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
fall 2005| 44 |buddhadharma reversing MinD’s habitual tenDencies Jamgön Kongtrül comments on several of the sayings that deal with common pitfalls on the spiritual path. Work on your strongest reactions first. examine your personality to determine which disturbing emotions are strongest. concentrate all dharma practice on them in the beginning, and subdue and clear them away. Give up any hope for results. give up the hope of subduing gods and demons by meditating on mind train- ing, or the hope that you will be considered a good person when you try to help someone who has hurt you. these are hypocritical attitudes. in a word, give up all hope for any result that concerns your own welfare, such as the desire for fame, respect, happiness, and comfort in this life, the happiness experienced in the human or god realms in future lives, or the attainment of nirvana for yourself. Give up poisoned food. since all virtuous thoughts and actions motivated by clinging to a concrete reality or to a self-cherishing attitude are like poisoned food, give them up. learn not to cling, but to know that phantomlike nature of experience. Don’t rely on a sense of duty. A person who has a sense of duty in his affairs doesn’t forget the people who concern him, no matter where he is or how much time has gone by. when some- one causes you trouble and has made you angry you might never let go of that resentment. stop it. take a helpful attitude or action in response to someone who causes trouble. Don’t lash out. in general, don’t take joy in provoking others. in particular, when another person says something bad about you, don’t respond by talking maliciously about him to others. in fact, even if some injury has resulted, strive always to praise the good qualities of others without blaming this or that person. Don’t wait in ambush. when someone has caused you trouble, the tendency is to fix it in mind and never forget it though many years go by. when there is an opportunity to ambush the person and to return the injury, revenge is taken. give up this approach and be as helpful as you can in your response to troublesome situations. for the kind of trouble caused by demons, don’t cling to the problem, but work on only love and compassion. Don’t go for the throat. don’t speak in a way that causes pain for others, either by making pointed remarks and exposing their faults or, in the case of nonhuman beings, by using mantras that drain their life. Don’t put an ox’s load on a cow. to give someone else an unpleasant job that is your responsibility or, by resort- ing to trickery, to shift a problem you have encountered to someone else is like putting a horse’s load on a pony. don’t do this. from The Great Path of Awakening: The Classic Guide to Lojong, a Tibetan Buddhist Practice for Cultivating the Heart of Compassion, by jamgön Kongtrül. translated by Ken mcleod. published by shambhala publications, 2005. buddhadharMa: The distinction here may be between conceptual compassion, which relies on the world changing as a result of our efforts, and self-existing compassion, which arises without ref- erence to results. Ken MCLeod: Yes, i would say that expresses my point precisely. aLan waLLaCe: This gets us back to the two wings of the bird. Conceptual compassion lacks wisdom. wisdom without compassion is bondage; compas- sion without wisdom is bondage. Judith Lief: Trungpa rinpoche said that compassion is the atmosphere that allows wisdom to arise. buddhadharMa: The relative bodhicitta sayings provide an interesting interplay between prajna and compassion. Perhaps we could take up some of the more prominent relative bodhicitta slogans to unpack their meaning and illustrate how they work in practice. Certainly one that blatantly chal- lenges conventional logic is “drive all blames into one.” what is that “one”? Ken MCLeod: The tendency to attach to a sense of self, which in Buddhism is understood as the source of all suffering. suffering is the reaction to experience. experience just arises. it can be pleas- ant, unpleasant, neutral, physical, mental, what have you. But we react to it, and it is the reaction to it that is suffering. our reaction to it is always based on a sense of self. we drive all blaming into that tendency to attach to a sense of self, because that’s where our suffering comes from. and when we react based on preserving self, we create suf- fering for others, so the suffering of others comes from attachment to a sense of self, too. aLan waLLaCe: i would just add that the Buddha never stated there is no self at all. in this saying, what’s referred to is the sense of the self as being independent, separate from all other beings and the environment. But it is important to recognize that there are also authentic ways of conceiving of the self where we do arise, just like tables and chairs and airplanes, like all other phenomena, but in profound interrelatedness with others. Judith Lief: This is one of those slogans that is eas- ily misunderstood. it is in some ways more difficult for women, in that there is this more superficial sense of taking on the blame that is very much a belittling of one’s self relative to others, which is merely a cultural pattern. like most of the slogans, this one can work at so many levels. it can work at the profound level of dissolving ego, that which separates us from the