We need to make a very clear distinction between what is in our ego’s self-interest and what is in our ultimate interest; it is from mistaking one for the other that all our suffering comes.
I often think of the words of the great Buddhist master Padmasambhava: “Those who believe they have plenty of time get ready only at the time of death. Then they are ravaged by regret. But isn’t it far too late?” What more chilling commentary on the modern world could there be than most people die unprepared for death, as they have lived, unprepared for life?
People will die as they have lived, as themselves.
Taking impermanence truly to heart is to be slowly freed from the idea of grasping, from our flawed and destructive view of permanence, from the false passion for security on which we have built everything.
We are acting as if we were the last generation on the planet. Without.
You see, we are all dying. It’s only a matter of time.
At the heart of all religions is the certainty that there is a fundamental truth, and that this life is a sacred opportunity to evolve and realize it.
As Buddha said, “What you are is what you have been, what you will be is what you do now.” Padmasambhava went further: “If you want to know your past life, look into your present condition; if you want to know your future life, look at your present actions.
Shantideva said: Whatever joy there is in this world All comes from desiring others to be happy, And whatever suffering there is in this world All comes from desiring myself to be happy.
The simplicity of total trust is one of the most powerful forces in the world.
There is no need for temples; no need for complicated philosophy. Our own brain, our own heart is our temple; my philosophy is kindness.
Death is a vast mystery, but there are two things we can layabout it: It is absolutely certain that we will die, and it is uncertain when or how we will die. The only surety we have, then, is this uncertainty about the hour of our death, which we seize on as the excuse to postpone facing death directly. We are like children who cover their eyes in a game of hide-and-seek and think that no one can see them.
Of all footprints That of the elephant is supreme; Of all mindfulness meditations That on death is supreme.7.
What is really baffling about life is that sometimes, despite all our confusion, we can also be really wise!
Thomas Merton wrote: “What can we gain by sailing to the moon if we are not able to cross the abyss that separates us from ourselves? This is the most important of all voyages of discovery, and without it, all the rest are not only useless, but disastrous.
The posture we take when we meditate signifies that we are linking absolute and relative, sky and ground, heaven and earth, like two wings of a bird, integrating the skylike, deathless nature of mind and the ground of our transient, mortal nature. The.
The only truly serious goals in life are learning to love other people and acquiring knowledge.
But whether we fear death and refuse to face it, or whether we romanticize it, death is trivialized. Both despair and euphoria about death are an evasion. Death is neither depressing nor exciting; it is simply a fact of life.
To meditate is to make a complete break with how we “normally” operate, for it is a state free of all cares and concerns, in which there is no competition, no desire to possess or grasp at anything, no intense and anxious struggle, and no hunger to achieve: an ambitionless state where there is neither acceptance nor rejection, neither hope nor fear, a state in which we slowly begin to release all those emotions and concepts that have imprisoned us into the space of natural simplicity.
Milarepa wrote: In horror of death, I took to the mountains – Again and again I meditated on the uncertainty of the hour of death, Capturing the fortress of the deathless unending nature of mind. Now all fear of death is over and done.
What need is there to say more? The childish work for their own benefit, The buddhas work for the benefit of others. Just look at the difference between them. If I do not exchange my happiness For the suffering of others, I shall not attain the state of buddhahood And even in samsara I shall have no real joy.