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 : July 2007
SHAMBHALA SUN JULY 2007 20 ability to see what is happening at the source. At a certain point, our intelligence comes through and shows us that there is no self to be found. We can’t find a self in the body. We can’t find the self in feeling. We can’t find it in our projections. We can’t find it in phenomena. Then we let go of our clinging just an iota, and wisdom peeks through. Whether or not we understand the ultimate nature of mind, thoughts and concepts will continually arise. If we don’t know the nature of thoughts and concepts, then every thought and concept is a challenge. Every emotion we experience and every person we meet becomes a push-pull affair. But if we know the ultimate nature, we don’t have to chase each thought or experience, because we already understand its nature as emptiness and luminosity. If the mind is free of grasping at concepts, it is totally liberated. That is the notion of release. What is our mind released from? It is released from cyclical existence, samsara. If we have realization, what do we realize? We directly understand the ground nature, the truth. There is no longer a place for fear to get its hooks into. The individual who understands the truth is known as buddha, “awake.” Those of us who do not recognize our essential nature are called sentient beings. We are prone to suffering because we are constantly projecting solidity upon a fluid situation. An enlightened being regards all appearances as like the re- flection of the moon in water. When the moon shines in water, it is clearly appearing, and yet that appearance is completely empty. That is the nature of ourselves and the world. Even though phe- nomena are ultimately free from appearances, they appear. The world is like a dream. We think, “I am going to go and find that moon,” but we cannot find it. “I am going to go and find that thought, that desire, that anger,” but we cannot find it. And yet all these appear; how amazing! This emptiness and luminosity is called mahamudra. Meditat- ing on it is a very profound thing to do. It can also be dangerous, because it could leave us in a state of complete nonaction. We might think that since ultimately none of this exists, relatively it doesn’t matter what we do. That view doesn’t work, because we’re inherently still separating relative and ultimate but sticking them together with our conceptual mind. In a relative sense, how we conduct ourselves is important. As the great guru Padma- sambhava said, “My mind is like the sky and my actions are like a sesame seed.” That means that our mind is truly vast, but simul- taneously our actions should be in accordance with compassion and wisdom, which is what remains when “me” is gone. All the buddhas of the three times have taken only one path to discover this reality. It’s the path of prajna (Sanskrit), best knowl- edge, and nyeshe (Tibetan), certainty in that understanding. By investigating the nature of our mind, we are developing the pow- er of confidence in a larger view. Such a view is liberating because it frees us from fixation. When we engage in our lives with that insight, we are in tune with things as they are. ♦