Difference between revisions of "Manual of Prajna Paramita - CLASS NOTES"
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− | === Class One: Perfection of Wisdom; the Three Jewels === | + | === Class One: [[Perfection of Wisdom]]; the [[Three Jewels]] === |
[[File:Buddha 21226.jpg|thumb|250px|]] | [[File:Buddha 21226.jpg|thumb|250px|]] | ||
− | [Everything in this course is from the Svatantrika school] | + | [Everything in this course is from the [[Svatantrika school]]] |
− | Perfection of Wisdom | + | [[Perfection of Wisdom]] |
− | Shakyamuni Buddha taught it for 51 years; three books remain: | + | [[Shakyamuni Buddha]] [[taught]] it for 51 years; three [[books]] remain: |
GYE DRING DU SUM | GYE DRING DU SUM | ||
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long middle short three | long middle short three | ||
− | The long sutra on Prajna Paramita Sutra has 100,000 verses | + | The long [[sutra]] on [[Prajna Paramita Sutra]] has [[100,000 verses]] |
− | The middle sutra has 20,000 verses | + | The middle [[sutra]] has 20,000 verses |
The short has 8,000 verses | The short has 8,000 verses | ||
− | Together they are called YUM, or mother, because the perfection of wisdom produces all the Buddhas. | + | Together they are called YUM, or mother, because the [[perfection of wisdom]] produces all the [[Buddhas]]. |
− | These books only remain in Tibetan. The Sanskrit libraries were burned by Moslems invading India. | + | These [[books]] only remain in [[Tibetan]]. The [[Sanskrit]] libraries were burned by Moslems invading [[India]]. |
− | The commentary was taught by Maitreya to Asanga (~350 A.D.). The commentary on the three books above by Asanga/Maitreya is called Ornament of Realizations (short GYEN in Tibetan). It’s 50 pages in a code, so we need a commentary on this commentary. That commentary is by Haribhadra (850 A.D.), called Clarification. That one is too hard also, as is | + | The commentary was [[taught]] by [[Maitreya]] to [[Asanga]] (~350 A.D.). The commentary on the three [[books]] above by Asanga/Maitreya is called Ornament of Realizations (short GYEN in [[Tibetan]]). It’s 50 pages in a code, so we need a commentary on this commentary. That commentary is by [[Haribhadra]] (850 A.D.), called Clarification. That one is too hard also, as is |
− | Je Tsongkhapa’s commentary (~1400). So we study the commentary by Kedrup Tempa Dargye (1493-1568), called the Analysis of the Perfection of Wisdom. | + | [[Je Tsongkhapa’s]] commentary (~1400). So we study the commentary by [[Kedrup]] [[Tempa Dargye]] (1493-1568), called the Analysis of the [[Perfection of Wisdom]]. |
− | Definition of Prajñaparamita: - The perception of emptiness under the influence of the desire to help all sentient beings. - emptiness with love (bodhichitta). | + | [[Definition]] of [[Prajñaparamita]]: - The [[perception]] of [[emptiness]] under the influence of the [[desire]] to help all [[sentient beings]]. - [[emptiness]] with [[love]] ([[bodhichitta]]). |
− | Realization or understanding of emptiness (wisdom) without bodhichitta isn’t perfected. Bodhichitta without understanding emptiness isn’t perfected. | + | [[Realization]] or [[understanding]] of [[emptiness]] ([[wisdom]]) without [[bodhichitta]] isn’t perfected. [[Bodhichitta]] without [[understanding]] [[emptiness]] isn’t perfected. |
− | Arya is anyone who has direct perception of emptiness. | + | [[Arya]] is anyone who has direct [[perception]] of [[emptiness]]. |
− | Arhant is anyone who has reached nirvana. After you perceive emptiness directly, it requires training and the application of that direct perception of emptiness to your thoughts to change the way you think and behave to reach nirvana and become an Arhant. | + | [[Arhant]] is anyone who has reached [[nirvana]]. After you {{Wiki|perceive}} [[emptiness]] directly, it requires {{Wiki|training}} and the application of that direct [[perception]] of [[emptiness]] to your [[thoughts]] to change the way you think and behave to reach [[nirvana]] and become an [[Arhant]]. |
