Cultivating a Daily Meditation by Dalai Lama XIV Bstan-'dzin-rgya-mtsho

By Dalai Lama XIV Bstan-'dzin-rgya-mtsho

A e-book via the fourteenth Dalai Lama.

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The subtle level of mind on which those memories are based cannot communicate to our gross conscious mind. A person who has some experience of utilizing deeper consciousness has a better chance to have clearer memories of past lives. Question: You said that before we embark on the process to. end suffering we must be sure that suffering can be ended, we must have the proof. How can we fmd this proof ? His Holiness: As the root cause of suffering can be purged or eliminated, suffering itself can be eliminated.

Thirdly abandoning even the imprints left 1he Nature of the Path 27 behind by delusion, we achieve the omniscient state. Thus we follow the path. The path is explained briefly in the three higher trainings. First comes the training in self-disclipine, the practice of restraining the body and speech from negative ways. By this restraint, one prevents gross distractions. The second training, that of single-pointed concentration, or calm abiding meditation, achieves a state of mind free from the subtlest distractions.

All of the vows are based on refraining from the ten negative courses of action: killing, stealing, and sexual misconduct (these three being non-virtues of the body); lying, derisive talk, harsh words, and idle gossip (these four being verbal non-virtuous actions); and covetousness, harmful intent, and wrong views (the three non-virtuous actions of the mind). The wrong views referred to are chiefly nihilistic views, but there are also other wrong view, like acceptance of an almighty creator. The chief way to practice the discipline of the Bodhisattvas is to refrain from cherishing oneself more than others.

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