-- "Self-Liberation through Seeing with Naked Awareness", translation and
commentary by John Myrdhin Reynolds, foreword by Namkhai Norbu,
published by Snow Lion Publications
-##Our mind needs to stretch to encompass emptiness. Our minds are so stuck in
+~
+ Our mind needs to stretch to encompass emptiness. Our minds are so stuck in
the idea, "Things exist the way they appear to me. What I see is reality. It
is 100 percent true. There's nothing to doubt. Things exist exactly as they
appear to my senses, exactly as they appear to my mental consciousness." We
mental consciousness grasps on to that appearance and says, "Yes! Everything
really exists in this findable, independent way. Everything is real as it
appears to me."
-
-##When we believe there's a real "me," then we have to protect that self and
+ When we believe there's a real "me," then we have to protect that self and
bring it happiness. Thus, we are attached to things that are pleasurable and
become angry at anything unpleasant. Pride, jealousy, laziness, and the whole
gamut of negative emotions follow. Motivated by these, we act physically,
to create more karma. As a result, cyclic existence with all its difficulties
continues on and on, created by our mind, dependent on the ignorance that
misconceives the nature of ourselves and all other phenomena.
-
-##...However, when we investigate more deeply and look beyond appearances, we
+ ...However, when we investigate more deeply and look beyond appearances, we
realize that it's impossible for things to exist in the way they appear.
Seeing this gives us a kind of spaciousness and freedom because, if samsara
were inherently existent and everything really did exist the way it appears to
ever have is what we have right now. Thinking about the emptiness of inherent
existence shows us the possibility for change. Beauty can come forth because
nothing is inherently concrete, fixed, or findable.(p.105)
-
-##--Thubten Chodron, "Cultivating a Compassionate Heart: The Yoga Method of
-Chenrezig", foreword by H.H. the Dalai Lama, published by Snow Lion Publications
-
+ -- Thubten Chodron, "Cultivating a Compassionate Heart: The Yoga Method of
+ Chenrezig", foreword by H.H. the Dalai Lama, published by Snow Lion Pub.
+~
Three Meditations
-(4 lines per verse)
-
-######If one does not sow the seed
-
-######Of appreciation for a perfect guru,
-
-######The tree of spiritual power is not born.
+ If one does not sow the seed
+ Of appreciation for a perfect guru,
+ The tree of spiritual power is not born.
+ With undivided mind entrust yourself.
-######With undivided mind entrust yourself.
+ Human life is rare and precious,
+ Yet if not inspired by thoughts of death,
+ One wastes it on materialism:
+ Be ready to die at any moment.
-######Human life is rare and precious,
+ All living beings have been our mothers,
+ Three circles of suffering always binding them.
+ Ignoble it would be not to repay them,
+ Not to strive to attain enlightenment. (p.100)
-######Yet if not inspired by thoughts of death,
-
-######One wastes it on materialism:
-
-######Be ready to die at any moment.
-
-######All living beings have been our mothers,
-
-######Three circles of suffering always binding them.
-
-######Ignoble it would be not to repay them,
-
-######Not to strive to attain enlightenment. (p.100)
-
-##The colophon [inscription] for this poem reads, "Written at the request of
+ The colophon [inscription] for this poem reads, "Written at the request of
Ritropa Samdrub, an Amdo monk from Dechen Monastery, who begged for a short
teaching...." The Seventh Dalai Lama advises him to establish three central
pillars in his spiritual practice: (1) a disciplined spiritual connection with
the time of death; and (3) the mind of love and compassion for all living
beings, coupled with the aspiration to enlightenment as the best means of
fulfilling that love and compassion.
-
-##--The Seventh Dalai Lama, "Meditations to Transform the Mind", translated,
-edited, and introduced by Glenn Mullin, published by Snow Lion Publications
-
-##Courageous Bodhisattvas risk their lives to help others, and so, when we are
+ -- The Seventh Dalai Lama, "Meditations to Transform the Mind", translated,
+ edited, and introduced by Glenn Mullin, published by Snow Lion Pub.
