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 : May 2009
SHAMBHALA SUN MAY 2009 48 being harmed. You can remain in the sleep of ignorance or re- member that you are and always have been awake. either way, you’re still expressing the unlimited nature of your true being. Ignorance, vulnerability, fear, anger, and desire are expressions of the infinite potential of your buddhanature. there’s nothing inherently wrong or right with making such choices. the fruit of Buddhist practice is simply the recognition that these and other mental afflictions are nothing more or less than choices available to us because our real nature is infinite in scope. We choose ignorance because we can. We choose awareness because we can. Samsara and nirvana are simply different points of view based on the choices we make in how to examine and un- derstand our experience. there’s nothing magical about nirvana and nothing bad or wrong about samsara. If you’re determined to think of yourself as limited, fearful, vulnerable, or scarred by past experience, know only that you have chosen to do so. the oppor- tunity to experience yourself differently is always available. In essence, the Buddhist path offers a choice between familiar- ity and practicality. there is, without question, a certain comfort and stability in maintaining familiar patterns of thought and behavior. Stepping outside that zone of comfort and familiarity necessarily involves moving into a realm of unfamiliar experi- ence that may seem really scary, an uncomfortable in-between realm. You don’t know whether to go back to what was familiar but frightening or to forge ahead toward what may be frighten- ing simply because it’s unfamiliar. In a sense, the uncertainty surrounding the choice to recog- nize your full potential is similar to what several of my students have told me about ending an abusive relationship: there’s a cer- tain reluctance or sense of failure associated with letting go of the relationship. the primary difference between severing an abusive relation- ship and entering the path of Buddhist practice is that when you enter the path of Buddhist practice you’re ending an abusive relationship with yourself. When you choose to recognize your true potential, you gradually begin to find yourself belittling yourself less frequently, your opinion of yourself becomes more positive and wholesome, and your sense of confidence and sheer joy at being alive increases. at the same time, you begin to recog- nize that everyone around you has the same potential, whether they know it or not. Instead of dealing with them as threats or adversaries, you’ll find yourself able to recognize and empathize with their fear and unhappiness. You’ll spontaneously respond to them in ways that emphasize solutions rather than problems. Ultimately, joyful wisdom comes down to choosing between the discomfort of becoming aware of your mental afflictions and the YOUng tIBetan teacheR Yongey mingyur Rinpoche comes from an illustrious family of masters who have been influ- ential in bringing the profound teachings known as Dzogchen to the world. his father, tulku Urgyen Rinpoche (1920-1996), was renowned as one of the great Dzogchen masters of the twentieth century, and four of tulku Urgyen’s sons, including mingyur Rinpoche, are themselves well-known teachers with significant followings in the West. Often translated as “the great perfection,” Dzogchen presents the view that we all abide in a natural state of pure awareness, free from extremes, and that suffering and liberation alike, both samsara and nirvana, are merely an “illusory display.” this natu- ral state is often likened to a pure, vast blue sky out of which ap- pearances emerge only to dissolve. Dzogchen’s rigorous practices are geared toward continually letting go of whatever occurs in body and mind that may temporarily obscure this natural state. mingyur Rinpoche’s father, tulku Urgyen, lived in tibet for thirty-nine years before escaping to nepal after the chinese in- vasion of tibet. In his home country, he had been privileged to study with many of the masters who emerged from the great renaissance of tibetan dharma that occurred in the late nine- teenth century. he was steeped in two prominent meditation traditions of vajrayana Buddhism—the Dzogchen teachings of the nyingma school and the mahamudra practices of the Kagyu tradition—and passed these teachings on to his children, as well as to many teachers and students who spent time with him in his hermitage above the Kathmandu valley. tulku Urgyen Rinpoche presented the highest teachings of Dzogchen with lyrical sim- plicity, and his books Rainbow Painting and as It Is, as well as the posthumous book of his memoirs, Blazing Splendor, are brilliant presentations of the flavor of Dzogchen mind. Born in 1975, mingyur Rinpoche is the youngest of tulku Urgyen’s spiritual heirs. Starting in 1984, he studied closely with his father at his hermitage, as well as with other masters of both the Kagyu and nyingma schools. In his best-selling first book, The Joy of Living: Unlocking the Secret and Science of happiness, he presented Buddhist teachings in the framework of Western medicine and neuroscience, and related how meditation had Joyful Son Mingyur Rinpoche comes from an extraordinary family devoted to the teachings known as “the Great Perfection.” Barry Boyce has their story.