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I would like to welcome you all wholeheartedly, as they say, from the bottom of my heart. This seminary is an extremely opportune situation. The board of Vajradhatu and I worked very hard setting it up and we had a very difficult time sorting people out and choosing who could come to this years seminary. It was personally extremely painful. But it had to be doneotherwise there would be too many people. For more ebook please visit http:sachtienganh.ucoz.com
1975 Seminary Hinayana Mahayana ChOgyam Trungpa, Rinpoche 1975 Seminary Hina yana-Mahayana 1975 Seminary Hinayana ~ahayana Chogyam Trungpa, Rinpoche This is a transcript of talks given by Chogyam Trungpa, Rinpoche at the third Vajradhatu Seminary, a twelve-week period of intensive meditation and study, held at Snowmass Village, Colorado, September-November 1975 G) 1976 Vajradhatu All rights reserved No part of this manuscript may be reprinted without the written permission of the author Table of Contents Talk One: Introduction Page Sitting practice as no man's land Breathing and thoughts Walking meditation Developing sense of watchfulness Physical pain Discipline Talk Two: Dharma 10 Attraction to dharma due to preconceptions and wishful thinking and due to genuine insight or two elements that occur whenever dharma is presented Dharma good in beginning, middle, and end Ten traditional definitions of dharma Talk Three: Y ana 20 Notion of path as life experience, vehicle as the teachings and journeyer as the student Speed of vehicle dependent on person riding in it Theistic vs nontheistic approach Taking refuge Irony ofjourney which does not lead anywhere Talk Four: Transcending the Lower Realms 32 Hinayana as the absence of frivolity Discipline as morality, meditation, and knowledge Four marks of view: impermanence, egolessness, suffering and nirvana Natural religion Talk Five: Sravakayana 44 Sravakayana as hearing and propagating the teachings Soso tharpa, the ethics of individual freedom Renunciation and loneliness Arrogance and indulgence Four noble truths as view of sravakayanists Eight types of suffering: birth, sickness,.old age, death; not getting what you want, getting what you don't want, not knowing what you want; basic underlying suffering Talk Six: The Origin of Suffering 56 Origins of suffering from point of view of (1) emotions, (2) karma Escalation of little shifts of thought into full blown emotions Fundamental ignorance vs ignorance as one of the six emotions Psychological and physical karma Search to avoid pain and seek pleasure both product and producer of suffering Talk Seven: Cessation 64 The third noble truth: gogpa or the cessation of suffering Twelve definitions of gogpa Basic notion of gogpa as transcending neurosis and turmoil of life, including the notion of cessation itself Seeing thoughts as transparent leading to cessation of thoughts Question of what.happens to pain, or first noble truth, at this point Talk Eight: The Path 74 Path more like an expedition than prebuilt road Four marks of existence-impermanence, suffering, emptiness, egolessness-as basis of path Four qualities of path: search for real meaning of dharma or isness, insight, practice, fruition Sravakayana as overcoming ego of individuality but not ego of dharmas (Asanga) vs overcoming two-fold ego (Nagarjuna) Talk Nine: Pratyekabuddhayana Sravakayana and pratyekabuddhayana distinguished by personality types rather than being a progression or journey Parrots and rhinoceroses Arrogance, individualism, absence of compassion One-and-a-half-fold egolessness Compassion not just helping people out but inviting them into your territory Three realms 87 Talk Ten: Sitting or Nonsitting 100 Twelve nidanas as wisdom of pratyekabuddhayana Four types of discipline: joy, vision, discipline, practice Sitting as essential foundation of buddhism You are either sitting or not sitting, practicing or missing the point completely Conception of buddhist world due to not sitting Not sitting out of selfishness vs not sitting due to altruism Talk Eleven: Introduction to the Theory of Mahayana 108 P I C building as expansion from flea's approach to elephant's approach Mahayana as way of life rather than journey Hinayana vs mahayana as boy scout vs soldier Bodhicitta, the heart of the awakened state of mind Aggression as self-respect, constant confirmation; bodhicitta as absolute nonaggression Prajna, karuna, and sunyata: the three constituents of bodhicitta Giving up the past Sense of humor Talk Twelve: Bodhicitta 121 Characteristics of bodhisattva mentality: appreciation and respect for bodhicitta; faith in the right situations, that is, faith without allegiance or confirmation; warmth and compassion towards sentient beings; brave attitude towards discomfort and loneliness Five powers of bodhisattva vow: spiritual friend to initiate you, inspiration to work with others, expansion of virtue or enlightenment due to dropping achievement orientation, intellectual study, identifying what you have learned with your own practice Taking bodhisattva vow and then working with implication of that decision Talk Thirteen: Transcending Goal Orientation 131 Ideal bodhisattva as person who gives up idea of personally attaining enlightenment Business approach to the path vs approach based on egolessness and transcending goal orientation Ambition to attain enlightenment very thing that keeps us from it Loneliness in hinayana and mahayana Arrogance Bodhicitta and buddha-nature Talk Fourteen: Ground Madhyamika One 142 Giving up our gadgets and shelters Two approaches to mahayana: 'teachings of madhyamika, teachings of sunyata