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Quote by Sangharakshita

“The Enlightened mind sees truly – without distinction – anything that comes before it; it understands the true nature of everything, just as a mirror faithfully reflects all objects. If one looks into the depths of the Enlightened mind one sees everything. It is like the experience of Sudhana as described in the Gandavyuha-Sutra. Sudhana is a pilgrim wandering in search of truth, and at the crucial point of the sutra he reaches a magnificent tower in south India. Entering the tower he sees the whole cosmos mirrored, stretching out to infinity – but all contained within this magical tower. In fact, the tower is a symbol of the bodhicitta, or of the Enlightened mind itself.”

Quote by Sangharakshita

Book:The Bodhisattva Ideal : Wisdom and Compassion in Buddhism
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The Bodhisattva Ideal : Wisdom and Compassion in Buddhism

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Sangharakshita
Sangharakshita

Sangharakshita, born John William Robert Mawson, is a British writer and Buddhist leader, considered one of the pioneers of the Buddhist revival in the West. Born in 1925, he has been a significant figure in the Western Buddhist community. more

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Book:Ultimate Healing: The Power of Compassion
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“Healing our mind is crucial, because otherwise our problems, which are beginningless, become endless. We may use medicine or some other external means to heal a particular disease, but the disease will return unless we heal our mind. If we do nothing to heal our mind, there is always the danger that we will again create the cause of the disease, that we will repeat the actions that caused us to become physically unhealthy. We will then experience the same illness in future lives, or even in this life. Curing disease through external means is not the best solution because the cause of disease is not external. Bacteria, viruses, spirits, and so forth may act as external conditions for disease, but disease itself has no external cause. In the West, however, the external conditions for a particular disease are usually regarded as its cause. The cause of disease is not external; it is in the mind – or we could say, it is the mind. Disease is caused by our self-cherishing, ignorance, anger, attachment, and other delusions and by the negative actions motivated by these negative thoughts. Our negative thoughts and actions leave imprints on our mind, which then manifest as disease or other problems. The imprints also make it possible for disturbing thoughts and negative actions to arise again. A physical sign necessarily has a physical cause, but the physical cause arises because of the inner cause, the imprints left on the mind by negative thoughts and actions. To fully understand disease, we have to understand the inner cause, which is the actual cause of disease and which also creates the physical conditions for disease. As long as we ignore its inner cause, we have no real cure for disease. We must study its development and recognize that its cause is in the mind. Once we recognize this, we will automatically understand that the healing of disease also has to come from the mind. (p. 4-5)”

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

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“When Gandhi said that love is the force that can liberate, he meant we have to love our enemy. Even if our enemy is cruel, even if he is crushing us, sowing terror and injustice, we have to love him. This is the message of Jesus. But how can we love our enemy? There is only one way - to understand him. We have to understand why he is that way, how he has come to be like that, why he does not see things the way we do. Understanding a person brings us the power to love and accept him. And the moment we love and accept him, he ceases to be our enemy. To "love our enemy" is impossible, because the moment we love him, he is no longer our enemy.”

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“Though we're conditioned to identify with the thoughts that pass through our awareness rather than with awareness itself, the awareness that is our true nature is infinitely flexible. It is capable of any and every sort of experience - even misconceptions about itself as limited, trapped, ugly, anxious, lonely, or afraid. When we begin to identify with that timeless, pristine awareness rather than with the thoughts, feelings, and sensations that pass through it, we've taken the first step toward facing the freedom of our true nature.”

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

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

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

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

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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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