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“Live your life as an experiment.”
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“Chitta means “mind” and also “heart” or “attitude.” Bodhi means “awake,” “enlightened,” or “completely open.”
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“Everybody loves something, even if it’s only tortillas.”
Nota: esto puede ser “traducido” hacia los que aman el dinero, los que aman el poder.
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“The Buddha said that we are never separated from enlightenment.”
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“Many of us prefer practices that will not cause discomfort, yet at the same time we want to be healed.”
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“The central question of a warrior’s training is not how we avoid uncertainty and fear but how we relate to discomfort.”
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“All beings have the capacity to feel tenderness—to experience heartbreak, pain, and uncertainty.”
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“As Albert Einstein pointed out, the tragedy of experiencing ourselves as apart from everyone else is that this delusion becomes a prison.”
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“As the twelfth-century Tibetan yogi Milarepa said when he heard of his student Gampopa’s peak experiences, “They are neither good nor bad. Keep meditating.” It isn’t the special states themselves that are the problem, it’s their addictive quality.”
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“I complained to Trungpa Rinpoche about having trouble with transitions. He looked at me sort of blankly and said, “We are always in transition.” Then he said, “If you can just relax with that, you’ll have no problem.”
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“That we take ourselves so seriously, that we are so absurdly important in our own minds, is a problem for us.”
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“A man’s only son was reported dead in battle. Inconsolable, the father locked himself in his house for three weeks, refusing all support and kindness. In the fourth week the son returned home. Seeing that he was not dead, the people of the village were moved to tears. Overjoyed, they accompanied the young man to his father’s house and knocked on the door. “Father,” called the son, “I have returned.” But the old man refused to answer. “Your son is here, he was not killed,” called the people. But the old man would not come to the door. “Go away and leave me to grieve!” he screamed. “I know my son is gone forever and you cannot deceive me with your lies.”
So it is with all of us. We are certain about who we are and who others are and it blinds us. If another version of reality comes knocking on our door, our fixed ideas keep us from accepting it.”
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“Every moment is unique, unknown, completely fresh.”
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“our way of trying to make life predictable. Because we mistake what always results in suffering for what will bring us happiness, we remain stuck in the repetitious habit of escalating our dissatisfaction.”
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“Trying to change ourselves doesn’t work in the long run because we’re resisting our own energy.”
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“It is only when we begin to relax with ourselves that meditation becomes a transformative process.”
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“Only when we relate with ourselves without moralizing, without harshness, without deception, can we let go of harmful patterns.”
Nota: ahora, cuando estaba meditando, estaba deseando que la práctica terminara, los últimos minutos fueron pensando en: faltara mucho? Después, comencé a pensar: cuánto me gustaría estar meditando.
Es decir, luchamos con el momento, queremos que se termine algo que tenemos y queremos comenzar algo que no tenemos, pero casi nunca estamos con lo que tenemos.
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“There are four qualities of maitri that are cultivated when we meditate: steadfastness, clear seeing, experiencing our emotional distress, and attention to the present moment. These qualities not only apply to sitting meditation but are essential to all the bodhichitta practices and for relating with difficult situations in our daily lives.”
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firmeza, visión clara, experimentar nuestra angustia emocional y atención al momento presente
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“Trungpa Rinpoche describes emotion as a combination of self-existing energy and thoughts.”
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“In vajrayana Buddhism it is said that wisdom is inherent in emotions. When we struggle against our energy we reject the source of wisdom.”
Nota: es reconocer lo que estás sintiendo.
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“Attending to our present-moment mind and body is a way of being tender toward self, toward other, and toward the world. This quality of attention is inherent in our ability to love.”
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“Coming back to the present moment takes some effort, but the effort is very light. The instruction is to “touch and go.” We touch thoughts by acknowledging them as thinking and then we let them go. It’s a way of relaxing our struggle, like touching a bubble with a feather. It’s a nonaggressive approach to being here.”
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“By not deliberately blocking anything, by directly touching our thoughts and then letting them go with an attitude of no big deal, we can discover that our fundamental energy is tender, wholesome, and fresh.”
