Sutrayana Gateway Exam
Summary Notes
Andrew J. Vernon [email protected]
March 6, 2009 HINAYANA Learning and Sitting Practice
The way the lineage of practitioners has Two Wings of the Bird (Symbiosis) experienced study and practice (see also the next slide: the characteristics of a dharmic person are connected with how the Discipline of shamatha develops natural inquisitiveness forefathers in the Kagyu lineage practiced their discipline fully) Basic Instruction Intellectual understanding Intellectual A direct personal Learning improves meditation Sitting Practice understanding experience of study (e.g., 6-8-9) Three Stages: Sitting prepares the mind 1 Hearing the teachings to hear the teachings The Ten Traditional “Propagating Prajna” Definitions of Dharma An oral tradition • Thöpa (Tib.) = “hearing” • Becoming familiar by reading, listening, discussing 1. That which is knowable 2 2. The path Contemplating the teachings 3. Nirvana “Sharpening the Sword of Prajna” 4. An object of mind • Sampa (Tib.) = “thinking about” 5. Merit • Deepen the meaning 6. Lifespan Sitting increases 7. Scriptures 3 Meditating on the teachings understanding 8. Material objects 9. Rules (or ways of conduct) “Making Prajna Workable” 10. Doctrinal traditions • Gompa (Tib.) = “meditating on” Not the same as sitting as meditation • Letting the profound meaning penetrate (see also Slide 21: The Eight practice, but sitting is necessary for • “Taking into your heart completely” the meaning to penetrate Worldly Dharmas)
The Teachers on the Three Paths
Human being, but higher than you Human being, but more balanced
Knows more than you “Spiritual Friend” The “General”
Probably doesn’t want input or feedback CTR used the term “moderator” Directs and gives orders
(Also see Slide 8) (Also see Slide 24) [3] The Three Aspects of Satdharma (aka The Three Codes of Discipline) The contents of all dharmas (all teachings) have these three parts Also known as The Three Trainings of the Path: Can transform emotion and they happen simultaneously and confusion and clear away the network of karmic patterns
SHILA: Discipline SAMADHI: Meditative Absorption PRAJNA: Intellect
The Ground The Path The Fruition
• Developed through the practice of shamatha • Confronting habitual patterns Seeing the world clearly • Being a decent person • Seeing reality fully • Freeing ourselves from the heat of the kleshas • Meditation from which there is no break • Being fully there Clear-headedness • One-pointedness • Focused & calm, unscattered & undistracted The Three Gates of Discipline Everything has a sharpness The Path of Calming the Mind
Body Going against our Sense of humor habitual patterns Overcoming Obstacles
to sitting practice Discriminating awareness
EMPHASIS Paying attention to Speech our language Overcoming Entertainments Realization
Developing our cutting through subconscious mind Mind intrinsic awareness Hinayana The self does not exist Developing a State of Absorption
100% there: on the spot Mahayana Emptiness The Four Categories of Tsultrim
Good It allows us to manifest in Seven Qualities of a Dharmic Person the best way How we can relate with ourselves in a dharmic context How our forefathers in the Kagyu lineage practiced their discipline fully Well-Thought It is regarded as the best 1 Passionlessness Experiencing boredom properly and fully Of 2 Contentment Some feeling that you don’t have to expand yourself It is our complete occupation 3 Preventing/Reducing Too Many Activities Cutting the entertainment mentality Action when we practice the dharma 4 Good Conduct Whatever you do, see it as an extension of sitting practice Binding Body and mind are in harmony 5 Awareness of the Teacher Be without shyness and be able to relate to the teacher Factor 6 Propagating Your Prajna Fully Find out and understand who you are and what you are made of Even though it is ground, path and fruition, all three trainings operate in varying degrees at every stage of the path. 7 Basic Attitude of Goodness Comes from your own practice and discipline [4] Shravakayana “healing the other wounded” HINAYANA Pratyekabuddhayana MAHAYANA
Realization: Seeing through the Five Skandhas Realization: Understanding the Truth
Once the permanent self is seen as false, one is The truth of the Mahayana is the most profound truth freed from the cycle of samsara VIEW
“Emptiness”: The Self is not an Entity Emptiness: There is No Self and No Phenomena (a particular way of regarding something) regarding of way particular (a Phenomena is made up of irreducible particles They see their own involvement in samsara and they have empathy for the whole situation
2. Medium Motivation: Intent on liberation 3. Great Motivation: Intent on liberating all beings
To Liberate Oneself from Samsara Liberation for the Benefit of All Sentient Beings
particular way) particular The motivation is purely for oneself Vow to achieve their own enlightenment for the MOTIVATION benefit of all sentient beings (the reason for acting in a in acting for reason (the
1. Small Motivation: Happy and Content (in this lifetime) The Three Kinds of Motivation
Small of the Small Not engaged in a spiritual path
Medium of the Small Content with dharmic and worldly means
Understand samsara; thinking about Great of the Small the next life [5] Describes the nature of all (also known as the “dharma seals”) compounded, conditioned things. The “Doctor” The Origin of Suffering Four Noble Truths Analogy The Three Marks of Existence (and their inter-relationship) Symptom Perspective #1: Ignorance 1 The Truth of Suffering Seeing samsara in its naked state 1 Impermanence Skandhas Contaminated by nature Are seen as a self The Four Divisions: 1 We see everything as permanent Appreciation: We cannot hold Karma Seeing a self causes karma Potential for Loss onto anything 2 We see everything as pleasurable Kleshas Karma causes kleshas 3 We believe we have ownership of it We cannot solidify “Klesha” is the short/pithy answer 4 We believe that a self exists experience Suffering Our experience of the kleshas Root Cause 2 The Origin of Suffering (of the illness) All compounded things have arisen in dependence on causes and conditions 1. Cause 2. Arising 3. Appearance 4. Condition Perspective #2: Emotions There is a 3 The Cessation of Suffering cure 2 Egolessness All things are without Constant flicker of passion Constant grasping or The end of struggle and confusion a self. pushing and aggression Impermanence ⇒ No Other The Path The Prescription Undesirable = Desired 4 Confusion That leads to the cessation of the causes of suffering
Desirable = Undesired See also Slide 42 No Other ⇒ No Hold on Anything The Eightfold Path: The way to live in order to eliminate (worsens) the sources of suffering Emotional Six Root Afflictions Feel Cheated ⇒ Aggression Disturbances 1 Right View Understanding the four noble truths 2 Right Intent
Suffering PRAJNA Resolved on renunciation Makes it 3 Suffering (dhuka) more real 3 Right Speech • Indestructible Eight Types of No lying, divisive/abusive speech, gossip Suffering • Self-existent Suffering has no root Three Types of Suffering Right Action 1. Birth 4 • Real SHILA The five precepts (1) Suffering of Suffering 2. Sickness Logic: Suffering does not exist Acute 3. Old Age 5 Right Livelihood Pain: hurts, immediately, directly Oppressive 4. Death Occupations that do not harm others 5. Having what you don’t want The logic fails ⇒ More pain 6. Being separate from what (2) Suffering of Change we want 6 Right Effort What feels good will not last 7. Not having what you want An attitude that supports the path 8. All-pervasive suffering 7 Right Mindfulness Enjoy (inheritance from neurosis) Suffering Alertness to phenomena affecting mind/body
(3) All-Pervasive SAMADHI 8 Right Concentration Samsara Suffer in Suffering Underlying anxiety of non-existence
Function in Also, the suffering of Why look at suffering? Suffering others is all around us We don’t ordinarily see our suffering (looking is a part of the path) [6] Samsara: Migrating the Three Realms
The Desire Realm The Form Realm The Formless Realm
• No body (only the first four skandhas) The Six Samten (Tib.) = Dhyana (Skr.) • Highly stabilized meditation Cause Realms • No longer using external objects of meditation God Generosity Samadhi 1 (devas) Level 1: Limitless Space (samten tango)
Jealousy Jealous God All phenomena is nothing but space Samadhi 2 Envy (asuras) (samten nyipa) Increasing degree Nine Stages of meditative Level 2: Limitless Consciousness Human stabilization Discipline Samadhi 3 (manusyas) 1. Placing 2. Continual Placement (samten sumpa) All phenomena are consciousness 3. Repeated Placement Animal Ignorance 4. Close Placement Samadhi 4 (tiryaks) Level 3: Nothingness 5. Taming (samten shipa) 6. Pacifying Miserliness Hungry Ghost 7. Thoroughly Pacifying Absence of apprended and apprehender Stinginess (pretas) 8. One-Pointed Three and Four are 9. Evenness/Equalness supposedly reachable by Experiencing tongpanyi Mahayana practitioners (emptiness) Level 4: Peak of Existence Hatred Hell Beings Anger (narakas) Neither perception nor non-perception.
The Seven Preparations Are these the four dhyanas? 1. Mental application of a mere beginner Birth depends on 2. Individual knowledge of the character The Nine Levels aka Levels of Existence (upapatti) the accumulation of 3. Arising from belief 4. Thorough isolation These are also realms of meditation gewa (virtue) and 1 Desire Realm migewa (non-virtue) 5. Withdrawing from joy and are thus called levels of 6. Mental application of analysis 2 5 Four Dhyanas absorption (samaptti) 7. Overcoming the coarseness of the desire realm 6 9 Four Formless Absorptions
Must go through The Seven Preparations between each level of Samadhi Also: must go through the nine stages again between each preparation???
