Buddha in The Palm of Your Hand (1982)
Buddha in The Palm of Your Hand (1982)
Buddha in The Palm of Your Hand (1982)
IN THE PALM
OF YOUR HAND
Osel T endzin
BUDDHA IN THE PALM
OF YOUR HAND
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BUDDHA
IN THE PALM
OF YOUR HAND
Osel T endzin
Foreword by Chogyam Trungpa
Edited by Donna Holm
SHAMBHALA
BOULDER & LONDON 1982
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SHAMBHALA PUBLICATIONS, INC.
1920 13th Street
Boulder, Colorado 80302
9 8 7 6 5 4 3 2
First Edition
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CONTENTS
Acinowledgments ix
FOREWORD: PROCLAIMING THE LIVING STRENGTH OF THE xi
PRACTICE UNEAGE, by Chogyam Trungpa
INTRODUCTION
PART I
1. PROVISIONS FOR THE JOURNEY 7
2. A STRAIGHTFORWARD VIEW 11
3. THE LANDSCAPE 1+
4. CONSIDERING THE TRUTH 19
5. THE REsERVOIR OF COMMITMENT 22
6. OVERCOMING HOPE AND FEAR 27
7. CONNECTING WITH THE EARTH 32
8. THE CLEAR ATMOSPHERE 37
9. STEPPING THROUGH AN OPEN DOORWAY +0
PART II
10. REMEMBERING WHO WE ARE 45
11. THE PATH OF THE NOBLE ONES 51
12. THE SPIRITUAL FRIEND 55
13. EMPTINESS 59
1+. TAKING OUR PlACE IN THE WORLD 61
PART III
15. TOTAL ENVIRONMENT 67
16. ENTERING THE GURU'S WORLD 71
17. THE MEANING OF DEVOTION 77
18. LONGING 84
19. GRATITUDE 90
20. THE DAWN OF REAUZATION 94
INFANT SoNG OF A SoN OF THE KAGrti GURU 101
NOTES TO "THE STORY OF REo ROCK AGATE VALLEY" 103
Index 106
ILLUSTRATIONS
CovER Ka. Tibetan seal script for the word "lea," meaning "com-
mand. This is the personal seal of the Vajra Regent bsel T endzin.
II
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To His Holiness the Sixteenth Gyalwa Karmapa,
Rangjung Rikpe Dorje, whose buddha activity caused
the sun of dharma to shine throughout the world; and
to the Vidyadhara, the Eleventh Trungpa Tulku, the
Venerable Chogyam Trungpa, Rinpoche, my root guru,
the one who showed me the way.
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ACKNOWLEDGMENTS
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ACKNOWLEDGMENTS
Donna Holm
Editor
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FOREWORD
PROCLAIMING THE
LIVING STRENGTH OF
THE PRACTICE LINEAGE
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FOREWORD
xu
..
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FO REWORD
Dragon thunders:
Rainclouds
Lightning
Power
Strength.
Warrior proclaims:
Gentle
Excellent.
Fruits grow and taste delicious.
As buddha nature blossoms,
The world has no regrets
But experiences the dharma
And rejoices in the Great Eastern Sun.
Let us wake as buddha!
...
Xlll
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INTRODUCTION
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BUDDHA IN THE PALM OF YOUR HAND
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INTRODUCTI ON
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BUDDHA IN TH E PA L M OF YOUR HAND
what I have said in this book will help to illuminate that basic .
fact.
May this book help to eliminate the confusion of beings like
myself who, due to carelessness, have forgotten the noble path.
No matter who we are, we can attain the ultimate good.
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PART I
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ONE
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BUDDHA IN THE PALM OF YOUR HAND
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PROVI SIONS FOR THE JOURNEY
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BUDDHA IN TH E PALM OF YOUR HAND
10
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TWO
A STRAIGHTFORWARD VIEW
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BU DD HA IN THE PALM O F Y O UR HAN D
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A STRAIGHTFORWARD VIEW
who will rescue us, nor does it propose that attaining a higher
consciousness will save us. It worlc.s with what we have right
• • •
now: our perceptiOns, our memortes, our emot1ons, our
thoughts. Meditation practice is the process of being awake to
what is. What is needed is commitment.
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THREE
THE LANDSCAPE
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THE LANDSCAP E
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BUDDHA IN THE PALM OF YOUR HAND
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THE LANDS CAPE
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FOUR
THE HUMAN REALM IS THE ONLY REALM in which we can unravel the
thread of confusion and attain enlightenment. The Buddhist
teachings speak of human existence as precious because it
provides the working basis for that attainment. Why is this so?
