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H. H. the Dalai Lama, Nicholas Vreeland,Richard Gere'sA Profound Mind: Cultivating Wisdom in Everyday Life [Hardcover]2011
For the first time for general readers, the Dalai Lama presents a comprehensive overview of the most important teaching of Buddhism. Perhaps the main difference between Buddhism and other religions is its understanding of our core identity. The existence of the soul or self, which is central in different ways to Hinduism, Judaism, Christianity, and Islam, is actually denied in Buddhism. Even further, belief in a “self” is seen as the main source of our difficulties in life. Yet a true understanding of this teaching does not lead one to a despairing, cynical worldview with a sense that life has no meaning—Far from it, a genuine understanding leads to authentic happiness for an individual and the greatest source of compassion for others. In 2003 and in 2007, the Dalai Lama was invited to New York to give a series of talks on the essential Buddhist view of selflessness. This new book, the result of those talks, is now offered to help broaden awareness of this essential doctrine and its usefulness in living a more meaningful and happy life. While the Dalai Lama offers a full presentation of his teachings on these key philosophical points for contemplation, he also shows readers how to bring these teachings actively into their own lives with recommendations for a personal practice. It is only by actually living these teachings that we allow them to bring about a genuine transformation in our perception of ourselves and our lives A Profound Mind offers important wisdom for those committed to bringing about change in the world through developing their own spiritual capabilities, whether they are Buddhists or not.From the Hardcover edition.
Hardcover
First published January 1, 2011
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September 13, 2025
The Dalai Lama Teaches Emptiness
Many of the Dalai Lama's books are directed to questions that engage readers of all religious persuasions rather than only practitioners of Buddhism. This new book of the Dalai Lama's, "A Profound Mind: Cultivating Wisdom in Everyday Life" (2011) belongs in a smaller group of books which expound a specifically Buddhist teaching: the doctrine of shunya or emptiness. This is a teaching that is central to many, if not all, forms of Buddhism. Readers familiar with the Dalai Lama's other writings will find this book difficult. The book is based on lectures that the Dalai Lama gave in New York City in 2003 and 2007 on the Buddhist understanding of selflessness.
In the book, the Dalai Lama explains the several different Buddhist understandings of emptiness and the importance of this teaching. But the path leading to his exposition is almost as important as the result. The Dalai Lama makes two important opening observations that deserve to be noticed. First, the Dalai Lama stresses the difficulty in understanding the teaching of emptiness. With his usual modesty, he claims that his own understanding of the subject is "mediocre". As a result of his claimed "mediocre" understanding, the readers of the book "can only hope to gain an understanding that will be half knowledge and half ignorance." But even such knowledge is better than none at all.
The second important preliminary involves the relationship of Buddhism to other religions or what the Dalai Lama calls "Diverse Spiritual Traditions". As in many of his other books, the Dalai Lama stresses that his goal is not to convert. To the contrary, he urges his readers to remain within their own faith traditions if possible. I thought about the relevance of this point to a book in which the Dalai Lama expounds a specifically Buddhist teaching. The Dalai Lama suggests that non-Buddhist readers can incorporate portions of the teaching on emptiness that they find valuable into their own religious practice or that they can read the book simply to become aware of and to learn to respect a religious system in addition to their own. It seemed to me as well that the stress on religious diversity was a way of emphasizing the character of the teachings and the struggle many Westerners will have with it. There are many ways to spiritual paths. Emptiness may not be for everyone.
In early chapters of the book, the Dalai Lama explains basic teachings of Buddhism on such matters as the nature of impermanence, suffering, selflessness, and nirvana and on the Four Noble Truths and on Karma. He discusses the broad divisions of Buddhist teachings into the Theravada school, which teaches individual enlightenment, and the Mahayana school which teaches the doctrine of the Bodhisattva -- practitioners vow to delay their own enlightenment and to work towards the enlightenment of all beings. Tibetan Buddhism is part of the Mahayana school. I have been studying Theravada Buddhism and its texts in a study group for many years and found it valuable to hear the Dalai Lama's explanation of the relationship between these two Buddhist "vehicles".
The teaching of emptiness is critical, the Dalai Lama, explains in understanding the cause and cure for pervasive human suffering. Suffering, craving, aversion, and ignorance, results by thinking that there is a substantial self and that the self desires objects, be it money, a car, or a sexual relationship, that also are substantial. Buddhism tries to develop the sense in which the self and the things it desires are "empty". "Emptiness" does not mean "unreal". But what it means is hard, and in fact it means different things to different Buddhists at different times.
The Dalai Lama describes four understandings of emptiness, two from Theravada and two from Mahayana, with an emphasis on the latter, together with some further divisions of Mahayana teachings. It is tempting to associate these teachings with what in the Western philosophical tradition is known as idealism, but ultimately, I think, that parallel is only marginally useful. The teaching focuses on the lack of substantiality in self, especially, and in things. There is a strong denial of independence. People in the West are accustomed to understanding themselves as independent and autonomous individuals and to cherish these qualities and their sense of personal identity as they understand it. Buddhism denies these qualities and finds that stressing their importance and existence leads invariably to sorrow. I have found these Buddhist teachings and the nontheism which is closely related to it valuable over the years. Others may disagree.
Rather than independence and autonomy, Buddhism teaches a doctrine called dependent origination, closely related to emptiness, which teaches that everything is interconnected by causality. Expanding this teaching, the self, and things, consist of parts rather than on something concrete, separate, eternal, and somehow different from the parts.
