using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Buddhadharma : Fall 2005
buddhadharma| 43 |fall 2005 unborn awareness” qualifies as more than a trick to help you get through the day. Ken MCLeod: dealing with ultimate bodhicitta is where things get interesting. Frequently when you say things like “regard everything as a dream” and “Be a child of illusion‚” there’s usually at least one person in the room who resists this strongly. That person is usually expressing the fears of everybody in the group. They fear openness, the lack of ref- erence points, particularly social reference points and connections. Taking the perspective of ulti- mate bodhicitta, trusting in an awareness which is no thing – that can be very intimidating. aLan waLLaCe: if one does start to get it, it chal- lenges your very sense of personal identity, which you may very well have been cherishing as the most precious thing in the universe. suddenly this is being challenged right at the very core. Judith Lief: That’s when the lojong practice starts to bite. This is the heart of the practice that underlies the more relative benefits of cultivating kindness. However, if one simply lapses into philosophical musing about the nature of reality and not pay- ing attention to what is going on day by day, the relative slogans can offer their own bite, lest one should become pretentious about one’s view of reality while meanwhile treating everyone around you like dirt. Ken MCLeod: a very old metaphor is that compassion and emptiness, or compassion and wisdom, are like the two wings of a bird – without both, the bird goes nowhere. one has to keep in mind that the aim here isn’t really to make the world a better place; the aim is to know one’s own experience completely. what arises out of that, from a Buddhist point of view, is universal good. But to know one’s own experience completely is to know its nature, which is empti- ness. To relate to it as it is, is compassion. The two are inextricably bound together. aLan waLLaCe: i just wonder about the phrasing “the point of buddhadharma is not to make the world a better place.” it was compassion that aroused the Buddha from his seat of enlightenment, to come out into the world to be of service. what Does awareness look like? Dilgo Khyentse Rinpoche on the meaning of the ultimate bodhicitta slogan “Analyze the unborn nature of awareness.” 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 ... take another example, that of a wealthy person. he is rich and happy and is deeply pleased with himself, thinking, “i am rich.” but then if all his property is confiscated by an official or some such person, his happiness evaporates and he falls into depression and misery. that joy is mind. that sadness is mind. And that mind is thought. what shall we say about these so-called thoughts? At this moment, while i am teach- ing 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. if it is truly something, it must have characteristics, such as color. it must be white, yellow, etc. or it must have shape like a pillar or a vase. it must be big or small, old or young, and so on. 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. when you have truly attained the realization of this emptiness, you will be like the venerable milarepa or guru rinpoche, who were unaffected by the heat of summer or the cold of winter, and who could not be burned by fire or drowned in water. in emptiness there is neither pain nor suffering. we, on the other hand, have not understood the empty nature of the mind, and so, when bitten by even a small insect, we think, “ouch! i’ve been bitten. it hurts!” or, when someone says something unkind, we get angry. that is the sign that we have not realized the mind’s empty nature. from Enlightened Courage: An Explanation of Atisha's Seven Point Mind Training, by dilgo Khyentse rinpoche. translated by the padmakara translation group. published by snow lion publications. michAeldAVidmurphy