giving and taking

quotes from sadness love openness by chokyi nyima rinpoche

"whenever we don't feel like sharing with others, we are narrowing the scope of our minds. stinginess makes us feel tense and unnatural. it's painful to be that way; our lives become rigid. on the other hand, whenever we are able to share with others or give something away, this immediately frees the mind. it's almost like magic. sharing and giving create an immediate sense of spaciousness, joy, and freedom. in fact, the mere intention to share is as powerful as the act itself.

there is a meditation practice known as giving and taking. in this meditation, we mentally give away all our most cherished possessions and accomplishments, offering them to all beings. at the same time, we take upon ourselves all their problems -- all their sadness, confusion, and suffering. this is a very powerful practice. if we engage in it sincerely and with an open mind, we naturally develop all the wonderful qualities that come with being generous. training in that kind of exchange will enable us to realize the nature of reality and the wisdom that lies at the core of our being."

"if we can avoid causing other beings any kind of pain or distress, then we are keeping the vows of the foundational vehicle, which are focused on achieving freedom for ourselves. next, if we not only avoid hurting others but also work for their benefit and happiness, then we are keeping the vows of the great vehicle, which is committed to bringing all beings to the awakened state. finally, if we additionally acknowledge the fundamental purity of all things and if we are capable of living in accord with that realization, then we are keeping the vows of the vajra vehicle that bring complete awakening in this very life."

"the buddha tells us that we shouldn't accept his words just because they are his. this sets buddhism apart from many other religions. some religions consider it a sin to question anything at all that is taught in their holy scriptures. other religions may encourage their followers to investigate things a bit more closely, but only up to a point. and if we happen to cross the line, we'll soon find out. . .

however, in buddhism there is no limit to what we may question. there are no dogmas that must remain unchallenged. this is a special feature of the buddhist teaching and the buddhist path. practicing the dharma is a hands-on, concrete activity that begins by observing the world and ourselves."

"news comes to us about people falling ill and dying. we learn that suddenly people can't seem to get along. we find that things have been destroyed, broken, and torn apart. in such cases, the underlying reason is always impermanence. and impermanence hurts. but we need to recognize life for what it is. that's the only way we can develop an approach to life that is realistic as well as constructive. in fact, if all the pain and sorrow seem paralyzing, we haven't quite gotten it yet. getting stuck is getting it wrong. getting stuck means getting depressed, and becoming depressed just makes a tough situation worse. so, we need an approach that recognizes the fact of impermanence but uses it as an opportunity to develop the qualities of love and insight."

"we'd rather not consider or talk about impermanence. we'd prefer to forget all about it as soon as possible. we certainly don't want to look at death, deal with death, or talk about death! when something is unpleasant and painful, we want it to disappear instantly. nobody wants to hold on to a source of pain. on the other hand, whenever we find something that is enjoyable and gives us pleasure, we want to keep it as long as possible, preferably forever. we pick flowers and arrange them in a vase, but when they are no longer fresh and beautiful, we throw them away because their ugliness turns us off. we wish only to enjoy their beauty and lovely scent. but ugliness doesn't suddenly descend onto the flowers. ugliness, decay, and the smell of rot are just as intrinsic to the flowers as their beauty. all are equally the results of impermanence."

"people who are not religious often regard religious beliefs and convictions as mere superstitions, and they feel a kind of pity for those who subscribe to them. meanwhile religious people pity nonbelievers, thinking of them as lost souls. so, everybody pities each other, back and forth.

faith in a buddhist context lies between these two positions. buddhist faith arises through understanding, and what we need to understand is dependent origination and impermanence. it can be very simply put: buddhist faith arises as one becomes clear about the links that constitute these processes."

"six aspects of bodhisattva training -

1. generosity: generosity is the practice of giving. it's the training in being generous with things, food, money, protection, and care. generosity is born from love. we are already generous toward the ones we love, so generosity is a natural expression of love. but unlike ordinary people, a bodhisattva is generous toward everybody.

2. discipline: discipline is the next quality, but what is discipline for a bodhisattva? it means living in accord with the wish not to harm anyone, and to do all that one can to be of benefit. that kind of discipline also springs from love. all excellent qualities blossom when a bodhisattva maintains this discipline in thought, word, and deed.

3. patience: love is patient, and the love of a bodhisattva endures all hardships, disappointments, pain, and hurt. patience is the ability to accept adversity and not be discouraged. patience opens our minds to the dharma.

4. enthusiasm: enthusiasm is the joy of doing good deeds. a bodhisattva is deeply engaged in developing the qualities that are essential to the spiritual path -- the wish to be free, loving-kindness, and insight. that process is fueled by great joy.

5. concentration: concentration refers to training the mind through meditation. bodhisattvas have a balanced and composed mind. when the mind is calm and at ease, it also becomes agile and capable of wonderful achievements.

6. insight: insight arises from training in the first five qualities: generosity, discipline, patience, enthusiasm, and concentration. insight is twofold: awareness of things as they appear and awareness of things as they really are. insight dawns when the mind has achieved composure and agility by means of practice."

"all sights are visible emptiness.
all sounds are audible emptiness.
all sensations are blissful emptiness.
all concepts are thought-free wakefulness."

"produce nothing, suppress nothing. just let your mind be, exactly as it is, right now, in this very moment, completely free from hopes or expectations."