− | There are three levels of Perfection of Wisdom: | + | There are three levels of [[Perfection of Wisdom]]: |
− | 1.) Perfection of Wisdom of the path - one who has seen emptiness directly and has bodhichitta. This person is not yet a Buddha. | + | 1.) [[Perfection of Wisdom]] of the [[path]] - one who has seen [[emptiness]] directly and has [[bodhichitta]]. This [[person]] is not yet a [[Buddha]]. |
− | 2.) Perfection of Wisdom of the result - One who has seen emptiness directly and sees all things simultaneously as both empty and deceptive reality. Sees all past, present, and future simultaneously. This person is a Buddha. | + | 2.) [[Perfection of Wisdom]] of the result - One who has seen [[emptiness]] directly and sees all things simultaneously as both [[empty]] and deceptive [[reality]]. Sees all {{Wiki|past}}, {{Wiki|present}}, and {{Wiki|future}} simultaneously. This [[person]] is a [[Buddha]]. |
− | 3.) Books about Perfection of Wisdom and teachings. (The sounds of the words of the Buddha.) | + | 3.) [[Books]] about [[Perfection of Wisdom]] and teachings. (The {{Wiki|sounds}} of the [[words of the Buddha]].) |
− | Refuge – Buddha, Dharma, Sangha – Three Jewels | + | [[Refuge]] – [[Buddha]], [[Dharma]], [[Sangha]] – [[Three Jewels]] |
− | For refuge to be real, there must be: | + | For [[refuge]] to be real, there must be: |
− | (1) fear of suffering, i.e. wanting protection (renunciation), and | + | (1) {{Wiki|fear}} of [[suffering]], i.e. wanting [[protection]] ([[renunciation]]), and |
− | (2) belief that something can help/protect you. Nothing in the world can protect you from suffering, except for the Three Jewels. (Called jewels because we go to them for refuge.) | + | (2) [[belief]] that something can help/protect you. Nothing in the [[world]] can {{Wiki|protect}} you from [[suffering]], except for the [[Three Jewels]]. (Called [[jewels]] because we go to them for [[refuge]].) |
− | The Buddha Jewel is the ultimate protection. The Buddha has reached the end of the path and has satisfied both needs (his own and others’). | + | The [[Buddha Jewel]] is the [[Wikipedia:Absolute (philosophy)|ultimate]] [[protection]]. The [[Buddha]] has reached the end of the [[path]] and has satisfied both needs (his [[own]] and others’). |
− | The Dharma Jewel is the teachings. The Buddha is no good to you if he or she can’t communicate with you. The teachings are in: | + | [[The Dharma Jewel]] is the teachings. The [[Buddha]] is no good to you if he or she can’t {{Wiki|communicate}} with you. The teachings are in: |
1) books/words | 1) books/words | ||
− | 2) in the hearts of people who have the paths/ideas in their mindstreams. The Dharma jewel is two parts: path: (idea) which leads you out of suffering, and cessation: which is stopping bad qualities within you. | + | 2) in the hearts of [[people]] who have the paths/ideas in their [[mindstreams]]. The [[Dharma]] [[jewel]] is two parts: [[path]]: ([[idea]]) which leads you out of [[suffering]], and [[cessation]]: which is stopping bad qualities within you. |
− | The Sangha Jewel is anyone who has perceived emptiness directly. | + | The [[Sangha Jewel]] is anyone who has [[perceived]] [[emptiness]] directly. |
− | Ultimate Refuge - any refuge where the process of the journey along the path has reach its final goal, i.e. a Buddha or something about a Buddha. | + | {{Wiki|Ultimate}} [[Refuge]] - any [[refuge]] where the process of the journey along the [[path]] has reach its final goal, i.e. a [[Buddha]] or something about a [[Buddha]]. |
− | === Class Two: Refuge – Five Divisions/ Eight Qualities of a Buddha === | + | === Class Two: [[Refuge]] – Five Divisions/ Eight Qualities of a [[Buddha]] === |
[[File:Img5.jpg|thumb|250px|]] | [[File:Img5.jpg|thumb|250px|]] | ||
− | Definition of going for Refuge: | + | [[Definition]] of going for [[Refuge]]: |
