Đang tải... (xem toàn văn)
Welcome. At this point we have finally made it to the beginning. There is a great possibility that well make it to the end. The question of what we are going to do now that we are here has dawned on people. We heard what happened last year at the seminary and we have had all kinds of struggles to earn money, and to get onto the list of seminary participants. Weve had certain expectations, reaching the anxiety level in some situations. For more ebook, please visit http:sachtienganh.ucoz.com
1974 Seminary Hinayana Mahayana Ch6gyam Trungpa, Rinpoche 1974 SEMINARY HINA Y ANA - MAHAYANA Chogyam Trungpa, Rinpoche This is a transcript of talks given by Chogyam Trungpa, Rinpoche at the second Vajradhatu Seminary, a twelve-week period of intensive meditation and study, held at Snowmass Village, Colorado, September-November 1974 Copyright 1975 by Chogyam Trungpa All rights reserved No part of this manuscript may be reprinted without the written permission of the author TABLE OF CONTENTS Page Talk One: Shamatha Unl!_;;ual opportunity of attending seminary Relation of study and meditation Two approaches to sitting: strict discipline of breath vs improvising Boycotting the breath Posture Thoughts Walking meditation, Sense of recollection when we finish sitting Simplifying everyday life Eyestrain Falling asleep while sitting Talk Two: The Development of Mindfulness 12 The question of mindfulness "Touch and go." Using meditation as a way to avoid problems The dualistic approach (sitting-nonsitting; jail-vacation) vs the big blanket approach Conversation and chatter Everything as thinking process Talk Three: Taming the Mind 24 Three types of learning: discipline, meditation, and knowledge Making friends with the four aggregates of neurotic mind: ignorance, not being aware, emotional upheavals, and not having enough devoion Talk Four: Loneliness 30 Recollection and knowing Aloneness Six categories of process of aloneness Sense of aloneness brings one-pointedness and discriminating awareness of dharma Discipline Being a hermit Talk Five: Motivation for Practice 39 Motivation and training Joy of change of schedule Complaining Ultimate complaint from sense of having no joy Basic faith in what we are doing Talk Six: Freedom from Ill birth 45 Freedom from illbirth and distortion Shamatha as purification The three lower realms Relaxation and being without defense mechanisms Mind as a sieve vs mind as an iron cauldron Importance ofjethop, the post-meditation experience Just being, without preconceptions The shadow Talk Seven: Vipashyana 56 Vipashyana as a link between sitting practice and intellectual learning The learning process of non-ego Attitude of scholarship Six topics of the knowable Practicality of Buddhist approach Restless mind vs intellect Talk Eight: Open Space The world contains its own intelligence: vipashyana-to tune into that Fixed concepts fuel for fire of awareness Self-perpetuating awareness Emptiness-basic space Shadow and echo 66 Talk Nine: Awareness and Suffering 72 Egolessness Awareness of totality and sense of no-self Relation of awareness and suffering Grudge against the world Talk Ten: The Origin of Suffering 79 The origin of suffering Set patterns in life which form basic constituents of the origin of suffering The two extremes of nihilism and eternalism Talk Eleven: The Cessation of Suffering 86 Preventing the origin of suffering Liberation as personal experience Trying to become buddha, awake and blossoming The three categories of samsara Talk Twelve:, The Path 96 The path that's already been built for you vs the path you construct yourself Characteristics of the general path The five paths Hypocrisy of pretending we aren't trying to attain enlightenment Talk Thirteen: Categories of Vipashyana 104 Concluding discussion of vipashyana Seeing the Buddhist world entirely dependent on vipashyana experience Categories of vipashyana: higher, lower; clarity, immovability; infant level, equal taste, seeing things as they are Hallucinations of emptiness Egolessness Talk Fourteen: The Bodhisattva Path 114 Importance of shamatha Greater vision and greater action of mahayana Sense of appreciation Bodhicitta compared with buddha nature Two signs of properly trained student Two types of bodhicitta Threefold purity Talk Fifteen: Sunyata 126 Ways of looking at sunyata Three-fold purity No reference point Giving up attachment to awareness Development of awareness into warmth and nonreference point External, internal, and absolute emptiness Seven riches of supreme being Talk Sixteen: Bhumis: One-Five 137 The first five bhumis: joyful, spotless, illuminating, radiating light, difficult to accomplish Paramitas of generosity, discipline, patience, exertion, and meditation