The four schools the Dalai Lama discusses differ about the precise nature of emptiness in important ways. The Dalai Lama's explanations are short. He tries to be clear but the subject resists easy understanding. I have read other material on the nature of emptiness and on dependent origination over the years. The Dalai Lama helped, but if his own understanding is "mediocre" as he asserts, the average lay readers will have great difficulty, with close and several readings, in understanding this teaching. That is a necessary and not a bad thing. Some readers will want to pursue the subject further while others may respectfully wish to pursue their own religious approach.
Following the exposition of emptiness, the Dalai Lama offers meditation practices to pursue it and bring it to life. He stresses that this is not a short-term project. The Dalai Lama also emphasizes that the best course for lay practitioners is "to remain involved in society while leading a spiritual life." This is wise advise, especially for an audience in New York City. The Dalai Lama's approach in this book does not involve simply sitting on a cushion. He stresses "analytical" meditation or thinking through the nature of emptiness. He also ties in a developing understanding of emptiness with working for the realization of compassion towards others and towards oneself.
This is a short book that resists easy reading. His modesty notwithstanding, the Dalai Lama is a spiritual master. This book will be of interest to Buddhists trying to deepen their practice and to people with an interest in religion or spirituality in understanding their own practices and beliefs.
Robin Friedman
Many of the Dalai Lama's books are directed to questions that engage readers of all religious persuasions rather than only practitioners of Buddhism. This new book of the Dalai Lama's, "A Profound Mind: Cultivating Wisdom in Everyday Life" (2011) belongs in a smaller group of books which expound a specifically Buddhist teaching: the doctrine of shunya or emptiness. This is a teaching that is central to many, if not all, forms of Buddhism. Readers familiar with the Dalai Lama's other writings will find this book difficult. The book is based on lectures that the Dalai Lama gave in New York City in 2003 and 2007 on the Buddhist understanding of selflessness.
In the book, the Dalai Lama explains the several different Buddhist understandings of emptiness and the importance of this teaching. But the path leading to his exposition is almost as important as the result. The Dalai Lama makes two important opening observations that deserve to be noticed. First, the Dalai Lama stresses the difficulty in understanding the teaching of emptiness. With his usual modesty, he claims that his own understanding of the subject is "mediocre". As a result of his claimed "mediocre" understanding, the readers of the book "can only hope to gain an understanding that will be half knowledge and half ignorance." But even such knowledge is better than none at all.
The second important preliminary involves the relationship of Buddhism to other religions or what the Dalai Lama calls "Diverse Spiritual Traditions". As in many of his other books, the Dalai Lama stresses that his goal is not to convert. To the contrary, he urges his readers to remain within their own faith traditions if possible. I thought about the relevance of this point to a book in which the Dalai Lama expounds a specifically Buddhist teaching. The Dalai Lama suggests that non-Buddhist readers can incorporate portions of the teaching on emptiness that they find valuable into their own religious practice or that they can read the book simply to become aware of and to learn to respect a religious system in addition to their own. It seemed to me as well that the stress on religious diversity was a way of emphasizing the character of the teachings and the struggle many Westerners will have with it. There are many ways to spiritual paths. Emptiness may not be for everyone.
In early chapters of the book, the Dalai Lama explains basic teachings of Buddhism on such matters as the nature of impermanence, suffering, selflessness, and nirvana and on the Four Noble Truths and on Karma. He discusses the broad divisions of Buddhist teachings into the Theravada school, which teaches individual enlightenment, and the Mahayana school which teaches the doctrine of the Bodhisattva -- practitioners vow to delay their own enlightenment and to work towards the enlightenment of all beings. Tibetan Buddhism is part of the Mahayana school. I have been studying Theravada Buddhism and its texts in a study group for many years and found it valuable to hear the Dalai Lama's explanation of the relationship between these two Buddhist "vehicles".
The teaching of emptiness is critical, the Dalai Lama, explains in understanding the cause and cure for pervasive human suffering. Suffering, craving, aversion, and ignorance, results by thinking that there is a substantial self and that the self desires objects, be it money, a car, or a sexual relationship, that also are substantial. Buddhism tries to develop the sense in which the self and the things it desires are "empty". "Emptiness" does not mean "unreal". But what it means is hard, and in fact it means different things to different Buddhists at different times.
The Dalai Lama describes four understandings of emptiness, two from Theravada and two from Mahayana, with an emphasis on the latter, together with some further divisions of Mahayana teachings. It is tempting to associate these teachings with what in the Western philosophical tradition is known as idealism, but ultimately, I think, that parallel is only marginally useful. The teaching focuses on the lack of substantiality in self, especially, and in things. There is a strong denial of independence. People in the West are accustomed to understanding themselves as independent and autonomous individuals and to cherish these qualities and their sense of personal identity as they understand it. Buddhism denies these qualities and finds that stressing their importance and existence leads invariably to sorrow. I have found these Buddhist teachings and the nontheism which is closely related to it valuable over the years. Others may disagree.
Rather than independence and autonomy, Buddhism teaches a doctrine called dependent origination, closely related to emptiness, which teaches that everything is interconnected by causality. Expanding this teaching, the self, and things, consist of parts rather than on something concrete, separate, eternal, and somehow different from the parts.
The four schools the Dalai Lama discusses differ about the precise nature of emptiness in important ways. The Dalai Lama's explanations are short. He tries to be clear but the subject resists easy understanding. I have read other material on the nature of emptiness and on dependent origination over the years. The Dalai Lama helped, but if his own understanding is "mediocre" as he asserts, the average lay readers will have great difficulty, with close and several readings, in understanding this teaching. That is a necessary and not a bad thing. Some readers will want to pursue the subject further while others may respectfully wish to pursue their own religious approach.