YUL SHEN-LA RANG-TOB-KYI REWA CHAWAY SEMPA | YUL SHEN-LA RANG-TOB-KYI REWA CHAWAY SEMPA | ||
− | object another to itself power by hope all movement of the mind | + | [[object]] another to itself power by {{Wiki|hope}} all {{Wiki|movement}} of the [[mind]] |
KHAMDREY TSENYI | KHAMDREY TSENYI | ||
− | going for refuge definition | + | [[going for refuge]] [[definition]] |
− | Refuge is that thought which of its own power puts all its hopes in another (external) object. Going for refuge is different from the object of refuge. You go for refuge to the object of refuge. | + | [[Refuge]] is that [[thought]] which of its [[own]] power puts all its [[Wikipedia:Hope|hopes]] in another (external) [[object]]. [[Going for refuge]] is different from the [[object]] of [[refuge]]. You go for [[refuge]] to the [[object]] of [[refuge]]. |
− | Two kinds of refuge: | + | Two kinds of [[refuge]]: |
− | 1.) ordinary - People in the world take refuge in worldly or material things (food, sex, $). | + | 1.) ordinary - [[People]] in the [[world]] [[take refuge]] in [[worldly]] or material things ([[food]], {{Wiki|sex}}, $). |
− | 2.) exceptional - Buddhist refuge in the Three Jewels. When you have refuge, you have the state of mind of being fearful, and go for protection with the absolute certainty that it will help. | + | 2.) [[exceptional]] - [[Buddhist]] [[refuge]] in the [[Three Jewels]]. When you have [[refuge]], you have the [[state of mind]] of being {{Wiki|fearful}}, and go for [[protection]] with the [[absolute]] {{Wiki|certainty}} that it will help. |
− | Five divisions of Buddhist (exceptional) refuge: | + | Five divisions of [[Buddhist]] ([[exceptional]]) [[refuge]]: |
− | Three types of practitioner: | + | Three types of [[practitioner]]: |
KYEBU CHUNG DRING CHENPO SUM | KYEBU CHUNG DRING CHENPO SUM | ||
− | person small middle big/great three | + | [[person]] small middle big/great three |
− | 1.) Small: Small scope is the minimum motivation you can have and still be Buddhist. Wanting to escape the three lower rebirths. If you work with this motivation, you will get all things you need in this life also, because the virtues necessary to avoid lower rebirth are the same ones that bring happiness now. | + | 1.) Small: Small scope is the minimum [[motivation]] you can have and still be [[Buddhist]]. Wanting to escape the three lower [[rebirths]]. If you work with this [[motivation]], you will get all things you need in this [[life]] also, because the [[virtues]] necessary to avoid [[lower rebirth]] are the same ones that bring [[happiness]] now. |
− | 2.) Medium: Motivation is to escape all forms of suffering cyclic existance. Understand that all is suffering and every satisfaction is transient. | + | 2.) {{Wiki|Medium}}: [[Motivation]] is to escape all [[forms]] of [[suffering]] cyclic existance. Understand that all is [[suffering]] and every [[satisfaction]] is transient. |
− | 3.) Great: Motivation to escape all forms of suffering for self and all others. (Must also have lower and medium motivations) | + | 3.) Great: [[Motivation]] to escape all [[forms]] of [[suffering]] for [[self]] and all others. (Must also have lower and {{Wiki|medium}} motivations) |
− | GYUI KYAMDRO DREBUI KHAMDRO cause going for refuge result going for refuge | + | GYUI KYAMDRO DREBUI KHAMDRO [[cause]] [[going for refuge]] result [[going for refuge]] |
− | 4.) Result refuge: Going for refuge in my own future Sanghahood, Dharmahood, Buddhahood. | + | 4.) Result [[refuge]]: [[Going for refuge]] in my [[own]] {{Wiki|future}} Sanghahood, Dharmahood, [[Buddhahood]]. |
− | 5.) Cause refuge: Going for refuge in some quality which has already been achieved in another person, going for refuge to another person who has the Three Jewels already established in their mind. | + | 5.) [[Cause]] [[refuge]]: [[Going for refuge]] in some [[quality]] which has already been achieved in another [[person]], [[going for refuge]] to another [[person]] who has the [[Three Jewels]] already established in their [[mind]]. |
