Tonglen Meditation's Effect on Levels of Compassion

Total Page:16

File Type:pdf, Size:1020Kb

Tonglen Meditation's Effect on Levels of Compassion 1 Tonglen Meditation’s Effect on Levels of Compassion and Self-Compassion: A Pilot Study and Instructional Guide Daphna McKnight Thesis Completed as Part of the Upaya Buddhist Chaplaincy Training Program 2010-2012 Author’s Note Correspondence concerning this paper should be addressed to the author at [email protected] 2 Abstract This is the first known empirical study of the Tibetan Buddhist Tonglen meditation practice, which is intended to increase compassion, in addition to reducing fear and egotism. This small, pilot study examined changes in self-compassion and compassion for others through a pre/post intervention study design (α=.05). Subjects (n=9), who were novice meditators, were guided through three 18-minute Tonglen meditation sessions, one session every 48 hours. Results, based on the Related Samples Wilcoxon Signed Rank Test, showed a statistically significantly increase in the total scale score of self-compassion (p=.030) and in the self-compassion subscale, Common Humanity (p=.027) as measured by the self-report questionnaire, Self- Compassion Scale (Neff, 2003a). An increase in compassion for others after Tonglen meditation could not be determined through the self-report questionnaire, Santa Clara Brief Compassion Scale (Hwang, Plante, & Lackey, 2008). A discussion of the findings and suggestions for future Tonglen research follows, as does an extended literature review of a “cousin” compassion meditation practice, loving-kindness meditation (LKM) and of mindfulness meditation (MM) as it relates to compassion. This thesis also includes a Tonglen script and a “troubleshooting” guide for those teaching Tonglen to novice practitioners. 3 Acknowledgements I would like to thank my husband for his practice and his on-going love and support, my father and stepmother, mother, and sisters who have faith in me even when they are not sure exactly what I am up to, and my Grandfather, H. Glen Mills, whose parting gift allowed me to take this chaplaincy training program. My thanks also goes out to Kevin Handley, my motivation coach, Lynette Monterio, who offered initial support and technical suggestions, Corey Cooper who ran the statistical analysis on the data, and the University of the West Library staff who helped me access articles quickly and efficiently. Special gratitude also goes to Roshi Joan Halifax for creating and guiding us through such an amazing, far-reaching program, and to Maia Duerr, Donna Kwilosz, the chaplaincy sangha, and the residents at Upaya Zen Center for their ongoing support. I would also like to note that a few sections of this paper have been adapted, with permission, from early drafts of my Ph.D. dissertation, particularly the literature review and the section explaining tonglen meditation. The Tonglen Focus Group Study is original research for this thesis as are other sections including the Tonglen Troubleshooting Guide. 4 Table of Contents Abstract ................................................................................................................................................ 2 Acknowledgements .............................................................................................................................. 3 Preface .................................................................................................................................................. 6 Introduction .......................................................................................................................................... 8 Calls for the use of Tonglen Meditation ........................................................................................... 9 Tonglen and Buddhist Chaplaincy ................................................................................................. 10 Tonglen Meditation ........................................................................................................................ 11 History of Tonglen ...................................................................................................................... 11 Tonglen Preliminaries ................................................................................................................. 12 Practice of Tonglen ..................................................................................................................... 14 Literature Review ............................................................................................................................... 16 Compassion Definitions ................................................................................................................. 16 Compassion Benefits ...................................................................................................................... 23 Tonglen: Empirical Research ......................................................................................................... 24 Loving-Kindness Meditation .......................................................................................................... 26 Mindfulness Meditation .................................................................................................................. 37 Support for Study Design ............................................................................................................... 42 Tonglen Study .................................................................................................................................... 