[7] Taking Refuge and The Three Jewels Refuge and Nontheism Freeing ourselves from the concepts of The Buddha (as Example) 1 trying to please some external agent We do not need external A Declaration of Nontheism aids to wake up It is a path of individual salvation
Inspiration We do not commit to a manufactured external authority The Two-Fold Benefit of the Buddha: We do not commit ourselves to local deities Teacher i) Benefit for oneself ii) Benefit for others We do not commit ourselves to any other gods that have been discovered Example
Giving up our stronghold on experiential The Dharma (as Path) The Two Types of Dharma: 2 and intellectual points of view The heritage of the people throughout the lineage who What’s been experienced 1 practiced and transmitted their experience How to travel the path 2 What’s been taught The scriptures (tripitaka, sutras, tantras, …)—what’s been presented to us Clarify understanding of the view
How to conduct oneself
How to realize the innate wisdom and compassion of one’s own mind
The Teachers Willing to work with your fellow students while 3 The Sangha (as Friends) being independent at the same time Sthavira (Skr.) Elder Thera (Pali) Neten (Tib.) Friends and companions The Two Types of Sangha: Loppon (Tib.) Acharya (Skr.) Opportunity to practice patience and compassion i) Realized (bodhisattvas in mahayana) lop = “learning” pon = “chief” ii) Non-realized Humbles deceit and deflates selfishness Lama (Tib.) Uttara (Skr.) Inspires when disheartened La = “above” and “ma” makes it the person who is above The person with whom you took the refuge vow Gives confidence when confused Preceptor Upadhyaya (Skr.) Khenpo (Tib.)
The Buddha was a man, a human who discovered the dharma before I did The Qualities of the Teacher Why a teacher is need on the hinayana path
To relate with the attitude and concept the teacher represents Human being (but higher than you) To have contact with their learning Allows us to become meticulous and inspired To have contact with their care for themselves and others Knows more than you As a representation of the absence of neurosis Provides the basis for shinjang Probably doesn’t want input or feedback
In hinayana, the teacher should also possess the lineage of the Buddha
[8] Understanding the nature of suffering Thoroughly understanding The Five Paths Abandoning the origin of suffering Antidotes to the first two truths (The Mahayana View) Actualizing cessation The way buddhas and bodhisattvas realize cessation Tönchi: Conceptual 1 Path of Accumulation Accumulation of gewa and migewa Understanding “Be here now.” 1 Small Shamatha and Vipashyana Four Foundations of Mindfulness Body Technique = Actually Sitting “I am already surviving” Life 1. Not to gather non-virtue that has not risen Technique = Touch and Go 2 The Four Correct 2. Refraining from non-virtue that has not occurred The discipline of right effort Medium Effort Abandonments 3. Generating virtue that has not risen Technique = Abstract Watcher AKA “The Four Genuine Restraints” 4. Increasing virtue Being mindful of mind itself Mind Technique = Watchful Alertness Aspiration (Shamatha) Wanting to maintain practice ngösum The Four Legs of 3 Large Exertion (Shamatha) Keeping to that aspiration Magical Emanation and Intention (Shamatha) Following through with the whole thing AKA “The Four Bases of Analysis (Vipashyana) Seeing the superior, transcendental aspects of phenomena
Supernatural Powers” önchi t
2 Path of Preparation/Joining Orientation towards the Path of Seeing Joining: Joining the Path of Accumulation with the Path of Seeing The Five Spiritual Faculties The Four Stages (“The Levels that Bring Certainty”) (increasingly accurate) 1 1. Faith (in all the qualities of the Buddha) Heat Feeling the intensity of the Path of Seeing 2. Effort
2 Peak Of one’s ability to distinguish migewa 3. Mindfulness önchi
4. Concentration T 3 Forbearance (söpa) The strength to bear the truth of reality 5. Wisdom narrowing the gap between 4 Supreme Mundane Quality Pinnacle of the union of shamatha/vipashyana Hinayana Mahayana
Seeing the Four Truths The First Bhumi: 3 Path of Seeing The realization being sought happens (with the sixteen understandings) Seeing the two truths
• Direct perception (ngösum): one has transcended conceptual mind (direct insight into the Four Truths) Development of • Overcoming the acquired afflictions (the misunderstood views) • Meditative equipoise (using wisdom)
1 The Uninterrupted Path Realization is no longer disturbed
2 The Path of Release Released from affliction
Seeing the Five Skandhas as Self Being able to see 4 Path of Meditation Overcoming innate obscurations phenomena as illusions
5 Path of No Further Learning Buddhahood Arhat Buddha [9] (pratimoksha) Individual Salvation (sosar tharpa) • Accomplished through Mindfulness/Awareness Practice Save oneself and evolve oneself into the path • Realized by following the Four Noble Truths
The Ground The Path The Fruition
The desire to develop Prevent harmful actions and The development of personal peace/tranquility the possibility of such discipline Shila (tsultrim) (such as the refuge vow) (to ourselves and others)
Friendliness (oneself)
Renunciation: We begin to refrain from causing harm to others
RENUNCIATION
1 The cause and effect of entertainment at all levels 2 The combination of neurotic arrogance and indulgence Awareness or Nonaggression 3 Basic aggression Plants the sense of mindfulness and awareness (to ourselves and others) Creates a positive habitual pattern Friendliness (oneself)
Also, disgust with our own desire to grasp at pleasure and get into situations we no we’ll end up suffering but doing it anyways (over and over again) 1 Path of Accumulation Accumulation of gewa and migewa
Two Types of Renunciation 1 Small Shamatha and Vipashyana 2 Medium The Four Correct Abandonments Renunciation as Such Disgust with the samsaric world 3 Large The Four Legs of Magical Emanation Friendliness (oneself) Sense of Contentment We do not make further demands 1 We begin to see our mind, our state of being Simplicity A sense of renunciation 2 Experiencing mental processes becomes real
A sense of simplicity 3 First: Results in the realization of relative truth Revulsion = Renunciation = Nauseousness (in Tibetan) Contentment in the practice itself 4 Then: Results in the realization of absolute truth
Friendliness (practice)
[10] Shravakayana: “Listening and Proclaiming” Understands the teachings of the First Turning and applies the antidotes Path of Individual Salvation (according to Asanga and Vasubandhu)
Understanding the non-existence Shamatha Vipashyana Prajna Overcoming the ego of dharmas of individual ego The Logic 1 Life’s situations are not such a serious matter • Still have belief in some level of infinity or continuity Begin to realize that individuality, hanging onto • Hold to the belief reality consists of continuity: 2 the situation is itself confusing Continuity of Time Ego of dharmas helps: 3 Begin to experience the non-existence of “I” Continuity of Atoms The Two The Goal: Cessation Continuity of Consciousness The Two Categories Schools No longer have the recurrence The wearing out process Atoms exist individually (but no gaps) of further emotions Vaibhasikas Arhatship Emotions do not plant seeds: Realities filled with and surrounded by spaces No rebirth Nonbirth Sautrantika
Relative Truth: the idea of the thing (e.g., gomden) Absolute Truth: anything that performs a function (e.g., gomden supports you) Pratyekabuddhayana: “On One’s Own” They came up with the “Wheel of Life” Focus is on the Twelve Nidanas: understanding the reverse order leads to nirvana) Path of Individual Salvation “One and one-half-fold egolessness”
Egolessness of Understanding the non-existence Insubstantiality of Shamatha Vipashyana Prajna dharmas of individual ego egolessness of dharmas
The Logic 1 Hear the four truths and the message of giving up existence • Egolessness of dharmas is a solid thing 2 Independent analysis (re: rhinoceros) The Eight Types of Individual Salvationists • Everything is seen as a related Development of the idea of egolessness of dharmas (realize the reference point (four groups: male and female) 3 nonexistence of substantiality) •Related reference points are 4 Individualistic situations have no substance at all: empty, egoless 1 Pioneer (gelob/gelobma) seen as being true - still rehearsing the vows The Goal: Cessation Hanging on to nonexistence of 2 Upasika (genyen/genyenma) ignorance as salvation - has taken one or more refuge vows Equivalent to a 6th Arhatship bhumi bodhisattva 3 Sramanera (getsul/getsulma) - Novice monk who has taken ten basic vows Arhat without ornament: Conquered all the emotional afflictions by means of prajna Arhat with ornament: Conquered all the afflictions by also mastering the stages of dhyana (stages of meditation) 4 Bhiksu (gelong/gelongma) - Has 250 rules to keep Ornamented with the Three Wisdoms and the Six Superknowledges (see Slide 42) [11] The Four Foundations of Mindfulness 1 We mistake what is impermanent for permanent 3 We mistake impure for pure Working with the Five Skandhas Taught to oppose the Four Errors. 2 We mistake suffering for happiness 4 We mistake not-self for self Discipline Technique Aid To Meditation Skandha
Traditional: Body First Skandha 1 Mindfulness of Body “Be Here Now” Actually Sitting Settle into Body CTR: Form Form • Connected with the need for a sense of being, a sense of groundedness, trying to remain human • Brings the the all-pervasive mind-“imitating the body activity” in to the practice of meditation • Mindfulness mean when you sit and meditate, you actually sit • A quality of expansiveness develops—a sense of being settled and therefore being able to open out
Traditional: Feeling Second Skandha 2 Mindfulness of Life “I am already surviving” Touch and Go Noticing CTR: Life Feeling • Mindfulness of Life = Mindfulness of Survival • The survival mentality is regarded as a positive stepping stone: having already survived • No imaginations: you are where you are, you are breathing (directly tuned in) • Our life force becomes a part of our meditation
Traditional: Mind Fifth Skandha 3 Mindfulness of Effort Right Effort Abstract Watcher Investigating CTR: Effort Consciousness • Effort is necessary • The traditional analogy: the elephant versus the worm (dignity, panoramic view) • Serious, but not too serious • The watcher is simple self-consciousness, without aim or goal (a sense of being there before rest develops) • This self-consciousness is used as the basis for the mindfulness of effort (the sudden jerk) • Cannot be deliberating manufactured, but a background of discipline is needed
Traditional: Phenomena Third / Fourth Skandha 4 Mindfulness of Mind Mindful of Mind Itself Watchful Alertness Knowing CTR: Mind Perception / Formation • Not actually watching but being watchful • Implies a process of intelligent alertness • A balance has to be maintained: • Conflicts will arise in the mind • But these conflicts need to be controlled enough (to be able to come back) • This balance is a state of wakefulness, mindfulness • We can only operate on one dot (nowness) at a time • The practice of mindfulness is to be there with that one-shot perception, constantly • Traditional technique: be aware of each single-shot perception as thinking Working with the Five Skandhas is an aid to • The idea is to slow down the fickleness: becoming one-pointed progression along the path of individual salvation [12] Trenpa, Sheshin and Lhagthong