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Nota: uno escapa del “ahora” cuando reacciona de forma habitual a sea lo que sea nos desorienta y nos saca del momento presente, sí en vez de reaccionar, reconocemos que estamos sintiendo eso que estamos sintiendo, nos conectamos con el ahora, y por ende, nos vamos haciendo más sabios, más despiertos.
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“The three difficulties are (1) acknowledging our neurosis as neurosis, (2) doing something different, and (3) aspiring to continue practicing this way.”
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“Never underestimate the power of compassionately recognizing what’s going on.”
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“Others can be extremely helpful in showing us our blind spots.”
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“the four limitless qualities—loving-kindness, compassion, joy, and equanimity.”
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“We discover that we have our limits: we can stay open to some people, but we remain closed to others. We see both our clarity and our confusion.”
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“We are learning firsthand what everyone who has ever set out on this path has learned: we are all a paradoxical bundle of rich potential that consists of both neurosis and wisdom.”
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“Aspiration practice is different from making affirmations. Affirmations are like telling yourself that you are compassionate and brave in order to hide the fact that secretly you feel like a loser.”
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“OUR PERSONAL ATTEMPTS to live humanely in this world are never wasted.”
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“what we ignore is our kinship with others.”
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“It’s easy to identify with the babies—blind, raw, and desperate for attention.”
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“No matter how we feel, we can aspire to be happy.”
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“We can learn to act and think in ways that sow seeds of our future well-being, gradually becoming more aware of what causes happiness as well as what causes distress.”
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“Without loving-kindness for ourselves, it is difficult, if not impossible, to genuinely feel it for others.”
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“The first step in cultivating loving-kindness is to see when we are erecting barriers between ourselves and others.”
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“—his Bengali tea boy, who was as skillful at showing him his faults as his guru.”
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“One form of loving-kindness practice has just these three steps: “May I enjoy happiness and its causes. May you enjoy happiness and its causes. May all beings everywhere be happy.”
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“Compassion, however, is more emotionally challenging than loving-kindness because it involves the willingness to feel pain.”
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“When we practice generating compassion, we can expect to experience our fear of pain.”
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“Compassion is not a relationship between the healer and the wounded. It’s a relationship between equals.”
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“Thich Nhat Hanh suggests these alternatives: “May I be safe and free from accidents. May I be free of anger, . . . fear, and worries. May I not fall into a state of indifference or be caught in the extremes of craving and aversion. May I not be the victim of self-deception.”
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“when we harden our heart against anyone, we hurt ourselves.”
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“May this person who irritates me be free of suffering and the roots of suffering.” By doing this, we start to dissolve our fear. We make this gesture of compassion in order to unblock our ability to hear the cries of the world.”
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“The sixth stage is where we make a compassionate aspiration for ourselves, the loved one, the friend, the neutral, and the difficult one all together. This is how we train in lightening up the opinions and prejudices that set us apart from each other.”
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“We aspire to be free of fixation and closed-mindedness. We wish to dissolve the myth that we are separate.”
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“If we do not cultivate these inclinations, however, they will diminish.”
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“In the elevator with a stranger, I might notice her shoes, her hands, the expression on her face. I contemplate the fact that just like me she doesn’t want stress in her life. Just like me she has worries. Through our hopes and fears, our pleasures and pains, we are deeply interconnected.”
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“the best way to serve ourselves is to love and care for others.”
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“After a while it becomes impossible to know whether we are practicing for our own benefit or for the benefit of others. These distinctions begin to break down.”
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“Sometimes we might not know what to send on the outbreath. We can send something generic, like spaciousness and relief or loving-kindness, or we can send something specific and concrete, like a bouquet of flowers.”
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“I recommend using tonglen as an on-the-spot practice. Doing tonglen throughout our day can feel more natural than doing it on the cushion. For one thing, there is never any lack of subject matter.”
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“How do we cultivate the conditions for joy to expand? We train in staying present.”
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“In sitting meditation, we train in mindfulness and maitri: in being steadfast with our bodies, our emotions, our thoughts.”
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“At the beginning joy is just a feeling that our own situation is workable. We stop looking for a more suitable place to be. We’ve discovered that the continual search for something better does not work out. This doesn’t mean that there are suddenly flowers growing where before there were only rocks. It means we have confidence that something will grow here.”
