Reflections On A Mountain Lake: Teachings on Practical Buddhism [Paperback]

Ani Tenzin Palmo (Author)

Book Description

Publication Date: May 30, 2002

Collection of Dharma teachings addressing issues of common concern to Buddhist practitioners from all traditions.

Editorial Reviews

From Library Journal

Excellent writing and a solid grasp of their subjects mark the efforts of these two authors. While both treat aspects of Buddhist thought, Boorstein's perspective derives from the Mahayana school, while Palmo's tradition is Tibetan. Boorstein (That's Funny, You Don't Look Buddhist) focuses on the ten paramitas (perfections of the heart), which include generosity, morality, renunciation, wisdom, energy, patience, truthfulness, determination, lovingkindness, and equanimity, and she devotes a chapter to each. (Of course, concepts like wisdom and equanimity are also a part of Tibetan Buddhism, but they operate differently in that tradition.) In each chapter, Boorstein follows the same format, first offering an explanation of what the particular paramita means within Buddhism, then instructing us on how to use the concept effectively in meditation, and finally illustrating the paramita with stories that grow out of her own experience and usefully show how that quality can be applied in life. By contrast, Palmo, a Buddhist nun, begins with a brief account of her life and training in Tibetan Buddhism. She then considers many of the major concepts of this school, including the six realms (e.g., hell, which she describes as a mind filled with anger; shamatha, or calm abiding; and vajrayana, or meditation that makes use of visualization). In addition, Palmo provides some wonderfully informative and useful chapters such as "Women and the Path" and "Difficult Points for Westerners." The latter includes an insightful discussion of karma and rebirth. Boorstein treats a more limited subject matter, while Palmo offers both greater breadth and depth. Both books are recommended, not only because they treat material from different schools of Buddhist thought but because both offer thorough explanations of their chosen subjects. Furthermore, the stories used to illustrate and clarify the various topics are effective and interesting, offering clear illustrations of how the teachings can be applied to life. David Bourquin, California State Univ., San Bernardino
Copyright 2002 Reed Business Information, Inc.

Product Details

• Paperback: 262 pages
• Publisher: Snow Lion Publications (May 30, 2002)
• Language: English
• ISBN-10: 1559391758
• ISBN-13: 978-1559391757
• Product Dimensions: 9 x 6 x 0.8 inches
• Shipping Weight: 14.6 ounces (View shipping rates and policies)
• Average Customer Review: 5.0 out of 5 stars  See all reviews (7 customer reviews)
• Amazon Best Sellers Rank: #316,151 in Books (See Top 100 in Books)
  • #60 in Books > History > Asia > Tibet

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Customer Reviews

Most Helpful Customer Reviews

32 of 33 people found the following review helpful:

5.0 out of 5 stars Practical and relates Vajrayana to the West, February 26, 2005

By 

Neal J. Pollock (VA USA) - See all my reviews
(VINE VOICE)    (REAL NAME)   

This review is from: Reflections On A Mountain Lake: Teachings on Practical Buddhism (Paperback)

This is a great book for Western Buddhists, especially useful as a loaner to friends seeking to understand Tibetan Buddhism (Vajrayana). It includes extensive Q&A; 8 photos, and a great number of quotable quotes. Ani Palmo (Ani is an honorific for a Buddhist nun) is VERY down-to-earth and realistic and relates a considerable about of advice and commentary from her Lama. She points out that Tibetan mythological themes should not be taken literally-even Tibetan teachers indicate this. For example:
pp. 61-2: "Shantideva says, `Who made the red-hot iron floors? All this is a projection of the personal mind.' Even if we don't believe in the physical reality of the hell realms, we can definitely believe that a mind filled with anger, which loves harming others and takes pleasure in cruelty, could easily project a paranoid environment for itself...the content of our inner mind is projected outward and becomes our entire reality." Furthermore, she invokes valid psychological principles such as: p. 67: "Those who deny the shadow are in a very insecure and precarious position...It is hard to develop true compassion when you are continuously blanking out all suffering from your own life." Also, Sociological principles: p. 81: "Today the West is making a significant contribution to the way the Dharma is presented. Every time the Buddhadharma travels to a new country, that country gives it something of itself."

Ani Palmo, in a highly readable and understandable style, provides pithy advice to practitioners: p. 93: "We need to dissolve the boundary between the subject and the object. In other words, we need to become the meditation" & p. 102: "Worldly desires are like salty water. The more you drink, the thirstier you get...The problem is the way we cling to things" & p. 141: "Our problem is that we believe our mind and identify with it." She also provides logical explanations for many Vajrayana practices: p. 95: "intricate visualizations of mandalas...totally occupy the mind so that there is no room for distraction." She provides considerable, pragmatic material on relationships between Vajrayana and Western religions: p. 96: "All true religions seek to gain access to that level of consciousness which is not ego-bound. In Buddhism it is called the unconditional, the unborn, the deathless. You can call it anything you like. You can call it atman. You can call it anatman. You can call it God." She also provides a number of intriguing teaching stories such as p. 103: monkeys captured by refusing to let go of a sweet--: "If you want to hold water, you have to hold it with cupped hands. If you make a tight fist, it runs away" and of a king unattached to his palace with a guru attached to his gourd. She also observes that the movie "Groundhog Day" can be interpreted as a Buddhist film about reincarnation and karma.

