To neglect all your mothers from the past,
And remember only one is a form of attachment.
So don’t think that you’ve truly aroused compassion!
For as long as you have partiality and attachment,
There will be no liberation from saṃsāra.

Meditators’ brains responded to the coupling of death and self-stimuli in a manner indicating acceptance rather than denial, corresponding to increased self-reported well-being. Additionally, degree of death acceptance predicted positively valenced meditation-induced self-dissolution experiences, thus shedding light on possible mechanisms underlying wholesome vs pathological disruptions to self-consciousness. The findings provide empirical support for the hypothesis that the neural mechanisms underlying the human tendency to avoid death are not hard-wired but are amenable to mental training, one which is linked with meditating on the experience of the embodied self’s impermanence. The results also highlight the importance of assessing and addressing mortality concerns when implementing psychopharmacological or contemplative interventions with the potential of inducing radical disruptions to self-consciousness.

Fed and fuelled by that, the great tree would stand for a long time.

When Ānanda suggests that dependent origination is simple, the Buddha rebukes him and explains how stable and hard to eradicate it is with the simile of a great tree.

Historical meditation practice (accumulated lifetime hours) was significantly associated with favorable psychological outcomes.

retrospective cross-sectional design precludes our ability to make causal inferences about the impact of meditation on psychological outcomes. So, while meditation practice may lead to improved psychological outcomes, it is also possible that people with better mental health may be more likely to engage in meditation, and/or sustain a meditation practice over a relatively long time duration

In a daily study of 80 couples across 14 days ( N = 1,798 observations), people experienced lower life satisfaction, greater negative emotions, and fewer positive emotions on days when they reported lower than their average relationship satisfaction, but this association was attenuated for people high in mindfulness.

Findings suggest a relationship between socio-cultural-religious values and prosocial behavior in that Thai-Buddhist-affiliative society appears more altruistically-oriented than the American

Our findings could be laid out along a developmental continuum: portrayals were seen to range from unreflective voicing of a reified self, to more developed self-narratives in which mindful awareness (a meta-position) was portrayed in dialogue: bringing an inquisitive, present-focused, and compassionate awareness to habitual reactions. The telos of development, as seen from both [Dialogical Self Theory and Buddhist] perspectives, entails de-positioning: describing simple awareness of being. Our analyses display how the voice de-reifies self, and how that voice may be taken up by practitioners, to varying extents.

If we agree that “illusion” is a negative and the prefix “dis-” a kind of minus sign, then logically and by mathematical analogy “disillusion” and “disillusionment” must be positives, no? And yet in common parlance they’re anything but.

Those who thus abide, ever remain invincible, in happiness established. These are the greatest blessings.

Ten weeks after the stay, meditation retreats and vacations including meditation were associated with greater increases in mindfulness, lower levels of fatigue, and higher levels of well-being than an “ordinary” vacation during which meditation was not practiced.

The index of moderated mediation from the Five Precepts was significant (b = -0.019 (95%CI -0.029, -0.009)).

Observing the Five Precepts offers evidence that it buffers the effect of perceived stress on depression. People with high levels of observing the Five Precepts are less likely to develop depressive symptoms.

Giving and moral conduct,
developing a mind of love…

The three grounds for meritorious activity.

In healthy adults, we found that compassion training increased altruistic redistribution of funds to a victim encountered outside of the training context. Furthermore, increased altruistic behavior after compassion training was associated with altered activation in brain regions implicated in social cognition and emotion regulation, including the inferior parietal cortex and dorsolateral prefrontal cortex (DLPFC), and in DLPFC connectivity with the nucleus accumbens.

These results suggest that compassion can be cultivated with training and that greater altruistic behavior may emerge

Then at that time the Gracious One was sitting reflecting on his own abandonment of countless bad, unwholesome things, and how through development countless wholesome things had come to fulfilment.

This not being, that is not;
from the cessation of this, that ceases.

The Buddha, soon after awakening, utters this famous and pithy summary of the Dhamma.

Research indicates that core dimensions of psychological well-being can be cultivated through intentional mental training.

‘This contemplative Gotama whom you praise is a nihilist, one who doesn’t declare anything.’
‘I tell you, venerable sirs, that the Blessed One righteously declares that “This is skillful.” He declares that “This is unskillful.”’

