By Jack Kornfield

ISBN-10: 1611800501

ISBN-13: 9781611800500

So one can locate internal peace and knowledge, you don’t have to circulate to an ashram or monastery. Your lifestyles, simply because it is, is the right position to be. the following Jack Kornfield, certainly one of America’s Most worthy Buddhist academics, stocks this and different key classes gleaned from greater than 40 years of dedicated examine and perform.

Bringing domestic the Dharma contains basic meditation practices for awakening our buddha nature—our clever and knowing heart—amid the ups and downs of our traditional day-by-day lives.

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Desk of Contents
Editor's Introduction
1. The BuddhaÕs traditional and supreme Tooth
Ð John Buescher
2. Ask a Farmer: final research and Conventional
Existence in Tsong kha pa's Lam rim chen mo
Ð man Newland
3. portray the objective: at the id of the
Object of Negation (dgag bya) Ð Donald S. Lopez, Jr.
4. slicing the Roots of advantage: Tsong kha pa on the
Results of Anger Ð Daniel Cozort
5. Ethics because the foundation of a Tantric culture: Tsong kha pa
and the Founding of the dGe lugs Order in Tibet
Ð Elizabeth Napper
6. Bon rDzogs chen on Authenticity (pramÝna, tshad ma):
Prose and Poetry at the course Ð Anne Carolyn Klein
7. The dGe ldanÐbKaÕ brgyud culture of MahÝmudrÝ:
How a lot dGe ldan? How a lot bKaÕ brgyud?
Ð Roger R. Jackson
8. Demons at the mom: Objections to the Perfect
Wisdom Sñtras in Tibet Ð Gareth Sparham
9. Gung thang and Sa bzang Ma ti Paû chen on the
Meaning of ÒFoundational ConsciousnessÓ
(Ýlaya, kun gzhi) Ð Joe Bransford Wilson
10. Authorship and Literary creation in
Classical Buddhist Tibet Ð JosŽ Ignacio Cabez—n
11. Altruism and Adversity: views from Psychoanalytic
Object kinfolk idea Ð Harvey B. Aronson
12. Drawing the metal Bow: A Bibliographic Appreciation
of the Literary Legacy of Paul Jeffrey Hopkins
and His software on the collage of Virginia
Ð Paul G. Hackett
Contributors 327

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Example text

More precisely, same and different do not apply to this relation. “Equal to” means a sublation of the categories of same and different: it tells us that these are not ultimate, nonnegotiable categories of ontology, that they do not tell us what things definitively are. essences, universals, and omnipresence 25 Equivalences between ratios illustrate the same point perhaps even more forcefully. Yet “equal to” can also be construed as asserting the ultimacy of a real sameness. 6 Obviously, I have not chosen this equation randomly: it points forward to the Kantian problem of synthetic versus analytic judgments.

But this very same mathematical impulse also provided a potential undermining of a static conception of the same versus the different. As a simple example, consider an elementary (though notorious) bit of arithme‑ tic: the equation 5 + 7 = 12. What does this “equal” sign signify here? Not that what stands on either side of it are one and the same thing. For then the sign would say nothing, would do no work at all. ” After all, 4 + 8 is also 12, and 4 is not 5, nor is 8 7. But the equal sign asserts that, in spite of being different, they are also in some sense the same.

How do “same” and “different” play out in terms of these basic orientations? In all these cases, we have “the same thing” (original to be copied, shape of figure to be sculpted, signet, house‑shape) imposed into formless matter. It can be imposed an unlimited number of times, and will always remain the same. Repetition, or occurrence in a different context, imprinted into a different bit of matter, does not change what it is, its essence, in the least. But it would be erroneous to suppose that the Form/Idea/Universal side of the equation thus stands for pure sameness, while Matter stands for difference.

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Bringing Home the Dharma: Awakening Right Where You Are by Jack Kornfield


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