Have you ever seen someone laughing in the rain? Or someone stoop-shouldered, shuffling along on a green and sunny day? Perhaps in a time of crisis you’ve seen someone respond with resolve and energy, and someone else collapse into fear or despair. Maybe someone you know gets testy and then you know it’s best to leave them alone.
The following text is a translation of Atiśa's instructions on the practice of Madhyamaka in meditation. Special Instructions on the Middle Way, along with Entry to the Two Realities, are considered by traditional Gelukpa historians to be the two foremost textual teachings (gzhung) on the view (lta ba) within Atiśa's works. An early Kadampa commentary on Entry to the Two Realities, attributed to Naljorpa Sherap Dorjé (ca.
1. THUS HAVE I HEARD. Once the Lord was staying at Rajagaha, in Jivaka Komarabhacca's mango-grove, together with a large company of some twelve hundred and fifty monks. And at that time King Ajatasattu Vedehiputta of Magadha, having gone up to the roof of his palace, was sitting there surrounded by his ministers, on the fifteenth-day fast-day, the full-moon of the fourth month, called Komudi. And King Ajatasattu, on that fast-day, gave vent to this solemn utterance: 'Delightful, friends, is this moonlight night! Charming is this moonlight night! Auspicious is this moonlight night!
The ways to speak about the Buddha’s teachings are countless. Naturally, we teachers tend to teach what has helped us the most throughout our own lives. The path that the Buddha laid out is often described as a shift out of confusion and into clarity, or from uneasiness to peace, or from inner bondage to inner freedom. I see the path of liberation as a movement out of loss and into inner wholeness.
The Buddha said:
What is born will die,
what has been gathered will be dispersed,
This article is an excerpt of The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya, translated by Maurice Walshe.
It’s a dialogue that I confess I have avoided like the plague, mainly because I despair that Buddhists, let alone Mahāsaṇdhi practitioners, and scientists can even speak the same language in order to communicate genuinely. And so I am intrigued to see Alan Wallace engage in that discourse with such personal passion.
He always acted in the most humble manner, free of any pretense or arrogance