The householder Vajjiya Māhita visits some wanderers and the Buddha praises his defense of the Dhamma, explaining in detail what religious practices the Buddha does praise.

Participation in the program predicted increases in subjective well-being and mindfulness over time compared to the control group. Regardless of condition, frequency of meditation predicted lower psychological inflexibility and higher mindfulness, well-being, and progress toward values. Length of meditation session predicted a greater ability to observe experience, and prior meditation experience predicted greater nonreactivity to experience.

Formerly, Anurādha, and also now, I teach just suffering and the cessation of suffering.

Venerable Anurādha is questioned by a number of ascetics, and ends up by saying that the Realized One is described in terms other than “existing after death” and so on. The wanderers say he’s a fool, so he checks with the Buddha, who says that a Realized One is not even apprehended in this life, so how can he be described after death?

Ven. Sunyo on D&D makes a compelling argument that the Buddha’s final statement here is meant categorically, not pedagogically.

who has confidence in the Saṅgha,
and correct view:
they’re said to be prosperous,
their life is not in vain.

The four factors of stream entry.

When a noble disciple has wisdom, the faith, energy, mindfulness, and immersion that follow along with that become stabilized.

Having developed wisdom a mendicant is awakened.

Buddhism does, in fact, contain transcendence and mystery and it is quite capable of taking a seat at the open table of postmodern spirituality.

They formerly had the desire to attain perfection, but when they attained perfection the corresponding desire faded away.

The Venerable Ānanda explains to the Brahmin Uṇṇābha how the right kind of desire leads to the end of desire.

… he cuts its inner bark and takes it away, thinking it is heartwood; and so whatever it was he had to make with heartwood, his purpose will not be served.

After the incident with Devadatta, the Buddha cautions the mendicants against becoming complacent and points to liberation as the true heart of the teachings.

A mendicant with these five qualities is an exquisite ascetic of ascetics.

And if anyone should be rightly called an exquisite ascetic of ascetics, it’s me.

Bhikkhus, this spiritual life is not lived for the sake of deceiving people …

… rather, this spiritual life is lived for the sake of restraint …

A sutta on the proper motivation for “priests” in the Buddha’s religion… and for the rest of us too.

A bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.

… the Perfectly Enlightened One is declared to be the chief among them. So too, whatever wholesome states there are, they are all rooted in diligence

This is the first sutta in a repetition series continuing with:

• SN 45.140
• SN 45.141–5
• SN 45.146–8

And how does a bhikkhu who has a good friend develop and cultivate the Noble Eightfold Path?

Bhikkhus, if one’s clothes or head were ablaze, what should be done about it?

Even more than if your clothes are on fire, you should make an effort to understand the four noble truths.

What do you think, bhikkhus, which is more numerous: these few siṁsapa leaves that I have taken up in my hand or those in the siṁsapa grove overhead?

The Buddha taught only a fraction of what he knows.

These five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit.

Five meditations that lead to freedom and the Buddha supplies five similes which subtly illustrate five aspects of awakening.

I am one of those in the world who sleep well.

The Buddha sleeps well, even on cold, hard ground.

To better understand how meditation influences the sensory experience, we used arterial spin labeling functional magnetic resonance imaging (fMRI) to assess the neural mechanisms by which mindfulness meditation influences pain in healthy human participants. After 4 d of mindfulness meditation training, meditating in the presence of noxious stimulation significantly reduced pain unpleasantness by 57% and pain intensity ratings by 40% when compared to rest.

Tied by the yoke of sensuality & the yoke of becoming, monks, one is a returner, returning to this state…

Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a holy life.

Religion tends to rely upon faith alone, and philosophy on understanding alone. But the Buddha, in his teaching of the Truths, stresses the even balancing of five faculties: faith, energy, mindfulness, concentration, and understanding

These four essays serve as a stimulating introduction to important aspects of Buddhist thought, i.e. the eightfold noble path, faith and its purpose, cessation, and consciouness.

What is the mind’s stand?

Someone without the eightfold path is easily knocked over, like a pot without a stand.

They get a good reputation and grow in fame,
those who develop the direct route

For what purpose, friends, is the holy life lived under the ascetic Gotama?

Mendicants, I’m not even comfortable thinking about a place where mendicants argue…

When mendicants fight, the Buddha doesn’t like it.

… what is the person whose mind is like a diamond?

