Buddhist-Meditation-Systematic-and-Practical

The clever so rude to the good!"
It shows, in a worldly sense, that the good and the wise
tendencies in man are not properly balanced. Through
the meditations described here a little recognition of
both these ideas will be gained and thus they may be
harmonized.
In Tibet, there is a warning about these two things: one
is told on the one hand to hold the highest idea (or the
sublime theory), while the other is to hold to the widest
good (or ample bodhisattva practice), and to have either
without the other means that they have not been
identified.
Here is a good story on this point, and the yogi
proceeded to relate:
In the Yellow Sect (Gelugpa), there is always much
emphasis placed on the acquisition of merits by the
doing of many good works. Once there lived a bhiksu
following the tradition of this school who had done very
many good deeds and had practiced for a long time the
ritual of Avalokitesvara Mahasattva, but in spite of all
his labors, he had not realized sunyata. It is said in the
very instructions which he so diligently practiced that as
the rituals and meditation are interconnected, so, by the
performance of one side, the other would be realized.
Still with so many merits accumulated, he had not yet
any realization. One day he was printing the sutra of
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