45 Research Question and Objectives ................................................................................................. 45 Assumptions and Constraints ......................................................................................................... 45 Significance of the Study ................................................................................................................ 46 Method ............................................................................................................................................ 46 Participants .................................................................................................................................. 46 Procedures ................................................................................................................................... 46 Measures ..................................................................................................................................... 47 Results ......................................................................................................................................... 48 Discussion ................................................................................................................................... 52 References .......................................................................................................................................... 61 5 Appendices ......................................................................................................................................... 67 Tonglen Troubleshooting Guide ..................................................................................................... 67 Tonglen Script ................................................................................................................................ 73 Self-Compassion Scale ................................................................................................................... 77 Santa Clara Brief Compassion Scale: ............................................................................................. 78 Additional Posttest Questions – Written Short Answer ................................................................. 79 Small Group Oral Questions (Conducted post posttest) ................................................................. 80 Demographic Questionnaire (Post Posttest) ................................................................................... 81 Demographic Responses Based on the 9 Participants Who Finished the Study ............................ 84 Informed Consent ........................................................................................................................... 85 Dedication of Merit ............................................................................................................................ 87 6 Preface My interest in Tonglen began in the early 2000s, when I worked as a senior training consultant at a large corporation. I had been taught Tonglen and had read about it, but had not practiced it much. I was definitely a novice. One day in a meeting, the animosity between two teams I consulted for flared up worse than usual. People were at each other’s throats and nothing positive was being accomplished. I suddenly felt a flash of anger myself, which was unusual, and I began to tell myself that these “idiots” were wasting my time and my life. As I got all riled up, a part of me watched my reaction in a bit of shock and then realization. Just like me, all of these people wanted to be happy, but we were all going about it in ways that were bringing us more suffering. One woman really wanted to be at home with her newborn twins, but her husband was out of work, and she could not afford to take a long maternity leave. Another person was a middle aged, middle manager. She was a single parent who was terrified she would be laid off, never find another job, and not be able to take care of her family. As I looked around the table, I saw
Recommended publications
  • These Notes Were Taken by a Student in Class, and Should Be Used for Reference Only
    These notes were taken by a student in class, and should be used for reference only. Please check them against the audio for accuracy of content. CLASS NOTES Course XIV: Lojong, Developing the Good Heart Class One: Eight Verses of Diamond Lion, Part One LO JONG Means Developing the Good Heart LO JONG Mental Training,orDeveloping the Good Heart. Jong can mean “to mind training make pure,” as in jong-chub (Buddha); or to “practice something” like football. Developing a good heart suggests a kind of radical behavior modification. It is meant to be used at work, with your family and in your life all day long. It is a major change in how you relate with other people, and it’s much more difficult than Buddhist logic and philosophy. It’s like a feeling of being in an airplane with others and the plane is going to crash and you all know that you’re in it together. The people all around us are suffering and dying. You’re going to lose everyone you love and everything you ever worked for. You have to jong this feeling – to practice or develop the feeling all daylong of loving other people around you who are dying and losing all the good things they have. Yet we waste our time struggling to get things we want for ourselves that we will lose anyway. There is no point to this selfish approach you have to life. You have to change your heart. Why not be good to each other? It takes a lot of practice.
