Pema Chödrön Quotes

In Buddha’s opinion, to train in staying open and curious—to train in dissolving our assumptions and beliefs—is the best use of our human lives.
Pema Chödrön
You are the sky. Everything else – it’s just the weather.
Pema Chödrön
To lead a life that goes beyond pettiness and prejudice and always wanting to make sure that everything turns out on our terms, to lead a more passionate, full, and delightful life than that, we must realize that we can endure a lot of pain and pleasure for the sake of finding out who we are and what this world is, how we tick and how our world ticks, how the whole thing just is.
Pema Chödrön
A much more interesting, kind, adventurous, and joyful approach to life is to begin to develop curiosity, not caring whether the object of our inquisitiviness is bitter or sweet.
Pema Chödrön
Welcome the present moment as if you had invited it. It is all we ever have so we might as well work with it rather than struggling against it. We might as well make it our friend and teacher rather than our enemy.
Pema Chödrön
In reality, when you feel depressed, lonely, betrayed, or any unwanted feelings, this is an important moment on the spiritual path. This is when real transformation can take place.
Pema Chödrön
PATIENCE is the antidote to anger, a way to learn to love and care for whatever we meet on the path.
Pema Chödrön
I dedicate the merit of the occasion to all beings. This gesture of universal friendship has been likened to a drop of fresh spring water. If we put it on a rock in the sunshine, it will soon evaporate. If we put it in the ocean, however, it will never be lost. Thus the wish is made that we not keep the teachings to ourselves but to use them to benefit others.
Pema Chödrön
Buddha is our inherent nature—our buddha nature—and what that means is that if you’re going to grow up fully, the way that it happens is that you begin to connect with the intelligence that you already have. It’s not like some intelligence that’s going to be transplanted into you. If you’re going to be fully mature, you will no longer be imprisoned in the childhood feeling that you always need to protect yourself or shield yourself because things are too harsh. If you’re going to be a grown-up—which I would define as being completely at home in your world no matter how difficult the situation—it’s because you will allow something that’s already in you to be nurtured. You allow it to grow, you allow it to come out, instead of all the time shielding it and protecting it and keeping it buried. Someone once told me, “When you feel afraid, that’s ‘fearful buddha.’” That could be applied to whatever you feel. Maybe anger is your thing. You just go out of control and you see red, and the next thing you know you’re yelling or throwing something or hitting someone. At that time, begin to accept the fact that that’s “enraged buddha.” If you feel jealous, that’s “jealous buddha.” If you have indigestion, that’s “buddha with heartburn.” If you’re happy, “happy buddha”; if bored, “bored buddha.” In other words, anything that you can experience or think is worthy of compassion; anything you could think or feel is worthy of appreciation.
Pema Chödrön
As the twelfth-century Tibetian yogi Milarepa said when he heard of his student Gampopa's peak experiences, 'They are neither good nor bad. Keep meditating.'
Pema Chödrön
Even though peak experiences might show us the truth and inform us about why we are training, they are essentially no big deal. If we can't integrate them into the ups and downs of our lives, if we cling to them, they will hinder us. We can trust our experiences as valid, but then we have to move on and learn how to get along with our neighbors. Then even the most remarkable insights can begin to permeate our lives. As the twelfth-century Tibetian yogi Milarepa said when he heard of his student Gampopa's peak experiences, 'They are neither good not bad. Keep meditation.'
Pema Chödrön
The Buddha’s principal message that day was that holding on to anything blocks wisdom. Any conclusion that we draw must be let go. The only way to fully understand the bodhichitta teachings, the only way to practice them fully, is to abide in the unconditional openness of the prajna, patiently cutting through all our tendencies to hang on.
Pema Chödrön
It's hard to know whether to laugh or to cry at the human predicament. Here we are with so much wisdom and tenderness, and—without even knowing it—we cover it over to protect ourselves from insecurity. Although we have the potential to experience the freedom of a butterfly, we mysteriously prefer the small and fearful cocoon of ego.
Pema Chödrön
We think that if we just meditated enough or jogged enough or ate perfect food, everything would be perfect. But from the point of view of someone who is awake, that’s death. Seeking security or perfection, rejoicing in feeling confirmed and whole, self contained and comfortable, is some kind of death. It doesn’t have any fresh air. There’s no room for something to come in and interrupt all that. We are killing the moment by controlling our experience.
Pema Chödrön
Two kinds of selfish people: the unwise and the wise. Unwise selfish people think only of themselves, and the result is confusion and pain. Wise selfish people know that the best thing they can do for themselves is to be there for others. As a result, they experience joy.