Each form of existence, or realm, is marked by a particular
neurotic emotion. The neurotic emotion of the human realm is
passion, or desire-but it is a less poverty-stricken form of
passion than that associated with the hungry ghost realm. The
passion of the human realm is longing rather than hunger. This
longing is what leads us to search for a spiritual path.
As human beings, we generally believe that desire is good and
healthy and, in fact, essential. We think if we were utterly
without desire we would cease to exist. Ordinarily, desire
implies the possibility of fulfillment, of possessing the object of
our desires. But actually, as long as there is desire there can be no
fulfillment. Accomplishing our goals never really satisfies us.
This is because the object of desire is always the projection of
ego, and therefore has no essential reality.
When we start to realize this, we become disappointed. Our
disappointment becomes so vivid that we feel disgusted with
confused existence, and we are drawn to looking deeper into our
life. We begin to question whether trying to fulfill our desires is
all there is to life. We ask ourselves, "What is the meaning of
life? What am I doing? Where am I going?" It doesn't matter
how successful we have been in our endeavors. If we have the
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BU DD H A IN T H E PALM OF Y O UR HA N D
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CONSIDERING TH E TRUTH
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FIVE
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THE RESERV OIR OF COMMITMENT
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BUDDHA IN THE PALM O F YOUR HAND
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THE R ESERVOIR OF COMMITMENT
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BUDDHA IN TH E PALM OF YOUR HAND
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OVERCO MING HOPE AND F EA R
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BUDDHA IN THE PALM OF YOUR HAND
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OVERCOMING HOPE AND FEAR
31
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SEVEN
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C O NN ECTING WITH TH E EARTH
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BUD D HA IN TH E PALM OF YOUR HAND
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CONNECTING WITH THE EARTH
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BUDDHA IN TH E PA L M OF YOUR HAND
36
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EIGHT
37
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BUDDH A I N TH E PALM OF YOUR H AND
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THE CLEAR ATMOSPHERE
39
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NINE
STEPPING THROUGH
AN OPEN DOORWAY
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STEPPING THROUGH AN OPEN DOORWAY
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+2
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PART II
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TEN
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R EMEMBERING WHO WE ARE
-... discovery that fundamentally we are really quite soft. But when
.• we look around, we see the whole world is struggling with that
vulnerability and tenderness, trying to build steel, concrete and
--· glass over the soft earth. So the mahayana path begins with
maitri, the kindness that waters the soft earth so the seed of
...., buddha nature can grow.
The teachings of the mahayana proclaim that all beings
possess an intrinsic and undeniable wakefulness, which is called
buddha nature. In Sanskrit, it is known as tathagatagarbha, which
'
•
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•
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.-
~ ... ' a;
ElEVEN
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BUDDHA IN THE PALM OF YOUR HAND
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THE PATH OF THE NOBL E ONES
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BUDDHA IN THE PALM OF Y OUR H AND
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TWELVE
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BUDDH A I N THE P AL M OF YOUR HAND
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TH E SPIRITUAL FRIEN D
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BUDDHA IN TH E PALM OF YOUR HAND
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THIRTEEN
EMPTINESS
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BUDDHA I N THE PA LM OF Y OUR HAN D
We feel there are two worlds: the world of our practice, which
has become familiar and trustworthy, and the world of postmed-
itation, which is still in question. Nevertheless, when we expe-
rience the contrast between those two, that brings a glimpse of
shunyata.
The experience of shunyata does not happen because of any
plan or scheme; it happens suddenly, spontaneously. We cannot
even say, " I just experienced shunyata," because there is no
memory of " I" in the experience. At the same time, the
experience of shunyata is not a state of blankness. It is a state of
total awareness, devoid of self-consciousness. That experience
is primordial; it is not the accumulation of preconceived ideas.
Those who recognize shunyata are those who practice,
because the practice itself is designed so that we can recognize
it . As we take part in the environment of discipline, we also
create our own version of what we are doing. In the midst of
trying to maintain that, we experience a gap. That moment is
empty of all preconceptions. At that point there is no beginning,
no middle, and no end. There is just what is, which is shunyata.