Following the exposition of emptiness, the Dalai Lama offers meditation practices to pursue it and bring it to life. He stresses that this is not a short-term project. The Dalai Lama also emphasizes that the best course for lay practitioners is "to remain involved in society while leading a spiritual life." This is wise advise, especially for an audience in New York City. The Dalai Lama's approach in this book does not involve simply sitting on a cushion. He stresses "analytical" meditation or thinking through the nature of emptiness. He also ties in a developing understanding of emptiness with working for the realization of compassion towards others and towards oneself.
This is a short book that resists easy reading. His modesty notwithstanding, the Dalai Lama is a spiritual master. This book will be of interest to Buddhists trying to deepen their practice and to people with an interest in religion or spirituality in understanding their own practices and beliefs.
Robin Friedman
March 17, 2021
This book is based on the primary school of thought of Buddhism as taught by Dalai Lama. The book does not cover all the principles and practices led by Buddhists but through their main ideology gives a fair idea about how is it different from other religions. New to Buddhism would definitely find the ideas and beliefs humbling and compassionate.
However, with my very little knowledge about religions, I find a good deal of similarity between Buddhism and Jainism. The two prominent school of thoughts discussed are the denial of “self” (or soul) and further, that importance of self, lead to all human misery. Hence, the core difference between Buddhism and other religion is the understanding of the self. The book highlights various practices of selflessness, transformation of perspectives and lastly, meditative ways of giving and taking with deeply felt compassion for the pain and suffering of others.
However, I found it difficult to connect my everyday life with the philosophies and would love to explore the deeper meanings of His philosophical purpose, someday.
However, with my very little knowledge about religions, I find a good deal of similarity between Buddhism and Jainism. The two prominent school of thoughts discussed are the denial of “self” (or soul) and further, that importance of self, lead to all human misery. Hence, the core difference between Buddhism and other religion is the understanding of the self. The book highlights various practices of selflessness, transformation of perspectives and lastly, meditative ways of giving and taking with deeply felt compassion for the pain and suffering of others.
However, I found it difficult to connect my everyday life with the philosophies and would love to explore the deeper meanings of His philosophical purpose, someday.
July 16, 2012
I do enjoy reading the Dalai Lama’s works and this is no exception. It is, however, hard to review. It is, according to the dust jacket, a comprehensive overview of the most important teachings in Buddhism and that is exactly what it is.
Being raised Catholic and growing up in a culture a world away from Buddhist teaching, it is sometimes hard and yet delightfully challenging, to try and wrap my head around these teachings. The idea of emptiness, for example, the thing the Dalai Lama holds as the most important, is mind blowing to me. I felt mind blown through much of this and it will take several more readings I’m sure to really grasp what is being said.
I’m not reading this in order to change beliefs (something the Dalai Lama doesn’t find prudent by the way) but rather to understand other ways of thinking and believing. I do find some Buddhist tenants far more in line with my own thinking and others are so different that I’m not entirely sure I understand them completely. That said, the book isn’t hard or inaccessible at all. It’s just learning to think in new ways isn’t always easy. I did like this book a lot.
Being raised Catholic and growing up in a culture a world away from Buddhist teaching, it is sometimes hard and yet delightfully challenging, to try and wrap my head around these teachings. The idea of emptiness, for example, the thing the Dalai Lama holds as the most important, is mind blowing to me. I felt mind blown through much of this and it will take several more readings I’m sure to really grasp what is being said.
I’m not reading this in order to change beliefs (something the Dalai Lama doesn’t find prudent by the way) but rather to understand other ways of thinking and believing. I do find some Buddhist tenants far more in line with my own thinking and others are so different that I’m not entirely sure I understand them completely. That said, the book isn’t hard or inaccessible at all. It’s just learning to think in new ways isn’t always easy. I did like this book a lot.
June 1, 2012
Not profound. Rather confusing, conflicting, contradicting and counter-intuitive. One moment he is stressing the non-existence of self and the illusion of the existence of self. The next moment he's talking about the existence of the conscious self in the infinite past and infinite future. Very annoying. Not a good advertisement for the coherence and practical live-ability of Tibetan Buddhism.
April 27, 2024
Una perspectiva general de la escuela del budismo y sus diferentes clasificaciones. Realmente reconfortante a nivel espiritual, en lo personal llevo un tiempo leyendo filosofía oriental. Sin embargo, estas apreciaciones del vacío, del dharma, del samsara, puede llegar a ser un poco abrumadoras. El hecho de que para alcanzar el nirvana o llegar al estado de budeidad, se necesite vidas, eones.
Me parece un desafío de escala monumental, sin embargo el Bhudda menciona que es una meta que vale la pena vivir y experimentar. También tengo ciertos encuentros paradójicos, ya que creo que es mucho más fácil alcanzar una vida alineada al budismo cuando te encuentras aislado de la sociedad moderna capitalista quizás en algún campo, montaña o cerro; como lo hace la gran mayoría de monjes.
Igual no descarto que haya cosas muy valiosas en esta lectura, como la empatía, la compresión del vacío, ayudar a todos los seres sensibles, valorar la experiencia humana, la fascinación por la naturaleza que te rodea, la ilusión del "yo", la impermanencia de las cosas, meditación analítica y contemplativa. Realmente un libro para regresar cuando el sendero se ha difuminado o se ve tenebroso.
LA VIDA ES SUFRIMIENTO.
Me parece un desafío de escala monumental, sin embargo el Bhudda menciona que es una meta que vale la pena vivir y experimentar. También tengo ciertos encuentros paradójicos, ya que creo que es mucho más fácil alcanzar una vida alineada al budismo cuando te encuentras aislado de la sociedad moderna capitalista quizás en algún campo, montaña o cerro; como lo hace la gran mayoría de monjes.
