- When we say that the ignorant mind is perverse or wrong, we are talking about the way it misconceives reality. Now the pertinent questions are: What isMessage 1 of 785 , Oct 30, 2006View SourceWhen we say that the ignorant mind is perverse or wrong, we are talking
about the way it misconceives reality. Now the pertinent questions are: What
is reality? How is this mind mistaken about reality? And in what way does
the mind wrongly apprehend reality? Reality or emptiness of true existence
is something that can be established logically. There are sound, or perfect,
reasons to prove the emptiness of inherent existence, and we can gain
conviction in these reasons. On the other hand, there is no logical way to
prove true existence. True existence is what appears to an ordinary,
untrained consciousness. But when it comes under logical scrutiny, true
existence cannot be found. Even in our everyday life we often find
contradictions between the way certain things appear and their actual mode
of existence; that is, the way things actually exist is different from the
way they appear to exist.
....Our perception of impermanent things like mountain ranges and houses does
not conform to their actual mode of existence. Some of these things have
existed for many centuries, even thousands of years. And our minds perceive
them in just that way--as lasting and permanent, impervious to momentary
change. Yet when we examine these objects on an atomic level, they
disintegrate every moment; they undergo momentary change. Science also
describes a similar pattern of change. These objects appear solid, stable,
and lasting, but in their true nature, they constantly change, not keeping
still even for a moment.
--from "Stages of Meditation" by the Dalai Lama, translated by Geshe Lobsang
Jordhen, Losang Choephel Ganchenpa, and Jeremy Russell, published by Snow
In Tibet we say: �Negative action has one good quality: it can be purified.�
So there is always hope. Even murderers and the most hardened criminals can
change and overcome the conditioning that led them to their crimes. Our
present condition, if we use it skillfully and with wisdom, can be an
inspiration to free ourselves from the bondage of suffering.
When you have explored the great mystical traditions, choose one master and
follow him or her. It�s one thing to set out on the spiritual journey; it�s
quite another to find the patience and endurance, the wisdom, courage, and
humility to follow it to the end. You may have the karma to find a teacher,
but you must then create the karma to follow your teacher. For very few of
us know how truly to follow a master, which is an art in itself. So however
great the teaching or master may be, what is essential is that you find in
yourself the insight and skill to learn how to love and follow the master
and the teaching.
What the world needs more than anything is bodhisattvas, active servants of
peace, �clothed,� as Longchenpa said, �in the armor of perseverance,�
dedicated to their bodhisattva vision and to the spreading of wisdom into
all reaches of our experience. We need bodhisattva lawyers, bodhisattva
artists and politicians, bodhisattva doctors and economists, bodhisattva
teachers and scientists, bodhisattva technicians and engineers, bodhisattvas
everywhere, working consciously as channels of compassion and wisdom at
every level and in every situation of society; working to transform their
minds and actions and those of others, working tirelessly in the certain
knowledge of the support of the buddhas and enlightened beings for the
preservation of our world and for a more merciful future.
If your mind is able to settle naturally of its own accord, and if you find
you are inspired simply to rest in its pure awareness, then you do not need
any method of meditation. However, the vast majority of us find it difficult
to arrive at that state straight away. We simply do not know how to awaken
it, and our minds are so wild and so distracted that we need a skillful
means or method to evoke it.
By �skillful� I mean that you bring together your understanding of the
essential nature of your mind, your knowledge of your various, shifting
moods, and the insight you have developed through your practice into how to
work with yourself, from moment to moment. By bringing these together, you
learn the art of applying whatever method is appropriate to any particular
situation or problem, to transform that environment of your mind.
The King Milinda once asked the Buddhist sage Nagasena: �When someone is
reborn, is he the same as the one who just died, or is he different?�
Nagasena replied: �He is neither the same nor different. . . . Tell me, if a
man were to light a lamp, could it provide light the whole night long?�
�Is the flame then which burns in the first watch of the night the same as
the one that burns in the second . . . or the last?�
�Does that mean there is one lamp in the first watch of the night, another
in the second, and another in the third?�
�No, it�s because of that one lamp that the light shines all night.�
�Rebirth is much the same: One phenomenon arises and another stops,
simultaneously. So the first act of consciousness in the new existence is
neither the same as the last act of consciousness in the previous existence,
nor is it different.�
Get an advanced look at the new version of MSN Messenger.
- If this elephant of mind is bound on all sides by the cord of mindfulness,All fear disappears and complete happiness comes.All enemies: all the tigers, lions,Message 785 of 785 , Aug 6, 2011View Source
If this elephant of mind is bound on all sides by the cord of mindfulness,
All fear disappears and complete happiness comes.
All enemies: all the tigers, lions, elephants, bears, serpents (of our emotions);
And all the keepers of hell; the demons and the horrors,
All of these are bound by the mastery of your mind,
And by the taming of that one mind, all are subdued,
Because from the mind are derived all fears and immeasurable sorrows.