Transcript File - QUINTESSENTIAL TIBETAN BUDDHA DHARMA

Video Library | Set Up
https://www.youtube.com/watch?v=214CUiDlQOY Hambuster |
6:54 min.
https://www.youtube.com/watch?v=4ZYVogCYsdA
Slimtime | 8:02 min.
http://www.youtube.com/watch?v=2NxSHeEdMAg
Sogyal Rinpoche on the mind as the key to peace and happiness
| 47:30 min.
http://www.youtube.com/watch?feature=endscreen&NR=1&v=Ci
HbXLAZ9xk | Compassion, Nature of Mind, Relative Truth &
Absolute Truth | Sogyal Rinpoche 2:42 min.
1
Quintessential
Tibetan
Buddha Dharma
2
The Teachings
of the Buddha
Part II
Session Four | Quintessential Buddha Dharma | © 2012 -2013
The teachings about the
Buddha is primarily
about wisdom mind….
“May the entire earth
and contents fully
awaken as the sole
mandala of this Magical
Manifestation Matrix”
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Session Five | Quintessential Tibetan Buddha Dharma
4
Session Four | Quintessential Buddha
Dharma
…self-generated
meditation
The truth is incontrovertible.
Malice may attack it, ignorance
may deride it; but in the end,
there it is.
Winston Churchill
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Session Five | Quintessential Tibetan Buddha Dharma
Attachment & Aversion
play major roles in our
thinking minds
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Session Five | Quintessential Tibetan Buddha Dharma
The Law of
Conditionality
The arising of this whole mass (matter)
is called “Dependent Origination” and
is the cause of all suffering
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Session Four | Quintessential Buddha Dharma | © 2012 -2013
Example of Dependent Origination
in Everyday Life
 Ignorance
 Volitional Impulses
 Consciousness
 Body and Mind
 Sense bases
 Contact
 Feeling
 Craving
 Clinging
 Becoming
 Birth
 Aging and death
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Session Five | Quintessential Tibetan Buddha Dharma
Example of Dependent Origination
in Everyday Life
 Sense bases
 Contact
 Feeling
 Craving
 Clinging
 Becoming
 Birth
 Aging and death
9
Session Five | Quintessential Tibetan Buddha Dharma
Let him that would
move the world
first move himself.
A system of morality
which is based on
relative emotional
values is mere
illusion, a thoroughly
vulgar conception
which has nothing
sound in it and
nothing true.—
Socrates
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Three Major “Vehicles” or Wave Teachings
 Causal Path I: Teachings of the sutras which are
Theravada (Hinayana) teachings (Foundational).
These teachings were intended for individuals
whose mind was not yet very open and had a lesser
aspiration to achieve enlightenment, having a lot of
kleshas (mental states that cloud the mind) to tame.
 Causal Path II: Including Causal Path I, there are
sutra teachings on emptiness and on
Prjanaparamita (that all things, including oneself,
appear as thought forms (conceptual constructs)).
These are Mahayana teachings focused on
compassion or the Bodhisattva way.
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Session Five | Quintessential Tibetan Buddha Dharma
“
Sentient beings are buddhas,
but they are temporarily
obscured. Once their
obscurations are removed,
they are Buddha indeed.
”
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Session Five | Quintessential Tibetan Buddha Dharma
Bodhicitta
GOOD IN THE BEGINNING,
MIDDLE, AND END
“May the blessing of the
Buddhas down through the
aeons come to your
assistance in this most
urgent and crucial time.”
“May I be a guide for those
who do not have a guide, a
leader for those who
journey, a boat for those
who want to cross over,
and all sorts of ships,
bridges, beautiful parks for
those who desire them, and
light for those who need
light.”
