By His Holiness the Dalai Lama, Geshe Thupten Jinpa
Just like the bestselling A Flash of Lightning in the dead of night of the Night, Practicing Wisdom makes a speciality of Shantideva's Way of the Bodhisattva. whereas the previous comprises just a short advent to Shantideva's complicated and an important 9th bankruptcy on perception, Practicing Wisdom is an entire and specified follow-up statement, making it a useful assertion at the primary proposal in the back of Buddhist notion and perform. Shantideva's 9th bankruptcy is respected in Tibetan Buddhist circles as probably the most authoritative expositions of the Buddha's center perception, and all different Buddhist practices are skill to aid the iteration of this knowledge in the practitioner. In Practicing Wisdom, the Dalai Lama reaffirms his popularity as an exceptional student, communicator, and embodiment of the Buddha's approach by way of illuminating Shantideva's verses, drawing on contrasting commentaries from the Nyingma and Gelug lineages, and prime the reader during the phases of perception as much as the top view of vacancy. those teachings, added in southern France in 1993, were masterfully translated, edited, and annotated through Geshe Thupten Jinpa, the Dalai Lama's basic translator and founding father of the Institute of Tibetan Classics.
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Extra resources for Practicing Wisdom
Once you develop a genuine desire to overcome them, you will naturally aspire to the path that leads to victory. In essence, what is involved here for a practitioner is to combat afflictive emotions and thoughts, the root cause of which is the fundamental ignorance-the grasping at things and events as intrinsically real. In order to be successful in this task it is important for the practitioner to engage in a spiritual path that is a combination of the three higher trainings-ethical discipline, concentration, and wisdom.
From this understanding we can attribute two aspects to a single event of cognition. Just because we have valid, direct experiences of objects does not mean that these things and events experienced by us possess objective, intrinsic existence. It is in fact this very dispute that lies at the heart of the debate between Bhavaviveka and Chandrakirti that gave rise to the evolution of Madhyamaka-Svatantrika and Madhyamaka-Prasangika as two distinctive schools within the Madhyamaka school. The debate between Bhavaviveka and Chandrakirti centers on the question of whether there are any commonly established objects between the Realists and the Madhyamikas, that is, objects that exist intrinsically and have self-nature.
One is from the perspective of our everyday experience, and the other is from the perspective of the true insight into the ultimate nature of reality. In this view, when we examine the nature of the reality of things and events-everyday objects such as tables, chairs, vases, and flowers-the degree of reality that we perceive at the level of our phenomenal experience relates to their relative truth. And so long as we remain content within this framework, we remain at the level of phenomenal experience and conventional validity.