We have to realize the Dharma is priceless. That does not mean Dharma is free. Practicing Dharma requires sacrifice, and sacrifice comes in many forms. If you are a hippie-dippy person and your guru tells you to get a job at a bank or to become a CEO, that is probably one of the most effective forms of guru yoga you could do. And if you are a fresh Ivy League graduate and your guru tells you it’s time to do a nine-year retreat, following that suggestion would be a good act of renunciation.
You might spend your whole life in pursuit of only food and clothing, with great effort and without regard for suffering or harmful deeds, but when you die you can’t take even a single thing with you. Consider this well. The clothing and alms needed to keep you alive are all you need. You might dine on the finest meal of delicious meat and alcohol, but it all turns into something impure the very next morning, And there is nothing more to it than that. So be content with life-sustaining provisions and simple clothes, And be a loser when it comes to food, clothing and conversation.
Just as space can accommodate the whole universe – the mountains, continents, and so forth – the nature of the mind is so vast that it can accommodate the whole of phenomena.
With compassion, you need to be able to envision the end goal – the happiness that you want the other to attain. It is not the case that when you feel compassion you only see suffering and pain and cannot see anything beyond that. Rather, you have the imagination to see the other as free and happy, and you keep that aim in mind”
The realization that all phenomena of samsara and enlightenment are emptiness inseparable from naked awareness is the view.
To release present awareness within the spacious natural state and then to sustain the self-liberation of thoughts without grasping is meditation.
All post-meditative activity done harmoniously with the Dharma is the conduct.
The complete manifestation of that abiding nature is the result.
Sit on a cushion in a manner as comfortable as possible, wearing loose clothing. Hold your body straight without leaning to the left or the right, forward or backward. Your ears should be in a line with your shoulders, and nose in a straight line with your navel. Keep the tongue at the roof of the mouth and close your lips. Eyes are slightly open, and breathing is quiet through the nostrils.
Birth, aging, illness, and death: these things are normal. Birth is the normal way of things, aging’s the normal way of things, illness and death are the normal way of things. Get so that you can see clearly that this is the way things normally are. That’s when a sense of disenchantment can arise. You’ll be able to loosen the grip that these things have on you. You’ll be able to pull them out, root and all.
We’ve suffered as the slaves of defilement and craving for how long now? Can you remember? Ask yourself. Can you remember all you’ve been through? And how much longer are you going to let it keep on happening — this holding and carrying and weighing yourself down? How many eons have you been doing this? Tens of thousands, hundreds of thousands of eons. Can you count them all? Of course you can’t. And how much longer will you have to keep on suffering in this way? If you’re still stubborn, still unwilling to listen to the Buddha’s teachings, this is the kind of reward you’ll have to expect out of life. Do you want it? Do you like it? If you don’t want it, then you’ll have to develop the goodness of your mind so that you can see your way out of this, so that you can see your defilments, so that you can see the suffering and harm they cause.
My native land is all lands,
In no particular direction.
My monastery is the solitary mountains,
In no particular place.
My family is all the beings of the six realms.