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Session Four | Quintessential Buddha Dharma
The Mahayana Way
to Benefit all
Sentient Beings
Om
Ma
Ni
(ohm) (mah) (nee)
Pad
Me
Hum
(pahd)
(may)
(hum)
Om mani padme hum
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Session Five | Quintessential Tibetan
Buddha Dharma
Purifies
Samsaric
Desire
Realm
OM
Bliss, pride
Gods
MA
Jealousy, lust
for entertainment
Demi Gods
NI
Passion, desire
Human
PE
Stupidity,
prejudice
Animal
ME
Poverty,
possessiveness
Hungry ghost
HUM
Aggression, hatred
Hell (hot/cold)
Three Major “Vehicles”
or Wave Teachings | con’t.
 Results Path: Teachings that bridge between the sutras and
the tantras (transformational) and is based on the concept that
absolutely everyone has Buddha-nature or Buddha-essence.
Vajrayana teachings involves yoga practices to work the
chakras (energy zones in the body) and intense visualizations of
archetypes.
Then there are the germinated teachings that integrates
the sutras, tantras, and instant presence into the nature
of mind (Rigpa/clear light of awareness) that transcend
into higher mind-state stages.
when the practitioner recognizes
the NATURE OF MIND and sustains that state
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Session Five | Quintessential Tibetan Buddha Dharma
All Waves are Truly
“One Vehicle”
o All teachings lead all beings to
the state of Buddhahood. It seems
like there are three different
teachings. | However, they are
only skillful means of the Buddha
to guide people to their level of
understanding.
In reality, there is only
one vehicle
(We all have Buddha-nature
or Buddha-essence)
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Session Five | Quintessential Tibetan Buddha Dharma
Dharma
There are two kinds of Dharma—(1) of precepts and
(2) of realization
Precepts always fail. In some sense, that’s their
purpose — like pie-crusts — made to be broken.
“Don’t fall into confusion.” Better start with
abandoning faith and magical thinking forever.
Then, notice that confusion is co-emergent with our
clarity-nature. Confusion isn’t something you can
avoid falling into…But we can discover our real
condition. And if we abide in that state, that’s the
Dharma of realization.—Lucjan Shila
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Session Five | Quintessential Tibetan Buddha Dharma
Buddha as “Just a Human”
Within Theravada Buddhism
emerges the view that the
Buddha was human, endowed
with the greatest psychic
powers (Kevatta Sutta).
The body and mind (the five
aggregates of the mind of a
Buddha) are impermanent and
changing, just like the body
and mind of ordinary people.
However, a Buddha
recognizes the unchanging
nature of the Dharma
(relative truth v. ultimate
truth), which is a
universal principle and
an unconditioned and
timeless phenomenon.
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Session Five | Quintessential Tibetan Buddha Dharma
Siddhartha Shakyamuni
When asked
whether he was a
deva (deity) or a
human, he replied
that he had
eliminated the
deep-rooted
unconscious traits
that would make
him either one
and that, having
grown up in the
world, he had
gone beyond it, as
a lotus grows from
the muddy water
but blossoms
above it, unsoiled.
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(शाक्यमनु ि "Sage of the Sakyas”)
…the “flower sermon”
Session Five | Quintessential Tibetan Buddha Dharma
Chemistry 101: Where do the four
great elements cease without remainder?
In many traditions,
there are five great
elements that comprise
nature and are part of
alchemy.
Earth
Fire
Water
Air
Space
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Session Five | Quintessential
Tibetan Buddha Dharma
The Silence of the
Buddha & Worship

Briefly, a common misconception among
non-Buddhists is that the Buddha is the
Buddhist counterpart to “God”. Buddhism
does not teach the dependency on any
supreme being for enlightenment. The
Buddha is a guide and teacher who points
the way to enlightenment, but the struggle
for enlightenment is one's own; and
ultimately, one realizes one is a Buddha.
Moreover, the Buddha did not argue the
concept of “God.” And this does not make
Buddhism atheistic as some may hold. He
simply remained silent when asked about
“God” as a conceptual discourse.
This does not preclude people from
worshipping a statue of Buddha and
asking for favors. They are still in the
process of understanding the teachings,
and their wisdom of the teachings are in
accordance with their capabilities.



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One starts where one is—just as it is—
working with one’s own condition.