And, best of all, Ani Palmo provides quotes which defuse misconceptions concerning Buddhist doctrines: p. 156: "The Buddha said, `I too use conceptualization, but I am no longer fooled by it."
pp. 159-160: "Difficult Points for Westerners" chapter: "The Buddha replied, `do not take anything on trust merely because it has passed down through tradition, or because your teachers say it, or because your elders have taught you, or because it's written in some famous scripture. When you have seen it and experienced it for yourself to be right and true, then you can accept it.'" However, the one criticism might be that she fails to apply this regarding: p. 238: Eastern images & p. 241: Tibetan lineages.
p. 166: "According to the Buddhadharma, the most important component of any action of body, speech, or mind is intention."
p. 168: when asked about hell, her "Lama just laughed and said, `Oh well, we talk that way in order to frighten people into being good. Actually, it is very difficult to be reborn in hell. You have to be especially evil, and particularly, very cruel.'"
p. 169: "My Lama once said, `Not everything you read in the sutras is true. You don't have to believe everything you read.' ... The Tibetans took from that huge ocean a few drops of this and a few drops of that and put it together into a mixture which was helpful for Tibetans. Much of it is relevant for the rest of us as well. The ways they present the Dharma is wonderful. But there is no doubt that certain aspects, although helpful for them, are not very helpful for us. We can leave those aside." Higher teachings often contradict lower teachings and not everything is appropriate for everybody.
p. 191: "Some Tibetans say it's almost impossible to realize the nature of the mind without a teacher. I don't think that's true. Some people do realize the nature of mind spontaneously without a teacher. But a good teacher helps."

She also provides valuable observations and techniques on Vajrayana practices: pp. 179-180: in utilizing tonglen - "black pearl-like seed of self-cherishing at our heart center...sometimes instead of a black pearl...we can visualize a crystal Vajra which represents our innate Dharmakaya mind. The dark light absorbs into this and is instantly transformed into radiance, since no darkness exists within the pristine nature of the mind." p. 235: "My Lama always said to me, `Don't undertake big commitments. Keep your practice very small and simple, but do it.' ... I have always been very clear with lamas when it comes to initiations. Sorry, I am not keeping this commitment. I say this before taking the initiation, then they can decide whether or not it's okay for me to take it. Usually, they say its okay."

20 of 20 people found the following review helpful:

5.0 out of 5 stars Highly recommended, October 11, 2004

By 

Channing Thieme "Channing" (Boston) - See all my reviews
(REAL NAME)   

This review is from: Reflections On A Mountain Lake: Teachings on Practical Buddhism (Paperback)

If I were to be stranded on a deserted island and could have but one book along, it would be Reflections on a Mountain Lake. With her lifetime in spiritual pursuit, twelve years as a woman in male dominated Tibetan Buddhist monasteries, and another twelve years alone in a cave in the Himalayas, Tenzin Palmo indeed has something to say. Our good fortune is that she is a talented orator and expresses herself with dazzling clarity and wit. Her persective on life (before, here and after) is deeply wise, casting welcome perspective on what It All is truly about. In the West we are proud of how many books we consume. In the East, the intense study of one magnificent book is revered. This is one such book.

16 of 16 people found the following review helpful:

5.0 out of 5 stars Reflections On A Mountain Lake : Teachings on Practical Buddhism, February 10, 2006

By 

ascent magazine (Montreal Canada) - See all my reviews

This review is from: Reflections On A Mountain Lake: Teachings on Practical Buddhism (Paperback)

Reflections on a Mountain Lake is composed of Tenzin Palmo's talks to audiences of Western lay people and Buddhist nuns and monks. The talks cover a whole range of subjects on Buddhist teachings, practices and spiritual life. Reading her words of openness, warmth and fluidity, I felt as if I was with her in the audience. She begins with the story of her twelve-year retreat in a cave in the Himalayan mountains, and the words that fill the books seem to flow from that deep place of concentrated practice.

The book is lively, intelligent, practical and straightforward. Each chapter end with questions from the audience, such as: Where do thoughts arise from? Is it a good idea to take political action to right social evils? What's the process of making amends if you have acted unethically at some stage in your life? What happens if you don't keep your commitments?

One of her consistent messages is to keep it simple. She advises people not to be overcome by ambition to do more, or get more initiations and teachings. Tenzin Palmo has gained many insights and much wisdom from her practice and commitment, as if she has dug a deep, deep well from which she can bring up what is clearly needed in each different situation with people.

We all start with an undisciplined mind, and Tenzin Palmo has many excellent examples of how to approach spiritual practices and what these practices are all about. The mind has to be relaxed yet alert, and needs to be tuned like an instrument, with the knowledge of how to return to a clear place. It is then we can be of benefit to other people.

Tenzin Palmo is an example of how women are re-establishing the lineage of yogic practice for women. She is developing a Buddhist retreat for nuns and making available the teachings of Drukpa Kargyu lineage, which has a strong tradition of fully ordained female practitioners. Because of Tenzin Palmo's work, in 1995 nuns debated publicly for the first time in Tibetan history. "There is nothing that women cannot accomplish and have not accomplished in the past. It is up to us to support them...it is time to appreciate the whole picture and bring the two sides together."

I enjoyed Reflections on a Mountain Lake because Tenzin Palmo is a storyteller. Like all great teachers, she uses her personal life and traditional stories to engage us in the teachings. It seems somehow easier for the mind to catch hold of profound ideas if they are told as myth and metaphor. And because she tells many personal stories - from her home life as a child, her searching as a young woman and her times with her guru - she becomes human and accessible, as well as an example of dedication.