Showing the Canonical basis for the “Vajra” image which would become important in later Buddhism.

… how is a bhikkhu skilled in the ways of his own mind?

The Buddha teaches that if you can’t read anyone else’s mind, read your own by regular self-reflection.

He understands thus: ‘Formerly there was greed which was bad, and now there is none, which is good. Formerly there was hate, which was bad, and now there is none, which is good. Formerly there was delusion, which was bad, and now there is none, which is good.’ So here and now in this very life he is parched no more

How to navigate among different spiritual opinions.

And how is an individual like an inscription in rock?

… the ascetic life and the fruits of the ascetic life

The eightfold path is the ascetic life. Its fruits are stream-entry, once-return, non-return, and perfection.

It seems that we are actually impermanent, though we thought ourselves permanent; it seems that we are actually transient, though we thought ourselves everlasting

A lion’s roar terrifies beasts. The Buddha’s teaching terrifies the gods.

such a monk gives up the here and the beyond,
just as a serpent sheds its worn-out skin

As we advance along the path, we shed our old attachments.

These brighten up the heavens
Where they’ve been reborn.

The Buddha is asked about the future destiny of people who are generous—and not.

Fast to death and get Enlightened? It really doesn’t work that way. You have to come back. You have to be able to deal with these emotions.

We can simply answer, from the Buddhist point of view, that we put ourselves here.

Why we revere them, why it’s important to keep them in mind, and why we appreciate them

A rambling talk about the Buddha and the Cosmos.

When we guard our mind, the thinking is unable to continue, unable to proliferate.

This is all a misunderstanding because reality is based on the mind.

In reality there are only three things: mind, matter, and Dhamma.

The word “suffering” just means everything that can make you unhappy, that stops you from being a peaceful and happy and content person. When we really look at it, that comes down to just about everything! Everything we come into contact with has the potential to cause us suffering.

The attainment of good states relies on an example: someone to awaken in us a desire to better ourselves.

In Buddhism it’s all about what you do: you can’t just wait for good things to come. We put much more emphasis on doing good than on getting something good.

I don’t expect everyone to give up all of these things, but there’s no other way.

The bee sting is nothing: get out of the well!

… there are these five kinds of wealth. What five?

I do not cry over my dead son. He went to another life according to his karma.

A family explains their lack of tears.

Because of these meritorious deeds, I have been born as a very beautiful devata

A deva explains how keeping the precepts and being a follower of the Supreme Buddha can bring happiness.

A noble disciple who has these four things is a stream-enterer

One of the few suttas in the Canon where the Buddha directly teaches Bhikkhunīs.

Kālāmas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logic…

In this famous sutta, the Buddha outlines a practical epistemology.

… the real enemy of man is not man. The real enemy is our ignorance, discrimination, fear, craving, and violence.

I met a traveller from an antique land,
Who said—Two vast and trunkless legs of stone
Stand in the desert….

… conditions in the world are deteriorating drastically, so that peace-loving neighbours are finding it hard not to be drawn into difficult and fearful situations. It was the Buddha’s explicit teaching that real peace and happiness cannot be found within worldly conditions. First, they are always changing, but also they do not contain enough depth and profundity to really satisfy the yearning in our hearts for a deep and lasting contentment. This little volume of Dhamma talks is offered here to show a way out of our problems and suffering.

… if you smile, the cars will go faster

Don’t think of this as “cosmic.” It’s not. It’s practical.

Venerable Courtin gives an emphatic exhortation on the purpose of Buddhist practice.

Note: I do not recommend the second or third parts of this talk as they take a sectarian turn.

The mind becomes clearer and clearer and you will be delighted.

A conversation on the central role of meditation in Buddhism.

While I disagree with Bhante G’s dismissal of mantras and labeling as techniques, his teachings on the theory of mindfulness are always worth a listen.

For an even more detailed analysis, see MN 117.

Note: The PDF linked above is from Bhikkhu Bodhi’s translation, courtesy of SuttaCentral.

The task of meditation is to understand the nature of the mind and to use it effectively in daily life.

It’s incredible, sir, it’s amazing! How the Buddha tames those who are wild

One of the most beloved stories in the Pāli Canon.

[In Buddhism, morality] is not concerned so much with the result of one’s actions on other people as it concerns the result of one’s actions on one’s own mind.