Trenpa Sheshin Lhagthong / Vipashyana (Mindfulness) (Presently Knowing) (Insight, Clear Seeing)
1 An Aspect of Conventional Mind: 1 An Aspect of Conventional Mind: The Two Types of Practice Active contemplation on The ability to be “present” Knowing what is going on Analytic Meditation (chegom) the meaning of reality Resting Meditation (joggom) Meditation on the abstract The ability to be “right there” level 2 Awareness or Introspection “The flame that burns the fuel of conceptual ego-mind” 2 The Rudimentary Ability to “Hold On”: We are aware when we are meditating Hold an image in our mind Samadhi Vipashyana Prajna A reminder when we are no longer being mindful Stay long enough (to know Meditative “joins” Knowledge what’s going on) state of mind
3 The Process of Dealing with Situations: Awakens the Literal interpretation of the dharma is no Directly Intelligence longer important: real interpretation becomes more important Precisely
Definitively Awakens Intuitive The dharma does not become purely Understanding technical and doctrinal 4 Mindfulness Has Three Qualities: Familiarity Not Forgetting See next slide Not Moving
5 The Technique through which One Engages in Meditation (Placing the mind on the object of meditation) Shamatha practice is the ground from which vipashyana arises
Trenpa: Technique Shesin: Reminder
Shamatha (peaceful abiding) Develops the three qualities of the mind Tools of the Meditator Stability Vividness / Clarity See next slide Both strengthen with practice Strength [13] (Creating your own container) The Six Requirements for Shamatha The Three Qualities of Mindfulness The Three Qualities of the Mind (developed through the Nine Stages of Shamatha)
1 Staying in a Good Place Familiarity Innate qualities of the sixth consciousness
An environment that supports our practice Stability Part I: Introduction (the mind abiding naturally) Bodily Nourishment We must know what is we are placing our mind on: Taking care of our body so we don’t become distracted Unmovable, Completely Present, Able to Remain Breath Contemplation Visualization Mental Nourishment • Developed through mindfulness-awareness practice We know what we are doing: no doubt or confusion Part II: Familiarity: “Getting accustomed to” • Comes from confidence: gain faith by experiencing bits and pieces of stability Nourishment of Intent • Developing a sense of intimacy and knowledge Knowing why we practice (re: the twelve nidanas) • Making a close relationship with what we are doing • Knowing unquestionably Nourishment of Consciousness Vividness-Clarity Preparing ourselves with our intent (no blasé attitude) Not Forgetting (Remembering) (the mind can experience joy) Free from Danger Buoyancy and Translucency We do not feel threatened, we need not worry Continuously in the Mindstream Free from Harm • You are already familiar with the object • The quality that allows long periods of meditation We are not in situations where we could get hurt • You don’t forget it • Discursiveness hides vividness and clarity • Not forgetting is analogous to being in love • Letting go of thoughts allows the space for With Those of Similar View • The sense of the mind being glued to something vividness to arise Practice with those with a similar view • Clarity is a sense of intelligence that is able to perceive phenomena in a very direct way Not Moving (Holding, Non-Distraction) 2 Having Few Desires One-Pointedness: On the Spot Being able to detach Strength • The opposite of being scattered or distracted (the mind can accomplish) 3 Being Satisfied • Holding to the object of meditation without moving The Inner and Outer Objects of Meditation The Intensity and Potency of Mind We are where we should be and want to be • Analogy is the sword Outer External objects in the physical world • Clarity is the blade 4 Reducing Activities • Strength is the heaviness and weight of the blade The Five Senses: Sight, Sound, Smell, Taste and Touch • The mind is strong: Reducing stimuli and aggravations • It is vibrant Physical Objects: Rupa, thangka, candle, stone, … • It can do things (such as go on the journey of a 5 Good Discipline bodhisattva) Contemplative Meditation Inner Wholesome attitude toward meditation practice (actual objects depend on the goal) Goal Object 6 Thoroughly Abandoning Thoughts The qualities of mind are developed to be Quelling Emotions: Emotions able to see, rest with and understand Giving up fantasies and wildness of mind Develop Skillfulness of Mind: Teachings (conceptually) emptiness Purify Our Behavior: Antidotes e.g., love over anger Not all conditions are required but some are more important than others. The most important factor is the right mental approach, the Practice: Visualizations right attitude. [14] Six Powers Nine Stages Six Obstacles Eight
1 1 Placement 1 1 1. Common Antidotes 2. Unwilling to change 1 3. Disheartenment Experiences Placing the mind on the object 4. Subterfuge Laziness 1 Faith Engaging of meditaton • Clarity through 1 2 • Confidence Concentration Hearing 2 Continual Placement Forgetfulness • Longing 2 Movement 2 Respect Contemplating (Waterfall) (Able to stay longer) Letting thoughts go Stability 3 Effort Preparation 2 3 Repeated Placement 4 Shinjang
Bringing the mind back: lasso. 5 Folksy Sheshin becomes engaged. Attitude 4 Close Placement 2 2 (Natural Attainment Mindfulness) 3 (Brook) 1. Coarse laxity Mindfulness The mind never strays 2. Subtle laxity 3 Clarity Laxity 5 Taming Vividness Interruptedly 4 6 Alertness Wildness (Light-Handed Engaging Dealing with subtle laxity. 3 We are definitely meditating. Warning System) 4 Familiarity 1. Lust Awareness / 2. Hatred (Slow River) 6 Pacifying 3. Regret Introspection Pacifying the secondary Actual Meditation emotions
7 Thoroughly Pacifying 5 Carelessness 7 Return to Laxity and elation are weak. 3 6 Mindfulness 5 Secondary emotions still. Lack Coordination Six Kinds of Effort. 8 Equilibrium Exertion Stability 3 (Calm Lake) 8 Making One-Pointed Strength Uninterruptedly Uninterrupted and seamless. Six Kinds of Effort (The Power of Exertion) Engaging Achieved stability of the Three 1. Effort of Intent: “Will do it” Qualities. 2. Continuous Effort: Effort continues without interruption 4 6 9 Placement on 3. Seamless Effort: Effort is free-flowing Thorough Perfection Evenness/Equalness 4. Present Effort: Effort is now (not yesterday’s effort) Effortless Familiarity (Mountain) Meditation is spontaneous. 5. Unperturbed Effort: Not deterred or disturbed Engaging Do not need to make an effort Increasing Meditation 6. Perfect Effort: Perfection is what we naturally strive for
Three Areas Three Qualities Four Mental Applications [15] The Twelve Nidanas and the Three Lifetimes: Effect and Cause Counteracting the idea of “self” as agent Sravaka: Explains the operation of samsara The Four Types of Ignorance Mahayana: Demonstration of the emptiness of all elements of reality Truth of the Path 1 Not Knowing the Four Noble Truths Lifetime A Lifetime B Lifetime C 2 Not Understanding Impermanence 1 Ignorance Ignorance Ignorance Mistaking the Five Skandhas as a self marikpa 3 Experiencing Suffering as Pleasure “through the power of” 4 2 Karma (action) goes into the künshi. Regarding the Self as an Individual Formative Action Formative Action Formative Action Developing the seed. The Five Aspects of 3 The transient consciousness that is Consciousness Consciousness Consciousness impelled into the next lifetime. Karmic Action Skandha of form 1 Intention “Mind and Body”: At the moment of conception, the 4 Name and Form Name and Form Name and Form consciousness from A enters and four of the five skandhas 2 Ascertainment are formed: feeling, perception, formation, consciousness
Truth of the Origin of Suffering Suffering of Origin the of Truth 3 Preparation 5 Six Sense Fields Six Sense Fields Six Sense Fields The embryo develops into whatever it is Name 4 Successful Conclusion Dependent on the operation of the sense fields 6 The point at which we freeze movement. 5 Contact Contact Contact A potency that waters the seed. Non-Regret (The action could be virtuous or non-virtuous) 7 Happens before thought. 1. Pleasant Feeling Feeling Feeling 2. Unpleasant Also a potency that waters the seed. 3. Indifferent The Three Types 8 Craving Craving Craving Attachment is born. Also watering the seed. of Craving 1 Desirous Craving We want it 9 Join with the object and take it in. Appropriation Appropriation Appropriation 2 Destroying the feel- Still watering the seed. Destructive Craving ing of non-pleasure 3 The seed planted in A and impelled into B Neutral Craving Take it or leave it Truth of Suffering Suffering of Truth 10 Existence Existence Existence is now able to become a lifetime (C)(in one of the three realms) 11 Birth Birth Birth What we are doing at the end of our The Four Areas lifetime prepares us for the next of Appropriation that come from 1 Things 12 Aging and Death Aging and Death Aging and Death Aging is the changing continuum of the Five the five senses Skandhas. Death is the end of that continuum 2 Views that we want to hold onto
Cause Effect 3 Ethics modes of conduct Cause Effect Birth into in a realm is the 4 Sense of Self “Because this is present, this will arise” result of previous actions. Actions based on ignorance (virtuous or non-virtuous) Doesn’t cut karma (still in samsara); just lessens it. plant karmic seeds that will ripen in a future lifetime. Craving and Appropriation (renunciation) A Lifetime Water and nourish the seeds so that they Hinayanists: Stop craving and we can stop watering the seeds of karma “Lifetimes” Moment-to-Moment can flourish into an existence (a lifetime) Mahayanists: Samsara can only be transcended by dealing with ignorance (realization)
Understanding the reverse order leads to nirvana (aging and death ceases when birth ceases, …) [16] The Four Reminders: Turning the Mind from Samsara to Nirvana (Liberation) The Foundation of Contemplation Practice (Four crucial topics Orient the heart and mind toward the teachings of the Buddha within the first two truths) The Reminder (of our existence) How it Shapes Motivation for Practice Joyful to have 1 The Difficulty of Obtaining a Free and Well-Favored Birth Do not squander this precious birth: study and practice Such a human birth, Difficult to find, Free and well-favored. Free from the eight forms of existence from Well-Favored which the practice is virtually impossible: conditions needed in order to practice: Oneself Others 1 Hell Being 5 Age with no Buddha 1 Human 1 A buddha must have appeared 2 Hungry Ghost 6 Uncivilized Society 2 Be in a region with the dharma 2 He must have taught the dharma 3 Animal 7 Incapacitated 3 Have use of all faculties 3 The dharma must have lasted 4 God 8 Non-Accepting 4 Not swept away by one’s own bad karma 4 There must be many who follow the dharma 5 Have faith in the dharma 5 There must be many support the practice of the dharma
But death is real, 2 Death and Impermanence Death can come at any moment: be prepared Comes without warning. Moments as precious opportunities This body Realize that Death is a Reality Will be a corpse.