Igual no descarto que haya cosas muy valiosas en esta lectura, como la empatía, la compresión del vacío, ayudar a todos los seres sensibles, valorar la experiencia humana, la fascinación por la naturaleza que te rodea, la ilusión del "yo", la impermanencia de las cosas, meditación analítica y contemplativa. Realmente un libro para regresar cuando el sendero se ha difuminado o se ve tenebroso.
LA VIDA ES SUFRIMIENTO.
June 12, 2015
An easy to read book that is simultaneously illuminating and revealing; while it sheds light on Buddhism as a compassionate, religious and spiritual path, it also brings up inconsistencies and limitations of this ancient belief system.
For instance, whereas the author (His Holiness The Dalai Lama) states that "The existence of the soul or self...is not only firmly denied in Buddhism, belief in it is identified as the source of all our misery," he goes on to indicate, a few pages on, his belief in 'past lives' in his explanation for variations in our constitution: "...but our tendencies...which Buddhists believe to be inherited from past lives..." He admits that such beliefs came about through "...incorporating helpful elements [into Buddhist spiritual practices] that had their origins elsewhere [presumably, in ancient Hinduism]..." and attempts to explain that belief by: "It is also at conception [in sexual congress] that, according to Buddhism, our mental aspect or consciousness--not being physical--is caused by the previous moment of that consciousness, the momentary stream of which goes back through the experiences between lifetimes, to our past life..." With all due respect, your Holiness, our 'mental aspect,' that you liken to ' consciousness ,' cannot conceivably be said to exist in millions of wiggling sperms and an egg present at conception, absent the neural networks that are acknowledged to facilitate such ("mental") aspects.
While acceptance of non-existence of a 'self' or a soul, called 'Selflessness' in Buddhism, may be considered radical and differentiated by its adherents, it is well known and acknowledged by many throughout history that the soul, and the "I" or such symbolic references (split into buddhi or intellect, and ahankara or ego, with positive and negative connotations, in ancient Hinduism), are mental constructs that help differentiate between one integral entity and another. Again, not everyone grasps at this philosophical straw - of the existence of a soul - for orientation in existence. The author wonders, in his book, whether adherents to the ancient Indian philosophy that held nontheistic (no omniscient, omnipotent soul or spirit in other words) views exist; I can assure him that many do [this reviewer is among them], for that is the freedom of thought and philosophy offered by such ancient and less advertised pathways in life.
Many of the concepts in Buddhism appear congruent to, and reflect, ancient thinking about cause-effect, and modern thinking about the continuum of spacetime. For instance, "...each moment of their existence causing the next, which then in turn causes the next." The Wisdom Sutra, in particular, contains this noteworthy statement: "Form is not empty of emptiness; Form itself is that emptiness." Albert Einstein believed that "Objects are not in space, they are spatially extended." While such concepts may be true in the abstract, their further development into: "...each moment causing our next moment of existence, which then causes the next moment, a process that proceeds from day to day, month to month, year to year, and maybe even lifetime to lifetime..." is an ill-derived, impermissible extrapolation.
Other "Lesser and Greater Vehicles" such as Hinayana and Mahayana described by the author resemble ancient Hinduism's Karmayoga and Gnanayoga. While such concepts borrowed are no doubt helpful, they are simply variants on extant ancient learning with nomenclature and practice modified to suit practitioners. The author admits that the diversity (read inconsistency, or conflict?) of the Buddha's teachings are a reflection of his "skillful ability to address the great variety of mental inclinations of his diverse followers." Sounds like good marketing practice, yes?
Surprisingly, selflessness is strongly identified by the author with its literal meaning, the negation of any mental construct of a 'self,' rather than with the quality of altruism and compassion for others that it implies in contemporary parlance. As a lifelong student of philosophy, I find other incongruities as well: the author states that "...our misery...is caused by our afflictive emotions..." and some chapters thereafter also states that "I believe, however, that most of us prefer the idea of continuity, as it suggests a fullness of our experience and emotions." Is the author admitting that emotions are an aspect that completes the human experience? Perhaps the author wishes to indicate that one must find a balance between life's aspects and the 'spiritual path' propounded by his belief system.
While there is much that is admirable in such ancient schools of thought, I think renewal and rejuvenation of such belief systems, as discussed in Humbling and Humility , is also essential. Dogmatic adherence to beliefs such as "...the thought 'I am' is the mind of the demon..." may not assist in clearer comprehension of these mental constructs and their useful application as put forth in HnH. The author is understandably constrained by an inability to combat such dogma; the book, therefore is accordingly limited to being an exposition of concepts of the Tibetan Buddhist belief system.
For instance, whereas the author (His Holiness The Dalai Lama) states that "The existence of the soul or self...is not only firmly denied in Buddhism, belief in it is identified as the source of all our misery," he goes on to indicate, a few pages on, his belief in 'past lives' in his explanation for variations in our constitution: "...but our tendencies...which Buddhists believe to be inherited from past lives..." He admits that such beliefs came about through "...incorporating helpful elements [into Buddhist spiritual practices] that had their origins elsewhere [presumably, in ancient Hinduism]..." and attempts to explain that belief by: "It is also at conception [in sexual congress] that, according to Buddhism, our mental aspect or consciousness--not being physical--is caused by the previous moment of that consciousness, the momentary stream of which goes back through the experiences between lifetimes, to our past life..." With all due respect, your Holiness, our 'mental aspect,' that you liken to ' consciousness ,' cannot conceivably be said to exist in millions of wiggling sperms and an egg present at conception, absent the neural networks that are acknowledged to facilitate such ("mental") aspects.
