Chogyam trungpa 1973 seminary, hinayana mahayana (1974)

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Chogyam trungpa   1973 seminary, hinayana   mahayana (1974)

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I thought we might discuss particular techniques of meditation. In the practice that weve been doing, people have developed somewhat I wouldnt quite say a discrepancy but somewhat individualistic styles of their own needs. So far the practices that we have been doing, including meditation in the retreat situation, have been individualistic in style. For more ebook, please visit http:sachtienganh.ucoz.com

THE I SEMINARY TALKS •• CHOGYAM TR UNGPA, RINPOCHE This is the transcript of talks given by Rinpoche at the first Seminary, a twelve-week training period of intensive study and meditation held at Jackson Hole, Wyoming Hinayana - Mahayana @> 1974 by Chogyam Trungpa All rights reserved No part of this manuscript may be reprinted without th~ written permission of the author TABLE OF CONTENTS Talk Meditation Technique (Sept 27) Introduction to Study (Oct 3) 18 The Eight States of Consciousness (Oct 4) 21 First Foundation: Mindfulness of Body (Oct 5) 37 Second Foundation: (Oct 6) Mindfulness of Livelihood 49 Third Foundation: Fourth Foundation: Vipashyana {Lhagthong) {Oct 17) Comparison of Vipashyana with Shamatha (Oct 18) 107 10 Art in Everyday Life (Oct 19) 122 11 The Five Paths: Grade (Oct 20) 136 12 Renunciation and the Five Energies {Oct 21) 154 13 Path of Accumulation: Middle Level (Oct 22) 163 14 Path of Accumulation: Third Level {Nov 2) 174 15 Discovery of Tathagatagarbha (Nov 3) 190 16 Non-Aggression and the Bodhisattva Path {Nov 4) 200 17 Path of Unification: 217 18 Second through Tenth Bhumis: (Nov 23) 19 Eleventh Bhumi: (Nov 24) Mindfulness of Effort (Oct 15) 63 Mindfulness of Mind {Oct 16) 72 Path of Accumulation, Lesser First Bhumi {Nov 22) Path of Meditation Path of No More Learning Index of Tibetan Terms 91 234 254 263 Talk Chogyam Trungpa, Rinpoche, 73 Seminary; September 27, 1973 MEDITATION TECHNIQUE Abstract: Discipline means total involvement in the practice Mindfulness of breathing Posture; sitting on a chair Walking practice Meditation mudra Some ambition, commitment to oneself Don't plan I thought we might discuss particular techniques of meditation In the practice that we've been doing, people have developed somewhat I wouldn't quite say a discrepancy but somewhat individualistic styles of their own needs So far the practices that we have been doing, including meditation in the retreat situation, have been individualistic in style And for long-term sitting practices like this, I feel we need a somewhat systematized, uniform practice The course that we are going to study intellectually is the theory and practice of meditation which would also be related with that I feel that people have been able to tune themselves into whatever they were practising before, have been able to work with it, but still need lots of discipline In this case discipline is not how many hours you sit, not missing fifteen minutes, and not taking a nap between sitting periods; it is total involvement in the actual sitting practice We could cheat ourselves just physically being here On-the other hand, we could be very honest, seemingly honest: "since I can't handle myself in sitting, I might as well go to bed again 11 A 11 those situations seem to be not quite to the point of total involvement In the Buddhist tradition, meditation practice is generally total involvement': body, speech and mind are completely, totally involved That is the shamatha practice And the vipashyana practice is total involvement of body, speech and mind, plus you are also totally involved in awareness of the environment around you You are involved so much that there is no individual entity left to watch itself any more, which is the shunyata level People have received meditation instruction or encouragement of some kind toward practice in this gathering here at the seminary, and the approach that I encourage in all of you is a sense of involvement in sitting practice and meditation in action, in everyday life situations In our situation here, it is not exa,ctly dealing with day-to-day life in terms of the hassle and bustle of business life, jobs and so forth When we eat, when we sleep, whatever we here is somewhat less hassled, unless you have created your own world of paranoia which is extra entertainment We are starting at the l;>eginning; we are beginning at the beginning Your commitment to the practice thus far is such that we are at least able to handle a situation such as this long-term sitting process, which is a tremendous achievement, from now on throughout the seminary and throughout the rest of our lives That is why I feel that the people here are worthy enough ta begin at the beginning, tough enough to begin at the beginning, courageous eno.ugh to begin at the beginning You stepped onto an elevator and somebody pres sed the button and you have no choice That is the pattern generally, but particularly so in this case in that you are committed for three months, which highly signifies that your totality is involved and you admit it, You had a chance to say "I don't want to come