Experientially, shunyata can be described in terms of vastness
and profundity. Profundity is the discovery that all beings, and
in fact all phenomena are from beginningless time without
ego. Vastness is total relaxation and freedom from clinging to
existence. When we experience both profundity and vastness
together, we give birth to compassion. Compassion arises as the
genuine expression of sympathy and friendliness to all sentient
beings who suffer in samsara because they have not realized the
egoless nature of existence. Compassion radiates the warmth of
primordial goodness in all directions. That warmth has no limit
because it has its origin in shunyata. The mind of true compas-
sion is this: there is no doer, there is no act of doing, and there is
no recipient of the action. Because of that, we can communicate
with others unobstructedly.
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FO URTEEN
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BUDDHA IN TH E PALM O F YOUR H A ND
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TAKING OUR PLACE IN THE WORLD
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BU DDHA IN THE PALM OF Y OUR HAND
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PART III
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FIFTEEN
TOTAL ENVIRONMENT
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BU DDHA IN THE PA lM OF YOUR H AND
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TOTAL ENVIRONM ENT
we must impress the manager with our ability to do it, and that
involves how we present ourselves.
In the same way, when we enter the vajrayana, how we
present ourselves is extremely important. Obviously, we cannot
present a facade, because without the proper qualifications, we
will surely not be accepted. Neither can we be naive in our wish
to be accepted. There is something more than that. It is abso-
lutely necessary that our motivation and intention be perfectly
pure.
To become a student of the vajrayana, we must realize
egolessness of self and other. We must have generated the heart
of tenderness, bodhicitta, so as not to cling to egolessness as a
mode of being. And furthermore, we must have unshakable
conviction in the truth of the teachings. But first and foremost,
as students of the vajrayana, we must have a clear perception of
our teacher as the embodiment of enlightenment. We must
realize that the vajrayana teachings are inseparable from the
vajra master.
In the hinayana, the student experiences the teacher as wise
and fatherly; in the mahayana, as an intimate friend who cares
for the student's well-being. In the vajrayana, the teacher is
called the vajra master, or vajracarya. Only the vajra master
understands that the power of the vajrayana teachings is so great
that, without proper preparation, the presentation of naked
truth could undermine a student't progress, rather than provok-
ing spontaneous realization. So in order to practice the vajrayana
teachings, it is absolutely necessary to have a qualified and
authentic vajra master or guru.
In entering the vajrayana, how should we regard the guru, the
one who presents the teachings? The guru himself is the living
buddha; he is none other than buddha. He is the supreme
example of sanity. Passion, aggression, and ignorance do not
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BU DDHA IN T H E P AL M OF YOUR H AND
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SIXTEEN
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BUDDHA IN T HE PALM OF YOUR HAND
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ENTERING THE GURU 'S W O RLD
might be some sense of, " Look what a great thing I'm giving
you. I am surrendering my body, speech, and mind. Isn' t it
wonderful that I can give you something?" But when we offer
something, we should offer it completely. This is symbolic of
not holding on to any spiritual insurance policy. In other words,
we should not wait for a response to our offering. We should
realize on the spot that these teachings are so precious and so
real that they cannot be bargained for at all. If we do not
understand this, we can never completely enter the world of the
vajra master.
Milarepa was the foremost student of Marpa. When he went
to meet Marpa, he wanted the teachings very badly; however,
Milarepa did not have any gold. When Marpa asked him, " What
is your offering?" Milarepa replied, "All I have to offer is my
body, speech, and mind. " Then Marpa said that whether or not
Milarepa would attain enlightenment in his lifetime would
depend solely on his effort. That is the kind of offering we must
make. We must offer our intention to manifest as a full y
awakened being. We must offer our effort and, with that effort,
we must build a palace of enlightenment. That is the vajrayana
approach.
After offering, we feel some sense of having connected to the
vajra world, the guru's world. Having entered the guru 's world,
the next step is to follow his instructions. Because the guru sees
that our basic intention is without passion, aggression, or ignor-
ance, he is extremely pleased. We have come to him with folded
hands, prostrated, and made our offering. We have offered our
purest intention to achieve the essence of buddhadharma, the
enlightenment of all the buddhas. He is delighted to teach us,
and now we must follow his instructions. FolJowing the guru 's
instructions is not just a matter of listening to his words. It
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BUDDH A I N TH E PALM OF YOUR HA ND
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SEVENTEEN
NAMO GURAVE 1
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TH E M EANING OF D EVOTION
can occur in three ways. It can occur by meeting the guru's mind
directly, that is, transmission beyond thought. Or it can occur
through gesture or symbol, which points out enlightened mind
in the phenomenal world. Finally, transmission can occur
through oral instruction. But without devotion, transmission is
impossible.