Talk Seventeen: Bhumis: Six-Ten 153 The last five bhumis: experiencing reality, far gone, not moving, good intellect, and cloud of dharma Paramitas of knowledge, skillful means, inspiration, power, and wisdom The basic sense of devotion throughout mahayana The seven mahayana exercises Talk Eighteen: The Achievement of Enlightenment The eleventh bhumi, always luminous Learning to relax The vajralike samadhi The three kayas Importance of the historical Buddha 162 Appendix: Lists in order of appearance in the text 175 Index of Tibetan Terms 179 Index 183 TALK ONE Shamatha Welcome At this point we have finally made it to the beginning There is a great possibility that we'll make it to the end The question of what we are going to now that we are here has dawned on people We heard what happened last year at the seminary and we have had all kinds of struggles to earn money, and to get onto the list of seminary participants We've had certain expectations, reaching the anxiety level in some situations But we are here, and my first encouragement is: please try to be here There are some situations which might inspire you to take off and go back to the good old world, but I don't think that would be possible; I don't think that would be very healthy The good old world that you might want to go back to won't be so good and aged any more It will have become a brand new world, which consists of a lot of sharp edges Once we are here we must stick with what we are doing We have to stick with it, not only for your own sake, but for the sake of all sentient beings We mustn't create any chaos or possible history of chickening out for future practitioners So we have a double role I hope that everybody's well settled as far as their own reference point of comfort or daily schedule is concerned I chose every one of you with personal friendship, personal understanding, so you and I know each other, everyone in this entire hall We have some personal relationship going, and some understanding of the need for this particular situation We worked hard on choosing this particular group of people for the seminary, and finally we came to this conclusion I felt personally, and also my colleagues felt very much, that we should co~bine a certain collection, a certain chemistry of people This year is a very timely situation You are unusually and specially privileged to be here, if you would like to put it that way, in that we have turned away hundreds of people In order to include one of you we had to turn at least three people away So hopefully you will make a good job out of it on behalf of those other three people I'm sure you will [Laughs.] Without special circumstances, such as this seminary, it is very hard for individuals to get into extremely concentrated situations You might take a retreat, but then have to come back to your job, your career or whatever Holding this seminary for three months has created a very special situation Those of you who have careers or jobs had to abandon them, temporarily or permanently That allows you to settle down, relax, and open yourself to the actual practice, nothing but practice, which is very powerful and very important So this special situation is created purely so that the teachings of Tibetan Buddhism, the nine-yana approach, can seep through your entire system, even your bones and marrow You ~an be completely and properly soaked in it, and you can actually experience the whole thing-discipline actually means discipline; learning means real learning In this community we have a lot of people who are worn out by administrative jobs They've been answering telephones, having constant meetings and 'Yriting reports This seminary is very compassionate; it's kind of a vajra vacation for them, so that they can get into the practice properly before they become hypocrite officers or hypocrite administrators The same thing may apply to the ordinary students who are not particularly into administration, so that they also don't become hypocritical members of the Vajradhatu scene We are doing what we are doing, and we have a purpose to live life through, to experience other people and the world Everything becomes very personal So this particular situation, I would like to remind you again, is very special and very fortunate Maybe this is just beating a dead horse, but I would like to tell you again, I want you to keep in mind that this particular situation is unusual and very special In order to make it worthwhile, needless to say, there is your practice and discipline We have a tradition which developed last year at the seminary in Jackson, Wyoming We have developed certain programs for the day-to-day living situation, for serving meals and for having days off, having study periods