here." All kinds of chances The warnings were given at least several months in advance And you ignored the warnings, or possible problems You knew what you were getting into, but you still went on, and here we are, and that's good, So we are here to really work, really commit ours elves to it those of you who have been studying with me for a long period and have had constant contact with me and those who haven't had that contact, but still commit themselves into the same practice, There are very few cases here who haven't had a great deal of contact, and for whom the relationship with what we're trying to is new But they still try to jump in and share the experience with us, which is also the same thing Nobody came here without at least three days' notice And everybody knew exactly what's going to happen Meditation is a way of committiJ?.g ourselves into the teaching The teachings consist of your involvement with yourself; the teachers only act as spokesmen, purely spokesmen, So involvement with the teachings is involvement with yourself The idea of a sitting practice of meditation developed into different styles in different countries· All kinds of levels The approach of my lineage, the Kagyu lineage of Buddhism, is surprisingly close to the Theravadin order of Hinayana Buddhism, and quite equally we could say that it is close to the Soto Zen tradition of Japan The Zen tradition is practising Hinayana Buddhism in the light of Mahayana inspiration In Tibetan Buddhism, in this particular practice of meditation, what we are doing is practising Hinayana in the light of Vajrayana Nevertheless, we have to practise in some obvious, ordinary, simple, strict, direct, clear level There have been enormous misunderstandings about the techniques that people might use Lots of people here have received instructions in interviews directly with myself and in discussions with other people, and so forth I divide them into several categories: People who are able to tune into openness directly I try not to give them a technique but just open, sudden flash, open directly And such people have been doing that and are successful, until you come to a situation so restricted that you have no chance to share your experience with the outside world, so to speak, and you're constantly sitting like what we are doing Then such a direct flash of openness becomes a problem because we begin to question whether that open experience we felt was genuine or whether it was hallucination You have nothing to but sit and let the openness happen, but then all kinds of thoughts begin to churn up in the mind and auditory problems, visual problems, physical sensations of all kinds begin to take us over So such instructions some have received are valid on their own merit, but at this point of intensive training practice, I feel you should come back to the original conservative apprqa~h of breathing; awareness of breathing practice , And those who have already received instructions on the awareness of breathing are people who are keen on instruction as to how they could handle, how they could start at the beginning, rather than looking for openness or a sudden flash as such Those people who have received techniques on how to approach the breathing can still continue But let me refresh your memories about what we have discussed before in terms of the breathing technique that has developed Let's not classify the different styles of breathing practices and so forth belonging to different levels of shamatha, vipashyana, mahavipashyana, and shunyata Let us just discuss very simply and directly what it is necessary to here In this particular type of practice of intensive sitting periods, as I already mentioned, we are dealing with body, speech and mind simultaneously, and developing a sense of precision, developing a sense of accuracy There's no room, none whatsoever, for imagination or improvisation That includes sitting practice as well as walking practice Awareness of breathing in this case is actually more mindfulness of breathing, which is the sense of the breath, and being with the breath, the subtleties of the breath We not have to be too scientific concerning our lungs, our nostrils, hot and cold temperatures that breath provides, the impression breath provides on our lips as we breathe out; but just the sense of the ongoing survival mechanism that governs us the breathing, becoming mindful of the natural breathing Mindful here is not looking at, not thinking about or imagining something better than pure breathing, something higher than pure breathing, but just natural breathing You have a sense of breathing out, going out, and breath dissolving Inbreath is the gap One doesn't have to follow the inbreathing as drawing in; just let it drop Inbreathing is just insignificant space, gap, coming in And then outbreathing again And breath is connected with the way you sit Straighten your body, but not to the extent of being military in style When breathing becomes self-conscious, that is a reflection on your posture As far as the style of posture is concerned, you can use just a simple crosslegged style or half-lotus, or the kneeling posture from the Japanese tradition; any of those seem to be accurate All are good And