Devotion is not a matter of blind faith, fanaticism, or senti-
mentality. Genuine devotion is full of precision and clarity, and
rests on the perfection of mindfulness and awareness. With
devotion we can hear the guru's instructions clearly and follow
them precisely. Without devotion, we might receive instruc-
tions, but it would be impossible to understand them or put
them into practice. Devotion cuts through our mental fog of
doubt and speculation, and therefore, we are able to practice the
instructions of the guru on the spot, without hesitation. The
result of taking to heart the instructions of the guru and follow-
ing them completely is the attainment of enlightenment.
The great yogin, Milarepa is the foremost example of how a
human being like ourselves practiced devotion to his guru and
attained enlightenment . When Milarepa was still a youth, his
father died. Milarepa' s uncle and aunt usurped his father 's estate
and made servants of him and his family. Milarepa's mother,
angry over losing the family fortune and lands, sent him to study
black magic. She wanted her son to avenge the injustice and
humiliation they had suffered. Milarepa was so devoted to his
mother that he did what she asked. He studied hard and per-
fected the art of sorcery. Then, using the magic he had acquired,
he brought down destruction and chaos on his aunt and uncle
and everyone else who had taken part in the downfall of his
family.
Because of his devotion to his mother and his longing to
relieve her suffering, Milarepa was able to direct his mind
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B UDDHA IN T H E P ALM OF Y OUR H AND
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TH E MEA N ING O F DE VOTIO N
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BU DD H A I N THE PALM OF YOUR H AND
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TH E MEANING OF D EVOTI ON
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EIGHTEEN
LONGING
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LONGING
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BUDDHA IN T H E PALM OF Y OUR HAND
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LONGIN G
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BUDDHA IN T HE PALM OF Y OUR H AND
though we can smell the flowers in the garden and see the
pattern on the bedroom wallpaper. We can even hear the voices
of our family. Even if the time we spent with the guru was brief,
when we think of him, we feel so lonely. Seeing his picture or
even hearing about him evokes a recollection of that time when
we felt completely at home with ourselves. We remember the
kindness of the one who taught us the dharma, and we recall
those moments when we felt completely unfettered, just listen-
ing to the guru's words.
Eventually we have to go off on our own, just as Milarepa did.
We have to relate with the world around us-our family , our
home, our job, our car, and so on. We try to practice and study
the teachings, and at the same time take care of the necessities of
life. In the midst of all that, we are overcome by a feeling of
sadness. ''If I could only be with my guru, listening to him teach.
It was so simple and fresh. Now everything seems so desolate
and lonely." We think of the guru, the Buddha, Tilopa, Marpa,
and Milarepa-all the great lineage holders of the past- and we
are deeply touched. They practiced so diligently, even though it
was lonely. They worked so hard to be able to pass down these
precious teachings to us.
Contemplating in this way, we come to a crossroads where
loneliness becomes aloneness. In the midst of complaining about
ourselves and our problems, we suddenly feel totally alone, as
Milarepa did. What we yearn for seems so distant and far away,
and we long to be one with it. At the same time, because of our
practice, it seems to be right here, in the very moment, and we
can almost touch it.
Milarepa said, " The more I meditate, the more I remember
my guru." Because the separation from the guru is so real,
tangible, and vivid, we contemplate his teachings over and over.
The more we contemplate his teachings, the more we practice.
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LONGING
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NINETEEN
GRATITUDE
I saw the face of the father guru and heard his words,
And the depression of this lowly one arose as meditative
•
expenence.
By remembering the example of the guru,
Realization was born in my depths.
The blessings of your kindness literally entered me.
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GRATITUDE
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BUDDHA IN THE PALM OF YOUR HAND
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GRATITUDE
93
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TWENTY
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THE DAWN OF REALIZATION
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TH E DAWN OF REALIZATION
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BU D DHA IN TH E PALM OF YOUR HAND
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THE DAWN OF R EALIZATION
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BUDDHA IN THE PALM OF YOUR HAND
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TH E DAWN OF R EALIZATI ON
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BUDDHA IN THE PALM OF YOUR HAND
arms towards the demons, he had absolutely no care for his own
safety. He wasn' t trying to outwit anyone; he didn't have to
protect himself any more. He was just opening and offering
himself.