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“By taking care of ordinary things—our pots and pans, our clothing, our teeth—we rejoice in them.”
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“Rejoicing in ordinary things is not sentimental or trite. It actually takes guts.”
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“Each time we drop our complaints and allow everyday good fortune to inspire us, we enter the warrior’s world.”
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“It’s rather like eating rat poison and thinking the rat will die.”
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“In a nutshell, when life is pleasant, think of others. When life is a burden, think of others. If this is the only training we ever remember to do, it will benefit us tremendously and everyone else as well.”
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“stop, notice, and appreciate what is happening.”
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“be free of suffering and its causes. In this way our toothaches, our insomnia, our divorces, and our terror become our link with all humanity.”
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“Training in equanimity is learning to open the door to all, welcoming all beings, inviting life to come visit.”
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“The Buddhist teachings identify eight variations on this tendency to hope and fear: pleasure and pain, praise and blame, gain and loss, fame and disgrace.”
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“When we have a feeling of spaciousness and ease that’s not caught up in preference or prejudice, this is equanimity.”
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“In practicing equanimity, we train in widening our circle of understanding and compassion to include the good and the bad, the beautiful and the ugly.”
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“limitless equanimity, free of any prejudice at all, is not the same as an ultimate harmony where everything is finally smooth. It is more a matter of being fully engaged with whatever comes to our door. We could call it being completely alive.”
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“There is a simple practice we can do to cultivate forgiveness. First we acknowledge what we feel—shame, revenge, embarrassment, remorse.”
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“Each moment is an opportunity to make a fresh start.”
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“THE FIVE STRENGTHS are strong determination, familiarization with the bodhichitta teachings and practices, the seed of goodness that is found in every living being, the practice of reproach, and the power of aspiration.”
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“No! No! No more yogurt for this yogurt addict!”
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“At the first hint of heat, we turn on the air conditioner. At the first threat of cold, we turn up the heat. In this way we lose touch with the texture of life. We trust the quick “upper” and become accustomed to automatic results.”
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“Holding on to nothing means we can relax with this fluid, dynamic world.”
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“Giving practice shows us where we’re holding back, where we’re still clinging. We start with our well-laid plans, but life blows them apart. From a gesture of generosity, true letting go will evolve. Our conventional perspective will begin to change.”
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“If we draw a line down the center of a room and tell those in it to put themselves in the category of “virtuous” or “nonvirtuous,” are we truly more liberated because we choose “virtuous”? More likely we’re just more arrogant and proud. Bodhisattvas are to be found among thieves and prostitutes and murderers.”
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“the threefold purity—no big deal about the doer, no big deal about the action, no big deal about the result.”
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“When we sit down to meditate we leave behind the idea of the perfect meditator, the ideal meditation, and preconceived results. We train in simply being present.”
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“Enlightenment is not the end of anything. Enlightenment, being completely awake, is just the beginning of fully entering into we know not what.”
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“When the great bodhisattva finished teaching, the Buddha came out of his meditation and said, “Good, good! You expressed it perfectly, Avalokiteshvara.” And those in the audience who hadn’t walked out or died from heart attacks rejoiced. They rejoiced at hearing this teaching on stepping beyond fear.”
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“Instead of spending our lives tensing up, as if we were in the dentist’s chair, we learn that we can connect with the freshness of the moment and relax.”
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“THE MOST STRAIGHTFORWARD ADVICE ON awakening bodhichitta is this: practice not causing harm to anyone—yourself or others—and every day, do what you can to be helpful.”
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“I will try this in the future when I have a bit more time.”
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“Moving closer to someone who is so dangerous to the ego takes time.”
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“Instead of always identifying with our neurosis, we begin to have confidence in our basic intelligence and kindness.”
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“Bodhisattva training encourages us to have a passionate involvement with life, regarding no emotion or action as unworthy of our love and compassion, regarding no person or situation as unacceptable.”
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“The teacher’s love for the student manifests as compassion. The student’s love of the teacher is devotion.”
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“In that painful moment when we don’t live up to our own standards, do we condemn ourselves or truly appreciate the paradox of being human?”
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Viernes, 1 octubre 2021
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