Problems with Western philosophical approach to buddhism Prajna as fork used to eat food of sunyata Relative and absolute truth as world of incest and preprogrammed thinking vs straightforward perception of sunyata Language and perception Sunyata and the nidanas Two levels of ktindzop: neurosis and psychosis - Talk Fifteen: Ground Madhyamika Two 163 Sunyata: meaning of sunyata is emptiness; nature is being able to perceive world without fixation; function is that having seen inappropriateness of dualistic fixation, possible to perceive positively of world, that is, total egolessness or vajra-like samadhi Buddha-nature as freedom from preconceptions of all kinds Talk Sixteen: Kiindzop and Dondam 176 Freedom of mahayana to think, react, and practice Basic sanity operates at kitchen sink level Business deal approach to world Questions and expectations about reality Sunyata as uncertainty, as in waiting for late guest No future possibilities, fading your expectations Dondam as joy, purity, permanence, and existence Talk Seventeen: Absolute Bodhicitta Practice of the bodhisattva path: contemplative tradition of the Kadam order The Direct Path to Enlightenment First five slogans: all dharmas should be-regarded as dreams; contemplate the nature of unborn insight; self-liberate the antidotes; rest in the nature of alaya; in the postmeditation experience one should become a child of illusion The development of compassion from sunyata Soft spot Sunyata and devotion 199 Talk Eighteen: Relative Bodhicitta 214 Slogans pertaining to relative bodhicitta Relating with guru as way of developing kindness or maitri Open communication without expectation, which is based on sunyata Taking in negativity or failure, giving out own goodness or success Notion of not blaming Giving up idea of any kind of cure anyone but oneself for own or useful results from practice life Talk Nineteen: Working with Neurosis 227 Three slogans: seeing confusion as the four kayas is the supreme sunyata protection; four applications are the best skillful means; as soon as you have met a situation join it with meditation Four kay as or stages of perception Surrendering Neurosis as backbone, frivolity as activity of neurosis Stages in process of confession Sudden neurotic upsurges or dons Notion of offering and ritual The protectors Talk Twenty: Groundlessness and Compassion 241 Egolessness or groundlessness The heart of all spiritual teachings, as expressed by slogan: all dharmas agree at one point Chaos, unmindfulness create reminders of awareness Slogan: if you can handle whatever comes across to you, that is a mark of perfect practice Psychological approach to compassion Aggression Sunyata and compassion Talk Twenty-one: Conflicting Emotions 250 Giving up our resistance to world Giving up any sense of confirmation Putting others first Problem with notion of attaining liberation Conflicting emotions Indulgence in.freedom and conveniences Restlessness Four dharmas: counterweighting happiness, terminating suffering, understanding what is and is not irrelevant, and inviting bad omens as wealth Practicing the slogans Talk Twenty-two: Paramita Practice 263 Taking exams Seeing things straightforwardly, in their quality of emptiness, or as no big deal, which leads to a sense of appreciation Some sense of ongoing strength or buddha-nature Four categories of practice: overcoming neurotic hangups, realization of three-fold purity, fulfilling action properly, making proper relationship with the other Paramita as transcending ordinary concepts of reality and morality Paramita as transcending both samsaric and nirvanic view of things The six paramitas as orderly progression of practice Talk Twenty-three: Summar of Mahayana 277 Appendix: The Seven Points of Mind Training 286 Index of Tibetan Terms 289 Index 292 Introduction I would like to welcome you all wholeheartedly, as they say, from the bottom of my heart This seminary is an extremely opportune situation The board of Vajradhatu and I worked very hard setting it up and we had a very difficult time sorting people out and choosing who could come to this year's seminary It was personally extremely painful But it had to be done-otherwise there would be too many people All of you here were accepted Individuals were selected on the basis of some kind of understanding and their personal relationship to myself We have some kind of relationship already and some kind of understanding of the teachings and the practice We have worked together for a while, so each one of us has a personal relationship with each other That enables me to relax more than in an ordinary seminar or a public talk We can actually get down to brass tacks We can actually get down to business and to the true dharma Your particular chemistries were chosen with that understanding and we would like to shape this seminary accordingly, based on our understanding of your present existence It turns out to be a quite good combination of people-but one never knows what might happen later on Whatever that may be, it is not particularly threatening anyway; it is just an expression of growth of some kind We not want to make everybody gray and uniformed As a result of this seminary, you could actually understand the teachings better and more fully, both intellectually and in terms of practice The reason why it was necessary to attend a dathun as a prerequisite for applying to the seminary was that it creates some sense of personal connection towards meditation practice That attitude of connection with the discipline of meditation seems to be very important Every one of you is quite familiar with the practice, and some of you are medit