and sitting-practice periods We learned something from last year.'s experience, so we are trying to implement things in the same way We would like to make a tradition out of it Basically, the schedule has a pragmatic purpose There is time to have a rest, time to have meals, time for sitting practice, time to study and so forth-all carefully worked out And needless to say, the basic point is the practice of meditation It is the primary purpose of all this And the meditation practice is based on intense experience-blocks of intense sitting practice and blocks of intense learning practice That seems to be much better than mingling them together So for the first few days we're going to have a chunk of intensive sitting practice, which is an important opening People have a chance to catch up with themselves If people have been doing less sitting before they carne here, or if they have gone sour in sitting, this is the time to renew their practice by creating an intense situation of sitting meditation The duration in hours and minutes of each particular sitting is not predictable That's part of the approach, which is the same as with nyinthuns The length of each sitting is unpredictable, and each day has a particular schedule which is not released and animals and worms and germs [laughter] And soon they will replace us Q: That's really possible? It just seems so remote Well it's possible, yeah It's highly possible It's been done Particularly in R: places with a heavy populationit seems to be easy to it, I suppose, if the message is correct and if there's skillfulness and kindness and compassion It's much easier to work on a larger scale with people, because then they can learn from each other as well They don't have to have a one-to-one relationship with one particular master They begin to catch the flu, so to speak, in a positive sense It is easy to liberate people, but after that they are replaced by more Q: I had this idea I don't know how realistic it is at all, but there seem to be more human beings on the earth now than there used to be and fewer animals Does that mean anything in terms of evolution? In terms of beings becoming enlightened? R: Well, that means that some of those human beings are also animal-like [laughter] and not really 100 percent human beings as human beings should be or ought to be So it's saying the same thing I mean some people are just born and die They just purely work in the factory, or just see one vision or one world from birth to death There are hundreds of people like that Q: From this description of the Buddha I get an image of someone very, very warm But I wonder if you feel that he would have been as skillful as Padmasambhavaif he would have been tough enough to handle the situation in Tibet? R: Probably not, actually That's why the Tibetans regard Padmasambhava as the second Buddha to them The only confrontation that the Buddha had was with Ungli Mala, who had killed 999 people He had murdered his mother already, and he needed one more thumb for his garland to prove that he had killed 1,000 people So he chased after Buddha and Buddha ran And the story goes that Buddha only ran once in his life as Buddha Then he made friends with Ungli Mala, of course Buddha was a very articulate person and he made friends Then Ungli Mala and Manjusri debated on the nature of reality Actually Manjusri lost the argument Ungli Mala was much more bright because his approach was more tantric, more energetic And the Ungli Mala Sutra is very interesting; it talks about that So there are tough moments But somehow India was too genteeL It wasn't a savage country like Tibet Q: Is there an implication there that the Buddha never realized the vajrayana? R: I don't think so It's just that his approach was attuned to that particular mentality rather than that he didn't know anything about tantra According to the stories that we know in the tantric tradition, he actually taught tantra towards the end of his life Q: Well there's some historical dispute about that, you know There's such and such a sutra butR: Well, everything could be a historical dispute, yeah Q: But you feel it's likely that he did teach tantra? 