All are interconnected...the environment; rights of the dying; care of caregivers; education and medical care for peoples of the Himalayas; prison work; those living on the margins of society, particularly kids.

My test for veracity has always been: How this will settle with a person who is dying? Boundlessness seemed to me to open the door to the true nature of mind that is pointed to in the Heart Sutra.

Since we are already Buddhas, happy and suffering Buddhas, wise and confused Buddhas, we are already Buddha.

I remember having a discussion with [Kaz] about his translation of the word shunyata as "boundlessness," instead of the more traditional "emptiness." I said: "Kaz, everyone is used to the word emptiness for shunyata. This might not sit well with people. He said: "Translator's prerogative!" Then he added, "One cannot assume we know what they meant...." I agreed.

When I first was exposed to Buddhism in the mid-1960s, I said it was so practical and utterly pragmatic. That's what attracted me to Buddhism.

Compassion may be defined as the capacity to be attentive to the experience of others, to wish the best for others, and to sense what will truly serve others.

[Kaz] is a great scholar, very funny - a true man of no rank!