you have a lot of chance to change them around if you feel that your body is strained and you would like to change your posture But by no mearis is just any old way of being on the floor workable By no means is that workable because it distracts, destroys your natural flow of breath and also it interrupts your sense of ongoing spaciousness You're involved with all kinds of one-sided feelings, as opposed to a balanced feeling of an ongoing process The question about sitting on chairs also seems to come up If there is a particular problem of endangering one's physical defects, if people have any strains on their knees or their back, or have been injured in an accident and so forth, there's no point in trying to strain yourself; and therefore you might sit on a chair Or if your body is in a decaying, old-age state, so that you can't fix yourself in the proper position In those sickness situations, old- age situations, or if a particular strain has developed, then it would be recommended to sit on a chair Sitting on a chair is known as the Maitreya asana; it is accepted But when you sit on a chair for a long time such as this, if you sit on a chair, you automatically lean back and don't move your body for a long time, apart from the walking practice If you lean back all the time, if you have a sense of the security of the back of the chair, that makes a strained body, and makes your circulation extremely weak It is quite possibly unhealthy from that point of view If we like to have something to lean against, that's not recommen9-ed So in other words, the idea is to sit upright without anything to lean on It is direct, upright, self-contained, and related with the floor, space and earth; so you can feel the space around your body The question of walking practice Walking practice has a very interesting effect on our psychology Sometimes we feel that for the first time we are walking naked, that we have no pockets to put our hands in, and we not know what to with our hands, how to handle our body and so forth That's one of the problems The traditional approach to walking practice is that as you stand up when the gong rings, when you get up or wake up the awareness of breathing is switched onto mindfulness of the legs, mindfulness of steps So precisely the same way you deal with your breath, you deal with the movement of your right foot, left foot And that should be dealt with spaciously with no particular extraordinary articulation nor just pure sloppiness; both require effort In this case try to it as effortlessly as possible Extend your leg, heel, sole, toe, heel, sole, toe in a very simple relaxed way The Zen tradition of holding the hands is part of the aesthetic practice of the ongoing movement that you are making But that doesn't seem to be absolutely necessary, as long as your arms are making a good balance, and not self-conscious Just let go, whatever way you feel is workable Talk 19 Chogyam Trungpa, Rinpoche 73 Seminary THE ELEVENTH BHUMI: November 24, 1973 THE PATH OF NO MORE LEARNING Abstract: Buddhahood "Complete Radiance": all pervading awareness with no hidden corners Bodhisattva's ethical restraint and hesitation a hangup here The Vajralike Samadhi Four characteristics of Vajralike nature Ten dharmas of nonattainment Today we are going to discuss the eleventh Bhumi of Kun-tu-£, which means "Complete Radiance." That is the equivalent of Buddhahood The reason why it is referred to as complete radiance is that having finally gone through all the other Bhumis, now the prince or the bodhisattva has become a king, a universal monarch He has also achieved all-pervasive awareness like Vairocana, the Buddha with four faces looking in four directions The completely radiant or completely luminous path of this particular Bhumi is, shall we say, backless no back and no hidden corners; you see in all directions simultaneously That's why it is called all-pervasive enlightenment without direction In fact it goes further than just purely being hackles s; it is frontles s as well, because there's no manipulation in perceiving the things you see as part of the working base for dealing with the phenomenal world as such This is the fifth path, the path of completion, or Path of No Learning The Tibetan term for that is mi-lhopa Lhopa means learning, studying; mi-lhopa makes it a negation, "non-learning 11 And that fifth path is Buddhahood It's the level of breaking through the vague, nearsighted visions of the tenth Bhumi Bodhisattva Finally the Bodhisattva of the tenth Bhumi decid'es to give up a certain attitude of ascetic practice, the ascetic approach to life and development, and he begins to let go of his nearsightedness, the strain of nearsightedness He begins to let go of the punishment of his body and the restriction of his emotions All the ethical moralities involved in a Bodhisattva's discipline finally become obstacles to becoming enlightened; that's the point here It seems that if you have adopted an ethical and moralistic approach at the beginning as a means to develop high spiritual levels, then as you go beyond that level you begin to realize that finally you have achieved the necessary disciplines of spontaneity, but the means itself has become a hangup So therefore