Impermanence = Conditioned Dependent Arising?
Unalterable 3 Karma and the Ten Types of Non-Virtuous Actions Break the Karmic Chain Are the laws of karma; Cause and effect Cannot be escaped. Body Speech Mind 4 Lying 1 Killing 8 Intention to Harm Others 5 Harsh Speech 2 Stealing 9 Coveting the Wealth of Others Believing there are no prior lifetimes 6 Divisive Speech 3 Sexual Misconduct 10 Wrong View Believing actions have no consequence 7 Senseless Speech Having no faith in the Three Jewels
Samsara 4 The Shortcomings of Samsara The desire to end suffering (for oneself and others) Is an ocean of suffering, Unendurable, Individual Salvation: Unbearably intense. The Ground: The desire to develop personal The Path: Prevent harmful actions and the The Fruition: The development of discipline peace and tranquility possibility of such
RENUNCIATION The Four Reminders 1 The cause and effect of entertainment at all levels Awareness or Plants the sense of mindfulness and awareness support renunciation 2 The combination of neurotic arrogance and indulgence Nonaggression Creates a positive habitual pattern 3 Basic aggression [17] MAHAYANA How we experience our world Six sense organs: eye, ear, nose, tongue, body, mind The Five Skandhas Based on the meditative experience and insight of our forefathers and foremothers 1 Form (suk) (physical) Substantial Entity: Color, shape, sound, smell, taste, tangible objects
The Four Causal Forms (cause for the basic physical world) 1 Earth That which is hard and holds 2 Water That which dampens and gathers (causes earth to cohere) A particular combination produces a resultant form 3 Fire That which is warm and ripens 4 Wind That which moves and causes increase In Mahayana Abhidharma, there are four other categories that are included in (11): i) The Eleven Resultant Forms of the Human Body atom, ii) space forms, iii) vow forms, iv) imagination forms, and v) meditative power forms
The Five Sense Powers The Five Sense Objects 11 The Forms for the Mental Consciousness 1 Eye 6 Visual The four root colors plus shapes 1. Revelatory Reveals some kind of truth 2 Ear 7 Sound Conjoined, not conjoined, or both Prostratations, hands in anjali 3 Nose 8 Smell Fragrant, non-fragrant, neutral, innate, … 4 Tongue 9 Taste Sweet, sour, salty, bitter, hot, astringent 2. Non-Revelatory “Hang out in intermediary space” 5 Body 10 Sensation Smooth, rough, heavy, light, … Positive or negative vows, dreams
(mental) Mental factors whose character is to experience: pain, pleasure or neutral 2 Feeling (tsorwa) 50th samskara Eye “After” feeling there is a Ear (basis for feeling is “contact from a sense organ” + “mind”) Eighteen types Pleasant Example: Contact of eye + further level of experience Nose Unpleasant of feeling: X Tongue visible form + eye that comes from intelligence: Initiates karma AJV: is this the same as the seventh nidana? Neutral Body consciousness = feeling you can tell what something is Mind (mental) Mental factors whose character is to apprehend signs 3 Perception (du she) st 51 samskara (Six types of perception: one linked to each sense organ) Two Aspects: 1. It apprehends the object: (the fifty-first of the fifty-one samskaras) 2. It enables one to tell what happened when
Formation (du-che) (mental) Gathering together (Includes most events associated with the mind plus events neither associated with the mind nor form. Mind 4 events that are not in this skandha are in the skandhas of feeling or perception.) (a description of how consciousness works) Two Groups 1. Those that possess similarity Similarity with respect to main mind (re: the forty-nine semjung or samskaras)
2. Those that do not “mental events”, “mental forces”, “mental contents”
Mind and mind products: that which arises from the mind 5 Consciousness (nampar shepa) (mental)
The Eight Consciousnesses The Five Sense Consciousnesses The Sixth Consciousness that knows uncommon objects The Seventh Consciousness that continues the sense of “I” See next slide The Eighth Consciousness (künshi): the ground basis of all [19] The Fifth Skandha: The Functional Decomposition of Consciousness (the consciousnesses are not actually separable, but functions can be broken out)
The Five Sense Consciousnesses The Three Kinds of Direct Perception
Sight The sarma flower Sight “message” Sight Sixth Sound Shape of a strand of wheat Faculty Consciousness Consciousness Smell Shape of brass needles “a window” Taste Shaped like a splintered moon Touch Shaped like soft skin 1 Direct Perception of the Senses
2 Direction Perception of the Sense Consciousnesses Ngönsum: Pure Perception
The Sixth Consciousness: Mind 3 Direct Perception of the Mind Consciousness (Also see Slide 30) The mental sense power for the sixth Yiwang consciousness. Uses the other The Apprehension of Form consciousnesses as its sense power Moment Zero The dominant condition and the preceding condition It can know uncommon objects: Dominant: As perceived by the sense power Dreams Subtle Particles Vows Tönchi Preceding: From the previous consciousness of the same sense
The Seventh Consciousness The “afflicted” mentality The First Moment Sense direct perception arises Based on the conditions from Moment Zero, the associated sense consciousness arises • It looks at the eighth consciousness and regards that as self • Does not depend on physical sense powers: sphere of activity is purely mental The Second Moment Mental direct perceiver: completely pure understanding • It perceives incorrectly (hence “afflicted”)
Two characteristics: Ngönsum Direct perception of the mind and rang-rik Serves a Function Look at künshi and say “I” • The mental direct perceiver apprehends the same object as the sense It is Definite (Stable) It does not come and go like the other consciousnesses consciousness apprehends: “when you look at fan you know it is not a glass” • The semjung (samskaras) have not kicked in yet Associated with the kleshas (obscured): Namtok Concept A moment of “knower of itself” Similarity with wrong view View of Transitory that perceives both the sense Sense of Being Supreme Similarity with pride • The fifty-one semjung (samskaras) come in consciousness and the mental Thinks Itself as Best Similarity with desire (attachment to self) • “I like it”, “I don’t like it” direct perceiver simultaneously Ignorance Does not understand the true nature of things in a non-dual manner
Clear and Knowing “The ground basis of all” Holds the karmic seeds Dissolves at the time of death The Eighth Consciousness: Künshi (selshing rikpa)
Infusion happens because of marikpa (ignorance) The Four Qualities The Three Spheres of the “ground basis of all” Gewa Ability to Hold Seeds Abodes Where we are, physically Neither virtuous nor non- Actions Künshi virtuous, but it does take Acts as the basis of the mind Objects For the consciousness on the quality of actions Luminous and Knowing The Body We have in a particular realm Migewa “perfume” -“it stays there” Unbiased - colors the next moment (affects how one perceives the world) [20] The Mahayana Abhidharma lists 128 The Fifty-One Samskaras The Ten Omnipresent The Five Omnipresent Mental Factors + The Five Mental Factors that Cause the Ascertainment of Objects three realms are counted are realms three when all variations in all in variations all when These ten become 98 become ten These 1 Feeling 2nd Skandha: Experiences pain, pleasure, equanimity 6 Aspiration Integration of the object as a basis for exertion (curiosity) 2 Perception 3rd Skandha: Apprehends signs: details of color, shape, … 7 Interest Apprehends and ascertains the object, just as it is 3 Intention Moves the mind to the object and causes it to engage 8 Mindfulness Does not forget a familiar object, does not get distracted 4 Application Holds the mind to the observed object 9 Meditative Stabilization Serves as a support for knowledge 5 Contact When the object, sense power, and consciousness have gathered 10 Prajna Thoroughly differentiates the distinguishing qualities
The Ten Latent Emotions
The Eleven Mental Factors whose Nature is Gewa The Six Root Afflictions: Five Kleshas + Five Kleshas of View
