Dharma Glimpses with Judy Lief – Details, episodes & analysis

[This episode originally aired on October 11, 2022]  The sixth and final paramita is the prajna paramita  •  the sanskrit term “prajna” means supreme knowledge: the best of knowing, the best of cognitive mind  •  even though the Buddhist tradition is widely known for non-conceptual practices such as sitting meditation, there is also a great reverence and respect for learning and for knowledge at all levels  •  prajna is not just about knowing this or that; it is seeing without bias  •  prajna is fresh and on the spot; it is sharp, and it is direct  •  prajna is a way of seeing without any capturing or storing; it is the first thought, the first insight  •  it is what our perceptions can be when we're not trying to hold onto them or put them in our bag of experiences  •  prajna is often represented by a razor-sharp two-sided sword—one that cuts through duality altogether  •  by cutting through dualistic thinking, a much fresher and clearer way of knowing is liberated. 

[This episode originally aired on October 4, 2022]  The topic of meditation reminds me of the old saying, “all roads lead to Rome”  •  in the Buddhist tradition, all teachings seem to lead to meditation  •  sometimes we think of meditation as just stillness, but as one of the six paramitas, meditation is considered to be one of the skillful actions of a bodhisattva, essential for cultivating wisdom and compassion  •  meditation helps us to settle and to open; it helps us to hold our mind steady and not simply react impulsively when we are challenged by other people and the pressures of life  •  with meditation, you can hold steady and then respond appropriately—and then you can let go and move on  •  in meditation practice, we begin to see through some of our preconceptions, and we witness how easily we solidify our experiences  •  meditation draws us out of ourselves and turns us towards others; in doing so, the inspiration to work for the benefit of others arises.

[This episode originally aired on August 2, 2022]  In Buddhism some practices are designated as meditation practices, such as working with mindfulness and awareness  •  other practices, called contemplative practices, are focused on working with the concepts in our mind  •  one of the most important of these is the contemplation of impermanence, change, and death  •  we often have difficulty accepting the reality of impermanence; we create various coverings to mask this raw, basic truth  •  but this contemplation isn’t intended to make everyone morose or obsessed with death  •  in fact, this kind of contemplation actually frees one from the fear of change, and provides a basis for being able to accommodate change  •  the following four approaches are often given for helping us to broaden our understanding of impermanence: 1) everything that is born will die;  2) every meeting leads to a parting;  3) every gathering leads to a dispersing; and  4) everything created eventually dissolves, or is destroyed. 

The topic of meditation reminds me of the old saying, “all roads lead to Rome”  •  in the Buddhist tradition, all teachings seem to lead to meditation  •  sometimes we think of meditation as just stillness, but as one of the six paramitas, meditation is considered to be one of the skillful actions of a bodhisattva, essential for cultivating wisdom and compassion  •  meditation helps us to settle and to open; it helps us to hold our mind steady and not simply react impulsively when we are challenged by other people and the pressures of life  •  with meditation, you can hold steady and then respond appropriately—and then you can let go and move on  •  in meditation practice, we begin to see through some of our preconceptions, and we witness how easily we solidify our experiences  •  meditation draws us out of ourselves and turns us towards others; in doing so, the inspiration to work for the benefit of others arises.

In the Buddhist tradition there’s a lot of talk about practice, which is connected with the paramita of exertion  •  practice is something that you do over and over again, and as you do so, hopefully you get better and better, and develop more and more understanding and sophistication about what you're doing  •  in the paramita of exertion, the development is from a kind of self-conscious or imposed approach to a more natural approach, even reaching a point where exertion is actually joyful  •  instead of making a division between when we're having fun on the one hand and doing hard work on the other, the paramita of exertion is pointing to something almost upside down from that  •  it’s suggesting that continuing our exertion in the midst of pain or obstacles or setbacks or disappointments actually increases our happiness and wellbeing  •  exertion is just keeping going, and delighting in that keeping going. 

In the English language, the words “patience” and “patient” derive from the same word, meaning “to suffer” •  the Tibetan term for patience has more of a sense of forbearance; in Sanskrit, it has more to do with a of a sense of equilibrium  •  the practice of patience has to do with boycotting our addiction to rushing through things, aggressively trying to force life to move in the ways we would like it to  •  patience is not inaction; in fact, the paramita of patience points to the possibility of addressing problems in the world more effectively because our actions are not based on anger, panic, speed, or aggression  •  three traditional guidelines for working with the paramita of patience are: 1) not getting sucked in by others’ disruptiveness; 2) understanding the causes and origins of other people's anger; and 3) examining the many little points of irritations in your life, and being willing to face your own states of mind.

Coming from the vast and expansive ground of the first paramita, the paramita of generosity, we now turn our attention to the second paramita, the paramita of discipline  •  discipline has to do with meticulousness of behavior and a sharpening of mindfulness and awareness  •  when we work with generosity and discipline, we're really working with a fundamental challenge: when do we need to tighten, and when do we need to loosen up?  •  when do we need to think large, and when do we need to draw in and pay attention to the specifics of what is right in front of our nose?  •  the challenge is not to lose the vastness in the details, and not lose the details in the vastness  •  the point of the paramita of discipline, like the point of all of the paramitas, isn’t about self-improvement; the bottom line is that it allows us to be better able to benefit others. 

[Continuing our exploration of the paramita of generosity]  •  generosity is like the expanding universe: it just keeps expanding and expanding without limit  •  the practice of generosity challenges us to stretch beyond our fear and territoriality and sense of impoverishment  •  Buddhist teachings recommend working with three dimensions of generosity: material generosity, psychological generosity, and the generosity of offering the dharma or the teachings  •  material generosity refers to giving what is needed, whether it be food or clothing or any other material object  •  psychological generosity refers to giving the gift of confidence or fearlessness; it has a tone of empowering others, supporting others, giving others the strength to face life  •  the generosity of offering the dharma means offering others inner support for their spiritual development  •  in all three cases, we are working in the realm of relationships; we are learning to tune into situations so we can respond with what is most appropriate. 

The English word “generosity” comes from the Latin meaning “noble birth”  •  in talking about the bodhisattva path, this doesn't mean elitism or nobility in the sense of being kings and queens, but nobility in terms of a noble way of being in the world—with dignity, with skill, with love and with compassion, and with a sense of respect for one's own life and the life of other beings  •  of the six paramitas, generosity is fundamental; it is about the quality of your very spirit, your inner workings, your heart and your mind  •  it refers to a sense of inner richness combined with a sense of outer connection and invitation toward other beings  •  in the practice of cultivating generosity, we’re looking at the contrast between what one could call “poverty mind”—a pinched mind, an imploded mind, a shrunken mind—and “generous mind”—a bigger mind, a more relaxed mind, a mind expanding and opening outward. 

In this episode, and in the next few episodes, we will explore the paramitas—what Trungpa Rinpoche referred to as “techniques of non grasping”  •  these techniques help us cultivate the two foundational qualities of wisdom and compassion  •  wisdom is cultivated through stillness, and compassion is cultivated through action  •  on the bodhisattva path, the six paramitas are considered supreme because they carry us from a conventional, moralistic point of view to an approach that truly expresses wisdom and compassion  •  the paramitas are generosity, discipline, patience, exertion, meditation, and knowledge  •  they are called transcendent because they take us from the world of duality to the world of non-duality, where our beneficial actions are not strangled or twisted by the needs of ego, but are free and spontaneous  •  with paramita practice, we are engaging with powerful techniques that undermine the force of grasping and allow true compassion to come forth.