By Ringu Tulka Rinpoche (edited and translated by Rosemarie Fuchs)
Bold Steps sticks out one of the multitude of books on Tibetan Buddhism as being a uniquely obtainable evaluate of the Buddhist direction that encompasses all 3 yanas, or conventional Buddhist religious paths. Ringu Tulku—renowned for either his perception and approachable style—consistently brings the lessons again to the reader's personal event as he unearths the important position of every course within the attainment of real realization. Daring Steps attracts on a number of venerable assets, between them the Buddha's earliest teachings and a Vajrayana textual content via the yogi often called loopy Khyentse. the writer takes us from the main easy meditation perform to the rarefied realm of Mahamudra, pertaining to a blinding diversity of teachings and strategies alongside the way in which. This full of life presentation should be welcomed as either a reliable advent for the start pupil and an critical reference for practitioners at each level of the path.
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Extra info for Daring Steps: Traversing the Path of the Buddha
The less we run the better. Meditation means to know how to be, how to sit and let things be. We cannot run after our mind. Trying to do so is like trying to The development of shiné and lhakthong part one: shravakayana 53 catch water with our hands. Especially if we try to hold on tightly, everything goes away. What is needed is a very skillful way of letting be and letting ourselves relax. When we can do that, we know how to meditate. This is only learned through doing, like learning how to swim or ride a bicycle.
Although we sit in this posture, which is slightly tense, within it there should be looseness and spaciousness. When the string tying a bundle of straw is cut, the tension is released and the pieces of straw immediately fall into a perfect circle: there is total release and total order at the same time. Similarly, we should feel this relaxation from the core of our being, and then let the mind be. That part one: shravakayana 47 is the main point. As long as we are in the present moment, we are relaxed.
In a way we know that our identiﬁcation with a self is not based on anything real, concrete, or substantial. There is not really anything to hold on to. For this reason, we feel insecure in a very deep-rooted way. Yet, despite our faint notion of its insubstantiality and intangibility, we try to hold on to this self. We do not want to know about or accept the truth. We want to make sure that there is something to identify with. ” This is our main ignorance and it causes us to react within the pattern of aversion and attachment The Buddha has said from his experience that once we succeed in eliminating our ignorance, we will actually break the functioning of karma.
Daring Steps: Traversing the Path of the Buddha by Ringu Tulka Rinpoche (edited and translated by Rosemarie Fuchs)