    [Show full text]
  • Compassion & Social Justice
    COMPASSION & SOCIAL JUSTICE Edited by Karma Lekshe Tsomo PUBLISHED BY Sakyadhita Yogyakarta, Indonesia © Copyright 2015 Karma Lekshe Tsomo No part of this book may be used or reproduced in any manner whatsoever without written permission. No part of this book may be stored in a retrieval system or transmitted in any form or by any means including electronic, photocopying, recording, or otherwise without the prior permission in writing of the editor. CONTENTS PREFACE ix BUDDHIST WOMEN OF INDONESIA The New Space for Peranakan Chinese Woman in Late Colonial Indonesia: Tjoa Hin Hoaij in the Historiography of Buddhism 1 Yulianti Bhikkhuni Jinakumari and the Early Indonesian Buddhist Nuns 7 Medya Silvita Ibu Parvati: An Indonesian Buddhist Pioneer 13 Heru Suherman Lim Indonesian Women’s Roles in Buddhist Education 17 Bhiksuni Zong Kai Indonesian Women and Buddhist Social Service 22 Dian Pratiwi COMPASSION & INNER TRANSFORMATION The Rearranged Roles of Buddhist Nuns in the Modern Korean Sangha: A Case Study 2 of Practicing Compassion 25 Hyo Seok Sunim Vipassana and Pain: A Case Study of Taiwanese Female Buddhists Who Practice Vipassana 29 Shiou-Ding Shi Buddhist and Living with HIV: Two Life Stories from Taiwan 34 Wei-yi Cheng Teaching Dharma in Prison 43 Robina Courtin iii INDONESIAN BUDDHIST WOMEN IN HISTORICAL PERSPECTIVE Light of the Kilis: Our Javanese Bhikkhuni Foremothers 47 Bhikkhuni Tathaaloka Buddhist Women of Indonesia: Diversity and Social Justice 57 Karma Lekshe Tsomo Establishing the Bhikkhuni Sangha in Indonesia: Obstacles and
    [Show full text]
  • Katarzyna Byłów-Antkowiak Phd Thesis
    "OTHERS BEFORE SELF" : TIBETAN PEDAGOGY AND CHILDREARING IN A TIBETAN CHILDREN'S VILLAGE IN THE INDIAN HIMALAYA Katarzyna Byłów-Antkowiak A Thesis Submitted for the Degree of PhD at the University of St Andrews 2017 Full metadata for this item is available in St Andrews Research Repository at: http://research-repository.st-andrews.ac.uk/ Please use this identifier to cite or link to this item: http://hdl.handle.net/10023/11352 This item is protected by original copyright “Others Before Self”: Tibetan Pedagogy and Childrearing in a Tibetan Children’s Village in the Indian Himalaya Katarzyna Byłów-Antkowiak This thesis is submitted in partial fulfilment for the degree of PhD at the Department of Social Anthropology, School of Philosophical, Anthropological and Film Studies, University of St Andrews July 2016 1. Candidate’s declarations: I, Katarzyna Byłów-Antkowiak hereby certify that this thesis, which is approximately 74 500 words in length, has been written by me, and that it is the record of work carried out by me, or principally by myself in collaboration with others as acknowledged, and that it has not been submitted in any previous application for a higher degree. I was admitted as a research student in September 2010 and as a candidate for the degree of PhD Social Anthropology in September 2010; the higher study for which this is a record was carried out in the University of St Andrews between 2010 and 2016 (part-time). Date …… signature of candidate ……… 2. Supervisor’s declaration: I hereby certify that the candidate has fulfilled the conditions of the Resolution and Regulations appropriate for the degree of PhD Social Anthropology in the University of St Andrews and that the candidate is qualified to submit this thesis in application for that degree.
    [Show full text]
  • Yoga and Psychology and Psychotherapy
    Yoga and Psychology and Psychotherapy Compiled by: Trisha Lamb Last Revised: April 27, 2006 © 2004 by International Association of Yoga Therapists (IAYT) International Association of Yoga Therapists P.O. Box 2513 • Prescott • AZ 86302 • Phone: 928-541-0004 E-mail: [email protected] • URL: www.iayt.org The contents of this bibliography do not provide medical advice and should not be so interpreted. Before beginning any exercise program, see your physician for clearance. “How is the field of psychotherapy to become progressively more informed by the infinite wisdom of spirit? It will happen through individuals who allow their own lives to be transformed—their own inner source of knowing to be awakened and expressed.” —Yogi Amrit Desai NOTE: See also the “Counseling” bibliography. For eating disorders, please see the “Eating Disorders” bibliography, and for PTSD, please see the “PTSD” bibliography. Books and Dissertations Abegg, Emil. Indishche Psychologie. Zürich: Rascher, 1945. [In German.] Abhedananda, Swami. The Yoga Psychology. Calcutta: Ramakrishna Vedanta Math, 1960, 1983. “This volume comprises lectures delivered by Swami Abhedananda before a[n] . audience in America on the subject of [the] Yoga-Sutras of Rishi Patanjali in a systematic and scientific manner. “The Yoga Psychology discloses the secret of bringing under control the disturbing modifications of mind, and thus helps one to concentrate and meditate upon the transcendental Atman, which is the fountainhead of knowledge, intelligence, and bliss. “These lectures constitute the contents of this memorial volume, with copious references and glossaries of Vyasa and Vachaspati Misra.” ___________. True Psychology. Calcutta: Ramakrishna Vedanta Math, 1982. “Modern Psychology does not [address] ‘a science of the soul.’ True Psychology, on the other hand, is that science which consists of the systematization and classification of truths relating to the soul or that self-conscious entity which thinks, feels and knows.” Agnello, Nicolò.