When we are struggling on the path and wondering how we
could ever do such things, we should remember to begin with
what we have. We are not living in a cave in the snow moun-
tains, but still the eight worldly winds howl around us. We are
not living in solitude, but still discursive thoughts keep bother-
ing us. We are not living on a diet of flour and water, but still we
a.re concerned about our supper, about getting to the super-
market before it closes.
These stories of Milarepa and his life and his songs are real.
When MUarepa speaks about being a vulture or a fish or the
wind, or when he talks about birds flying and bees buzzing, he is
not simply talking about the landscape. He is expressing the
vitality oi his mind and the experience of being totally one with
things as they are. He is proclaiming the continuity of his
realization. Milarepa stands as an example to us. In the same
way, we can be an example of sanity to other sentient beings
who struggle and suffer and may have never even heard of the
word, enlightenment.
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INFANT SONG
••
OF A SON OF THE KAGYU GURU
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BUD DHA I N THE PALM OF Y O UR HAND
..
OSEL TENDZIN
21 March 1980
102
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NOTES TO "THE STORY
OF RED ROCK AGATE VALLEY''
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NOTES
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INDEX
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IND EX
109
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Vajradhatu, a world-wide organization of meditation and study cen-
ters, was founded in 1970 by Vajracarya the Venerable Ch<>gyam
Trungpa, Rinpoche. Vajradhatu has more than sixty-five local centers
throughout the United States, Canada, and Europe. These centers offer
programs in the study of Buddhist philosophy and psychology and the
practice of meditation . Two rural centers, Karme-Choling in Vermont
and Rocky Mountain Dharma Center in northern Colorado, provide the
opportunity to study and practice in a more contemplative environment.
Nalanda Foundation was established in 1974 by T rungpa Rinpoche as a
nonsectarian educational organization. Its divisions include Naropa Insti-
tute, an innovative liberal arts college, and Shambhala Training, a secular
meditation program.
Information on any of the Vajradhatu centers can be obtained by
writing to Vajradhatu, 1345 Spruce Street , Boulder, Colorado 80302, or
directly to any of the local centers listed below. Information on Naropa
Institute can be obtained by writing to the institute at II II Pearl Street,
Boulder, Colorado 80302; and Shambhala T raining can be contacted at
1745 Walnut Street, Boulder, Colorado 80302. A catalogue of cassette
recordings of lectures by Osel Tendzin is available from the Naropa
Institute Bookstore, 20 11 Tenth Street, Boulder, Colorado 80302.
USA
Vajradhatu Karme-Choling
1345 Spruce Street Star Route
Boulder, Colorado 80302 Barnet, Vermont 0582 1
(303) +44-0210 (802) 633-#17
Karma Dzong Rocky Mountain Dharma Center
1345 Spruce Street Route I
Boulder, Colorado 80302 livermore, Colorado 80536
(303) +44-0190 (303) # 0-0552
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Dbarmadbatua: 7109 Woodlawn Avenue, N.E.
3179 Peachtree Road Seattle, Washington 98115
Atlanta, Georgia 30305 (206) 522-2199
(40+) 262-2527 1424 Wisconsin Avenue, N. W.
1702 South Fifth Street Washington, D.C. 20007
Austin, Texas 7870+ (202) 338-7090
(512) 443-3263
2288 Fulton Street
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Berkeley, California 94-70+
(415) 841-3242 Vajradbatu Canada
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Burlington, Vermont 05401 Halifax, Nova Scotia B3J 387
(802) 658-6795 (902) '1-29-2033
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219, 8631 109th Street
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5311 Avenue DuParc
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Toronto, Ontario MSS IY6
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49 East 21st Street Dharmabaus Vogelsberg
New York, New York 10010 Kirchweg 5
(212) 673-7340 6315 Muche I
West Germany
25 Main Street
49-6400-17'1-7
Northampton, Massachusetts 0 1060
(413) 584-3956 Dharmadhatua:
156 University Avenue Ruysdaelkade 63
Palo Alto, California 94-301 1072 AK
(415) 325-6437 Amsterdam, Holland
2020 Sanson Street Netherlands
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(21 5) 568-6070 Fleischmarkt 16
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{+IS) 776-0502 0222-52-72-+6
The text of this book is set in Perpetua,
developed by Eric GiU in 1928.
Perpetua resulted from the private press revival
and is a translation into type
of Gill's sharply carved lettering.
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