An excellent introduction to Buddhist ethics and its place in the path to liberation, including answers to many frequently asked questions.

Overall, Buddhist practice can be seen as a combination of two processes: the cultivation and growth of wholesome, positive mental states, and the weakening, and final eradication, of mental ‘defilements’.

You’re not trying to push the stress away, or annihilate it or get rid of it, but just lifting it up and seeing it and then using it as a bridge so that it can take one to kindness and compassion.

… one of the most outstanding testimonies to the Buddha’s capability as a teacher is the conversion of the killer Aṅgulimāla.

I have arrived, I am home
In the here, in the now
I am solid, I am free
In the ultimate, I dwell

An invitation and encouragement to stop and heal.

There is no way to healing. Healing is the way.

We found that participants typically did not enjoy spending 6 to 15 minutes in a room by themselves with nothing to do […] and that many preferred to administer electric shocks to themselves instead of being left alone with their thoughts.

… the vast majority of Americans (97 percent) are forfeiting the chance to enhance their well-being by practicing real generosity with their money.

… without showing any disrespect simply because it is worded in Sinhala, if you listen to this marvellous Dhamma with worshipful devotion and gladness, you will surely gain heavenly bliss

A Sinhalese poem on the dangers of Saṃsāra and the benefits of the practice, showing that the southern lineage of Buddhism also had a thriving literary tradition.

For a more poetic translation, see The World’s True Welfare and to hear the poem in the original Sinhala, see Archive.org.

I have taught the Dhamma compared to a raft, for the purpose of crossing over, not for the purpose of holding onto. Understanding the Dhamma as taught compared to a raft, you should let go even of Dhammas, to say nothing of non-Dhammas.

In this famous and much-celebrated sutta, the Buddha teaches how to properly grasp Buddhist philosophy so as not to lead to more suffering.

All of us want some happiness and no one wants to suffer, so every action we take is motivated by the thought of how can I be happy, how can I avoid pain. In a world already divided in so many ways, we create a world of our own.

A short essay introducing the interplay between compassion and wisdom.

We manifest our humanity, we are most fully human, in learning.

On how Thai Buddhists respond to death, and how we can use the Buddha’s education system to live the good life.

Meditation is not a pill.

Meditation is uncovering deeper and deeper messes in the mind, and progressively “letting the dirt out.”

When Westerners come to Buddhism, they usually approach it through the doors of psychology, history of religions, or perennial philosophy, all of which are dominated by Romantic ways of thinking.

Thanissaro Bhikkhu takes us on a long tour of Romantic philosophy before eventually showing how Romantic sensibilities affected the reception of Buddhism in the West. Most helpful is his list in chapter 7 where he outlines specifically the differences he sees between Buddhism and Western Romanticism.

Even if you ultimately disagree with Ajahn Geoff’s analysis, this is still an important work to engage with seriously, as it forces a direct confrontation with Western religious assumptions and motivations.

There’s a way we want to spend our time, but we don’t do that because we don’t have the sense that time is short, time is precious. And the way to systematically raise the sense of urgency—Buddhism calls it samvega, spiritual urgency—is to bring the scarcity of time front and center in one’s consciousness: I am going to die. This show is not going to go on forever.

A gentle introduction to mindfulness of death.

They are the mature ones, the old campaigners of saṃsāra, who have had their fill of loving and hating. They are beginning to feel instinctively that freedom lies in letting go. It is to such people really that the Buddha spoke. The rest merely happened to be present

An rousing collection of essays on the urgent need for wisdom.

This translation had a large impact on Pāli scholarship, being the first reliable and beautiful translation of the book in English. Every translation since (and there have been many!) is deeply indebted to Venerable Buddharakkhita’s thoughtful rendering, now available for free through the generosity of the BPS.

a perilous flood has arisen,
for those oppressed by old age and death,
let me declare an island to you.
Owning nothing, taking nothing:
this is the island with nothing further.
I call this [island] ‘nibbāna,’
the extinction of old age and death.

How to recognize an emancipated person.

The book was written in 1990, and Wisdom published an expanded version in 1991 that became a huge success. That version has since undergone several revisions and reprints, the latest being the “20th Anniversary Edition” from 2011.

A shorter version of this book from the 1970s (called Come and See) is available over at the Corporate Body of the Buddha Educational Foundation.