The “God”
Concepts
Creator as God (Reified)
Omnipresent | Omnipotent |Omniscience
Yahweh | Lord | Asura Mazda
Illusion | Nature | Law | Existence
_______________________________
The Uncreated
AIN – The Ineffable Void
AIN OFF – The Ineffable Infinite
AIN SOF OHR – The Ineffable Effulgence
Tao | Brahman | Nirvana
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“God” in mystical
literature is described
as “The Uncreated”
with the purpose of not
reifying the “Uncreated”
(to not conceptualize,
concretize, objectify,
picture, thingify)
Session Five | Quintessential Tibetan Buddha Dharma
Buddhahood is defined as
a state free of the obstructions to
liberation as well as those to
omniscience.
When one is freed from all
mental obscurations, one is said
to attain a state of continuous
bliss mixed with a simultaneous
cognition of emptiness, the true
nature of reality. In the state of
Buddhahood, all limitations on
one's ability to help other living
beings are removed.
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Session Five | Quintessential Tibetan Buddha Dharma
The Mind is Key
http://www.youtube.com/watch?v=2NxSHeEdMAg
Sogyal Rinpoche on the mind as the key to peace and
happiness | 47:30 min.
Start at 3:00 min.
24
Session Five | Quintessential Tibetan Buddha Dharma
Compassion
& the Nature of Mind
http://www.youtube.com/watch?feature=endscreen&NR=1
&v=CiHbXLAZ9xk | Compassion, Nature of Mind,
Relative Truth & Absolute Truth | Sogyal Rinpoche
2:42 min.
25
Session Five | Quintessential Tibetan Buddha Dharma
“
The clear light of mind is mutual arising
at the same time,
mutual entering at the same time,
mutual depending at the same time,
and mutual comprising at the same time.
It is ever present.
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”
Session Five | Quintessential Tibetan Buddha Dharma
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Session Five | Quintessential Tibetan Buddha Dharma
Chomolungma (Holy Mother)
Local Tibetan name, Chomolungma appeared in a 1733 map published in Paris by French geographer
D’Anville. It appeared in a Chinese map since at least 1719. George Everest opposed the use of the name to
the Royal Geographical Society in 1857. In 1865, the Society adopted the name Mount Everest as the name
for the highest mountain in the world. It’s Zhumulangma Feng in traditional Chinese.
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Session Five | Quintessential Tibetan Buddha Dharma
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Session Five | Quintessential Tibetan
Buddha Dharma
Open Forum
…discussions, sharing, insights, questions &
answers, readings
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Session Five | Quintessential Tibetan Buddha Dharma
My View of
_a precious life__is
Like/as the
color(s)
______________
It sounds
(like/as)
______________
It looks (like/as)
______________
It smells (like/as)
______________
It tastes (like/as)
______________
It feels [tactile]
(like/as)
______________
And My
______________
is [motion/
kinesthetic
sense] (like/as)
___________________
___________________
A Meditation
32
“How I Sense My
View toward_____”
 Write a list of similes to
describe your subject, in this
case, Life is Impermanent.
 Start out with a structure of
“How I View the Impermanence
of Life,” using “like or as” at
first to draw the comparison.
 Then transform the simile into
a metaphor by simply stating
it as if it were fact.
For example, “Life smells like a
rose” (simile). Then rewrite it
into a metaphor, “Life is a
perfumed rose.” ~ Make it feel
real to you.
End of Session Five
Next Session: The Other Methods of the One Vehicle—
Vajrayana
(also known as Esoteric Buddhism, Secret Mantra, Diamond Way,
Thunderbolt Way, Tantric Buddhism)
& Dzogchen
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Session Five | Quintessential Tibetan Buddha Dharma
End-of-session video
http://www.youtube.com/watch?NR=1&v=ZQ50fOmSBrU
&feature=endscreen
Buddhist Nun Speaks after 45 Years of Solitary Retreat
4:36 min.
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Session Five | Quintessential Tibetan
Buddha Dharma