170 R: I think so I [laughter] Q: Okay Q: In the tenth bhum£ you still have this thing that hinders you from enlightenment; you still have this very faint sense of recollection of some kind, I don't understand what kind of recollection that could be, or what kind of ignorance that could be R: Just memories of confusion and also not seeing completely clearly It's like seeing in the full moon light, not seeing things very clearly and precisely like during the day Some kind of vagueness still takes place until you have the vajra-l£ke samadh£ You don't see things very clearly and precisely because you are still on the path whether you like it or not, so some general vagueness takes place Q: So that's like the momentum of being on the path and the tension of- R: Yeah You're still ajourneyer You haven't settled down, and therefore you're still maintaining your traveller's approach Q: From the point of view of Gautama Buddha as a nz'rmanakaya buddha being in the world and teaching as an enlightened being from the viewpoint of egolessnessI assume that he had a personality, but if he's working from the point of view of egolessness, what's left to color in a personality? R: Just because of that Q: Because of the commitment to teach? R: Well, usually we meet people with egos, and we're quite used to it When we meet somebody without an ego it will be entirely different It's an entirely different approach It's entirely different; it's automatically and naturally magneticparticularly somebody who is actually 100 percent without aggression We ourselves are aggressive So when you begin to come across somebody who is fully awake, wide awake and without aggression, and charming at the same time, it's an extraordinary experience One can't even imagine that such a person could exist Q: About two years ago when you did_the bodhisattva path seminar on the land, you described the attainment of enlightenment sort of this way: you talked about all the sanity or something that the bodhisattva had cultivated Then you told the story about the king who had heard a prophecy that a rain was going to fall on his country which would cause everyone to go mad So he saved up his own reservoir of fresh water At some point all the inhabitants of his country became mad, but he continued to be sane Eventually he decided to drink the water of madness with them You said that that was a sort of disappointing way of expressing the attainment of enlightenment R: Mmhmm Q: I wonder if you could connect that with what you said tonight? R: What you think? 171 Q: It seems like there's a complete lack of distance between himself and other people The bodhisattva previously had some distance~ R: I think the idea is that we usually don't want to join the rest of our world always We want to maintain ourselves as an individual so we call the world outside bad, a bad influence on us We never join our world properly, completely, thoroughly, and fully So the attainment of enlightenment is joining our world completely and letting go of any reservations In turn you begin to see-instead of the confused world that you used to see you begin to see a complete world, which is a sane world You can even communicate with confused people-who are also very full people from your enlightened point of view Q: Thank you R: Pleasure [laughter] Q: If since the time of the Buddha there have been so many people who have become enlightened and they're all coming back all the time, why are there so few enlightened beings around? R: How you know? Q: Well, why does it seem that way then? R: Maybe you're one of those who's trying to disguise [laughter] Q: Is there some natural reason involved with the third process of the sambhogakaya, knowing what you're going to teach, that brought about the Buddha speaking of the four noble truths as the first thing that he said when he began to teach That was inspired by the sambhogakaya buddha principle, so to speak Definitely R: Yes The idea is that you know the place and you know what kind of crowd you're going to get [laughter] and you know what you're going to say It's very important that you are not just wanting to proclaim yourself, but you're going to proclaim the dharma-something other than yourself Some relationship is involved Q: Was that just bound up with the particular place, Benares? Did the combination of that particular place and the particular people who were there to listen to him bring about the fact that he spoke the four noble truths? R: Well, the first audience the Buddha had was five old friends who were disgusted with him but had finally decided to come back to him Five people And lots of gods and gandharvas and asuras and all kinds of people were also around Q: I wonder why he didn't talk about just the three marks of existence or maybe some other aspect of the dharma instead of the four noble truths? R: I think to begin with suffering is very direct and very good I often thought that he is very smart, speaking that way He's just right on Q: Is there complete freedom with a person becoming buddha coming from the dharmakaya to the nz"rmanakaya-could he talk about or could he express any particular aspect- 172 R: Anything Q: -of the dharma R: Anything Anything about dharma, or anything that you can think of I think the idea is that because there is no fear that