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 : January 2014
ment and things like that, but that’s not who we really are. That’s not what the dharma points to. When the texts begin, “Oh nobly born” or “You are the sons and daughters of the awakened ones,” they help us remember who we are. They point to our capacity for joy, well-being, and freedom. That moti- vates and strengthens our practice. One of the Buddha’s most funda- mental teachings is that we need to incline the mind toward wholesome states that bring happiness and away from unwholesome states that cause suffering. Could you tell us more about how to practice that? Joseph Goldstein: One useful frame- work for understanding the subtleties of meditation practice is the two truths. There is the relative truth, which is our conventional reality of self and other, our ordinary way of being in the world. Then there is the more ultimate truth, which is described in the teachings on emptiness. The great challenge as we mature in our practice is the integration of these two truths. It’s very easy to get stuck in the relative level—the drama and stories and solidity of our lives—but it’s also possible to get stuck on the more ultimate level of emptiness. And the great Indian adept Nagarjuna said that while attach- ment to relative truth is a problem, people who are attached to emptiness are hope- less! Because if we’re attached to the idea of emptiness, or some partial realization of it, we think, Oh, there’s a problem. But it’s empty. Do I need to practice? No, every- thing is empty. So there’s no foothold to actually undertake the practice. So with the two truths as a framework, we can think about inclining the mind toward the wholesome. The Buddha gave a very powerful discourse on this in which he described two kinds of thoughts. Put the thoughts rooted in greed, hatred, and delusion on one side, he said, and the thoughts rooted in generosity, love, and wisdom on the other. Then as we see what is arising in our minds, we can decide which thoughts we should let go of and which we should cultivate. The Buddha went on to say something that is very valuable for us to remember. This teaching is life transforming, if we really let it in. The Buddha said that what Anger or fear will arise, but how we relate to them is totally up to us. That’s the great gift of the practice— we learn how to relate to difficulties with a freer mind. we frequently think about and ponder will become the inclination of our mind. When thoughts go through our mind, we tend to think of them as isolated—a thought is arising, now it’s passing away. What we don’t consider is that every time a particular kind of thought arises, it is PHOTOBYEMILYCARPENTER 39 SHAMBHALA SUN JANUARY 2014