By Khenchen Konchog Gyaltshen, Khenmo Trinlay Chodron
Buddhist teachings offer a number of equipment for bringing higher that means and happiness into our lives and into our relations with others. In A whole consultant to the Buddhist Path, Khenchen Konchog Gyaltshen Rinpoche finds those tools in direct, bright, down-to-earth language. on the center of this paintings lies The Jewel Treasury of Advice, a textual content composed via Drikung Bhande Dharmaradza (1704–1754), the reincarnation of Drikung Dharmakirti. Khenchen Rinpoche translates those old teachings with compassion, humor, and a willing know-how for his or her relevance in modern Western existence. those that truly are looking to research and perform the Buddha's teachings will locate this an imperative advisor.
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Extra resources for A Complete Guide to the Buddhist Path
Unfortunately, the gold dust all turned to sand. ” Nyima didn’t react negatively. “ You are my best friend,” he said, “ so I know you would not tell me a lie. ” However, he thought that he should skillfully check to see what had really happened. Nyima bought two monkeys and gave them the names of D aw a’s sons. He trained them extremely well. No mat ter what order he gave, the monkeys obeyed precisely. One day, Nyima went to D awa and said, “ I am a single person and cannot manage all my work alone.
In Dharma it is the same thing. We should eliminate, or at least minimize, strong attachment as much as we can. The inveterate propensity toward attachment in all its forms— be it sexual desire, wealth, power, an idea, fame, or arrogance— is one of the most difficult defilements to purify. Even if we have prac ticed Dharma for years, we still find it very difficult to risk reducing our attachments, a barrage of desire. The following story about a scholar-monk who lost everything illustrates this point: A monk went to a monastery to study Buddhist philoso phy.
It also quotes Jigten Sumgon this way: Although different traditions conclude that it is either the mind or the body that wanders in samsara, I don’t take a particular position on this. But I would say that causes and conditions give rise to conceptual thought. Because of that, embodied propensities wander [in samsara]. Attachment to wealth, either one’s own or others’, causes great suffering. At the time of Buddha Shakyamuni, there was a scholarly monk to whom a patron offered a begging bowl. He lived simply, going to the village for daily alms, but he was tena ciously attached to that bowl.