11 Faith Clarity, desire and confidence in genuine sources of the dharma 22 Ignorance About the nature of actions and their results 12 Heedfulness Earnest carefulness (re: mental states to be adopted or discarded) 23 Desire For contaminated aggregates of the three realms Three Poisons 13 Pliancy Suitability of body, speech and mind (for virtue) 24 Anger Tormented mind (not abiding in contact with happiness) 14 Equanimity Abiding in the authentic without attachment, hatred or bewilderment 25 Pride Inflated and bloated (not respecting others) 15 Shame For reasons of oneself or the dharma, avoids the despicable 26 Doubt About the Four Noble Truths (not entering/engaging in virtue) 16 Embarrassment For reasons of others, avoids the despicable 27 View/Dogma Root: Seeing ourselves as unable to accomplish meditation 17 Nonattachment To existence and the articles of existence (avoids faulty conduct) View of the Transitory Collection (belief in self) 18 Absence of Hatred Absence of tormented mind (avoids faulty conduct) View of Holding to an Extreme(nihilism/eternalism) 19 Absence of Bewilderment Understanding what to adopt and what to discard Associated with The Five Wrong Views (asserting false ideas / denying the truth) 20 Nonharmfulness The mind of compassion does not injure The Four Errors False Views (see Slide 30) Holding Views as Supreme (considering excellent what is impure) 21 Exertion Engaging in virtuous states with a joyful mind Holding Ethics and Modes of Conduct as Supreme (considering what is ineffective as effective for liberation)
The Twenty Secondary Afflictions Evolutions or increases of the other afflictions (overcome at the seventh of the Nine Stages of Shamatha—”Thoroughly Pacifying”)
28 Belligerence Increase in anger, preparing to injure through striking 38 Miserliness Holding tightly to things one owns 29 Resentment Not relinquishing the intention to harm 39 Haughtiness Arrogance from attachment to contaminated endowments 30 Spite Speaking harshly rather than enduring difficultly 40 Absence of Faith Lack of interest in authentic sources of refuge, liberation, … 31 Harmfulness Devoid of tenderness of heart, brutalizing others 41 Laziness Adhering to bad activity (such as sleeping) 32 Envy Unable to bear the endowments of others 42 Absence of Heedfulness Not striving to adopt virtue and discard ill deeds 33 Deceit Dishonest mind protecting/nourishing the continuity of flaws 43 Forgetfulness Virtuous objects of meditation become unclear/forgotten 34 Pretense Affecting good qualities one lacks 44 No Introspective Awareness With distracted knowledge, one engages rashly 35 Absence of Shame For reasons of oneself, not refraining from ill deeds 45 Lethargy The mind is withdrawn internally and is unsuitable 36 Absence of Embarrassment For reasons of others, not refraining from nonvirtue 46 Excitement The mind is scattered to objects and is unsuitable 37 Concealment Veiling one’s faults 47 Distraction The mind wanders, not abiding one-pointedly
The Four Changeable Mental Factors Nonvirtuous Virtuous
48 Sleep The consciousnesses are caused to withdraw internally; supports failure of activity Not developing understanding of mind Meditating while sleeping 49 Remorse Not enjoying previous actions prevents the abiding of the mind Regretting a compliment Regretting harsh words 50 Investigation Mental expression that inquires thoroughly into the observed thing “how to cheat on taxes” Investigating loving-kindness, dharma, 51 Analysis Investigating with a mind that analyzes the features of that object individually How to hurt somebody (no example given) [21] Two-Fold Egolessness
Egolessness of Self (gangzag gi dag): There is no “I” Egolessness of Dharmas: There are no “things”
Achieved by working back through the Twelve Nidanas to ignorance Grasping: When you begin to perceive the perceptual Transcending Grasping (Pratyakabuddhayana approach) world and you begin to possess it or latch onto it
Fixation: After latching on, you fixate and the whole thing Transcending Fixation soaks into your sense of existence. The Unfolding of the Experience
Hinayana and the Path of Individual Salvation Mahayana: Relative and Absolute Bodhichitta
One-and-a-Half-Fold Egolessness Compassion + Experience of Shunyata Two-Fold Egolessness
Creates the potential for Mahayana Yearning towards Mahayana comes from the highly evolved intelligence of the pratyekabyuddha
Mahayana
Others are more Shamatha-Vipashyana Paramita important than Friendliness Compassion Discipline Discipline ourselves
When we let go of THIS, we are more inspired to work with THAT
Beginning to I The room to help others develops. realize the notion Not motivated by guilt. of egolessness AM
When we are more generous to Hinayana Mahayana THAT, we lose attachment to THIS: we begin to lose our ego fixation
Compassion Nonaggression Doing good for others • Not a simple-minded notion of a kindly, well-meaning soul • It is a state of calmness: it involves intelligence and enormous vitality • Spacious and wise: we look into situations dispassionately
Prajna + Compassion Jnana True compassion is the fish in the prajna of water = [22] The Meaning of the Bodhisattva Vow
Acknowledging that one can walk toward the Mahayana Path
One has everything prepared in oneself One can make a commitment
An acknowledgement of the self- One is already buddha existing enlightenment in us
Stages in Taking the Bodhisattva Vow (also see Slide 25, re: discovering bodhichitta)
The Path Perspective The Elements of the Vow
Hinayana Discipline of Renunciation Intention: Transplanting bodhichitta into yourself
Understanding the Four Noble Truths and Taking Refuge You have seen buddha-nature so vividly You want to share it because you feel sorry for other people Compassion Renounce Attachment and Begin Individual Salvation Hinayana You can cope with them because you feel a sense of space Shunyata
Achieve One and One-Half Egolessness Experience of peace, gentleness, warmth space = can do Intention Individual Salvation is Transcended Inspiration for taking the vow Completion of Understanding of Two-Fold Egolessness 1 The merit and sanity of bodhichitta in you The confidence has developed A greater realization of shunyata 2 Admiration for the enlightened ones The Buddha and bodhisattvas Everyone experiences pain Realization of Buddha-Nature 3 Realizing the suffering of sentient beings Mahayana 4 The spiritual friend Someone who has already done it It is within us: the possibility for enlightened mind
Take the Bodhisattva Vow Training in taking the vow Abandon one’s own enlightenment 1 The power of the spiritual friend An “impression” 2 The power of enlightened genes Intrinsic nature 3 The power of virtue A natural development 4 The power of learning Being well-versed in the dharma 5 The power of being accomplished in virtue Realization of the truth and genuineness
[23] The Spiritual Friend and the Three Obstacles to Listening
The spiritual friend helps the Mahayana practioner:
Refrain from habitual patterns
Realize us endeavors must be genuine
Restore reality and genuineness; dispel hypocrisy
The Three Definitions of the Spiritual Friend
Leads when one does not know how to journey on the path 1 Guide Avoid the Three Obstacles The way to listen to the spiritual friend and relate to the teachings 2 Escort Protection on dangerous roads with obstacles Receive as much as you can, naturally and directly as possible
3 Ferryman Will get you where you long to go
The Three Obstacles to Listening
1 The Upside Down Pot Turned off or preoccupied
2 The Pot with a Hole in the Bottom Not willing to memorize or own the practice
3 The Pot with Poison in It Hearing only that which suits your personal agenda
[24] Bodhichitta and its Discovery
Bodhichitta = “Mind of Enlightenment” An experience, not a process The Two Perspectives on the Constituents of Bodhichitta
The mind that moves towards enlightenment CTR 1978 CTR 1979 Awakened Waking up from ignorance Karuna (Compassion) Without complications, empty Peace Bodhi: “Awakened” Comes from shamatha Upaya (Skillful Means) Chitta: “Mind” or “Consciousness” Gentleness Comes from awareness (vipashyana) Having abandoned aggression Towards oneself and others Prajna (Discriminating Awareness)
The Discovery of Bodhichitta Prajna allows one to see bodhichitta The Development of Understanding
Seeing habitual patterns and problem of ego The Evolution of the Experience This Discipline and Practice
Seeing the possibility of realizing the opposites Peace Shamatha Practice
Realizing our potential, our soft spot
Gentleness Realizing and Practicing Lhakthong The Development of Egolessness
Individual Salvation Bodhichitta The Discipline of Prajna (re: the sixth paramita???) Shunyata (Emptiness)
Heart Not foreign objects: the discovery of Precision bodhichitta is through the refinement of your Enlightened Genes Gentleness state of existent, your state of mind
“Frustration” (why don’t others see it?) + Inspiration for the Bodhisattva Vow Is this the same as the three types of samten on Slide 27??? Karuna [25] Absolute and Relative Bodhichitta “That which is empty of its own conceptualizations “Empty of any substantial reality”
Absolute (Ultimate) Bodhichitta: Emptiness Relative Bodhichitta: Compassion
Shunyata (Skr.) Dondam changchup kyi sem (Tib.) Tongpanyi (Tib.) Kundzop changchup kyi sem (Tib.)
