Download Buddhism with an Attitude: The Tibetan Seven-Point by B. Alan Wallace PDF
By B. Alan Wallace
Wallace exhibits us tips to increase attitudes that unveil our complete means for spiritrual awakening and observe in ourselves an unfleeting truth-given-joy.
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The Tibetan Buddhist perform of Nyungne (nyoong-nay) has been gaining elevated consciousness in Buddhist facilities throughout North the USA; contributors say the perform purifies them either bodily and spiritually. This quantity is likely one of the few entire remedies in English of those strong teachings.
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Additional resources for Buddhism with an Attitude: The Tibetan Seven-Point Mind-Training
Very deep. The key is inside. A person who is liberated, who has freed his or her mind of all mental afflictions, still experiences physical suffering. The difference between us and an arhat, a person who has freed the mind from mental affliction, is that an arhat doesn't identify with pain. Arhats experience physical pain vividly but don't grasp onto it; they can take action to avoid or alleviate pain, but whether they do so or not, the physical pain doesn't come inside. What an arhat does not experience is mental suffering.
The Buddha left Bodh Gaya, the place of his enlightenment, and headed for Sarnath to seek his five previous companions with whom he had meditated and practiced austerities for six years. The Buddha considered them good candidates to be able to fathom what he would reveal. The Buddha's first teaching was not about bliss. The first thing he taught his previous companions was the reality of suffering. First, recognize the reality of suffering. There are so many happy things to talk about, why talk about suffering?
This is also called "applying the antidote," and entails doing something that counteracts or neutralizes the negative deed. For example, if the deed involved killing, applying the antidote would be protecting life. Buddhist tradition teaches that through the four remedial powers it is possible to completely extinguish the potency of even the most virulent deeds. There is no deed so evil that it cannot be purified. Milarepa said that the aim of his Dharma practice was to die without remorse. His point was that if you have engaged in non-virtuous deeds, it is important to purify their karmic imprints on your mind-stream while you have the freedom to do so; purify karmic deeds in this life so that you don't carry negative imprints into the dying process.