While acceptance of non-existence of a 'self' or a soul, called 'Selflessness' in Buddhism, may be considered radical and differentiated by its adherents, it is well known and acknowledged by many throughout history that the soul, and the "I" or such symbolic references (split into buddhi or intellect, and ahankara or ego, with positive and negative connotations, in ancient Hinduism), are mental constructs that help differentiate between one integral entity and another. Again, not everyone grasps at this philosophical straw - of the existence of a soul - for orientation in existence. The author wonders, in his book, whether adherents to the ancient Indian philosophy that held nontheistic (no omniscient, omnipotent soul or spirit in other words) views exist; I can assure him that many do [this reviewer is among them], for that is the freedom of thought and philosophy offered by such ancient and less advertised pathways in life.
Many of the concepts in Buddhism appear congruent to, and reflect, ancient thinking about cause-effect, and modern thinking about the continuum of spacetime. For instance, "...each moment of their existence causing the next, which then in turn causes the next." The Wisdom Sutra, in particular, contains this noteworthy statement: "Form is not empty of emptiness; Form itself is that emptiness." Albert Einstein believed that "Objects are not in space, they are spatially extended." While such concepts may be true in the abstract, their further development into: "...each moment causing our next moment of existence, which then causes the next moment, a process that proceeds from day to day, month to month, year to year, and maybe even lifetime to lifetime..." is an ill-derived, impermissible extrapolation.
Other "Lesser and Greater Vehicles" such as Hinayana and Mahayana described by the author resemble ancient Hinduism's Karmayoga and Gnanayoga. While such concepts borrowed are no doubt helpful, they are simply variants on extant ancient learning with nomenclature and practice modified to suit practitioners. The author admits that the diversity (read inconsistency, or conflict?) of the Buddha's teachings are a reflection of his "skillful ability to address the great variety of mental inclinations of his diverse followers." Sounds like good marketing practice, yes?
Surprisingly, selflessness is strongly identified by the author with its literal meaning, the negation of any mental construct of a 'self,' rather than with the quality of altruism and compassion for others that it implies in contemporary parlance. As a lifelong student of philosophy, I find other incongruities as well: the author states that "...our misery...is caused by our afflictive emotions..." and some chapters thereafter also states that "I believe, however, that most of us prefer the idea of continuity, as it suggests a fullness of our experience and emotions." Is the author admitting that emotions are an aspect that completes the human experience? Perhaps the author wishes to indicate that one must find a balance between life's aspects and the 'spiritual path' propounded by his belief system.
While there is much that is admirable in such ancient schools of thought, I think renewal and rejuvenation of such belief systems, as discussed in Humbling and Humility , is also essential. Dogmatic adherence to beliefs such as "...the thought 'I am' is the mind of the demon..." may not assist in clearer comprehension of these mental constructs and their useful application as put forth in HnH. The author is understandably constrained by an inability to combat such dogma; the book, therefore is accordingly limited to being an exposition of concepts of the Tibetan Buddhist belief system.
March 15, 2014
I picked this book up mainly because it was mentioned again and again in another book, The Good Luck of Right Now (completely silly fiction which I am liking more and more as I look back, may have to change my rating up a star). I've read some of the Dalai Lama's work and I have to say that sometimes I consider it "Buddhist fluff." It's informative for basic concepts and great for getting someone initially interested. This is not one of those books. THIS IS NOT FOR THE BEGINNER. This is a book that could be studied a lifetime. It's like one big ass koan. The Dalai Lama is channeling Alan Watts here. It's very esoteric at times. "DL" (no disrespect)has chapters that are titled deceivingly simple..."Karma", "The Four Noble Truths", "The Middle Way"...and he proceeds to mess up your understanding of these things but good. I looked at the table of contents and sighed...just another book on Buddhism covering the same old stuff, the same old way, ho hum. Boy was I wrong. One of his first chapters on self/no self made my head spin.
There is soooo much to be learned in here. So much. Lots of new ways of looking at concepts I thought I understood. And isn't that what Buddhism is meant to do? Challenge you...ask questions...keep studying...evolve. This book does that. DL "explains" the difference between Mahayana and Hinayana Buddhism (in quotes, because I thought I understood the difference and am now more confused than ever). He covers dependent origination, karma...all the way to how to practice.
DL is truly a scholar. I didn't jump on board with everything in this book, but it surely gave me a lot to think about...new avenues to study. It's hard to reconcile the intellectual DL who wrote this, with the DL who has that silly little giggle that cracks me up. One reviewer said you had to "ruminate" this book. Very true. These mere 150 pages contain a lifetime of wisdom and study. I'm so glad I bought this book as opposed to getting it from the library (very rare I purchase); it's already highlighted and completely scribbled in. I will study chunks of it again and again. I've found a new friend. I repeat, don't let this be your first book on Buddhism, it will only frustrate you.
There is soooo much to be learned in here. So much. Lots of new ways of looking at concepts I thought I understood. And isn't that what Buddhism is meant to do? Challenge you...ask questions...keep studying...evolve. This book does that. DL "explains" the difference between Mahayana and Hinayana Buddhism (in quotes, because I thought I understood the difference and am now more confused than ever). He covers dependent origination, karma...all the way to how to practice.
DL is truly a scholar. I didn't jump on board with everything in this book, but it surely gave me a lot to think about...new avenues to study. It's hard to reconcile the intellectual DL who wrote this, with the DL who has that silly little giggle that cracks me up. One reviewer said you had to "ruminate" this book. Very true. These mere 150 pages contain a lifetime of wisdom and study. I'm so glad I bought this book as opposed to getting it from the library (very rare I purchase); it's already highlighted and completely scribbled in. I will study chunks of it again and again. I've found a new friend. I repeat, don't let this be your first book on Buddhism, it will only frustrate you.