When I first heard her story, I found myself wondering how on earth I could help a mother to overcome the grief of the loss of a son. Nothing gave Laila hope

A therapist successfully uses secularized Buddhist meditation techniques to help Palestinians living with severe trauma.

… hypnotic response and meditation involve opposite processes

Meditation plunges us into the depths of the (normally) subconscious processes of intentions forming and contending in the mind. As we become more familiar with these processes, we can more quickly and accurately identify when, how and why the mind moves: pushing back the curtain of ignorance on the workings of our subconscious mind and reducing our tendency to be hypnotized and controlled.

And for a more recent study confirming the result, see “The association between mindfulness and hypnotizability” American Journal of Clinical Hypnosis. 2018 Jul; 61(1):4–17. doi: 10.1080/00029157.2017.1419458

Transcribed from a series of YouTube videos, this short booklet concisely describes the practice as it’s taught in the Mahasi vipassana tradition.

For those practicing intensively according to this booklet, I encourage you to sign up for one-on-one instruction here.

There is also a sequel to this booklet.

It’s interesting to walk through the graveyards of towns, and see that for the first few years after a person dies there may be a head stone, maybe someone remembers, but after twenty, thirty, or forty years, they could bulldoze the graves because the land is so valuable and plant somebody else in there. So even your head stone just crumbles to dust. All record of you living here is gone, because no one remembers who you were or what you did. Isn’t that beautiful? So why not do that right now? Bulldoze this idea of who you are

You can also listen to this book on YouTube.

… bodily conduct that harms oneself, harms others, harms both; that destroys wisdom and fosters evil; that does not [lead to] attaining Nibbāna, does not lead to knowledge, does not lead to awakening, and does not lead to Nibbāna.

Ānanda, are all precepts and observances, lifestyles, and spiritual paths fruitful?

Not all paths go up the same mountain.

Whoso has boys, has sorrow of his boys,
Whoso has kine, by kine come his annoys.
Man’s assets, these of all his woes are chief.
Who has no more, no more has grief.

In this dramatic poem, the Buddha and a cowherd debate who is more prepared for a coming storm.

I did not delight in the contemplative Gotama’s speech; I condemned it, rose from my seat, and left!

A grieving father is having none of the Buddha’s nonsense, and King Pasenadi gets a damma talk from his wife, Queen Mallikā, on the dangers of affection in this entertaining sutta.

‘Others will be cruel; we shall not be cruel here’

The Buddha gives a comprehensive moral rubric we can use to assess and guide our development of self-effacement.

What kind of bhikkhu, friend Ānanda, could illuminate the Gosinga Sāla-tree Wood?

A number of the Buddha’s greatest disciples gather together and discuss the qualities they admire.

Furthermore, a mendicant is attached to their own views, holding them tight, and refusing to let go. This too is a quality that makes them difficult to admonish.

Venerable Mahā Moggallāna lists 16 qualities that make someone difficult or easy to admonish.

So this holy life, bhikkhus, does not have gain, honour, and renown for its benefit, or the attainment of virtue for its benefit, or the attainment of concentration for its benefit, or knowledge and vision for its benefit. But it is this unshakeable deliverance of mind that is the goal of this holy life, its heartwood, and its end.

Following the incident with Devadatta, the Buddha cautions the mendicants against becoming complacent with superficial benefits of spiritual life and points to liberation as the true heart of the teaching.

During my first weeks with my teacher, Ajaan Fuang, I began to realize that he had psychic powers.

There is no single “swiss-army knife” technique that works equally well at all times; instead, we must carefully examine our present conditions and determine what practice is most relevant.

It is wrong perception that leads to the concepts of being and nonbeing.

… beings are intoxicated with life and engage in misconduct by body, speech, and mind. But when one often reflects upon [death], the intoxication with life is diminished.

Topics that are worth regularly reflecting on, whether as a lay person or a renunciant.

Mendicants, there are these seven kinds of wealth. What seven? The wealth of faith, ethical conduct, conscience, prudence, learning, generosity, and wisdom.

The person who’s to their body-cave
Clouded by many moods…

Those who remain attached to the body, to sensuality, and to their sense of “mine” will have a hard time freeing themselves from fear of death and from further rebirths.