Pema Chödrön
We have two alternatives: either we question our beliefs - or we don't. Either we accept our fixed versions of reality- or we begin to challenge them. In Buddha's opinion, to train in staying open and curious - to train in dissolving our assumptions and beliefs - is the best use of our human lives.
Pema Chödrön
It is only when we begin to relax with ourselves that meditation becomes a transformative process. Only when we relate with ourselves without moralizing, without harshness, without deception, can we let go of harmful patterns. Without maitri (metta), renunciation of old habits becomes abusive. This is an important point.
Pema Chödrön
People get into a heavy-duty sin and guilt trip, feeling that if things are going wrong, that means that they did something bad and they are being punished. That's not the idea at all. The idea of karma is that you continually get the teachings that you need to open your heart. To the degree that you didn't understand in the past how to stop protecting your soft spot, how to stop armoring your heart, you're given this gift of teachings in the form of your life, to give you everything you need to open further.
Pema Chödrön
As human beings, not only do we seek resolution, but we also feel that we deserve resolution. However, not only do we not deserve resolution, we suffer from resolution. We don't deserve resolution; we deserve something better than that. We deserve our birthright, which is the middle way, an open state of mind that can relax with paradox and ambiguity.
Pema Chödrön
If we learn to open our hearts, anyone, including the people who drive us crazy, can be our teacher.
Pema Chödrön
Patience is the training in abiding with the restlessness of our energy and letting things evolve at their own speed.
Pema Chödrön
Things falling apart is a kind of testing and also a kind of healing. We think that the point is to pass the test or to overcome the problem, but the truth is that things don’t really get solved. They come together and they fall apart. Then they come together again and fall apart again. It’s just like that. The healing comes from letting there be room for all of this to happen: room for grief, for relief, for misery, for joy.
Pema Chödrön
The first noble truth of the Buddha is that when we feel suffering, it doesn’t mean that something is wrong. What a relief. Finally somebody told the truth. Suffering is part of life, and we don’t have to feel it’s happening because we personally made the wrong move. In reality, however, when we feel suffering, we think that something is wrong. As long as we’re addicted to hope, we feel that we can tone our experience down or liven it up or change it somehow, and we continue to suffer a lot.
Pema Chödrön
The very first noble truth of the Buddha points out that suffering is inevitable for human beings as long as we believe that things last—that they don’t disintegrate, that they can be counted on to satisfy our hunger for security.
Pema Chödrön
there’s more to liberation than trying to avoid discomfort, more to lasting happiness than pursuing temporary pleasures, temporary relief.
Pema Chödrön
Without giving up hope—that there’s somewhere better to be, that there’s someone better to be—we will never relax with where we are or who we are.
Pema Chödrön
If someone comes along and shoots an arrow into your heart, it’s fruitless to stand there and yell at the person. It would be much better to turn your attention to the fact that there’s an arrow in your heart...
Pema Chödrön
Constantly apply cheerfulness, if for no other reason than because you are on this spiritual path. Have a sense of gratitude to everything, even difficult emotions, because of their potential to wake you up.
Pema Chödrön
The first noble truth says simply that it’s part of being human to feel discomfort.
Pema Chödrön
An emotion like anger that's an automatic response lasts just ninety seconds from the moment it's triggered until it runs its course. One and a half minutes, that's all. When it lasts any longer, which it usually does, it's because we've chosen to rekindle it.
Pema Chödrön
Letting there be room for not knowing is the most important thing of all. When there's a big disappointment, we don't know if that's the end of the story. It may just be the beginning of a great adventure. Life is like that. We don't know anything. We call something bad; we call it good. But really we just don't know.
Pema Chödrön
The problem is that the desire to change is fundamentally a form of aggression toward yourself.
Pema Chödrön
We have a choice. We can spend our whole life suffering because we can't relax with how things really are, or we can relax and embrace the open-endedness of the human situation, which is fresh, unfixated, unbiased.
Pema Chödrön
Rather than going after these walls and barriers with a sledgehammer, we pay attention to them. With gentleness and honesty, we move closer to those walls. We touch them, and smell them and get to know them well. We become familiar with the strategies and beliefs we use to build these walls: what are the stories we tell ourselves? What repels me and what attracts me? Without calling what we see right or wrong, we simply look as objectively as we can. We can observe ourselves with humor, not getting overly serious, moralistic or uptight about the investigation. Year after year, we train in remaining open and receptive to whatever arises. Slowly, very slowly, the cracks in the walls seem to widen and, as if by magic, bodhichitta is able to flow freely.
Pema Chödrön