Satisfied Buddhist - Domo Geshe Rinpoche

Been thinking about others. There certainly are alot of them if you look at it one way but there are different ways also. It's human nature to put others into classifications: family, loved ones, friends, enemies, countrymen, them, us. Each way brings some benefit and some sufferings. Even the best of relationships with others will change or end. Even the worst of relationships can teach us somet hing. The dharma gives us a new view of others, simply called "all others" to avoid classifying. ~ Domo Geshe Rinpoche ~~~~ "Ich habe über die Anderen nachgedacht. Sicher gibt es, auf eine Weise betrachtet, viele von ihnen, aber man kann es auch anders sehen. Es ist unsere menschliche Natur, andere in Untergruppen einzuteilen: Familie, Nahestehende, Freunde, Feinde, Landsleute, sie, wir. Jede davon bringt uns einige Vorteile und einiges Leid. Selbst unsere allerbeste Beziehung mit Anderen wird sich verändern oder ein Ende nehmen. Selbst die schlimmste Beziehu

We must think often and deeply why we are attracted to Buddhism. This will help us hold our mind in enthusiastic effort (one of the six perfections) when natural boredom sets in. The debilitating influences that create boredom: our own karma, poor companions, laziness and disappointment. A feature of Buddhism is just this: the remedies for the ordinary mind when it becomes unspiritual in daily li fe! ~Domo Geshe Rinpoche ~~~~~ " Wir müssen oft und tief darüber nachdenken, warum wir uns vom Buddhismus angezogen fühlen. Dies wird uns dabei helfen, unseren Geist an enthusiastischer Anstrengung festhalten zu lassen (einer der sechs Vollkommenheiten), wenn sich natürliche Langeweile einstellt. Die lähmenden Einflüsse, welche Langeweile erzeugen sind: unser eigenes Karma, schlechte Gesellschaft, Faulheit und Enttäuschung. Eine Eigenschaft des Buddhismus ist genau das: er stellt die Heilmittel für den gewöhnlichen Geist bereit, wenn dieser im Alltag unspirituell wird!"

We want to believe that we are aligned with the fully enlightened Buddhas during our meditation and in a high-minded state. What compels us to forget the transcendent is attraction to seductive love that is unexamined. We might be further influenced away from higher states of mind by by our confidence in suffering forms of love as the excellent support of our happiness. The deep methods of Tibetan Buddhism help us examine the desire for or allure of love, as well as correcting blatant errors that hold us in suffering. Maybe we avoid examining what we think because we might be shocked at our beliefs. These may be embedded ideals rooted in confused perceptions from previous lives, something half-heard we thought was important, or something we learned in childhood that no longer has value. This discovery is three quarters of the process of our mental dharma work: honestly uncovering how we actually believe, then working to mold that to the enlightened model arising from