    [Show full text]
  • Cultivando-Un-Corazon-De-Sabiduria
    0 Khenchen Appey Rinpoche Cultivando un Corazón de Sabiduría INSTRUCCIONES ORALES SOBRE EL ADIESTRAMIENTO MENTAL EN SIETE PUNTOS 1 *La presente versión en pdf de Cultivando un Corazón de Sabiduría se publicó con el objeto de ser distribuido de forma gratuita, se prohíbe todo tipo de comercialización. ©Chödung Karmo Translation Group, 2014. 2 Tabla de Contenidos ● Prefacio a la segunda edición del texto en inglés …………………………………………………………… .04 ● Prefacio a la primera edición del texto en castellano ……………………………………………………….05 ● Agradecimientos del traductor al castellano ……………………………………………………………………06 ● Breve biografía de Khenchen Appey Rinpoche …………………………………………………………………07 ● Los versos raíz del adiestramiento mental en siete puntos ………………………………………………10 ● Instrucciones orales sobre el adiestramiento mental en siete puntos ……………………………...13 ● Glosario …………………………………………………………………………………………………………………………..43 ● Bibliografía seleccionada …………………………………………………………………………………………………49 3 Prefacio a la segunda edición del texto en inglés Nos sentimos muy complacidos de publicar la segunda edición de esta traducción del comentario del Más Venerable Khenchen Appey Rinpoche sobre el Adiestramiento Mental en Siete Puntos. Lúcidas y concisas, estas enseñanzas contienen invaluables consejos para aquellos que desean embarcarse en el sendero del Bodhisattva, provenientes de un ser noble quien ha recorrido este camino y probado sus frutos. Las enseñanzas están precedidas por un breve relato sobre la vida de Khenchen Appey Rinpoche y los versos raíz del Adiestramiento Mental en Siete Puntos. Para la segunda edición también incluimos un glosario que entrega información sobre los términos budistas que puedan requerir aclaración, así como sobre los nombres de los maestros y tradiciones mencionados en el texto. Esta traducción (al inglés) fue realizada por Christian Bernert, un miembro del grupo de traducción Chödung Karmo, bajo la guía de Khenpo Ngawang Jorden, director de la International Buddhist Academy.
    [Show full text]
  • Avoiding Spiritual Bypass in 12-Step Work By
    Step by Step: Avoiding Spiritual Bypass in 12-Step Work By: Craig S. Cashwell, Philip B. Clarke, and Elizabeth G. Graves Cashwell, C. S., Clarke, P. B., & Graves, E. G. (2009). Step by step: Avoiding spiritual bypass in 12-step work. Journal of Addictions and Offender Counseling, 30, 37-48. Reprinted from Journal of Addictions and Offender Counseling, Vol. 30, pp. 37-48. © 2009 The American Counseling Association. Reprinted with permission. No further reproduction authorized without written permission from the American Counseling Association: http://www.counseling.org Abstract: With spirituality as a cornerstone, 12-step groups serve a vital role in the recovery community. It is important for counselors to be mindful, however, of the potential for clients to be in spiritual bypass, which likely will undermine the recovery process. Individuals who struggle with substance and process addictions often participate in 12-step groups as an adjunct to the therapeutic process or in lieu of formal treatment (Knack, 2009). In fact, empirical evidence suggests that well over 50% of those who receive formal treatment for alcohol or other illicit psychoactive substances participate in some form of self-help groups, with the majority of these in groups such as Alcoholics Anonymous (AA) and Narcotics Anonymous (NA), predicated on the 12-step model (Magura, 2007). As many as 5 million people in the United States are believed to have attended an alcohol- or drug-related self-help group over a 2-year period (Substance Abuse and Mental Health Services Administration, Office of Applied Studies, 2008). Furthermore, referrals to self-help groups are a commonly recommended adjunct to the therapeutic process (American Psychiatric Association, 1995), and, in many instances, researchers have found that attendance in 12-step groups enhances therapeutic benefits and supports sobriety (Gossop, Stewart, & Marsden, 2008; Moos & Timko, 2008).
    [Show full text]
  • Meditation on Love and Compassion by Shamar Rinpoche
    THE PATH Dedicated to the Realization of Wisdom and Compassion Bodhi Path Buddhist Centers Summer 2011 Meditation on Love and Compassion by Shamar Rinpoche In general when we practice the Dharma and we commit ourselves to accomplishing positive actions, we encounter obstacles and difficulties. This is due to the fact that our minds are laden with emotions. Of these negative emotions, the main one is pride, which leads us to feel contempt for others (due to an over- estimation of oneself: I am the best, the strongest, etc). The existence of pride automatically gives rise to jealousy, hatred, or anger. With pride as its underly- ing cause, the emotion of anger creates the most pow- erful effects. This is because it leads us to carry out all kinds of seriously negative actions that will bring about future rebirths in the lower realms. In Western societies, the distinction between pride Karine LePajolec and firmness of mind is often confused. A lack of pride is construed to be a weakness. Pride is a built- up and concentrated form of ego grasping. So in this respect, it is a weakness. A person can have great strength of character, and a strong resolve to achieve a type of thought and try to see what it looks like a goal, such as enlightenment, for example, without and where it comes from. Does it come from the per- pride ever manifesting. son or from yourself? If you think it comes from the We need to dissociate pride — the affirmation of our mind, where does it arise from, how does it remain, own supremacy over others, which suggests a certain and where does it go when it disappears? In this way blindness — from firmness of mind that is a quality one takes the anger itself as the object of meditation free of all the negative aspects and reflection.
