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?
Lions Roar : September 2010
SHAMBHALA SUN SEPTEMBER 2010 61 to relax and open, and breathing out, sending them relaxation or whatever you feel would bring them relief and happiness. however, we often cannot do this practice because we come face to face with our own fear, our own resistance, anger, or whatever our personal pain, our personal stuckness, happens to be at that moment. At that point you can change the focus and begin to do tonglen for what you are feeling and for millions of others just like you who at that very moment are feeling exactly the same stuckness and misery. Maybe you are able to name your pain. You recognize it clearly as terror or revulsion or anger or wanting to get revenge. So you breathe in for all the people who are caught with that same emotion and you send out relief or whatever opens up the space for you and all those countless others. Maybe you can’t name what you’re feeling. But you can feel it—a tightness in the stomach, a heavy darkness, or whatever. just contact what you are feeling and breathe, taking it in for all of us and sending out relief to all of us. People often say this practice goes against the grain of how we usually hold ourselves together. Truthfully, this practice does go against the grain of wanting things on our own terms, of want- ing it to work out for ourselves no matter what happens to the others. The practice dissolves the armor of self-protection we’ve tried so hard to create around ourselves. In Buddhist language one would say that it dissolves the fixation and clinging of ego. Tonglen reverses the usual logic of avoiding suffering and seeking pleasure, and in the process we become liberated from a very ancient prison of selfishness. We begin to feel love both for ourselves and for others, and we begin to take care of ourselves and others. It awakens our compassion and it also introduces us to a far larger view of reality. It introduces us to the unlimited spaciousness that Buddhists call shunyata. By doing the practice, we begin to connect with the open dimension of our being. At first we experience this as things not being such a big deal or so solid as they seemed before. Tonglen can be done for those who are ill, those who are dying or have just died, or for those who are in pain of any kind. It can be done either as a formal meditation practice or right on the spot at any time. For example, if you are out walking and you see someone in pain—right on the spot you can begin to breathe in their pain and send out relief. Or, more likely, you might see someone in pain and look away because it brings up your fear or anger; it brings up your resis- tance and confusion. So on the spot you can do tonglen for all the people who are just like you, for everyone who wishes to be compassionate but instead is afraid, for everyone who wishes to be brave but instead is a coward. Rather than beating yourself up, use your own stuckness as a stepping-stone to understanding what people are up against all over the world. Gradually, as you do this practice over time, your compassion expands naturally and so does your realization that things are not as solid as you thought. As you do this practice, gradually, at your own pace, you will be surprised to find yourself more and more able to be there for others even in what used to seem like impossible situations. visualization: The Buddha of Compassion by kathleen McDonald ChEnREzIG (avalokiteshvara in Sanskrit) embodies the im- measurable, universal compassion of all enlightened beings. We too have the potential to develop boundless compassion, and con- templating Chenrezig can awaken this potential. It is also beneficial to recite Chenrezig’s mantra: om Mani padme hum (pronounced om mah-nee ped-may hoom). A mantra is a series of syllables, usually in Sanskrit, that originate from an enlightened mind, and that help to purify and transform our own mind. Chenrezig’s mantra expresses the pure energy of compas- sion that exists in every being. om symbolizes the enlightened state we wish to attain. Mani means jewel, and symbolizes the method side of the path: compassion, love, and bodhichitta. padme means lotus, and represents the wisdom side of the path, which blooms beautifully and fully out of the mud of samsara. hum indicates inseparability; it refers to the inseparable union of method and wisdom on the path to enlightenment. Thus om Mani padme hum means that by practicing compassion and wisdom insepa- rably, we can transform ourselves into enlightened beings and be of benefit to everyone. If you are more comfortable visualizing another figure or symbol that represents compassion to you, feel free to do so. The point of the meditation is to get in touch with our innate energy of compassion and develop it further, so that we can feel it for more beings and be of greater benefit to the world. peMa chöDRön is one of the most prominent Buddhist teachers in the West today and a leading exponent of medita- tion and how it applies to everyday life. She is resident teacher at gampo abbey monastery in cape Breton, nova Scotia. her best-selling books include When Things Fall Apart, The Places That Scare You, and Taking the leap. kathleen McDonalD (Sangye khadro) is originally from california and was ordained as a Buddhist nun in 1974 at kopan Monastery in nepal. She is a teacher in the Foundation for the preservation of the Mahayana tradition and the author of how to Meditate: A Practical Guide. this teaching is from her new book, Awakening the kind heart from Wisdom publications. ➢ page 88