No matter how many enemies that one meets, no matter what they do, no matter who they are, not one of them exists without being dependent upon the internal enemy. For as long as there is grasping at ‘self’, there will always be ‘other’. The moment that the mind is rid of this, all enemies, both internal and external, will disappear.
Where would I possibly find enough leather
With which to cover the surface of the earth?
But (just) leather on the soles of my shoes
Is equivalent to covering the earth with it.
Likewise it is not possible for me
To restrain the external course of things
But should I restrain this mind of mine
What would be the need to restrain all else?
When anger arises in what we think of as our minds, we become oblivious even to the dangers that might threaten us. Our faces flushed with rage, we seize our weapons and could even kill a lot of people. But this anger is an illusion; it is not at all some great force that comes rushing into us. It achieves one thing only and that is to send us to hell, and yet it is nothing but thought, insubstantial thought. It is only thought, and yet!
At this moment, while I am teaching Dharma, let us consider the mental experience, or thought, which you have, of listening carefully to me. Does this have a form or color? Is it to be found in the upper or lower part of the body, in the eyes or the ears?
What we call the mind is not really there at all. You can find out whether the mind exists or not by just turning inwards and reflecting carefully. You will see that the mind does not begin, or end, or stay, anywhere; that it has no color or form and is to be found neither inside nor outside the body. And when you see that it does not exist as any thing, you should stay in that experience without an attempt to label or define it.
Dilgo Khyentse Rinpoche
Whilst lacking pure renunciation there is no way to pacify
The continual thirst for pleasure in the ocean of samsara,
And since all living beings are bound by their craving for existence,
You must begin by finding the determination to be free.
The freedoms and advantages are rare, and there’s no time to waste,
Reflect on this again and yet again, and dispel attachment to this life.
To dispel attachment to your future lives, contemplate repeatedly
The unfailing effects of karma and the sufferings of samsara
When, through growing accustomed to thinking in this way,
Hope for the pleasures of saṃsāra no longer arises even for an instant,
And throughout both day and night you long for liberation,
Then, at that time, true renunciation has been born.
How do we come to understand that our life is mind? There are many examples of how to realise this. One important example is that of the dream. In our dreams, we have many experiences and, while we’re dreaming, it feels as real as this life. We can see colours, shapes, everything, and it can have an effect on our mind. If it is a happy dream, we enjoy it, and our mind is happy.
Actually, there’s no difference between our dreams and the life that we are living. It is we who experience the dreams, and it is we who experience this life. There is no difference between the dream and the present life. The only difference is that our normal life is influenced by very strong propensities while our dreams are not so strongly affected by them. But it’s actually all the same.
His Holiness Sakya Trizin
All things have the nature of mind. Mind is the chief and takes the lead. If the mind is clear, whatever you do or say will bring happiness that will follow you like a shadow.
All things have the nature of mind. Mind is the chief and takes the lead. If the mind is polluted, whatever you do or say leads to suffering which will follow you, as a cart trails a horse.