    [Show full text]
  • 'Self-Blame' and Refuge in Tibetan Buddhist Lojong, Nietzsche, and the Desert Fathers
    Drive all Blames into One: Rhetorics of 'Self-Blame' and Refuge in Tibetan Buddhist Lojong, Nietzsche, and the Desert Fathers Author: Glenn Robert Willis Persistent link: http://hdl.handle.net/2345/bc-ir:104051 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2014 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College The Graduate School of Arts and Sciences Department of Theology DRIVE ALL BLAMES INTO ONE: RHETORICS OF ‘SELF-BLAME’ AND REFUGE IN TIBETAN BUDDHIST LOJONG, NIETZSCHE, AND THE DESERT FATHERS a dissertation by GLENN ROBERT WILLIS submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy DECEMBER 2014 © copyright by GLENN ROBERT WILLIS 2014 Abstract Drive All Blames into One: Rhetorics of ‘Self-Blame’ and Refuge in Tibetan Buddhist Lojong, Nietzsche, and the Desert Fathers Glenn Robert Willis Professor John Makransky, Dissertation Director The purpose of this work is to differentiate the autonomous ‘self-compassion’ of therapeutic modernist Buddhism from pre-therapeutic Mahāyāna Buddhist practices of refuge, so that refuge itself is not obscured as a fundamental Buddhist orientation that empowers the possibility of compassion for self and other in the first place. The work begins by situating issues of shame and self-aversion sociologically, in order to understand how and why self-aversion became a significant topic of concern during the final quarter of the twentieth century. This discussion allows for a further investigation of shame as it has been addressed first by psychologists, for whom shame is often understood as a form of isolating self-aversion, and then by philosophers such as Bernard Williams and Emmanuel Levinas, for whom shame attunes the person to the moral expectations of a community, and therefore to ethical commands that arise from beyond the individual self.
    [Show full text]
  • Lojong, Developing the Good Heart
    LOJONG, DEVELOPING THE 14 GOOD HEART Level 3 of The Steps to Buddhahood (Lam Rim) COURSE THE ASIAN CLASSICS INSTITUTE Thank you for your interest in the Asian Classics Institute’s Correspondence Courses. A complete Formal Study Course consists of audio recordings from the original class series in New York, along with the supporting text materials from each class. The text and audio may be downloaded (see www.world-view.org in the on-line teachings section), or ordered by mail (see the Courses by mail section of the web site). This Course consists of ten classes, each of which has approximately two hours of audio, along with corresponding written materials. The audio can be ordered by mail, listened to on-line as streaming Real Audio, or downloaded onto your computer in mp3 or RA formats for playback later. The written materials for this Course are contained in nine on-line files which can be downloaded, printed and assembled into a three-ring binder. A complete Course binder contains the following sections in this order: a binder cover and spine, an overview of the teacher training program, prayers, a course syllabus, readings, class notes, homework, quizzes, a final examination, answer keys and Tibetan study materials. (The class notes were taken by a student in the original live classes, and you’ll need these for reference as what’s written on the board isn’t always spoken.) For ease of binder assembly, be sure to print the files on three hole paper. Each class lecture has a corresponding homework, quiz, meditation, and class notes.
