May bodhicitta, precious and sublime, arise where it has not yet come to be. Where it has arisen may it never fail, but grow and flourish more and more.
Unbroken lineages of wisdom traditions are rare in these times, and Kongtrul Rinpoche descends from a pure lineage of the Dzogpa Chenpo Longchen Nyingtik tradition of Tibetan Buddhism.
We have two main study and practice centers in America: Phuntsok Choling in Colorado and Pema Osel in Vermont. Rinpoche teaches the core MSB programs at these two centers. In addition, MSB has several city centers or groups around the world where people gather for group meditation and study, and to listen to the LINK teachings together.
Browse to any of the calendars to find out more about the teaching schedules of Dzigar Kongtrul Rinpoche, Dungse Jampal Norbu, or Elizabeth Mattis Namgyel. View the upcoming events at Phuntsok Choling, Pema Osel, or find out who is giving the next LINK talk.
MSB is a part of the Longchen Nyingtik and Khyen-Kong-Chok-Sum lineages. (Jamyang Khyentse Wangpo, Jamgon Kongtrul Lodro Thaye, and Terton Chokgyur Lingpa, collectively known as Khyen-Kong-Chok-Sum, were the heart of the Rimé, or nonsectarian, movement, which did so much to preserve and harmonize all schools of Tibetan Buddhism in the nineteenth century.)
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Centuries ago in the noble land of India, adepts would meditate for a long time in the forest. Then once they felt peaceful, they would take a field trip into the village to see if their mind had really been tamed. In the midst of the village activity, with its many distractions, they could clearly see how well they had been able to overcome their normal confusion and reactions. If they could maintain their state of peace and equanimity in the village, then they were free to decide whether to remain in the forest, or live in the village to benefit others.
Viewing life as a field trip is not a new concept, following in that tradition, we can utilize all the daily aspects of our lives by viewing all of our daily activities, our livelihood, and our family circumstances as ‘field trips’ for training ones mind and enhancing our qualities.
The Buddha said that the essence of his teaching is taming one’s mind. When we tame our mind, our innate buddha nature and its qualities blossom; as darkness is dispelled, light takes its place.
We all have the potential to tame our mind, but we need the Three Jewels—the Buddha to guide us, the Dharma as a path to travel, and the Sangha of bodhisattvas as our companions on the path. We need other sentient beings just as much as the Three Jewels on the bodhisttva path, so that our state of mind can become purified and blossom. In The Way of the Bodhisattva, Shantideva clearly points out that buddhas and beings are equally important for an individual’s enlightenment.
The “Four Magnetisms“Â are four tools that bodhisattvas can use to work more skillfully with other beings. The first magnetism is generosity. As a paramita practice, generosity is certainly important. But it’s even more important as a way of positioning us to bring benefit to others most effectively. No one is attracted to somebody who is tight and stingy. Being generous enhances a bodhisattva’s ability to draw people and thus to be able to help them. You can be generous by giving your time and contributing through your body, speech, and mind to serve others. Generosity means making yourself available. Just as bees are drawn to a flower, beings are drawn to bodhisattvas who are generous and make themselves available to help others.
When you cultivate generosity as an intentional practice, it’s important not to have an expectation that you will gain anything from your generosity. Hoping for your own gain attaches strings to your generosity, making it muddled. Generosity should be strictly aimed at serving others unconditionally, without hoping for any return or reward.
When someone is going through a difficult time, just being there and listening without trying to fix anything has a magnetic effect, as does rejoicing when things are going well for others. If you offer just your presence, you can become more supportive to someone than their own family members.
Competition and jealousy sometimes make it difficult for family members to feel happy for one another when good things happen. On the other hand, people feel more open to sharing their positive experiences with someone—even a stranger—who can totally rejoice with them. Similarly, when something negative happens, family members may feel responsible, guilty, or judgmental. So people often don’t share negative things with their family. But a stranger listening attentively and sympathetically can help someone feel more supported than they would from family members. We can see how true generosity can make people feel closer to each other than even blood.
When someone wants to share with you, it’s important to give them an ear, rejoicing or sympathizing, without having your own neurosis come into play and take up all the space between you. Being available to others means being there without taking up any space. Displaying such generosity in the field trips of your work, family, or social interactions, will draw people to you naturally. So generosity is the first magnetism.
Continues with Part 2 next week…
Source: Becoming A Bodhisattva In Modern TimesTalk 4: Mahayana Seminar 2009
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