therefore; since you have no fear, you seem to know everything in the very highest sense Fearlessness equals learnedness You can chum out information andyou know how to handle things-as the result of fearlessness Q: Could you say that the awakened state of mind or being enlightened would be a situation in which a person is fully conscious of the dharmakaya? R: I think that's a redundant way of saying it Q: So a person would remain in that state? R: Fully conscious? Meaning what? Q: You mentioned it as being a basic state of being, an unmanifested state of being R: Well, full consciousness could also have a full ego; because you are fully conscious, therefore you have a big body at the same time So I think in this case enlightenment means that you are not here-or you are not there-therefore you have achieved an understanding of something You can call it conscious, if you like, but not consciousness as a reference point at all It's just bez"ng And that being is manifested in a threefold way-the physical world, the world of communication, and the world of being or how you basically handle yourself-which are the three kayas Q: In attempting to respect the human aspect that you were emphasizing, what is Maitreya Buddha supposed to mean? R: What is what? Q: We have Gautama Buddha and his relevance to us, to where we are here and now But what is the idea of Maitreya, the coming Buddha, supposed to mean? Or how does it pertain to Gautama? R: Well, another buddha Another awake person It's very simple The idea is that someb_ody can become wakeful independent of previous teachings and learning Maitreya Buddha never becomes a Buddhist He just becomes a buddha of the future He proclaims his doctrine and his teachings and probably he uses different words, other than Gautama Buddha's words By then the language will be changed But basically it's the same process, the same thing Q: I just feel that there's some second class version that we're going through I mean it sort of impliesR: Second class? Q: If Maitreya can it all by himself without Buddha- 173 R: Well, there are occasionally people like that It happens all the time You are quite right; we are second rate We have to depend on information That's possible, yeah Q: So there must still be a remaining myth element that you were trying to purge Gautama of, in regards to Maitreya Buddha I mean there's still some unavoidable myth aspect We can relate to Gautama without the myth, but I still can't feel how we can relate to Maitreya without the myth It seems to be different R: Well, you just it when you come across- Q: Maitreya R: You might run into him Q: Okay R: And 'you might discuss his auto insurance policy That might be your first conversation with Maitreya Well, time to adjourn 174 Appendix: LISTS IN ORDER OF APPEARANCE IN THE TEXT The three types of learning discipline, tsult£m, s£la meditation, ting-nge-dzin, samadhi knowledge, sherab, prajiia The four aggregates of neurotic mind ignorance not being aware emotional upheavals not having enough devotion The six categories of the process of aloneness less desire contentment avoiding unnecessary activities complete morality not wandering in the world of desire working with all discursive thoughts Six topics of the knowable meaning form or object quality space or direction time intelligence Basic constituents of the origin of suffering the five skandhas are regarded as belonging to oneself view that you should protect yourself from impermanence believing that your view is best belief in extremes of nihilism and etemalism the three kleshas The three categories of samsara Seed: ignorance Cause: holding onto vague concepts, fixation Effect: suffering 175 The Five Paths accumulation seeing unification meditation non-learning Vipashyana: Categories higher: inspiration, discovering the four noble truths, etc lower: concentration discriminating awareness immovability acting as an infant level, gipa nyerkyo equal taste, ronyam seeing things as they are, deshz'n-mz'gpa Two signs of a properly trained student mark of learnedness mark of meditation Two types of hodhicitta relative: friendliness and training ultimate: enlarged sense of egolessness; sunyata experience The Three-fold Purity no actor no acted upon (object) no action The Seven Riches of Supreme Being (which accompany sunyata meditation) 176 not being distracted by sense distractions diligent practice beingjoyous generosity and appreciation of the learning process sense of composure not freaking other people out prajfi.a or knowledge The Ten Bhumis 10 extremely joyful, raptu gawa, pramudita spotless, trima mepa, vimala illuminating, o jepa, prabhakari radiating light, o trowa, arcismati difficult to accomplish, sh£ntu jangkawa, sudurjaya experiencing