finally the vajra-like samadhi, vajropamasamadhi, overcomes the only obstacle to attainment of enlightenment, which is the hesitation and mannerism, so to speak, of concern about ethics concern about how to handle your life, how to handle your emotions and how to be a perfect Bodhisattva on the path That kind of ethical approach becomes a hangup, a problem, at that point And vajropamasamadhi is the way to cut through that final deception, that final layer of hesitation which is based on tradition and belief The Bodhisattva attains the final realization of enlightenment at this point by cutting through the hesitations based on his own discipline In the earlier Bhumis he picked up the habit of trying to imitate Buddha-like 254 behavior, and that imitation became too much an imitation ratl:ier than a real expression, so consequently the approach of imitation becomes somewhat distorted It is a copy rather than the original Copying from the original has become a hangup one has to overcome Vajropamasamadhi has four qualities of vajra-like nature The first one is toughness; the second one is stableness; the third one is one-flavored-ness, one-taste-ness; and the fourth one is all-pervasiveness In the case of toughness, that is the basic notion of the vajra as a sceptre held by king Indra to defeat the Asuras The mythical story of the vajra is that the vajra is made out on ascetic rishi who meditated in a cave of Mount Meru, a half-human half-god rishi His body became the essence of adamantine, and he passed away and achieved oneness with the god, Brahma or whatever All his bones became super- diamond, which is the most precious stone that one could ever find in the three realms of the world It is completely indestructible And Indra discovered this material, like discovering ivory, I suppose you could say; and he made a weapon called a vajra out of this super-diamond which is itself called vajra Traditionally what we call a vajra has five points including the central one, but Indra made a vajra with 100 points as a weapon to destroy the Asuras, to war with the Asuras The promises he makes in erecting such· a very powerful weapon are: first, that he will never use it unless it is necessary; second, that once he decides to use it the vajra will fulfill its purpose and destroy the enemy; and third, having destroyed the enemy, the vajra will return to the owner's hand, It's the original idea of the guided missile The vajra is made in such a way that it closes its points when it is kept by the owner, but when the vajra is invoked as the destroyer of the enemy and Indra holds it and waves it and lets go of it, the vajra springs out all its points and opens and goes and destroys the enemy and comes back It is not only the particular, extraordinary material vajra stuff that it is made out of alone; but it is the power of the meditator, of the rishi who put so much spiritual strength and energy into it Actually in the Hindu mythology there's very little mention of the vajra cult, so to speak, The Buddhists seem to have taken up this vajra-nature; that independent intelligence which destroys confusion or the enemy and returns to you has become a very powerful analogy for them So the Buddhists developed the vajra-cult, so to speak, Vajrayana or Tantra is named after that particular symbol And the attainment of Buddhahood is vajropamasamadhi, which is vajra-like samadhi In the four qualities of vajra-like samadhi, toughness at the beginning means that vajra-like samadhi has never been able to surrender, has no chance of surrendering, that no confusion or veil or obstacle can overpower it The second one, stability, means that it is unwavered by the wind of thoughts At that level of Buddhahood confused thoughts no longer exist as confused thoughts; there may be thoughts, but they aren't 255 confused thoughts any more So therefore they don't move as the ordinary wind moves, but they just persist, exist The third one is one-flavoredness which is similar to the approach that we have in Tantra; also called ro-chig, which means one flavor In this case it is one-flavoredness because without further confused thoughts the mental approach becomes very direct and simple, highly open, spacious, in the wisdom style of _tQ.e five wisdoms, of the five Buddha-principles So it's one-flavored in that you could say the different Buddha-principles have one flavor which is the awakened quality The last one is all-pervasiveness, that at that point vajra-like samadhi, vajropamasamadhi, develops tremendous, enormous ability to comprehend the things that are knowable, so to speak Anything that is knowable, anything that is subject to confusion or clarity, the person at this level of spiritual achievement knows without question The Buddha of such achievement also attains what's called the ten Dharmas of non-attainment, which are largly based on three principles discipline, meditation and knowledge together wit.h some other subjects that come out of those The first principle is the area of discipline The Buddha of the eleventh Bhumi we're still discussing a Nirmanakaya rather than Sambhogakaya or Dharmakaya Buddha in this case, the person who has recently become a Buddha, the young Buddha, so to speak approaches the