time properly or not. Proper utilization of time is so important. While we have this body, and especially this amazing human brain, I think every minute is something precious. Our day-to-day existence is very much alive with hope, although there is no guarantee of our future. There is no guarantee that tomorrow at this time we will be here. But we are working for that purely on the basis of hope. So, we need to make the best use of our time. 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. So, let us reflect what is truly of value in life, what gives meaning to our lives, and set our priorities on the basis of that. The purpose of our life needs to be positive. We weren't born with the purpose of causing trouble, harming others. For our life to be of value, I think we must develop basic good human qualities—warmth, kindness, compassion. Then our life becomes meaningful and more peaceful—happier.”

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Book:The Art of Happiness
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“If you live with fear and consider yourself as something special then automatically, emotionally, you are distanced from others. You then create the basis for feelings of alienation from others and loneliness. So, I never consider, even when giving a talk to a large crowd, that I am something special, I am 'His Holiness the Dalai Lama' . . . I always emphasize that when I meet people, we are all the same human beings. A thousand people -- same human being. Ten thousand or a hundred thousand -- same human being -- mentally, emotionally, and physically. Then, you see, no barrier. Then my mind remains completely calm and relaxed. If too much emphasis on myself, and I start to think I'm something special, then more anxiety, more nervousness.”

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Book:The Book of Joy: Lasting Happiness in a Changing World
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“You should understand the whole purpose of listening to teachings, taking teachings and studying them is to put them into practice. What you know should be put into practice immediately; you can thus derive the benefit of having some transformation within your mind. Even though it might be a very minor effort, a very small practice just leaving imprints within your mind, still you must think that it is worthwhile to do. Otherwise your knowledge of dharma will be quite fruitless.”

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Book:Path to Bliss: A Practical Guide to Stages of Meditation
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“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.”

BuddhismEnlightenmentAwakeningDharmaSpiritual TransformationThe Path Of The BodhisattvaMindtraining
Book:Illuminating the Path to Enlightenment: A Commentary on Atisha Dipamkara Shrijnana's A Lamp for the Path to Enlightenment and Lama Je Tsong Khapa's Lines of Experience
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“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.”

BuddhismEnlightenmentAwakeningDharmaSpiritual TransformationThe Path Of The BodhisattvaMindtraining
Book:Illuminating the Path to Enlightenment: A Commentary on Atisha Dipamkara Shrijnana's A Lamp for the Path to Enlightenment and Lama Je Tsong Khapa's Lines of Experience
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“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.”

BuddhismEnlightenmentAwakeningSpiritual TransformationThe Path Of The BodhisattvaMindtraining
Book:Illuminating the Path to Enlightenment: A Commentary on Atisha Dipamkara Shrijnana's A Lamp for the Path to Enlightenment and Lama Je Tsong Khapa's Lines of Experience
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