reality, ngontu gyurpa, abhimukhi far gone, ringtu songwa, durangama not moving, mi yowa, acala good intellect, legpe lotro, sadhumati cloud of dharma, chokyi trin, dhamiamegha The Ten Paramitas generosity, jinpa, dana a generosity of material objects b generosity of security c spiritual generosity discipline, tsultim, sila a not indulging in sensual pleasures b discipline of collecting dharma c discipline of working with sentient beings patience, sopa, ksanti a patience towards ego b not being tired or impatient with various practices c not blocking one's understanding exertion, tsondrii, virya a exertion of armor b exertion of effort c continual exertion d immovable exertion e exertion free from pride meditation, samten, dhyana a sense of comfort b cultivating knowledge c meditation in aCtion knowledge, sherab, prajiia a general praj:iia: conventionally respected learning b uncommon praj:iia: twin egolessness a praj:iia that comes from learning b praj:iia that comes from contemplating c praj:iia that comes from meditating skillful means, thap, upaya a knowing one's own skillful means b knowing how to use your skill for others 177 inspiration, monlam, pram.dhana power, top, bala a power of fearlessness b power of rejoicing 10 wisdom, yeshe, jiiana The Seven Mahayana Exercises prostrations offerings acknowledging what you have done adoration asking your teachers to tum the wheel of dharma requesting your teachers to remain alive sharing your achievements or merit Five ways of teaching by the sambhogakaya buddhas you you you you you choose your particular place to teach know who you are as a teacher know what you're going to teach know what kind of audience you have know what time of day you're going to teach The Thn;e Kayas dharmakaya - achievement of the highest dharma sambhogakaya - body of complete joy nirmanakaya - body of emanation 178 INDEX OF TIBETAN TERMS bag.phe.pa cho.kyi trin * dzin.pa gi.pa.nyer.kyo ~~·~~·~· ~ t'- 1:' ro~·~·~~· 46 156 ~~~·~· 88 ~ ~ "~·~·~·t~· 104, 105, llO ~ gog.pa ~~41· J amgon Kongtrul AAI-J ~·"f· jang.chup.kyi.sem ~~~~·~·~~· 115, 116 jang.ka.wa ~,c:~·~,~·~· 141, 142 je.thop "'"""' i~·Az:r 86, 87, 88 ,: " " g"-1· 47,51 t'\ Jm.pa ~"·.q· 138 ka "1fl\~· 77 Ka.gyii J:l,~ ~!~· 93 -".3 khor.wa kiin.dzop kiin.jung ~ ~F1~·~· 87 ~ ~~·~~· 116, 117, ll9 11~·~~~· 79 179 kiin.lhong 39,40 kiin.tu o 162 lam leg.pi lodr6 lhag.thong 96 t%.1~· "' ~~ ~·"l~·i!·~~· ~ t;~·~.!l~· ~~ lodro ~~~· Marpa "1~·~· me Milarepa 156 56,58,59,61,63,69, 70 76 ~~- 77 ~·@-l·l\~· ~· ~ 1:'\ mi.yo.wa ~·~~·~· 155,.156 nam.ka ~~·a-Jf'~· 77 ngo.tu gur.pa ~~~ ~ &" •1: •~~· q• ~~ nyinthun ~~·~~·· o.je.pa ~'i·~~·~· o.tro.wa pharol.tu chin.pa ~"' ~·~!f.q· ~ • ~ • 11 •~ ~•.q• ~ 180 153 22,23 140 140 138 rap.tu ga.wa ~~·.5-~~~·~· 138 rig.pa ~·.q· 69, 70, 76 ring tu song wa ~·5·~·~· 154 ri.tro ri.tro.pa ~ ~ ~·(31" 32 "'~·~~·.q· ~ 32 ~ ro;nyam ~~~· 105 sa ~· 138 sam ten ~~·~'7~· 141, 144 sang.gye ~~~·t41• 87,88 +t~·~~· ' 153 ~~·,q~~· 30, 31, 33, 34, 35 sherab she.shin shi.ne shin.jang ~·~~~· 45, 56, 58 ~~·at=:: 39,40 ted.pa "~·.Q· 40 ten.pa ~~·~· 30,31,33,34,35 te.shin mig.pa ~·-~f:1;·~~~~·"'1·105, 110 "' 1:\ ~ 181 thar.pa tong.pa.nyi tri.ma me.pa tson.drii ~~·.q· 86 ~·~·~~· 126 ~·a-1·~~·~· ~ ~~·~~· I:' 139 140 tsultim ~~·~~~· 24, 139, 143 tulku ~~··· ~ ~" 164,168,169 ymg zo.pa *dondam 182 ~~~~ ~ q~"·~· 77 140 116 INDEX abhidharma 131 aggression 27, 74, 137 aloneness 31, 33-38, 44, 63, 132 six categories of 31-32, 37 appreciation 123 awareness 28, 46, 89, 128, 132 bodhicitta 76, 115-119 Also see buddha nature bodhisattva 117,120,147,157-159, 165, 171-172 bodhisattva vow 116, 119, 121-122, 144 breath 4-11, 28, 92, 107, 109-110 boycotting 4-7 Also see shamatha buddha 87,95 buddhanature 115,117-118 Also see bodhicitta citta See bodhicitta charnel ground chatter 16-17 choicelessness 0-91 compassion 120, 135 idiot 142 complaining 40 confidence 83, 108 conviction 40, 114 death 82-83 deception 103 defense mechanism 50, 65 devotion 157-158 dharma 145 dharmakaya 145,163-169,172-173 discipline 7, 13, 24, 26, 32, 54, 121, 131,133,139,143 dogmatism doubt 20-21, 25 eating 7,14,133 echo 70 Also see shadow effort 42, 140-141, 148 egolessness 12, 28-29, 38, 56, 60-65, 72-73,76-78,108,111,118,148,171 emotions 5, 25, 34, 43, 68-69, 81, 147 emptiness 66, 111 hallucinations of 105-107, 109-110 Also see sunyata enlightenment 93, 98-100, 118, 134, 162, 1.64, 169-171 entertainment 36, 121 expectations 42, 99 eternalism 79, 84 exertion See effort extreme beliefs 80, 84-85 faith 25-26,29,40-41,44 fixation See grasping gap 14, 21, 91-92 Gautama Buddha 81, 162-168, 172-173 generosity 138-139, 143, 148 grasping 87-88 guilt 17' 20 guru 149 hinayana 91-9 humor 50-51 immovability 110, 141 impermanence 93 inspiration 115, 155-156 