Having the essence, heart and A manifestation of one’s experience of “You Can be the Buddha” “A Tender Heart in Any Situation” mind of wakefulness in you already friendliness and deliberately training oneself
Related to: Two Stages of Development: The experience of The experience of Three-Fold Purity Shunyata Aspiring (monpa) Wishing or wanting to go absolute bodhichitta emptiness 1 • Laying the ground 1 There is no actor The Nature of Shunyata • Developed through meditation practice 2 There is no action Seeing the phenomenal world with dualistic fixation • Includes the bodhisattva vow 3 There is no other being acted on The Function of Shunyata Entering (chugpa) Seeing dualistic fixations are not valid 2 Going (actual practice) The Practice of the Six Paramitas & Tonglen The Five Lojong Slogans Connected with Absolute Bodhichitta: 1 Generosity See Slide 28 2 Discipline 1 All dharmas should be regarded as dreams 3 Patience See next slide The phenomenal world is seen as a dream 4 Exertion 5 Meditation • All perceptions are mental creations • As solid as things appear, perceive them as dream-like 6 Prajna
2 Contemplate the nature of unborn insight Easy to get caught up in the previous slogan, hence this one
Your mind is unborn, yet it is still insightful You still perceive thoughts Küntak (Tib.) • The beginnings of cultivating a shunyata experience • Blankness is connected with mindfulness: you can be mindful, but why you are mindful has no root The random labeling for the “not real” or imputed part of reality 3 Self-liberate even the antidote The previous slogan could raise the question: why bother?
Need to go beyond the antidote and not hang onto “why bother” Antidote: Realizing discursive thoughts have no origin Symbolism of Torma Cake = absolute 4 Rest in the nature of alaya Kunshi: The Eighth Consciousness Decoration = relative
The actual practice of ultimate bodhichitta • Happens during sitting practice • The realization that phenomena cannot be regarded as solid, but at the same time there is a luminous quality to it
5 In the post-meditation experience one should become a child of illusion Continue the experience of sitting into post-meditation practice
You can still practice not solidifying phenomenal situations If things become heavy and solid, flash mindfulness and awareness to them [26] The Six Paramitas Paramita: “Going Beyond” (one’s habitual patterns)
Overcoming one’s sense of poverty mentality Discipline (shila, tsultrim) Follows from the generosity paramita: 1 Generosity (dana, jinpa) Building confidence/joy in one’s own richness 2 one’s generosity must have some “control” The Three Types of Generosity The Three Types of Discipline 1 Giving material goods to others Making others comfortable 1 Discipline of binding oneself Controlling our mind when you are completely Dompe tsultrim agitated or prone to too much laziness 2 The gift of fearlessness Reassuring others 2 Gathering virtuous dharmas Paying attention to the dharma: hearing, contemplating, Gewa cho du meditating; realizing the value of your teacher 3 The gift of dharma Showing others there is a discipline 3 Working for sentient beings Making others worthy/ready for the dharma (because of (shila, samadhi, prajna) Semchen tonche your virtue, you are able to cut through other people’s neurosis) “A treasury of wealth, an absence of poverty” “A perfume which permeates good discipline all over”
3 Patience (kshanti, zopa) Undisturbed and free from aggression 4 Exertion (virya, tsondru) Appreciating virtue constantly The Three Categories of Patience The Three Types of Exertion The Three Types of Laziness (obstacles to 1 Armor of exertion Overcoming other people’s destructiveness 1 Not responding to aggression with aggression exertion) Always marked with your exertion Shon gyi nopa la zopa 1 Casualness and will never give up 2 Understanding the nature of aggression Pain or ignorance Nomle kyi lelo: Tremendously attached to leisure 2 Action of exertion Dukngal kyi ngowo zopa • Effort to overcome the kleshas Losing heart For enlightenment 2 • Effort to develop basic virtue Patience of individual examination Irritations are reminders of your existence: 3 Gyilukpa lelo: losing heart because you like samsara • Great effort to work with others Sosar tagpa zopa you should constantly examine and understand their nature 3 Degraded laziness 3 Never being satisfied (with your exertion) They are empty Mepa lelo: More inspired to fight enemies and • Never relax They have a softness in them cultivate wealth than practice the dharma • You appreciate the situation therefore They can provide mindfulness you put effort in “The armor which protects you from aggression” “A good horse, which is joyful and free from laziness”
Meditation (dhyana, samten) Developing freedom from mindlessness Prajna (sherap) Discriminating Awareness 5 Being in control: mindful and aware 6 Puts the other paramitas into effect, properly The Eight Obstacles to Samten The Three Types of Prajna The Actions of the Four Limitless Ones 1 Body is not controlled 1 Mundane (worldly) prajna Regular education Speech is not controlled A sense of gentleness and • You learn to appreciate the arts, medicine, philosophy, … 2 Maitri ) lovingness to oneself • Important for teaching the buddhadharma: you must be educated and learned 3 Mind is not controlled • Emphasized more on the Shambhala path Feeling compassion 4 Too much klesha indulgence Karuna towards others 2 Prajna that trancends worldliness: lower level Working with dharmic situations 5 Mindless talking (gossip) Slide 30 • Beginning to have some sense of learning
Letting go and relaxing A sense of satisfactory • Contemplating what you have learned 6 Joy Immeasurables delight 7 Heedlessness • Trying to work with or practice what you have learned Four
Losing the notion See also 8 Regressing in your practice Equilibrium 3 Prajna that trancends worldliness: greater level Greater realization of taking sides The Three Types of Samten (The • All dharmas we experience are unborn and unoriginated • Dharmas are free from dualism and free from theistic concepts Appreciation of what you see allows you to relax 1 Shinjang • Dharmas have no origin: they just arise Prajna Accumulating good virtues Egolessness of Self 2 The meditative state of samten has been 3 Compassion Working for others divided into four types of situations Egolessness of Dharmas (and the epitome of shamatha/vipashyana) “The sword, which cuts through ego” “Maintaing a good seat as you ride on the horse” [27] Tonglen: Sending and Receiving Tonglen: “Letting go and receiving” Tong: “Letting go” A Relative Bodhichitta Practice Len: “Receiving”
We should feel we are less important A Tremendous Relief: There’s room to give love and affection elsewhere Others are more important
The Steps Their Importance
1 Flash Absolute Bodhichitta Visualizing vastness The realization that there is a lot of space open to us
Connected with slogan “Rest in the nature of alaya, the essence” It is connected to the aspiration to be open and not close down We are connecting with the possibility of openness from the very beginning
2 Synchronization Working with textures The more you can breathe in (open the heart), the more we can send out The more we can connect with spaciousness, the more we can take in Breathe In Textures of Claustrophobia Hot, dark, thick and cramped Develops the confidence that there is no place to really get stuck Breathe Out Textures of Spaciousness Light, cool, peaceful and refreshing
3 Tapping into Compassion Working with a very personal and real situation Developing further compassion Opening our heart wider Breathe In The Suffering of Others Take in their experience of suffering (pain, fear, …)
General: openness or spaciousness OR Breathe Out The Relief of Suffering Specific: feelings of love, joy, … or something concrete
4 Universalize the Practice Expand out compassionate feelings to others Developing the connection with all beings
[28] Lojong: Mind Training A practice for cultivating the heart of compassion Lojong: “Training the mind” An Absolute and Relative Bodhichitta Practice Lo: “Intelligence” or “Mind” Jong: “Training” or “Processing” The Seven Main Points of the Slogans 1 The Preliminaries, which are a Basis for Dharma Practice 6 Disciplines of Mind Training
23. Always abide by the three basic principles 1. First, train in the preliminaries • Shamatha-vipashyana practice Cutting the bondage of ego PRAJNA 24. Change your attitude, but remain natural • Without a good base, there is nothing to build on 25. Don’t talk about injured limbs 26. Don’t ponder others 27. Work with the greatest defilements first 2 The Main Practice, which is Training in Bodhichitta 28. Abandon any hope of fruition • When we are not dwelling on anything 29. Abandon poisonous food 2. Regard all dharmas as dreams connected with ego, the activities in the 30. Don’t be so predictable lojong slogans begin to permeate our life, 3. Examine the nature of unborn awareness GENEROSITY = Self-existing openness 31. Don’t malign others they begin to manifest 4. Self-liberate even the antidote 32. Don’t wait in ambush Absolute Bodhichitta • By first sacrificing yourself, you are able to 5. Rest in the nature of alaya, the essence 33. Don’t bring things to a painful point overcome obstacles 6. In post-meditation, be a child of illusion Emphasizing the openness of bodhichitta 34. Don’t transfer the ox’s load to the cow 35. Don’t try to be the fastest 7. Sending and taking should be practiced alternatively. Cannot obtain liberation 36. Don’t act with a twist These two should ride the breath. DISCIPLINE without discipline 37. Don’t make gods into demons 8. Three objects, three poisons and three seeds of virtue Relative Bodhichitta 38. Don’t seek others’ pain as the limbs of your own happiness 9. In all activities, train with slogans Awakening compassion 10. Begin the sequence of sending and taking with yourself
3 Transformation of Bad Circumstances into the Path of Enlightenment 7 Guidelines of Mind Training