    [Show full text]
  • An Exploration of the Relationships Among Wellness, Spirituality, and Personal Dispositions of Practicing Professional Counselors
    University of Tennessee, Knoxville TRACE: Tennessee Research and Creative Exchange Doctoral Dissertations Graduate School 5-2010 An Exploration of the Relationships among Wellness, Spirituality, and Personal Dispositions of Practicing Professional Counselors Laura Marinn Pierce University of Tennessee - Knoxville, [email protected] Follow this and additional works at: https://trace.tennessee.edu/utk_graddiss Part of the Other Education Commons Recommended Citation Pierce, Laura Marinn, "An Exploration of the Relationships among Wellness, Spirituality, and Personal Dispositions of Practicing Professional Counselors. " PhD diss., University of Tennessee, 2010. https://trace.tennessee.edu/utk_graddiss/738 This Dissertation is brought to you for free and open access by the Graduate School at TRACE: Tennessee Research and Creative Exchange. It has been accepted for inclusion in Doctoral Dissertations by an authorized administrator of TRACE: Tennessee Research and Creative Exchange. For more information, please contact [email protected]. To the Graduate Council: I am submitting herewith a dissertation written by Laura Marinn Pierce entitled "An Exploration of the Relationships among Wellness, Spirituality, and Personal Dispositions of Practicing Professional Counselors." I have examined the final electronic copy of this dissertation for form and content and recommend that it be accepted in partial fulfillment of the equirr ements for the degree of Doctor of Philosophy, with a major in Counselor Education. Dr. Tricia McClam, Major Professor We have
    [Show full text]
  • Lighting up the Neural Circuits of Happiness, Love and Wisdom
    Buddha’s Brain: Lighting up the Neural Circuits of Happiness, Love, and Wisdom Esalen July, 2013 Rick Hanson, Ph.D. The Wellspring Institute for Neuroscience and Contemplative Wisdom www.WiseBrain.org www.RickHanson.net [email protected] © 2012 Topics Self-directed neuroplasticity Self-compassion The power of mindfulness Inner strengths The evolving brain The negativity bias Being and doing Your loving nature Two wolves in the heart Equanimity Flowers pulling weeds Strength with heart Coming home Self-Directed Neuroplasticity Common - and Fertile - Ground Psychology Neurology Contemplative Practice When the facts change, I change my mind, sir. What do you do? John Maynard Keynes The Natural Mind Apart from the hypothetical influence of a transcendental X factor . Awareness and unconsciousness, mindfulness and delusion, and happiness and suffering must be natural processes. Mind is grounded in life. We ask, “What is a thought?” We don't know, yet we are thinking continually. Venerable Tenzin Palmo A Neuron Mental activity entails underlying neural activity. The Rewards of Love Ardent, Diligent, Resolute, and Mindful Christian Nuns, Recalling a Profound Spiritual Experience Beauregard, et al., Neuroscience Letters, 9/25/06 Repeated mental activity entails repeated neural activity. Repeated neural activity builds neural structure. Lazar, et al. 2005. Meditation experience is associated with increased cortical thickness. Neuroreport, 16, 1893-1897. The Opportunity We can use the mind To change the brain To change the mind for the better To benefit ourselves and other beings. Honoring Experience Your experience matters. Both for how it feels in the moment and for the lasting residues it leaves behind, woven into the fabric of your brain and being.
    [Show full text]
  • Mind Training the Tibetan Tradition
    Mind Training The Tibetan Tradition Dr. Ong Tien Kwan Introduction to Tibetan Buddhism • History • Important Gurus – Nagarjuna, Milarepa, Atisha • 4 Main Tibetan Schools (Kadampa tradition) - Nyingma, Kagyu, Sakya, Gelug • Lamrin (stages of path) • 4 Main Spiritual Practices • Lojong (Mind Training) History of Tibetan Buddhism Lamrin Stages of the Path to Enlightenment Lamrin (Stages of the Path) • Atisha – "A Lamp for the Path to Enlightenment" (Bodhipathapradīpa) • Became known as the Kadampa tradition • 3 kinds of person: 1. Modest motive – happiness in samsara, good rebirth 2. Medium motive – abandon worldly pleasures, ultimate peace 3. High motive – seek to alleviate sufferings of all beings Modest Motive (Good Rebirth) 1. All must die 2. Rebirth in woeful planes is suffering 3. Aim for higher rebirth 1. Take refuge in Triple Gems 2. Understand Law of Kamma 3. Practice Dana and Sila in body, speech, mind Moderate Motive – Ultimate Peace • Realisation of the 4 Noble Truths • Truth of Dukkha • Truth of the Cause of Dukkha • Truth of the Cessation of Dukkha • Truth of the Path leading to the Cessation of Dukkha • Dependent Origination (12 Links) High Motive - Bodhicitta • Developing Bodhicitta • Lojong (Mind Training) • See all beings as your mother • Instruction on how to exchange self interest for others' interest (to think of self less) • Six Perfections 1. Dana (Generosity) 2. Sila (Morality) 3. Patience 4. Joyful Efforts 5. Concentration 6. Wisdom 21 Lamrin Meditations 1. Our precious human life 11. The disadvantages of self-cherishing 2. Death and impermanence 12. The advantages of cherishing others 3. The danger of lower rebirth 13. Exchanging self with others 4.
    [Show full text]