November 18, 2015
Pensé que sería una buena introducción al budismo, me había estado llamando la atención desde hace un tiempo y lo cogí. Realmente es un buen libro pero tiene tantísima información tratando de introducirte en todas las escuelas de budismo y en palabras con las que no estás familiarizado que quizás termines algo confundido.
Pero tranquilo, a pesar de conocer las palabras y a pesar de todas las escuelas y sus respectivas diferencias es realmente un libro claro en lo más general. En los cambios que puedan llegar a ser más aplicables en el día a día occidental. Porque no se trata de convertirse en budista, sino de conocer y, por medio de ése conocimiento, mejorar. Hay algunas ideas sobre las que, sin duda, me faltan muchas cosas que leer y mucho que razonar antes de digerirlo (o conocerlo). Como la idea del vacío, creo que este mundo vamos buscando justo lo opuesto del vacío y esta noción se nos hace... absurda, ilógica, imposible.
Antes de terminar el libro, se nos hace un introducción a la meditación que el mismo Dalai Lama practica. Una meditación algo compleja que te hace pensar que este no es un libro para empezar a meditar pero tranquilo, sigue con lo general que también sales con una idea de lo que se trata. Todo se andará, al fin y al cabo si tienen razón, quedan unas tantas vidas para lograrlo.
En definitiva: si sientes curiosidad, como yo, por este modo de vida y creencia a la que frecuentemente se alude de forma tan genérica, es un buen libro y te recomiendo que lo leas. Si no tienes ni idea de budismo, igual es mejor buscar otro sitio por dónde empezar.
Pero tranquilo, a pesar de conocer las palabras y a pesar de todas las escuelas y sus respectivas diferencias es realmente un libro claro en lo más general. En los cambios que puedan llegar a ser más aplicables en el día a día occidental. Porque no se trata de convertirse en budista, sino de conocer y, por medio de ése conocimiento, mejorar. Hay algunas ideas sobre las que, sin duda, me faltan muchas cosas que leer y mucho que razonar antes de digerirlo (o conocerlo). Como la idea del vacío, creo que este mundo vamos buscando justo lo opuesto del vacío y esta noción se nos hace... absurda, ilógica, imposible.
Antes de terminar el libro, se nos hace un introducción a la meditación que el mismo Dalai Lama practica. Una meditación algo compleja que te hace pensar que este no es un libro para empezar a meditar pero tranquilo, sigue con lo general que también sales con una idea de lo que se trata. Todo se andará, al fin y al cabo si tienen razón, quedan unas tantas vidas para lograrlo.
En definitiva: si sientes curiosidad, como yo, por este modo de vida y creencia a la que frecuentemente se alude de forma tan genérica, es un buen libro y te recomiendo que lo leas. Si no tienes ni idea de budismo, igual es mejor buscar otro sitio por dónde empezar.
August 19, 2015
Es ist nicht so, dass dieses Buch furchtbar schlecht wäre. Aber es ist auch nicht gerade ein Meisterwerk.
"Die Essenz der Lehre Buddhas" ist weniger was ihr Titel verspricht als mehr ein Überblick über verschiedene Interpretationen von Lehren, die der Buddha erteilte. So hängt sich der Text meist an einigen Kleinigkeiten auf und versucht sie so detailreich zu erklären, dass es stellenweise völlig unübersichtlich wird.
Natürlich ist es, besonderes im Buddhismus, schwer die "Quintessenz" zu finden. Warum? Weil sämtliche Lehrmeinungen tatsächlich als gleichwertig gelten. Man kommt deshalb nicht umhin ein philosophisches Problem aus verschiedenen Blickwinkeln zu betrachten und die wichtigsten Schulen zu Wort kommen zu lassen, wenn man es zu lösen versucht. Und genau da hackt es meiner Meinung nach mit diesem Buch.
Während bei den Meditationen kaum auf die Unterschiede eingegangen wird (gut so!), wird die Lehre der Leere zig mal interpretiert. Manchmal hatte ich sogar das Gefühl, dass diese Passage beinahe das ganze Buch einnimmt.
Sei's wie es sei. Dieses Buch empfehle ich Einsteigern jedenfalls nicht, wenn sie sich kurz über den Buddhismus informieren wollen. Dazu ist der Text zu komplex und der Schreibtstil zu verkopft. Wer sich allerdings davon überzeugen möchte, dass der Dalai Lama sämtlichen Lehrmeinungen zu bestimmten Thema aus dem FF beherrscht, dem sei es ungenommen es zu lesen. :)
"Die Essenz der Lehre Buddhas" ist weniger was ihr Titel verspricht als mehr ein Überblick über verschiedene Interpretationen von Lehren, die der Buddha erteilte. So hängt sich der Text meist an einigen Kleinigkeiten auf und versucht sie so detailreich zu erklären, dass es stellenweise völlig unübersichtlich wird.
Natürlich ist es, besonderes im Buddhismus, schwer die "Quintessenz" zu finden. Warum? Weil sämtliche Lehrmeinungen tatsächlich als gleichwertig gelten. Man kommt deshalb nicht umhin ein philosophisches Problem aus verschiedenen Blickwinkeln zu betrachten und die wichtigsten Schulen zu Wort kommen zu lassen, wenn man es zu lösen versucht. Und genau da hackt es meiner Meinung nach mit diesem Buch.
Während bei den Meditationen kaum auf die Unterschiede eingegangen wird (gut so!), wird die Lehre der Leere zig mal interpretiert. Manchmal hatte ich sogar das Gefühl, dass diese Passage beinahe das ganze Buch einnimmt.