area of discipline and the eight-fold path in this way: Right speech at this point, instead of being right speech alone, becomes speech of nonattainment Right action is action of non-attainment, and right livelihood is livelihood of non-attainment; that's the area of discipline In the second principle, the area of meditation, right mindfulness is again mindfulness of non-attainment the purposelessness of mindfulness -and meditative absorption is meditative absorption of non-attainment I think that pretty much covers the ideas We don't have to go into great detail here, but if you get the basic idea of non-attainment then you get some sense of the near purposelessness of this state of being rather than the purposefulness of the Bodhisattva The third principle is the level of knowledge, prajna, which again has right-view or the non-attainment view, a non-attainment understanding and non-attainment effort So those are the eight-fold path They are in the form of non-attainment rather than being a path as such in this cas e Then we have the ninth Dharma which is outside of discipline and samadhi and prajna It is the state of complete liberation which is again a pathless state actually being liberated, without bondage, without binding factors to relate with your discipline, or learning situations or your notion of saving sentient beings The tenth is perfect wisdom, jnana The jnana of the vajra-like samadhi is produced and that kind of jnana 1s a state of hundreds of millions of awarenesses and interests and sense perceptions, experiencing life with all the interest being completely exposed and 256 unchallenged, with no prohibitions about paying interest in the world at all So we could say there are hundreds of jnanas that spring out like the rays of the sun touching every different aspect of the physical world But the multipicity of that Bodhisattva experience has oneness at the same time the notion of oneness here is that of complete energy, power, understanding that you are no longer threatened, that you no longer have to keep a record of your experiences, of those millions of experiences So it's like the hundred bowls of water reflected in by one moon, or the sun which has no desire to shine on every flower, or every bit of greenery that is seen; but the greenery and flowers receive the sun's rays On the one hand, you could say the sun is keeping a good record of its projection, but on the other hand, the sun is completely careless and doesn't care about anything at all Just simply by being the sun, the brilliant sun shining, it becomes part of the spontaneity I'm afraid that's a rather poor description of a Nirmanakaya Buddha but I was still trying to describe the kind of Buddhahood of one who became Buddha yesterday, or this morning rather, and what he experiences after the shock of attaining vajra-like samadhi so cut through and such changes taking place in him as he discovers his new abilities and existence and being So at this point we're still talking about a young Buddha It seems we will have no difficulty in discussing further aspects of Buddhas of the three kayas as we are probably ready to go into the tantric aspects of the spiritual path in which we will have a lot of exposure to higher levels of spiritual achievement We have just barely made it into the eleventh Bhumi at this point Discussion: Q: I didn't notice whether you mentioned the practice of this Bhumi, such as the paramitas R: Well that's why it's called non-attainrnent; he doesn't have any paramitas to practice He's not concerned with the other shore at all, or this shore That's why this particular Bhumi has no reference point of a journey any more Q: It sounds like a sort of a gap, as if he spends the whole Bhumi being dazed and relating to the new space R: Well yeah, if you study the life of Gautama Buddha, it talks about how he spends seven weeks completely amazed about his achievement, that after such struggle and such effort in his path, he finally found himself enlightened one morning He was amazed, and he spent seven weeks thinking about what the best way was to proceed from that day onward You know that he was thinking of how he could communicate with other people, explaining how his experience is workable and how people should understand it Or thinking that maybe he should just completely retire 257 and resign from the whole thing He spent a week walking up and down the Nairanjana River and spent one week gazing at the Tao tree He spent one week doing that and this because it was such a shock in a way It's not a shock of the present but a shock of the past somehow, that after so much expectation, suddenly nothing happens and everything is right there in your hands and you suddenly become the king or the universal monarch And the question of how to proceed from that day onward seems to be very challenging in many ways I suppose we could use that word Q: But he has this specific automatic problem which raises itself up for him just the way we have R: You see, it's not Buddha's problem, not Gautama' s problem; it would be said that it's his problem but actually not his problem at all, The problem is projected on him from the environment In turn I suppose you could say that becomes his problem, but