Whatever doubts there are…
The meditators give up all these

The Buddha rejoices in Ven. Revata’s diligent meditation.

let a mindful one avoid at every turn
these sense-desires,
with them abandoned,
cross the flood

What is the one thing, O Gotama, Whose killing you approve?

There’s always something we can do to progress towards Awakening. And it’s something that has benefits all along the way.

Ayya Santussika encourages us to strive earnestly for Stream Entry.

As for the question of suffering in the future—in this life or the next—don’t overlook your heart that’s suffering right now.

A collection of Luangta’s talks delivered to lay people. A beautiful collection of sermons from one of the great modern masters.

Faith is the seed, practice the rain,
And wisdom is my yoke and plow.

A simile on the work of the practice as farming.

An open-source version can be read online for free at Reading Faithfully or via the links compiled online, but the real book is still recommended for its helpful redactions and notes.

See SN 45.49 for how to use a good friend to advance on the path.

It would be good, lord, if the Blessed One would teach me the Dhamma in brief

This discourse is one of the few teachings in the canon (along with the teachings on mindfulness) which the Buddha declared as “categorical”: always applicable and useful in any situation. This sutta gives, better than any other, the overall direction of the teachings, and is a helpful rubric to refer back to.

The teaching of the four noble truths reflects a medical scheme of diagnosis, which proceeds from recognition of the disease, dukkha, to identifying its cause, craving.

Here, Bhikkhu Analayo gives us a straightforward exposition of the Four Noble Truths. A perfect, short introduction based on the Early Texts.

We have to practice step by step to attain succeeding levels of happiness, starting with the happiness that arises from giving, to the happiness from keeping the precepts, not hurting others, to the happiness from samadhi or mental discipline.

A simple and straightforward but powerful summary of the path to wisdom encouraging us all to strive for real, lasting happiness.

Co-incidence of two phenomena, even when repeated, does not mean that one phenomenon is the cause of the other. To claim that activity in the brain causes awareness, or mind, is plainly unscientific.

Ajahm Brahm explains how science can be dogmatic and religion scientific.

If a sensation of itchiness intervenes and the yogi desires to scratch because it is hard to bear, both the sensation and the desire to get rid of it should be noted, without immediately getting rid of the sensation by scratching.

An excellent general introduction to meditation, these instructions are applicable to whatever meditation technique you use.

…when these people meditate they’re awfully grim.

Ajahn Geoff reminds Westerners to ground their meditation practice in generosity.

We’ve got these defilements, they are within us and they keep coming up all the time. They act like demons. They cause one trouble the whole time. So one does the meditation practice and it’s quite hard work for quite a long time, but steadily the results come. Bit by bit they come.

Ajahn Pañña has a light-hearted but sincere discussion on the fundamentals of Buddhism one evening in Thailand.

When you are repelled by everything, there is nothing to grasp onto and craving becomes impossible.

Ajahn Brahmali explains how ethics and meditation lead to enlightenment.

When, bhikkhus, a carpenter or a carpenter’s apprentice looks at the handle of his adze, he sees the impressions of his fingers and his thumb, but he does not know: ‘So much of the adze handle has been worn away today, so much yesterday, so much earlier.’ But when it has worn away, the knowledge occurs to him: it has worn away.

Liberation happens naturally as the result of cultivating the Path.

The fire of lust burns mortals; Infatuated by sensual pleasures

A short, poetic description of Nibbāna.

It’s only natural that joy springs up when you have no regrets.

This lovely sutta reassures us that the path to awakening is the natural result of cultivating and perfecting ethics.

You will experience many sensual pleasures in your life: food, music, sex and zombie movies. You should become aware as well of the great joy, a pleasure beyond the sensual, that comes with generosity. Become aware that this joy is greatest when your intentions are purest, when the recipients of your generosity are worthy and when the manner of giving is proper. This joy is the direct experience of the merit you have earned.

This book gives a gentle and readable introduction to the Buddhist path of self-transformation and transcendence with a heavy emphasis on virtue.

… when you understand the nature of your own mind, you’ll be able to control it naturally; you won’t have to push

Some introductory remarks on Buddhism and questions answered by Lama Yeshe, the popular Tibetan master.

We waste our whole lives neglecting our minds. And this is really what our purpose is in being human: it’s to develop our minds.

An end to The Los Angeles Course, Bhante encourages us to use our human life wisely.