Sei's wie es sei. Dieses Buch empfehle ich Einsteigern jedenfalls nicht, wenn sie sich kurz über den Buddhismus informieren wollen. Dazu ist der Text zu komplex und der Schreibtstil zu verkopft. Wer sich allerdings davon überzeugen möchte, dass der Dalai Lama sämtlichen Lehrmeinungen zu bestimmten Thema aus dem FF beherrscht, dem sei es ungenommen es zu lesen. :)
Read
March 17, 2021No disrespect to His Holiness the Dalai Lama, but nothing propounded in this book has a least resemblance to anything I might call my everyday life. I am not an unsophisticated reader, but I have now taken three brave runs at it and cannot find any purchase. The concepts under discussion are highly abstruse.
I suspect this book is intended for the specialized reader or meditation practitioner, as a sort of review of the gamut of Buddhist philosophies, practises, and schools.
To be of use to somebody like me, as a manual to cultivating wisdom in everyday life, the book would require some serious editing.
The most useful part is actually Richard Gere's surprisingly accessible afterword.
I suspect this book is intended for the specialized reader or meditation practitioner, as a sort of review of the gamut of Buddhist philosophies, practises, and schools.
To be of use to somebody like me, as a manual to cultivating wisdom in everyday life, the book would require some serious editing.
The most useful part is actually Richard Gere's surprisingly accessible afterword.
abandoned
July 21, 2019I admire the Dalai Lama, so not finishing this book feels like a betrayal of that admiration. However, my understanding of Buddhism is basic at best, and the language and concepts of this book were over my head. Someone with a deeper understanding of the subject material might find it more appealing.
March 11, 2021
Too dense for my feeble brain. Or it would be if there was a me or a brain, or a book, or any separate thing or person. I liked the sections on karma and compassion but was lost for much of the book.
April 16, 2023
Es un libro que me ha gustado a pesar de lo intrincado que puede llegar a ser el pensamiento budista.Me he dedicado con esmero a considerar las enseñanzas que tienen que ver sobre todo con la noción de un sí mismo regidor. Las diversas escuelas surgidas del budismo tienen diferentes posiciones al respecto, y aunque difíciles de comprender para un occidental, al tener una pequeña noción del pensamiento budista he conseguido desarrollar un poco más mi comprensión. Recomiendo este libro en principio, a todo aquel que haya tenido contacto con la filosofía budista o que tenga interés en profundizar sobre doctrinas que son muy especiales y desgraciadamente no aptas para todo el mundo. El dalai lama se esfuerza en meterse en un terreno en el que normalmente yo no lo había leído, pues siempre encontré obras en el que él hablaba sobre cosas más aprensibles para una occidental como el desarrollo de la compasión o de un corazón generoso . En este libro sin embargo, profundiza sobre ldoctrinas muy especiales, y aunque no lo he comprendido totalmente , sí ha quedado una semilla. Gracias por eso.
This entire review has been hidden because of spoilers.
August 30, 2018
En realidad no sé si debiera calificarlo. En este caso las tres estrellas son más que nada porque estimula mi curiosidad por el tema aunque, la verdad, creo que entendí muy poco...
Hace mucho aprendí que el lenguaje no sólo es un instrumento que nos permite comunicarnos (bien o mal), sino que se construye (y traduce) según nuestra visión del mundo. En ese sentido, me queda muy claro que el lenguaje usado por el Dalai Lama y sus traductores es algo que no entiendo, que no comparto desde lo más profundo pues vemos el mundo y nos hemos desarrollado desde una posición distinta. Eso no es bueno ni malo, sino diferente y por tanto aunque podamos usar las mismas palabras, éstas tienen un significado diferente lo que dificulta el (mi) entendimiento.
Tengo mucho que aprender aún para poder entender lo que los budistas dan por obvio.
Hace mucho aprendí que el lenguaje no sólo es un instrumento que nos permite comunicarnos (bien o mal), sino que se construye (y traduce) según nuestra visión del mundo. En ese sentido, me queda muy claro que el lenguaje usado por el Dalai Lama y sus traductores es algo que no entiendo, que no comparto desde lo más profundo pues vemos el mundo y nos hemos desarrollado desde una posición distinta. Eso no es bueno ni malo, sino diferente y por tanto aunque podamos usar las mismas palabras, éstas tienen un significado diferente lo que dificulta el (mi) entendimiento.
Tengo mucho que aprender aún para poder entender lo que los budistas dan por obvio.
March 27, 2020
Deși sunt pasionata de meditatie, budism si spiritualitate, in general, nu am reusit sa pătrund conceptele explicate in acesta carte. Dar ratingul mic nu este pentru incapacitatea mea de a înțelege concepte, ci pentru modul in care au fost ele abordate si explicate. Sumar, vag, fara cap si fara coada. Nu simt ca am câștigat ceva in urma lecturii, dar nici ca am pierdut, pentru ca e o carte care se citește foarte repede. Deci, pentru curioși si pasionați de invataturile lui Dalai Lama probabil ca nu e nicio pierdere de vreme daca citesc rândurile cărții.
June 21, 2022
No es un libro para principiantes. En él se adentra en las enseñanzas del Buda para contrarrestar nuestra adhesión al sentimiento del sí-mismo y a los pensamientos de aprecio excesivo del yo. Se detiene en explicaciones sobre las diferentes escuelas de budismo y sus concepciones de la realidad mental y real. Muy interesante la insistencia en la ley de la impertinencia y en la compasión como camino a la iluminación. A través de la meditación analítica y la atención plena invita a la preparación de la mente para el momento de transformación que es la muerte.
March 17, 2017
Quede sorprendido por la cantidad de escuelas y enfoques que tiene el budismo y que son enumerados y genéricamente descriptos en este libro.
