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 : Spring 2010
buddhadharma: the practitioner’s quarterly spring 2 0 10 46 something, because original wisdom transcends duality. How can we gain cer- tainty about this wisdom and cultivate our experience of it? Since wisdom is the true nature of mind, begin by looking at your mind. When you look at your mind, you do not see anything. You do not see any shape or color, or anything that you could identify as a “thing.” When you try to locate where your mind is, you cannot find it inside your body, outside your body, nor anywhere in between. So mind is unidentifiable and unfindable. If you then rest in this unfindability, you experience mind’s natural luminous clarity. That is the beginning of the experience of original wisdom. For Milarepa, original wisdom is shining. It is manifesting brightly through his realization of the nature of the three realms and of his own mind. In the third line, Milarepa sings of his confidence of real- izing the true nature of reality, the true meaning. There are the expressions and words that we use to describe things, and the meaning that these words refer to—here Milarepa is singing about the latter. He is certain about the basic nature of reality, and as he sings in the fourth line, he has no fear of or doubts about what it is. He is also not afraid of the truth and reality of emptiness. When he sings, “that’s all I’ve got,” he is saying, “I am not somebody great. I do not have a high realization. All I have got is this much.” This is Milarepa’s way of being humble. One can easily be frightened by teachings on emptiness. It is easy to think, “Everything is empty, so I am all alone in an infinite vacuum of empty space.” If you have that thought, it is a sign that you need to meditate more on the selflessness of the individual. If you think of yourself as something while every- thing else is nothing, it is easy to get a feeling of being alone in empty space. However, if you remember that all phenomena, including you yourself, are equally of the nature of emptiness, beyond the concepts of “something” and “nothing,” then you will not be lonely. You will be open, spacious, and relaxed. In the context of this verse, it is helpful to consider a stanza from the Song of Mahamudra by Jamgon Kongtrul Lodro Thaye: From mind itself, so difficult to describe, Samsara and nirvana’s magical variety shines. Knowing it is self-liberated is view supreme. “Mind itself,” the true nature of mind, original wisdom, is difficult to describe—it is inexpressible. And from this inex- pressible true nature of mind come all the appearances of sam- sara and nirvana. Appearances do not exist separately from the mind. What appears has no nature of its own. Appear- ances are merely of mind’s own energy, mind’s own radiance, mind’s own light. And so appearances are a magical display. To describe the appearances of samsara and nirvana as a magi- cal variety means that they are not real—they are magic, like a magician’s illusions. Appearances are the magical display of the energy of the inexpressible true nature of mind. When we know this, we know that appearances are self-arisen and self-liberated, and that is the supreme view we can have. Sense Experience and the Conduct of Equal Taste Outside the five sense pleasures are shining Inside the wisdom, free of clinging, shines And in between is conduct where everything tastes the same I am not thinking joy and pain are different things— that’s all I am! In this verse Milarepa sings of the conduct of equal taste and how to practice it. What we need on the outside to practice equal taste are the five objects of sense experience: pleasant and unpleasant forms that appear to our eyes; sounds that we think are pleasant and unpleasant; smells that we enjoy and that we find revolting; tastes that we like and do not like; and finally inner and outer bodily sensations that feel good and bad. MyronBerney Khenpo TsulTrim GyamTso rinpoche is a meditation master in the Kagyu tradition of Tibetan Buddhism. he taught extensively in the West for many years and now resides in Kathmandu, nepal. he is well known for his teachings on the songs of the great yogi milarepa, and for his own spontaneous songs of realization that offer insight into the nature of genuine reality. This teaching is adapted from his new book, Stars of Wisdom: Analytical Meditation, Songs of Yogic Joy, and Prayers of Aspiration, translated and edited by ari Goldfield and rose Taylor, and published by shambhala publications, 2010.