Chapter 4 of “Chö: Cutting Through the Thickets of Thinking”
[…] bursts into light and becomes a white lotus with eight petals. Above it, the syllable tam bursts into light and becomes the flat disk of the moon resting on the lotus. And above that, the syllable ah bursts into light and becomes Machik Labdron. She is white, holding a gold drum, which she beats […]
Chapter 4 of “The Warrior’s Solution”
[…] that you would not do it; so you cannot be cured.” Bayazid and the Selfish Man, Tales of the Dervishes, Idries Shah, p. 180 When I was in the second three-year retreat, one of the retreatants was a very, very intelligent young man from an upper middle class family. And he spoke English better […]
Chapter 8 of “Mahayana Mind Training”
[…] the way they work in insight. One could say that mahamudra—I think it’s fair to say that essentially it’s an insight technique. And so you end up resting in not knowing. And when you can rest in that not knowing, then one becomes completely open, etc. Taking and sending is very definitely a compassion […]
Chapter 5 of “Mahayana Mind Training”
[…] in through the right nostril then white moonlight out the left nostril? Ken: Yes, it is. Once we move from a kind of basic meditation such as resting with the breath and reflective meditations such as death and impermanence and four immeasurables and so forth, where there’s a definite set of reflections, or sequence […]
Chapter 5 of “Mind Training in Seven Points”
[…] every space is different. What we’re going to try here is that we’ll meet here at 3:30. Walking meditation is walking in attention. Just the same as resting with the breath is breathing in attention. There are two ways that you can do this. One is the natural walking meditation in which you just […]
Chapter 36 of “Then and Now: A Commentary on The Jewel Ornament of Liberation”
[…] the experience of the totality of experience, or the experience of pure being is present in one’s experience all the time. When a first level bodhisattva is resting in emptiness—he or she is supposedly having the same experience as you’d have when you’re Buddha, when you’re fully awakened. But the difference is, when you […]
Chapter 3 of “Four Immeasurables”
[…] really felt face to face with some really dense material. One of the voices that goes by after I’ve done a cutting, or an insight, or a resting is, “But what I’m saying is true.” This voice is asserting its plausibility and it’s pointing to plausibility. So I think I’m still pretty hooked into […]
Chapter 7 of “37 Practices of a Bodhisattva”
Dealing with extremes in experience Ken: As we’ve done in the past with these two verses, let’s take a look at the conceptual understanding and any translation points that you want to ask about. Any questions out there? Okay. Then we move on to, what was it like to reflect on this? Anybody got […]
Chapter 2 of “Anything is Possible”
[…] take three. So this whole notion of having a path and having something to practice, etc. No, you don’t get that either. So finally come down to resting in the perfection of wisdom. Okay. This sounds a little more positive. And then it immediately turns around and says when there’s no obscurations or no […]
Chapter 4 of “Releasing Emotional Reactions”
[…] Mahayana as the three gates. Three marks are impermanence, suffering and non-self. And these are the understandings that arise simply through coming to know experience. By sitting, resting with the breath and being … practicing mindfulness, you observe and actually experience the coming and going of things. And one begins to see that all […]
Chapter 10 of “Then and Now: A Commentary on The Jewel Ornament of Liberation”
[…] this is important from a Buddhist point of view is that just quieting the mind is not enough. One has to know the nature of experience. Just resting isn’t enough. And this becomes quite important because there is a stage of shamatha—resting meditation—which is very, very commonly mistaken for being awake because the mind […]
Chapter 8 of “Buddhahood Without Meditation”
[…] literal Tibetan is to derive profit from your practice—which is actually pretty close—usually translated as enhancement. One of the main challenges I find of working with material in the Tibetan tradition—and it doesn’t really matter whether it is the excruciatingly detailed logic of the Gelugpa, or the formal language in the Kagyu, or the […]
Chapter 7 of “Chö: Cutting Through the Thickets of Thinking”
[…] the Shakyamuni Buddha, or Prajnaparamita about this high in front of you. This is just a base. What they’re talking about is learning how to develop the resting mind. The best way for chö to develop the resting mind is by resting on the freshness of experience in each moment—which is no-thing of course. […]
Chapter 16 of “Then and Now: A Commentary on The Jewel Ornament of Liberation”
[…] it more literally, being attached to the pleasure of peace. I’m not sure how you would really say this in contemporary language because that notion of just resting peacefully at least in this culture, we’re so busy and so caught up, we don’t know of it. As Konchog Gyaltsen goes on to write: It’s […]
Chapter 12 of “A Trackless Path I”
[…] my own practice, which is one of the reasons I teach it—because I think it’s very, very important. So other people it’s Avalokiteshvara. Other people it is resting with the breath. There are many, many practices, and the important thing is to find a way of practice that speaks to you. That’s really what […]