11. When the world is filled with evil, transform all mishaps into the path of bodhi 39. All activities should be done with one intention 12. Drive all blames into one 40. Correct all wrongs with one intention PATIENCE Whatever happens, you 41. Two activities: one at the beginning, one at the end 13. Be grateful to everyone don’t react to it 14. Seeing confusion as the four kayas is 42. Whichever of the two occurs, be patient unsurpassable shunyata protection Whatever happens in your life should 43. Observe these two, even at the risk of your life 15. Four practices are the best methods be included as part of the journey 44. Train in the three difficulties 16. Whatever you meet unexpectedly, join with 45. Take on the three principal causes meditation 46. Pay heed that the three never wane 47. Keep the three inseparable 48. Train without bias in all areas 4 Showing the Utilization of Practice in One’s Whole Life How to proceed further in our 49. It is crucial always to do this pervasively and everyday life: how we can conduct wholeheartedly. 17. Practice the five strengths, the condensed heart ourselves in our relationships and in Always meditate on whatever provokes resentment. instructions EXERTION Free from laziness the general post-meditation 50. Don’t be swayed by external circumstances 18. The mahayana instruction for ejection of experience 51. This time, practice the main points consciousness at death Completing the training in your life: 52. Don’t misinterpret Is the five strengths: how you conduct yourself is from your current living situation (now) 53. Don’t vacillate important until your death 54. Train wholeheartedly 55. Liberate yourself by examining and analyzing 56. Don’t wall in self-pity 5 Evaluation of Mind Training 57. Don’t be jealous 58. Don’t be frivolous 19. All dharmas agree at one point 59. Don’t expect applause 20. Of the two witnesses, hold the principal one MEDITATION Mindfulness and awareness 21. Always maintain only a joyful mind 22. If you can practice when distracted, you are Mindfulness and awareness that well trained protects us from the lethal fangs of the kleshas [29] The Four Immeasurables (Qualities that can be developed by dwelling in Immeasurable because they stages of meditation and absorption) • apply to an immeasurable number of beings • create immeasurable merit • produce immeasurable positive results Loving-Kindness The exceptional quality of desiring the happiness of 1 all sentient beings May all sentient beings enjoy (Absence of hatred) happiness and the root of happiness
Compassion Realizing the needs of others by realizing their 2 intense suffering
May we be free from suffering (Absence of hatred) and the root of suffering
Rejoicing The joy that is realized from sincerely wishing for the 3 happiness and well-being of all sentient beings May we not be separated from the (Intense satisfaction) great happiness devoid of suffering
4 Equanimity The realization that all things are essentially equal
May we dwell in the great equanimity, free (Absence of desire) The Three-Fold Process of Perception from passion, aggression and ignorance
1 The sense of being
Projecting at the object The Four Errors 2 The sense of doing 1 We mistake what is impermanent for permanent 3 The sense of linking together
2 We mistake suffering for happiness Seeing and Looking (example is a crowd)
3 We mistake impure for pure 1 See the crowd
4 We mistake not-self for self 2 Look at the people
3 Connection is made
[30] SHAMBHALA
The Heart of Warriorship Warrior and Warriorship
Warrior Warriorship
Pawo (Tib.) = “One who is brave” Does not refer to waging war on others Deeply connected to: Remedial training: how to be a human being Human Wisdom Shambhala Teachings Solving the World’s Problems = One who follows in the tradition of human A tradition of human bravery or fearlessness bravery or fearlessness
King Arthur “Not being afraid of who you are” King David (the key to warriorship) Samurai warriors Native Americans
Shambhala Vision
Establishing an enlightened society for others
Tries to provoke you to understand how you live, your relationship with ordinary life The Goal of Warriorship Tuning into our ability to wake ourselves up and recognize that goodness can happen to us The mark of a great warrior is that To connect to the nowness of reality he or she is resting in nowness Rediscovering a perfect and real sense of humor (a light touch of appreciation) The experience of primordial mind The fourth moment Warriorship is key to the realization of the Shambhala vision To express basic goodness in its most complete, fresh and brilliant form
Learning to rest in Warrior Training = basic goodness
Resting in Basic Egolessness Goodness =
[32] Meditation Practice as the Basis for the Shambhala Vision
People don’t World Chaos Appreciation for Oneself appreciate themselves
Have not developed sympathy or Development of tenderness toward gentleness toward themselves oneself
Cannot experience harmony or See your problems and your peace within themselves potential accurately
Projections to others are The ground for helping inharmonious and confused Shambhala Vision yourself and others Establishing an enlightened Fundamentally opposed to society for others realization of the Shambhala Vision
In the Shambhala tradition the discipline for developing gentleness towards oneself and appreciation of the world is the sitting practice of meditation
[33] Basic Goodness and its Relationship to Bodhichitta The Three Qualities of Basic Goodness
Comes from experiencing Gentleness doubtlessness Experience of Basic Goodness Experience of the Phenomenal World Fearlessness (Example: Hearing a beautiful sound = Hear our basic goodness) Intelligence
Experienced as momentary events (that are usually dismissed)
It is so basic, so fundamental Shambhala Teachings Not good as in “good versus bad” Good It is natural and it works Take advantage of these moments because they reveal:
Our being is good because it is not a fundamental source Human beings are basically good of aggression or complaint Basic Basic non-aggression and freshness in our lives They have every faculty they need so Goodness they do not have to fight with their world Basic goodness is our fundamental nature The pure ground that is always there
The Means to Rediscover Basic Goodness Sitting Meditation Very closely connected: The Means to Awaken Bodhichitta
Basic Bodhichitta An experience, not a process Goodness “Mind of Enlightenment” Bodhi Awakened Comes from willingness to face your state of mind Freshness Awakened Waking up from ignorance Chitta Heart
Also: mind or consciousness Basic non-aggression Having abandoned aggression Towards oneself and others
Genuine Heart of Sadness Fearlessness
The feeling that your non-existent heart is full You are willing to open up, without resistance and shyness, and face the world Tenderness You want to spill your blood, give your heart to others You are willing to share your heart with others To be a good warrior you must feel the sad and tender heart [34] Fear and Fearlessness
Cowardice Not acknowledging the reality of fear
The Forms of Fear
Fear of death
Going beyond fear Feeling inadequate Must acknowledge our Experience Fearlessness experience of fear Comes from working with the softness of the human heart
Panic in new situations Look below nervousness, anxiety, concern, restlessness Examine Fear
Restlessness Calm and gentle Discover Sadness The Birth of the Warrior The first tip of fearlessness
No longer feel shy or embarrased about being gentle Realize one should be open and tender Longing to extend oneself and communicate with others develops
Sense perceptions become interesting Appreciation of the world Comfort with being gentle develops
Doubtlessness Leads to gentleness (which is the expression of basic goodness)
Trusting in your own heart
Basic principle of how to be a human Analogy: Synchronizing the camera Experience the synchronization of mind and body being and use one’s sense perceptions settings to the type of film
Connected to how we connect with our world (a synchronization process) The first projection; the first perception Looking Doubtleness = Looking and seeing directly beyond language • No internal dialog or subconscious gossip Fearlessness Seeing The second stage; deep appreciation • Your vision can expand Accurately and absolutely directly relating to the phenomenal world as perceived through Could also be “touching and then one’s sense perceptions feeling” or “listening and then hearing”
Sitting Meditation Practicing synchronizing mind and body First Glimpse of the Great Eastern Sun Vision
[35] The Great Eastern Sun Vision and the Great Eastern Sun Hierarchy Step Toward - Love of life Step Up Leap - Celebration of the natural order of things Step Out Illuminated by the GES Daring (Creative Choices) Step In (walking toward the GES) Step Away (in contrast with) Vision of the Great Eastern Sun Setting Sun Outlook Step Down
Celebrating life Dissolving into darkness How to see the Great Eastern Sun (“Eyes of Dharma”) Appreciating ourselves Ward off the concept of death Giving up your territory Gentle Approach 1 Egolessness Realization that egolessness is necessary Appreciating our world Trying to save ourselves from dying 2 Faith 3 Daring Not afraid of letting go Antidote to daring’s arrogance Seeing what is needed Based on fear; afraid of ourselves 4 Gentleness Life as a Natural Process 5 Fearlessness Not afraid to give in or jump Not seduced by situations Seeing how things happen organically Ashamed of ourselves, who we are 6 General Awareness 7 Sense of Humor Playfulness, sense of delight No human being is a lost cause Shield ourselves from unpleasantness Each of these categories plays Realization that the world is clean and Oppressive social hierarchy pure to begin with a specific role in seeing the vision of the Great Eastern Sun Spatially forward Comes from “first thought” The Three Parts of the Great Eastern Sun Vision: Time (sense of possibility) Forward vision Radiating confidence, peaceful East Peaceful = concept of dawn (no aggression) Egolessness vs cocoon “ A sense of goodness in yourself” Radiating confidence = unconditional confidence (beingness) Faith in egolessness (confido = “with faith”) This is what is illuminated
Way of discipline = knowing what to accept / reject Daring is required Illuminating the way of discipline Sun The vividness of living; all aspect of life Illumination = the sun principle (luminosity) Gentleness “ Can project yourself and establish trust” Victorious over the neurosis of all three realms Great principle of victoriousness Fearlessness Positive arrogance Eternal ruler of the three worlds Great How to watch a living victory (an eternal ruler) without fear General Awareness How to develop yourself Dharma Arts Perspective “ Can create and relate with conquering 1. Heaven and with a constant sense of mindfulness and heedfulness Sense of Humor enlightened society” 2. Earth Needed to avoid becoming 3. Humanity No need for challenge; no enemies exist Also: physical body, solemn and allowing one speech, and state of to rule for a long time mind Further Perspective on the Vision: Great Eastern Sun Hierarchy Natural Hierarchy/Order Great Because of its primordial quality Life is a natural process: tuning into the uncontrived order that exists in the word East Connected with producing tremendous richness Analogy: The flowering plant that grows upwards toward the sun; rock is hard, and tremendous virtue (delightful gloriousness) Heaven Lha water is binding “Our own wisdom is never Always radiant (has never known the setting Sun separate from the natural Man and Nyen sun); self-existing light that is eternally blazing wisdom in the world” Earth Lu [36] The Cocoon and Egolessness
