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Inside this issue...
 FEATURE:
The Two Truths
This issue of Bodhi features
teachings on two aspects of reality known as the two truths: ultimate or genuine
truth and relative or conventional truth. In a general sense, relative truth refers
to the conventional world of ordinary appearances, and ultimate truth refers to
the truest, deepest or most genuine level of reality. According to the tradition
of Nagarjuna, it is important in the presentation of the two truths to distinguish
between them and separate them; in other words, when looking at absolute truth,
one should not bring relative truth into it right away, and when looking at relative
truth, one should not bring absolute truth into it. At the same time, according
to Nagarjuna, an understanding of relative truth is the cause of understanding absolute
truth. In fact, relative truth is seen as a method that is used to bring forth the
realization of absolute truth. Essentially, the understanding of either one of the
two truths assists the understanding of the other.
Bridging the Paradox
of the Two Truths
by His Eminence
Tai Situ Rinpoche
Paradoxes can be said to be
one of the most common features of Vajrayana teachings; this is especially true
in teachings on Mahamudra. In this context it is inevitable that everything appears
and is presented in a paradoxical way. There is the relative truth, which is an
undeniable fact, being right here in front of our eyes. And there is the ultimate
truth, that which this relative truth really is. As long as we cannot bridge this
paradox, Vajrayana Buddhism is an impossible issue. Once we have gained this capacity,
we will be able to understand the Vajrayana teachings and to appreciate the actual
meaning behind them. 20
Experiencing the Two
Truths: The Middle Way View of Shunyata, Pt. II
by The Dzogchen
Ponlop Rinpoche
When it comes to the absolute
or ultimate truth, the main practice of the bodhisattva is the complete realization
of emptiness, selflessness, or egolessness. Why is the realization of selflessness
such an important practice? It is important because, in order to cultivate a genuine
heart of compassion, one needs to work with the idea of selflessness. As long as
we have a strong ego-centered mind, no matter how hard we try, our compassion will
still be limited. It will always be tainted by the self-centered view. 28
TEACHINGS
The Nature of the
Path
by The Dzogchen
Ponlop Rinpoche
Because we are making this
journey to discover who and what we are, we have to start where we are. On the Buddhist
path, starting where we are involves a certain degree of courage and fearlessness.
It takes fearlessness to look in the mirror and see one's own face. We might have
to look in the mirror in the early morning when we first get up, before we have
taken a shower; or we might have to look at ourselves after an accident. Nevertheless,
we have to cut through any fear of looking at that reality. Whatever is reflected
in the mirror, whatever is reflected in our experience, we can be courageous enough
to explore that reality further, accept it, and start the journey from that very
spot. 40
SOCIETY AND ENVIRONMENT
Service - Expressing
Our Practice
by Rodney
Smith
Anything we do with passion
can be done in a spirit of service. If it feeds us, it will feed the world. We sometimes
feel we are not deserving of being fed. We may feel we are selfishly following our
interests, as if we should be out there where the action is, where the problems
are, not hunching over a microscope or gazing at the stars. But the world is more
connected than that. The world is crying out for aliveness, not for a specific activity.
Opening our hearts, through whatever means, serves the greater good. 12
ARTICLES
"Will They Study?"
Remarks at the First Nitartha Institute Teacher Certificate Ceremony
by Acharya
Lama Tenpa Gyaltsen
Many people join Buddhist dharma
centers and take refuge. When we ask if they have studied the Prajnaparamita Sutra,
they do not even know the name of the text. They do not know that such great philosophy
exists in Buddhism, whereas you debate it like mad Tibetans or mad Indian masters.
What you have done in your debate is very special, and it is a great gift for our
lineage and history. 8
DEPARTMENTS
Teaching Schedule
of Khenpo Tsultrim Gyamtso Rinpoche 4
Poetry: 2004
Year of the Wood Monkey
by W. Joe Hoppe 6
Teaching Schedule
of The Dzogchen Ponlop Rinpoche 7
The Lives of
The Karmapas: 18
The First Karmapa Düsum Khyenpa by The Dzogchen Ponlop Rinpoche
Nalanda West
Schedule 27
Wild Words:
Crossword 39
Seeds & Sprouts:
The Robber Chief
by W. W. Rowe 46
The Last Word:
And the Grammy goes to... 62
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