by then he's figuring out how to handle the situations Q: I always imagined that in that situation the problem would be that you couldn't think of the next question to ask R: Who would be asking the question? Q: Well, before on the path it seems that it'd be constantly an affair of there being clear questions that you were asking, and even if they weren't your problems there was definitely a problem in the situation, a clear-cut challenge It's interesting that this situation should also still have very clear-cut challenges and questions R: Well, if you think so Q: Isn't that what you just said? R: Is that what I was going to say? Q: That's what I thought you just said R: Well, it's up to you Did you say that? (laughs) Things are not all that defined Q: After the pas sage of time and being toughened by the experience, does it feel any different from when it began, from before he began the path, or is it a return to the original state? R: I think it does feel somewhat different, but that difference is not so much that you attain a new state of being, but that you still have the memory of the journey that you took I think the only difference is 258 the memory of the jou1ney, otherwise it is the same thing You came back to where you began, but the memory of the journey makes it somewhat different, you know Q: •• (indistinct) R: Yeah, the tantric scriptures say that you feel enormously resentful, that the journey was completely a put on and just sort of a pacifier that was given to you But nevertheless you made some journey; you got somewhere or other 0: Rinpoche, I'm a little confused about something We're speaking here about perfect Buddhahood in a light manner as if it's an everyday occurence, which on one level of understanding we can see But in the scriptures a Buddha appears only once every kalpa That's really an amazing thing, and here we are speaking of it so matter of factly, you know, like just A B C D E F G Buddha It's inspiring and depressing all at once R: Well, this is one of the interesting points all along for all the followers of the path It is true that there's only going to be one Buddha in one kalpa? Does that mean to say that we could never become Buddha, we could never attain enlightenment? How about the one-lifetime attainment of Buddhahood in tantric discipline; how about the sudden enlightenment of the Bodhisattva discipline and so forth? There are a lot of questions which have been asked, but I think the whole approach is that it's also said that in the reign of one Buddha there can't be a second Buddha; that is to say that the Buddha, Sakyamuni Buddha in this case, became Buddha, without becoming a Buddhist at the beginning He made his whole journey and attained enlightenment by no label, no discipline or anything There may be millions of Buddhas after that but they are Buddhist Buddhas, and they follow the path that has been taught So from that point of view there's no Buddha, no second Buddha or second person who proclaimed the truth other than the Buddha who creates the first copyright, so to speak It's been said that it's possible that many Buddhas were churned out from Sakyamuni' s teaching, many Dharmakaya Buddhas in fact, let alone Nirmanakaya ones So it is in a way matter of fact, but since we never actually manufacture the doctrine ourselves, we don't inherit the compliment Which is good in a way Otherwise there could be like we've seen in this country so many little gurus of all kinds trying to figure out that or this, taking a pinch of Hinduism and a pinch of Buddhism, a pinch of Zen, and trying to make their own enlightenment programs or whatever That could become a problem, but since we can't become primeval, primordial leaders of spiritual disciplines, that takes away a lot of unnecessary ego-tripping 0: In Gampopa when he talks about the level of the tenth Bhumi he says 259 t-9-at a Bodhisattva of that level can emanate millions of Buddhas and Bodhisattvas from his pores; what did that mean? What does it mean that he can emanate Buddhas, if he's not Buddha himself? What's the flowered language trying to say? We.ll, not only that but there's a lot pf other things said in the scriptures that you become king of the gods and in many cases you have the chance to turn the earth upside down R: Q: What's it all about? R: I think that it's true to begin with, shall we say, that you could churn out millions of Buddhas from the pores of your skin, if you are filled with such dedication and such inspiration We could say that Hitler, for instance, emanated out of the pores of his skin millions of demons I mean it's true, if you were to write a sadhana of Hitler, say, in flowery language, that he actually achieved such a level of accomplishment in the demonic-negative sense, On the other hand, the opposite w~y of a Bodhisattva is that his state of being is equally there, he's so filled with it When somebody' s really nice and kind and putting out good vibrations, sometimes irritatingly kind, with irritatingly good vibes, you can't take it because there is so much force Jamgon Kongtrul asked his guru about experiencing the phenomenal world as the realm of the Buddhas, whether it was real, because he actually one morning woke up and saw a kind of