+~
+ Courageous Bodhisattvas risk their lives to help others, and so, when we are
in relatively better, more comfortable situations, we must certainly practice
giving. Even if they are threatened, the courageous ones will not engage in
improper actions. Instead, after examining the situation carefully, when they
find that certain actions are correct and justified, on the basis of reason,
they engage in them even at the risk of their lives. That is the way of the
decent, civilized and courageous ones, who do not follow misleading paths.(p.20)
-
-##--H.H. the 14th Dalai Lama, "Generous Wisdom: Commentaries by H.H. the
-Dalai Lama XIV on the Jatakamala, Garland of Birth Stories", translated by
-Tenzin Dorjee, edited by Dexter Roberts
-
-##One day, when a very learned scholar or geshe and I were discussing the fact
+ -- H.H. the 14th Dalai Lama, "Generous Wisdom: Commentaries by H.H. the
+ Dalai Lama XIV on the Jatakamala, Garland of Birth Stories", translated
+ by Tenzin Dorjee, edited by Dexter Roberts
+~
+ One day, when a very learned scholar or geshe and I were discussing the fact
that the self is an elusive phenomenon, that it is unfindable in either body
or mind, he remarked: 'If the self did not exist at all, in a sense that would
make things very simple. There would be no experience of suffering and pain,
own experience we do know that there is something--whatever we may call it--
that makes it possible for us to undergo these experiences. We have something
called discernment or the ability to perceive things.'
-
-##In fact, when we examine the experience of suffering, although some
+ In fact, when we examine the experience of suffering, although some
sufferings are at the sensory or bodily level, such as physical pain, even the
very experience of pain is intimately connected with consciousness or mind and
therefore is part of our mental world. This is what distinguishes sentient
beings from other biological organisms, such as plants, trees and so on.
Sentient beings have a subjective dimension, which we may choose to call
experience, consciousness or the mental world.
-
-##....One thing we can understand, both through scientific analysis and also
+ ....One thing we can understand, both through scientific analysis and also
from our own personal experience or perception, is that whatever experiences
we have now are consequences of preceding conditions. Nothing comes into
being without a cause. Just as everything in the material world must have a
cause or condition that gives rise to it, so must all experiences in the
mental world also have causes and conditions.(p.74)
-
-##--from Lighting the Way by the Dalai Lama, translated by Geshe Thupten
-Jinpa, published by Snow Lion Publications
-
-
+ -- H.H. the Dalai Lama, "Lighting the Way", translated by Geshe Thupten
+ Jinpa, published by Snow Lion Publications
+~
+ Meditation, when learned skillfully, can enable a return to awareness of the
+body, our sensations, and feelings. When we are not given specific guidance
+to ground our meditation within the body, however, meditation can easily
+perpetuate a disembodied spiritual practice. This is accentuated if our view
+of spirituality sees the body as some kind of problem to be transcended.
+Unfortunately, this view can prevail even within the Buddhist world, despite
+being counter to the essential principle of mindfulness and presence. When,
+however, we cultivate the capacity to remain present in our felt experience
+within the body, our relationship to ourselves changes. We can begin to feel
+more grounded in our life and more stable in our identity.
+ Engaging in a disembodied spirituality is no solution to our life demands.
+It may be a way of experiencing states of mind that can be very seductive,
+even addictive. Seldom does it address the roots of our emotional problems.
+Transformation comes when we are willing and able to restore or develop a
+sound relationship to our body in a healthy way. With many Buddhist
+practices, such as Tantra, this is essential, for the body contains the
+vitality that is the heart of our innate creative potential.
+ Embodiment therefore implies a full engagement in life with all of its
+trials and tribulations, rather than avoidance through disembodied spiritual
+flight. The value of meditation is that it can enable this engagement because
+it cultivates the capacity to be present and remain open, not grasping at or
+rejecting what arises. When meditation emphasizes presence rather than
+transcendence, this openness is a natural outcome.(p.143)
+ -- Rob Preece, "The Wisdom of Imperfection: The Challenge of Individuation
+ in Buddhist Life", published by Snow Lion Publications
+~
+ Those training in great love should forsake self-centeredness and engage in
+the Buddha's practice, the root of which is compassion. You may be thinking,
+Love is indeed very profound, but I do not have the skill to practice it; I
+will focus my efforts on practices aimed at getting myself out of cyclic
+existence instead. On one hand, this is true, because you should choose a
+path of development appropriate to your ability. On the other hand, there is
+great advantage in attempting the highest degree of love you can.
+ Even if you cannot actually implement the practices of love and compassion,
+merely hearing about them establishes powerful predispositions for future
+success. This can be amplified by planting prayer-wishes aspiring to
+altruism. Do not be discouraged; it is difficult to absorb such a profound
+perspective. Be courageous and think of your future potential. It is
+particularly important to do the best you can.(p.82)
+ -- H.H. the Dalai Lama, "How to Expand Love: Widening the Circle of Loving
+ Relationships", translated and edited by Jeffrey Hopkins
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