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 2013
SHAMBHALA SUN MAY 2013 46 finally, of course, you need a roof. You need shelter and protec- tion and the kind of adornment that brings the whole picture together. That roof is the Vajrayana. This straightforward and systematic guide for practitioners is a great benefit of the Tibetan tradition. The recently published set of teachings by Chögyam Trungpa Rinpoche, titled The Profound Treasury of the Ocean of Dharma, presents the three-yana teach- ings as the framework for deepening and refining the study and practice of the dharma. Trungpa Rinpoche placed great emphasis on these teachings and presented them in many individual talks and in public seminars. He came back to this topic again and again, and most notably, he used the three yanas as the structure for every one of the three-month-long Vajradhatu Seminaries he led for his most senior students. The Profound Treasury presents these teachings to the public for the first time. Hinayana: The Path of Individual Liberation B EFORE YOU CAN figure out the map of dharma, you first have to know where you are. Hinayana is like the spot on the map that says “You are here.” It is where you begin. This is the yana that introduces the fundamental principles and practices of the Buddhist tradition. These key insights are the foundation of the Buddhist path altogether and the underpinning of the sub- sequent two yanas. View In the Hinayana, you examine your view of yourself, your actions, and the world around you. You contemplate the nature of your own identity and discover that your seemingly solid self is in fact not all that solid. You see that sensations and experiences arise and fall continually, but if you try to find what holds them all together, you come up empty-handed. And as your own solidity begins to be questionable, you also begin to have doubts about the so-called solid world outside. There is a softening of the pain of alienation and the split between I and other. In this yana, you also look more deeply into your actions and habits and their consequences. You examine the attitudes and actions that have brought you up to this point and take a hard look at where they will inevitably lead you in the future. You gain respect for how small actions can have big effects. By look- ing closely into these patterns, you can distinguish where and why you are stuck and where and how there might be openings for change. This is the yana of personal responsibility. You begin to see your own role in creating the thought habits and emotional tangles that entrap you. You realize how much of what seems to be out there or coming at you is your own projections bouncing back at you. This yana has a quality of purity and no nonsense, which can be summed up by the Buddha’s teaching on the four noble truths: suffering, its cause, its cessation, and the path to libera- tion. The reality of suffering, and the many subtle expressions of suffering underlying our ordinary experiences of pain and pleasure, is not that easy to understand or accept. It is like we are addicted to dysfunctional living, so we keep telling our- selves it can’t really be all that bad. But maybe it is that bad, and once we take an interest in that possibility, we are beginning to move along. We are awakening our inquisitiveness. That leads us to explore what might be causing our suffering, and we dis- cover the destructive power of ignorance and grasping. This is the truth of the cause of suffering.