huge fresco of pictures of Buddhas wherever he looked, and he was very excited about that, and thought maybe he finally had some kind of spiritual, bodhisattvic vision of everything being Buddhas He asked his guru, and his guru said "Well, I haven't been deluded like that for a long time " (laughs) So we are not talking about visual Buddhas popping out of your skin and flushing down toilets and ••• (laughs) The eleventh Bhumi as you described it, does that exist in the same way for the Mahayana tradition, or is that only understood as the eleventh Bhurni from that point of view of Vajrayana? Q: R: The eleventh Bhumi is from the Mahayana's approach Q: Even a pure Mahayana school would describe it in a similar way? R: Yeah Q: Is there actually an eleventh Bhumi in Mahayana? R: Yeah, they call it that Bhurni which is the first level of Nirrnanakaya Q: This thing of corning back and finding that you are in the same place that you started from and why did the journey have to be made it reminds 260 me of a psychoanalyst who said that at the end of even successful analysis there's a certain amount of disillusionment, that one patient said he felt like a dismantled Christmas tree But I don't see how it could be the same thing at the end as at the beginning because if you look at the same scenery and you are awake, it must be different than when you are asleep Isn't that a difference in the person who made the journey? R: I'm sure there are differences, yeah The only difference, as I said, is the memory of the path, the memory of the journey Q: Isn't that something more dynamic than memory? R: Well, I mean at that point it's just memory Obviously you're not taking the journey any more, but it is a very definite memory I regard my escape from the Communists from Tibet as memory, but I could say it's more than memory it's memory but still it's a very impressionable memory I mean it doesn't more than that; for the very fact that I was able to get out of Tibet away from the Communists and did that, I was able to just be myself once more; which I was anyway So in a sense you say, "so what?" you know, but on the other hand it is a very important thing; you couldn't be yourself if you didn't escape Q: You say at that point the only difference is that he remembers the journey and then he remembers the whole journey, where he got started and the problem is how did he get there in the first place? R: Well, start with the truth of suffering and they all follow the awful confusion and chaos and uncertainties and panics and occasional hopes that something might be happening and that on the other hand something might not be happening, and so forth But the minute you get back to this point, as we are on the eleventh Bhumi, then there's not much struggle, but it is the same me experiencing the reality; you don't see a green world or blue world, but you see a black and white world, so to speak Q: So you return to a world of confusion, chaos and suffering? R: Well, suffering's been seen as a reality Truth Truth haven't I discussed about that today, at all The Four Noble Truths? Q: No R: Oh my goodness (laughter) That's one of the most important points actually I forgot I'm glad it came up You should really take down this note: that the ten powers that we were talking about -those powers of the non- attainment of speech, the non- attainment of 261 action and livelihood all ten of them are inspired by the complete understanding of the Four Noble Truths; that the Four Noble Truths no longer are just truths in terms of ethical understanding and discipline, but they become wisdom, jnana experience of the greater truth, of the absolute truth of the Four Noble Truths Those ten Dharmas of nonattainment are inspired because the person in the eleventh Bhumi has actually understood at last what he began with as a student on the path of accumulation at the beginning Now he has made a complete circle, but in this case with more understanding Before he was just tossed by, challenged by the consequences of the truth rather than actually understanding it as being absolute, jnana, truth, the higher truth That's a very important point, actually I think that makes the whole thing very real, very realistic, that the process of this journey is no longer mysterious or far gone; you haven't passed out of anything or bypassed anything, but you are returning to the origin or source of your original inspiration at the level of the first path We might have to end since we have a lot of activities happening today We could celebrate our Thanksgiving as the beginning of the tantric series 262 INDEX OF TIBETAN TERMS· bar 35 chagya 141 ~ ~· cho 244 -v-'" ""' a:,~· ~SJ~~ ~ ~· ~ cho je yang dag l.f{ -vchok jak nam sum {) tJT l:J q~'1l.{' ll( ~J.J · ~ ~~-~,~-~·'4~~- chung ne dro sum 221 50 41 -y "' dorn pa },J ·l.( · 165 -y "' don ~, 244 dren pa 177, 185, 217 ":s.~rr-.r dun pa Gampopa gawa ~ ~··f ~z:rr ~ 176 -v- z_r l r 75 z:r 221 -vgorn pa ~cl-I'Z: I" 151 .,- gom lam ~J-J-0-1~ 136 263 gu jor 175 hum 135 J amgon Kongtrul r -r" "-E.},(.~~ , , r:: je thop (l /' ~ ~~'1lj).J' 91 ~~·~~· 208 jo g g om "-Z::::llJ ·~ ;) J ' jor lam ~~· (l.J J t' 21 ~ -y-' je gorn f1 -y-' 91 -r- jug pai semkye Kadampa Kagyu 136 ' ~"\ (-\~~·l.J~·~~~-c:J~~- 193 r 202 hl1~9~d {~·z l:r'7~~5~: ~ -y- khor sum yang dag ~f;!