Hay muchos puntos interesantes del budismo algunos que coinciden con el cristianismo y demás religiones que son con lo que mayormente concuerdo.
En lo particular no coincido con el rechazo de plano al deseo (lo entiendo como algo antinatural), pero si comparto que el egoísmo, la ira y demás emociones negativas tengan su base en un deseo incontrolable (o mal dirigido), lo que no estoy seguro es si el camino para no tener esas emociones negativas es eliminar todo deseo.
Desde el enfoque de la creatividad, que es la materia que estudio, los problemas (generales de la vida y específicos de una profesión) se definen en base al propósito y actitud que tenemos ante las diversas situaciones en las que estamos involucrados. Las situaciones no son ni buenas ni malas, el hecho de "eliminar el deseo" que propone el budismo lo asemejo (quizá de una manera muy llana) al eliminar el propósito para que de esta forma podamos tener una actitud distinta. Cuando en realidad creo que es mejor (y más natural para el ser humano que vive en sociedad) trabajar sobre nuestra actitud hacia los objetos y las situaciones (y hacía las personas también), para revisar nuestros propósitos y así redefinir nuestros problemas (deseos).
Hay muchos puntos interesantes del budismo algunos que coinciden con el cristianismo y demás religiones que son con lo que mayormente concuerdo.
En lo particular no coincido con el rechazo de plano al deseo (lo entiendo como algo antinatural), pero si comparto que el egoísmo, la ira y demás emociones negativas tengan su base en un deseo incontrolable (o mal dirigido), lo que no estoy seguro es si el camino para no tener esas emociones negativas es eliminar todo deseo.
Desde el enfoque de la creatividad, que es la materia que estudio, los problemas (generales de la vida y específicos de una profesión) se definen en base al propósito y actitud que tenemos ante las diversas situaciones en las que estamos involucrados. Las situaciones no son ni buenas ni malas, el hecho de "eliminar el deseo" que propone el budismo lo asemejo (quizá de una manera muy llana) al eliminar el propósito para que de esta forma podamos tener una actitud distinta. Cuando en realidad creo que es mejor (y más natural para el ser humano que vive en sociedad) trabajar sobre nuestra actitud hacia los objetos y las situaciones (y hacía las personas también), para revisar nuestros propósitos y así redefinir nuestros problemas (deseos).
March 25, 2024
I don't know if it was the editing, or the nature of the speeches from which this material was presented, but the concepts felt disjointed and hard to follow. Especially the middle chapters on different Buddhist viewpoints of the self.
There are much better books by His Holiness available on other Buddhist topics, and much better books available by other authors on the Buddhist concept of emptiness. As much as I hate to say it, this one is a pass from me.
There are much better books by His Holiness available on other Buddhist topics, and much better books available by other authors on the Buddhist concept of emptiness. As much as I hate to say it, this one is a pass from me.
December 1, 2025
-Forced myself to start reading books from my shelves again, this one has been laying around for some years-
Although this book did give some interesting views it definitely wasn’t what the blurb said it was about.
I felt like I’ve read the same thing a few times over but in different wording. Most of the book was a bit over-intellectualised in my opinion, some easy examples would’ve worked better to get the point across
Although this book did give some interesting views it definitely wasn’t what the blurb said it was about.
I felt like I’ve read the same thing a few times over but in different wording. Most of the book was a bit over-intellectualised in my opinion, some easy examples would’ve worked better to get the point across
August 12, 2019
Although it was a bit too advanced for me, "A Profound Mind" provided an entry point to some very interesting Buddhist concepts I plan to explore further.
Any book by the Dalai Lama or that includes his contribution is incredibly valuable to strengthening peace of mind and defining your true priorities in life and that's just what I took from it.
Any book by the Dalai Lama or that includes his contribution is incredibly valuable to strengthening peace of mind and defining your true priorities in life and that's just what I took from it.
July 26, 2018
A clear, but dense delivery of the what, why and how of Buddhist practice. I'm still grappling with many of the concepts in here (how exactly do I contemplate emptiness?), but there's definitely not a dearth of books on Buddhism.
February 12, 2019
Not as clear as I hoped
Too much of this book was a discussion of the differences in thought in Buddhism. When none of them agree on a definition of self for example how am I to proceed in my training? And I have no idea what they mean by the term "emptiness."
Too much of this book was a discussion of the differences in thought in Buddhism. When none of them agree on a definition of self for example how am I to proceed in my training? And I have no idea what they mean by the term "emptiness."
July 15, 2019
Great compilation of The Teachings of Buddhism by Richard Gere. To learn and practice the selfness is hard thing to do in daily life however its necessity of today's world if you truly want to experience the inner peace and experience the ecstasy of life.
May 24, 2020
I very densely written account of some philosophical and practical aspects of teachings of the Buddha. I liked reading it and found it very interesting. So far I do not know enough about the topic and see this book as a piece in a puzzle.
May 21, 2024
Not an easy read or for the beginner. And not a practical guide. Who knew there were so many kinds of Buddhism all believing slightly different things.. my brain exploded. Always wondered what happened to Richard Gere
May 10, 2018
Sunt absolut convinsa ca nu sunt in momentul potrivit al vietii mele pentru a citi aceasta carte. Voi reveni la ea cu drag atunci cand voi deveni un pic mai matura.
November 15, 2018
Meh, a little more heady than I was expecting.
August 28, 2020
Confuso y da mucha vuelta sobre sí mismo. Pasajes muy interesantes que después vuelven a enredarse. Leí otros libros de Gyatso que fueron excelentes pero este no fue el caso.
June 23, 2021
5/10.
July 10, 2021
I would have given this 5 stars but some of the content was a bit over my head. I still got a lot of insight out of it.
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