intellect 69 intelligence 59, 61, 67, 76, 99, 118 self-existing 72, 124 jfiana 157 joy 40,41,44,113 Karmapa 22,23,31,93,155 kleshas 80 knowledge 30, 57, 59 kusulu 100, 115 layman 149-151 liberation 86, 88-90 loneliness See aloneness mahavipashyana 105-108, 110-113, 120 meditation 3, 26, 41, 45, 141, 144-145 posture 4, 7, 50 sleeping 9, 50-51 walking 6, 8, 11, 13 eyestrain 8, 10 as escape 13 pain during 52 "touch and go" 12, 21-22 mind 24,30,47, 76 mindfulness 12, 47-48, 52 monasticism morality conventional 101 183 motivation 39 nihilism 84 nirmanakaya 164-169, 171-172 nirvana 91-91, 94 nonaggression 13 7, 161 pain See suffering paramita 14 7, 154 Also see individual headings parinirvana patience 140 path 96-100, 102, 113 Five Paths 97-98, 102 common path 96-97, 100 postmeditation 6, 47-48, 51 power 156 pr~fia 3,21,53,61, 127,136,142, 153-154, 160-161 pride 148 professional 149-151 purification 45 purity 119 Three-fold 116, 122-123, 126, 143 realms, six 46, 54, 57-58 recollection 6, 30, 33 reference point 134, 135 reincarnation 94 blessed incarnations 93 relaxation 46, 55, 50 renunciation 33 sambhogakaya 163-168, 172 samadhi 97 vajra-like 162-163, 165, 167, 171 samsara 87-89, 91, 94 cessation of 90 sangha 9, 13 seven riches of supreme being 127-128 shadow 46,49-52,69-70 Shakyamuni Buddha See Gautama Buddha shamatha 3-5, 13, 19, 21-25, 39, 45, 51,53,55-63,67-72,104-114,120121, 126, 129, 131, 137 shrine 159-160 sila See discipline skandha 18,27,61-62,79 skiHful means 155 space 66-68, 72 ) 184 spiritual materialism 79, 89 study 3, 27 stupidity 25, 43, 87, 98 suffering 36, 57, 64-65, 73-75, 78, 82, 90-96,98 origin of 79-83 cessation of 86-87 sunyata 77, 84,105, 116, 120, 126-137, 140-141,143,146,148-151,159,165 Also see emptiness surrendering 139 _ thoughts 5, 18-21, 58-59; 69, 78 truth 98 vipashyana 53,_56-64, 66-78, 81, 96, 104-111,114,117,120-123,126, 129, 131-132, 135-137 watcher 49 [...]... that you mention it, yes Q: You mentioned three types of learning: hinayana, mahayana, and vajrayana, and I wondered if you associated them with the next three items you mentioned which were sila, samadhi, and prajiia? R: Well, those are the three types of learning Actually, within hinayana there are three types of learning And within mahayana and vajrayana each, there are also three types of learning... R: We're approaching this whole thing on the shamatha level; we are not talking about anything other than shamatha As far as that level is concerned, as far as the realm of hinayana is concerned, no mahayana exists Everything is hinayana, the the narrow path Everything is thought You should sit and you should think, "No non-thoughts" Even techniques are thoughts I don't think we can discuss prajiia... as well as the followers of the Buddha We are beginning at the beginning, from this point of view, with what's called "the taming of the mind." This seems to be the heart of the hinayana practice of discipline whether your hinayana school is the Sarvastivadins, the Theravadins, or whatever The taming of the mind is the definition of dharma There's no other dharma than the taming of one's mind So then... Raja of some kind, which is a very interesting perspective I think you can get a different perspective on the whole thjng 23 TALK THREE Taming the Mind I would like to structure our studying of the hinayana, mahayana and vajrayana in terms of three types of learning This particular learning process is divided into first trusting in oneself, then practicing one's trust in a meditative way and, finally,... a mindless situation; emotional upheavals; and not having enough devotion, or faith, in the teaching The ordinary basic neurotic mind consists of these aggregates or problems And, in fact, 24 from the hinayana point of view, we could include all mental aggregates under these headings Stupidity is a state of mind which has not been opened, has not been informed It is uneducated in some sense Some people... are not just a wild person who is hopeless, as you expected before, but you are actually workable You can do it And a very, very powerful sense of conviction begins to grow One of the basic points of hinayana training is the conviction that you can do it with problems It's not so much that you can solve the problems and therefore you can do it It's not a testimonial that because somebody suddenly became... the sake of good practice and for the sake of good eating, which I think eating should be, I would like to recommend this to you very strongly You should taste your food better Particularly during the seminary, food should taste much better Moreover we've been putting effort into developing a decent menu, and hopefully it's working I think we are trying our best even if it doesn't work [laughter] But