\~~l.f' UJh: ~ll]• 203 C\ kho~wa dungel ~FlJi:z:J·~~-l:J~ (lJ·lJ1·rt,·~Jf gy1 gyamts o I - _: t ( ~ h -d/ :::b 141 254 25, 26 242, 243 lhag thong 91 264 lhagthong dagme topai sherap ~ "'\ 91 ~ ' -v- ~z:rp.J-G r::· q ~qT:hl ~·7~ ~-l.J f-l.: "1~·-"hl · 200 40 254 136 76 202 202 76 monlam 240, 241 monpai semkya 193 mop a 242 C\~ nam parmi togpa -,~· ~~ nam par shepa "'\ ,~-l-J~- J1~'l-J' ne ngen len gyi gyu ~ ~~· d J • ~·[ J· 179, 182 24 ' ~ ~-~ ~ r:: ~-~ """"""-' 265 163 nge she (nge par shepa) ~ 'h~-i)"~· nge tsig Nyingmapa sampa 74, 85, 183 ~h."JJ'l J" 23 L~ padma karpa Sakya 165 244 ~,-~~- nyom yid ro chig ' ~~-l.J~"l~"hl' '?)J~' nyam pop a ' 34 v- LJ~'~1ll~z:r 41 .,- fj~~fLJ" ., , 243 ~ ~-,~?If· 256 ~-~ 41 t:J~ ~-l-.1" 151 selwa 75 sem 26 178 154 41' 190 98, 221 266 -v v-' v- 168 -v-v- 198 so so gebo ~ ~·~·l J· ~ ~.~~l J· so so tharpa -r -v- C-"\._ so so yang dagpar rig pa ~·~·wz::·l:J '\~·w~ ~,.l.J f?lJr~ tag jor 175 ~ 222 q~z::=·~~~- tang nyom ~ 136 ~fJh'(lJ~' thong lam v 151 fl~·~· thopa ~ to drok C\ 7t::: p._£~· ting dzin -v 244 222 ~ 184 fj~·E1trt~· -y-tro 78, 217 ~~- trowa mepa 72 v' [E·~·~~-l.J- tsemo ', - tsowa ~if·z::r· 217 t"'·~· ~ 190 v;;tsoglam tsondru £'4~.(1J~~ 136 -y-" 66, 177, 221 t:J_g-~l' ~ ~f ~ 267 ~ ~Cll'f-3~~, tsultim 236 ll)J~-r~ ""' wangpo 178 tumo ~ ~q~·l-l· 154 '\ \ w·'i~· yeshe ying rig sewa ~ I I, 242 C'\, ' ~~h.' ~lJr Q ~·l:l~ I, I 76 0\ yid lN~· yid la zhak 24, 26, 30 C\ ~~· (J r~q~· 268 26 [...]... schedule which you might like to know 20 Talk 3 Chogyam Trungpa, Rinpoche 73 Seminary October: 4, 1973 THE EIGHT STATES OF CONSCIOUSNESS Abstract: Dharmachakra The Ej'ght States of Consciousness cover rather than transform The Alaya consciousness Redis- I would like to present our study step by step going through the fundamental three yana principles Hinayana, Mahayana, Vajrayana -particularly in connection... about indulgence, we certainly should, because indulgence is destructive to yourself as well as to your brothers and sisters in the Dharma We are late for our dinner 17 Talk 2 Chogyam Trungpa Rinpoche 73 Seminary, October 3, 1973 INTRODUCTION TO STUDY Abstract: Super scholar's and purely intuitive meditator's approach to enlightenment both incomplete Both intellect and intuition extremely important... consciousnesses but also it doesn't involve all the 28 consciousnesses It has some other element than just these That seems to be the conflict between Hinayana and Mahayana Mahayanists would claim that there would be another mind which is higher mind, higher intelligence, and Hinayana would say this is the only thing there is, that higher mind cannot be reached That seems to be the conflict You mean the Hinayanists... mind in its-0: Who's version of Hinayana? talking about the alaya I have never heard any Hinayanists R: Well, they do talk about alaya In A bhidharma literature they talk about the eight types of consciousness always And also in the practice of meditation they talk about the eight types of consciousness Q: I thought that was a later development and not really part of the Hinayana school R: No, not at... later development and not really part of the Hinayana school R: No, not at all There is room for subconscious mind in Hinayana, and unconscious mind as well If Hinayanists do have the basic notion of meditation absorption, like jhana states which is the g~neral popular subject in the Hinayana Path whenever jhana absorption is involved, that automatically has to have something more subtle than just... together the Tantric logic and basic Mahayana logic We haven't sorted them out But from the point of view of the Tantric approach, that basic split 27 comes at the beginning, at the level of Dharmadhatu so that would be a much higher form of alaya Q: From what point of view are you speaking when you describe alaya? R: In this case, I am using just basic matter of fact Hinayana, just trying to understand... sounds like you have to be more bored, the boredom hasn't reached it It's still too much like factory work, cranking-machines kind of thing It needs more boredom of some kind Q: How much do we stress the Hinayana practice outside in our everyday life? R: Well, there's not much outside in our daily life 0: I mean, you know, the meditation in action part, I mean, should we try to be extremely mindful like... yanas Hopefully this will follow with some fundamental philosophical ideas and also some practical direction so to speak I don't expect that we will be practising these meditation techniques during the seminary, but I want to give everyone a general picture of the survey of the path in terms of what the practitioner's point of view would be I have been studying, reading the work of the great Jamgon Kongtru.l,... anymore Like you 29 feel much sturdier and more secure if you carry a heavier walking stick Although it's heavier and problematic, still you feel it's go·od What you're saying then is sort of that the Hinayana is overemphasizing duality in some sense to make you use the original inspiration, to make you confront what's basically there And then somehow this Bodhicitta sparks a transformation, the beginning

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