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 2007
SHAMBHALA SUN MAY 2007 19 I RECENTLY HOSTED His Holiness the Dalai Lama at The Great Stupa of Dharmakaya at Shambhala Mountain Center in Colorado. Planning the visit inspired the notion of the Living Peace Award, to be offered to people who embody the virtue of peace in the way they live their lives. We invited His Holiness to be the first recipient. When we talked to him afterwards, His Holiness was very enthu- siastic about the idea of living peace. But he also pointed out that there’s a lot of legwork involved if we are to integrate peace into our lives and our surroundings. This is the work of the bodhisattva, one who has awakened bodhichitta, the mind of enlightenment. Within our own mind and being there is a fully awakened and completely liberated buddha. In order to awaken the qualities of enlightenment, we use insight, aspiration, and intention. It is said that the best aspiration and intention is to take the bodhi- sattva vow. Taking the vow means binding our lives with a deep sense of purpose to work hard to awaken bodhichitta, the mind that wants to bring peace to the world. Everything is interdependent. If you are planting a garden, you may have the right soil but you need a certain amount of sun- shine. When all the elements come together, the flowers bloom. To take the bodhisattva vow, your good will, good mind, the sup- port of a human life and sound body and of having met a teacher who can offer the vow—all these aspects come together. Under those conditions, but especially with intention, we can unlock the seed of bodhichitta so the flower can bloom. When we start to meditate, we may have the intention of be- ing concerned only about ourselves. We want to stop suffering; we want to become enlightened. That attitude can be very ben- eficial, but it will not ultimately lead to complete enlightenment. In order to achieve full enlightenment, we take as our intention that we will work tirelessly until all those innumerable other sentient beings are not suffering, and, ultimately, until they also have attained liberation. This is the attitude of the bodhisattva, who practices the Mahayana, the Great Vehicle. When you meet an individual who has mastered this attitude, it’s very intimidating. The bodhisattva is not holding on to any sense of self-importance, since he or she has offered this life to others— even for lifetimes to come. There’s a sense of enormous gentle- ness and space. This is the mind we meet when we encounter great teachers like His Holiness the Dalai Lama or Kalu Rinpoche, who gave me the bodhisattva vow under the Bodhi tree in Bodhgaya. After taking the bodhisattva vow, we may think, “Well, I’m now a bodhisattva, so I’ll just work for others.” It’s not that sim- ple. It’s a gradual path that involves working with that part of our own mind where we’re always hanging on or hiding out. Taking the vow is our aspiration to let all that go. How do we do it? It is said that the bodhisattva leads oth- ers like a shepherd, a ferryman, and a king. Our inspiration and intelligence are like that of a king. We lead others by example, exerting ourselves in the discipline of meditation. Our patience and fortitude is like that of a shepherd. We’re willing to be the last person through the gate of enlightenment. At the same time, we have the intention of the ferryman, generously offering our life as a vehicle for everyone else’s passage to peace. So we need to be the leader in a sense of our own practice, but at the same time, we are willing to be the last person to achieve enlighten- ment. And we mean to take everyone else with us. “I am will- ing to work until all sentient beings have attained complete and genuine liberation.” If you were to look inside the bodhisattva, you would find a big, courageous mind. That’s why Shantideva refers to the bodhi- sattva as a warrior. When we take the bodhisattva vow, we are in a sense forsaking our own life. The power of our aspiration—to help all sentient beings through innumerable lifetimes—is said to supercharge all of our other activities by infusing them with the electricity of such a noble purpose. There are seven signs of progress on this path. Our body, speech, and mind become more gentle. We are less likely to de- ceive ourselves or others, because there is less and less to hide. We are more likely to respond to a situation with kindness and compassion. We begin any activity by generating compassion for all sentient beings. We find ourselves longing for the dharma. At Living Peace Living peace, says SAKYONG MIPHAM, is the great work of the bodhisattva, who is dedicated to the attainment of enlightenment for the sake of all sentient beings. His Holiness the Dalai Lama is one who embodies this ideal. Sakyong Mipham Rinpoche and His Holiness the Dalai Lama PHOTOBYJAMESHOAGLAND