Mind Training Like Rays of the Sun (2008-10)
An explanation of Nam-kha Pel’s commentary on the Seven-Point Mind Training by Geshe Chekawa given at Sravasti Abbey between September 2008 and July 2010.
The maxims of mind training
How the maxims can be used to transform mental states that contradict the mind training principles and developing Bodhicitta.
View PostThe precepts of mind training
How we tend to view others as objects or commodities for our own happiness rather than as individuals who also seek happiness.
View PostMerely imputed New Year’s Eve
On the eve of the new year, a reflection on how "New Year's Day" is a merely imputed label with imputed meaning.
View PostCultivating compassion
Creating conditions beneficial to practice, cultivating compassion without bias, and intellectual versus emotional compassion.
View PostVirtuous activities and thoughts
How we should not cease doing virtuous activities of body, speech and mind and why we should anchor our mind on virtuous thoughts.
View PostSix types of inverted deeds
The six types of inverted deeds to avoid in practice, and the benefits of practicing continuously, being the tortoise, not the bunny rabbit.
View PostReview: Precepts of mind training
How we can apply the mind training slogans during our daily activities and interactions.
View PostRestricting the environment
The benefit of restricting the environment and keeping some distance from the objects that give rise to the afflictions.
View PostTeachings on emptiness
The type of person who is suitable to receive teachings on emptiness and the danger of misinterpreting the teachings.
View PostThe time for emptiness
The time for imparting (and receiving) the teachings on emptiness and the meaning of regarding all phenomena like dreams.
View PostCultivating ultimate bodhicitta
The difference between definitive and interpretable teachings and the method for negating a gross misconception of a permanent, partless, independent self.
View PostWhat ignorance is
Recognizing what ignorance is and why it is important to identify the object of negation correctly when meditating on emptiness.
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