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320 pages, Paperback
First published December 16, 2003
As with every aspect of the path, devotion does not arise naturally or easily for everybody, nor is it something that is necessarily constant. It is similar to our experience of meditation practice. Every time we sit and meditate, it is different. Sometimes our practice is deep and calm. We might feel that our practice is a wonderful achievement and that we can work with all of our thoughts and emotions. At other times we might feel as though we have never sat on a cushion before. We might feel that we have lost everything, including all qualities of calmness. The same is true for devotion, except that it fluctuates even more. (p. 25)
The most important aspect of this [intensified, complete, Secret Mantrayana] trust is trust in our own heart. In addition, trust in the instructions of the lineage is crucial. The lineage teachings say that we may attain enlightenment "right now." That thought might cause us some worry and make us very uncomfortable. The question is, do we really want to achieve enlightenment now? If we really want enlightenment and if we have trust, we are there in any moment. (p. 145)
In bringing us to the recognition of the three vajra natures, the Vajrayana path brings us to a very different level from the level of the basic Sutrayana path. When we speak of the three vajra natures of body, speech, and mind as being continuous from beginningless time, we might wonder when all these things began. How far back do we go in our history of confusion? In fact, beginningless time does not have to do with time. It has to do with nowness. The beginning of samsara is now and the end of samsara is now. (p. 154)
We do not have to trust completely; we only have to be open minded enough to say, "Maybe there is a possibility of inconceivable truth." If our minds are not open, then it is nearly impossible for these experiences to arise. We should ask ourselves what we want and what we need. If we want to experience genuine devotion, bliss-emptiness, or enlightenment, then we need to open up. (p. 158)