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 : November 2006
But it is necessary and very important to avoid idiot com- passion. If one handles fire wrongly, he gets burned; if one rides a horse badly, he gets thrown. There is a sense of earthy reality. Working with the world requires some kind of practi- cal intelligence. We cannot just be “love-and-light” bodhisat- tvas. If we do not work intelligently with sentient beings, quite possibly our help will become addictive rather than beneficial. People will become addicted to our help in the same way they become addicted to sleeping pills. By trying to get more and more help they will become weaker and weaker. So for the benefit of sentient beings, we need to open ourselves with an attitude of fearlessness. Because of people’s natural tendency toward indulgence, sometimes it is best for us to be direct and cutting. The bodhisattva’s approach is to help others to help themselves. It is analogous to the elements: earth, water, air, and fire always reject us when we try to use them in a manner that is beyond what is suitable, but at the same time, they offer themselves generously to be worked with and used properly. One of the obstacles to bodhisattva discipline is an absence of humor; we could take the whole thing too seriously. Approach- ing the benevolence of a bodhisattva in a militant fashion doesn’t quite work. Beginners are often overly concerned with their own practice and their own development, approaching Mahayana in a very Hinayana style. But that serious militancy is quite differ- ent from the lightheartedness and joy of the bodhisattva path. In the beginning you may have to fake being open and joyous. But you should at least attempt to be open, cheerful, and, at the same time, brave. This requires that you continuously take Love Stories: The Intimacy of the Student-Teacher Relationship MITSU SUZUKI remembers Shunryu Suzuki Roshi’s unselfconscious affection As a novice Suzuki Roshi was trained to have quick meals. He would never chat. Once I asked him to stay after dinner and chat with me. “Sorry,” he said, “I don’t have time to chat.” He stood up, crossed his arms, and moved back toward his room. “What do you think about all the time?” I asked. “Buddhism in America,” he replied. “Whether it will spread in this country, and how.” “Is that all?” “Yes, just this one thing.” As he was so single-minded, I tried to think of something to get his attention. “I have a boyfriend,” I said one day. “Bring him over, “ he replied, “I want to make sure he’s right for you.” From Windbell, The San Francisco Zen Center newsletter, Fall 1986 A brief exchange demonstrated to a young CHÖGYAM TRUNGPA how he had missed the point I used to ask my teacher Jamgon Kongtrul every day to help me with my meditation practice. He was willing to talk to me but was usually quite brief, and he kept on saying the same thing, which was, “Keep going, everything’s OK.” Finally I got really frustrated and developed fantastic doubt and resentment. I thought maybe I’d been cheated, and maybe they had just set me up as a tulku [reincarnate lama] when I actually wasn’t, and maybe the whole thing around me was hoo-ha. I thought maybe I should just be an ordinary person and ask his help, and he might tell me more of the truth. I felt there were a lot of barriers because of my title, my honor, and I should ask him again about that. I was so worked up. At the same time my tutor was giving me a hard time, being nasty to me as well, so between the two, I was completely wired. Besides that, we ran out of meat and had to live on tsampa and occasional vegetables, so I was hungry too. All those situations came together. And I said to Jamgon Kongtrul, “Maybe I am not the great person you expected me to be. I’m so ordinary and I have those thoughts, and it doesn’t seem to make much sense, me practicing.” Jamgon Kongtrul seemed to be quite startled at that. He stopped and he said, “Do you have devotion to me?” He caught himself halfway through the sentence, switched and said, “Do you love me?” “Do you have devotion to me—do you love me?” And the whole thing turned my concepts completely upside-down. I realized that I was regarding his teaching as merchandise and had never realized his teaching was the gift of love. I burst into tears, ran out of the room, and cried in the woods outside. From Collected Vajra Assemblies, Vol. 1. Halifax: Vajradhatu Publications © Diana J. Mukpo. Reprinted with permission. THICH NHAT HANH recalls his teacher’s generosity My ordination was scheduled for four o’clock the next morn- ing. That night after chanting practice, I saw my teacher sitting in his room on a cushion beside the light of a flickering candle; there was a stack of old scriptures piled high on a table next to him. He was carefully mending a tear in an old brown robe. SHAMBHALA SUN NOVEMBER 2006 56