The Cocoon Darkness: Enclosing ourselves in a familiar world where we can hide and go to sleep
The Reasons for Creating the Cocoon:
A shield from the Great Eastern Sun We are afraid of waking up and afraid of experiencing our own fear
Makes us feel secure Surrounded by our familiar thoughts, nothing sharp or painful can touch us The cocoon and setting-sun vision promote ego
To perpetuate habitual patterns We never have to leap into fresh air or onto fresh ground
The Tearing of the Cocoon: Resting in Basic Look at our Experience Long for The first impulse that draws = Egolessness cocoon claustrophobia ventilation us to the Great Eastern Sun Goodness
To be a warrior, one must experience egolessness Must look back at the cocoon to see the contrast
How to see the Great Eastern Sun (“Eyes of Dharma”)
1 Egolessness Giving up your territory Develop genuine sympathy for our own experience 2 Faith Realization that egolessness is necessary 3 Daring Not afraid of letting go Develop genuine sympathy for the experience of others 4 Gentleness Antidote to daring’s arrogance 5 Fearlessness Not afraid to give in or jump 6 General Awareness Not seduced by situations 7 Sense of Humor Playfulness, sense of delight Prevents the experience of the Great Eastern Sun from becoming another cocoon
[37] Renunciation and Daring
What does the warrior renounce? Anything that is a barrier between himself and others
Making yourself more available to others
Making yourself more gentle and open to others The Need for Renunciation
1 The feeling basic goodness belongs to you Renouncing the temptation to possess basic goodness (It cannot be possessed personally) This is not contradictory: possessiveness and small-mindedness are the primary barriers 2 When you are frightened by the Great Eastern Sun Renouncing such small mindedness (and are tempted to build a shelter from it)
Develops of personal territory Sitting Meditation Renunciation and small-mindedness
Experience a sense of existence that includes thoughts but is not conditioned by them “Nothing to defend” = no territory (nothing to possess)
You experience your world directly and you “Nothing to fear” = no need for shelter Renunciation involves Discrimination do not have to limit that experience (small-mindedness)
You can be completely open with nothing to Knowing what to accept Caring for others defend and nothing to fear “The way of discipline” Knowing what to reject Caring for oneself Selfishness
We must jump Overcoming selfishness requires daring Sitting Meditation Daring = Disowning Thoughts Some kind of leap is necessary (develops trust in being able to be open and extend oneself to others)
Having jumped, one may possibly develop arrogance
Discipline of Renunciation: Develops further gentleness You remain very soft and open and allow tenderness to come into your heart
Complete Renunciation (and complete aloneness) [38] Discipline
Discipline Shows you how to make the journey of warriorship
How to become thoroughly gentle and genuine
How to overcome selfishness
How to promote egolessness
The Aspects of a Warrior’s Discipline
1 Unwavering and All-Pervasive The Sun “Illuminating the way of discipline”
• It is not selective (the sun shines wherever it rises) • The warrior never neglects or forgets his discipline • Even in demanding situations, the warrior does not give up Taking joy in the journey • There is a complete absence of laziness The warrior exposes himself to the phenomenal world and trusts it will give him a message: success 2 Discriminating Awareness (prajna) The Arrow or failure (neither punishment nor congratulation) Temptation = anything that promotes ego and goes • Skillful intelligence; sharpness against the vision of egolessness and basic goodness • Can clearly see the setting sun (degraded activity) Never tempted by the seductions of the setting-sun world Trust in your world 3 Skillful Means (upaya) The Bow • Learning to say “no” to The bow and arrow allows one to discriminate • carelessness or crudeness • Insight needs to be harnessed with skillful action between indulging and appreciating • Gentleness • lack of wakefulness
3 Meditative Awareness The Echo
• First experienced in sitting meditation • Reminds the warrior when he has lost track of discipline Developing a good seat on this earth and a sense of balance Fundamental notion of fearlessness Echo of awareness reminds you to label thoughts and return to the breath • Balance: no exaggerated reactions to situations • Willing to be awake in any situation • Good seat: completely grounded in reality Balance = Making friends with heaven and earth: Heaven Vision; the experience of open space Joining practicality with vision Joining skill with spontaneity Gravity; practicality Earth [39] Letting Go and Ziji simple expression of your basic goodness
Letting Go Relaxing within discipline to experience freedom
Fully experiencing your existence as a human being Relaxation based on being in tune with the world Principles of Letting Go: CTR Example Being genuine Rent due and account s life
’ Living in the challenge Enjoying the challenge overdrawn Setting sun version of letting go: Not artificial willpower or creating an enemy to conquer Looking at oneself in • Vacation Cheering up Appreciating and trusting in oneself the morning mirror • Getting drunk • Doing outrageous things Dignity: using one’s inherent human resources Appreciating one’s life The rundown apartment Respecting one’s body as an expression of basic goodness Living in accordance with basic goodness Developing natural elegance Jeans and T-shirts
Going further into one Being spacious and relaxed without being sloppy
The Stages of Letting Go IMPORTANCE
1 Training in the discipline of renunciation Avoids confusing “letting go” with aggression Aggression = proving you are brave and fearless
• Includes the Four Aspects (see Slide 39) Arrogance = Fundamental insecurity: Avoids confusing “letting go” with arrogance i) enjoying yourself at other’s expense ii) promoting ego
2 Telling the truth Allows for expression of one’s dignity Telling the truth is connected with gentleness
• Not manipulating the truth in order to protect oneself Opens one up to others Telling the truth to others They can be open with you • “Honesty is the best policy” • You are basically good you can let go of hesitation and self- consciousness and tell the truth
3 Being without deception Contacting with windhorse So that discipline is effortless and splendid Invocating Windhorse • Your self-deception and hesitation and self-doubt may Wind Strong and exuberant and brilliant confuse other people or actually deceive them Joy and • To be without self-deception one must rely solely on the Horse It can be ridden Sadness knowledge that basic goodness exists in you
Certainty that basic goodness exists in you Sitting Meditation ZIJI: Rejoicing while remaining dignified Understanding An unconditional state (unwavering Unconditional Confidence Experience a state of mind that is free from fear and doubt state of mind with no reference point) Glimpse a dot of unconditioned, basic goodness You can let go of hesitation Manifests As Contains Realize basic goodness is there You can be without deception Majesty The notion of fear does not arise Gentleness Elegance There is ever-present resourcefulness Sturdiness Richness Trusting in the heart brings a Joy greater sense of humor [40] ADDITIONAL MATERIAL
This material was added during seminary and could be easily incorporated into the previous slides. The Three Collections of Teachings Collection Training Purpose
1 Vinaya Moral Discipline Protection
2 Sutra Concentration Communication Socratic: Buddha often responded to questions with questions
Dispelling doubts 3 Abhidharma Wisdom Investigation Map helping you find the way Abhi = “highest”, “supreme”
The Thirteen Types of Ignorance Four Aspects of the Truth of Cessation 1. Past, present and future 1. Cessation (destruction of impurity) 2. The internal states and the external world 2. Quiescence (destruction of passion, aggression and ignorance) 3. Action and the results of action 3. Excellence (absence of pain) 4. Good and bad action 4. Renunciation (all causes of pain are disconnected) 5. Cause and effect 6. Interdependent co-operation 7. Buddha, Dharma, Sangha 8. The Four Noble Truths 9. Meritorious and demeritorious action Four Aspects of the Path 10. What does and does not support enlightenment 1. Path (there is traversing toward nirvana) 11. What is and is not to be practiced 2. Method (there are resources and means) 12. What is inferior (debasing body and mind) and 3. Attainment (there is accurate and correct achievement) what is superior (enabling body and mind) 4. Liberation (understand passing beyond in a definitive way) 13. What is negative (opposing enlightenment) and what is postive and pure (an immaculate aid to enlightenment)
(of advanced The Six Superknowledges practitioners and arhats) The Three Wisdoms 1. Past: Knowledge of past lives 1. Divine hearing 2. Future: Knowledge of the birth and death of all beings 2. Divine sight (that knows the death and rebirth of 3. Present: Knowledge of the deliverance: the destruction of all beings) the afflictions 3. Memory of past experiences 4. Knowledge of the mind of others 5. Supernatural ability 6. Knowledge of the destruction of the afflictions
Arhat only
[42] The Four Stages of Meditation (Dhyana) The Five Factors as Antidotes (to emotional agitations) Investigation Invistigation Doubt “The hand that grips the vase” Analysis
Happiness 1st Analysis Torpor “The hand that polishes the vase” Bliss 2nd 3rd One-Pointedness 4th Mental Happiness Aversion “Sighting water while crossing the desert”
Bliss Agitation “Satisfying thirst”
One-Pointedness Attachment
The Eight Worldly Dharmas (attachment to hopes and fears) Hopes Fears
1 Praise 5 Blame 2 Gain 6 Loss 3 Fame 7 Disgrace 4 Happiness 8 Suffering
[43]