By Gen Lamrimpa and Alan Wallace
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The 3rd Karmapa, Rangjung Dorje (1284-1339), propounded a different synthesis of Yogachara, Madhyamaka, and the classical teachings on buddha nature. His paintings occupies a major place among its Indian predecessers and the later, usually hugely charged, debates in Tibet approximately rangtong (self-emptiness) and shentong (other-emptiness).
Caution: utilizing this booklet will be unsafe on your ego! The slogans it includes are designed to rouse the guts and domesticate love and kindness towards others. they're progressive in that practising them fosters abandonment of private territory in in relation to others and in knowing the realm because it is.
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Additional info for Calming the Mind: Tibetan Buddhist Teaching on Cultivating Meditative Quiescence
So, when you hear noise, just let it pass. Do not become engrossed in it. Do not conceptually elaborate on it. Do not identify with it. lf you follow this route, you will find that in the course of time you will not hear most noises at all. Noise will cease to be an issue. Attitudes can be harmful too. There are two that are espe- Guidelines for Practice 33 cially dangerous and detrimental to the practice. " The other is, "I bet I am better than other meditators. I'm going faster than they are.
The important thing is not that one actually cultivate fully perfected bodhicitta, or fully perfected loving kindness. Even an approximation of bodhicitta or lov· ing kindness for the benefit of all beings will accrue great merit. That great merit will then act as a very favorable circumstance and be helpful in the cultivation of ~atha. Insofar as we can cultivate loving kindness, compassion and bodhicitta focused on all sentient beings, then just as the number of all beings is limitless and as vast as space, so then do we acquire merit corresponding to their vastness.
REDUCING DESIRES AND DEVELOPING CONTENTMENT These two causes refer to abandoning or setting aside one's mundane concerns for this life alone and totally dedicating oneself to the attainment of full awakening. In Tsong-kha-pa's explanation, having few desires refers to not wishing for something better than what you already have in terms of lodging, clothes, food, etc. " Desires of that narure will bring about more activity of body and speech, which will act as an obstacle to meditation. The other side of the coin is contentment, the third of the six causes.