− | Why take refuge - In the short term (this life) there is no better protection. In the long term, you can achieve Buddhahood (because you must have refuge to practice tantra, which leads to Buddhahood.) | + | Why [[take refuge]] - In the short term (this [[life]]) there is no better [[protection]]. In the long term, you can achieve [[Buddhahood]] (because you must have [[refuge]] to [[practice tantra]], which leads to [[Buddhahood]].) |
− | Eight qualities of a Buddha (from Uttaratantra by Maitreya/Asanga) | + | Eight qualities of a [[Buddha]] (from [[Uttaratantra]] by Maitreya/Asanga) |
− | 1.) Uncaused - his Dharmakaya is uncaused; the emptiness of his omniscience is uncaused; his emptiness is uncaused. | + | 1.) Uncaused - his [[Dharmakaya]] is uncaused; the [[emptiness]] of his [[omniscience]] is uncaused; his [[emptiness]] is uncaused. |
− | 2.) Spontaneous - the Buddha will spontaneously appear to any being as soon as they are ready or ripe; similar to the moon always being ready to appear in any water that exists. | + | 2.) Spontaneous - the [[Buddha]] will spontaneously appear to any being as soon as they are ready or ripe; similar to the [[moon]] always being ready to appear in any [[water]] that [[exists]]. |
− | 3.) Realized by no other way - one can’t perceive the Dharmakaya conceptually or with sense perception. | + | 3.) [[Realized]] by no other way - one can’t {{Wiki|perceive}} the [[Dharmakaya]] conceptually or with [[sense perception]]. |
− | 4.) Knowledge - aware of our condition of suffering. | + | 4.) [[Knowledge]] - {{Wiki|aware}} of our [[condition]] of [[suffering]]. |
− | 5.) Love - cares about all. | + | 5.) [[Love]] - cares about all. |
− | 6.) Power - to do something based upon love and knowledge of our condition. His power is to teach you. | + | 6.) Power - to do something based upon [[love]] and [[knowledge]] of our [[condition]]. His power is to teach you. |
− | 7.) and 8.) Fulfills both needs – mine and his. He has no suffering. He is totally available to fulfill our needs; we aren’t able to take advantage because of our Karmic disposition. | + | 7.) and 8.) Fulfills both needs – mine and his. He has no [[suffering]]. He is totally available to fulfill our needs; we aren’t able to take advantage because of our [[Karmic]] disposition. |
− | ===Class Three: Bodhicitta and Mind === | + | ===Class Three: [[Bodhicitta]] and [[Mind]] === |
[[File:Meditat.jpg|thumb|250px|]] | [[File:Meditat.jpg|thumb|250px|]] | ||
− | Short Definition of Bodhichitta: | + | Short [[Definition]] of [[Bodhichitta]]: |
SEMKYE PA NI SHEN DUN DU YANGDAY DZOKPAY JANGCHUB DU | SEMKYE PA NI SHEN DUN DU YANGDAY DZOKPAY JANGCHUB DU | ||
− | Bodhichitta is for the sake of others total Enlightemnent the wish | + | [[Bodhichitta]] is for the [[sake]] of others total Enlightemnent the wish |
− | Bodhichitta is defined as the wish to achieve total enlightenment for the sake of others. | + | [[Bodhichitta]] is defined as the wish to achieve [[total enlightenment]] for the [[sake]] of others. |
− | The Svatantrika (lower Madhyamika) school says there are three Buddhahoods, i.e. three tracks, each with a different goal: | + | The [[Svatantrika]] (lower [[Madhyamika]]) school says there are three Buddhahoods, i.e. three tracks, each with a different goal: |
− | Mahayana——————(has five paths)——————> Buddhahood | + | Mahayana——————(has [[five paths]])——————> [[Buddhahood]] |
− | Self-made Buddhas——-(has five paths)——————> Nirvana | + | Self-made Buddhas——-(has [[five paths]])——————> [[Nirvana]] |
− | Listeners (Shravakas)—-(has five paths)——————> Nirvana (called | + | [[Listeners]] (Shravakas)—-(has [[five paths]])——————> [[Nirvana]] (called “[[listeners]]” because |
− | they can hear and teach Mahayana, but don’t practice it.) | + | they can hear and teach [[Mahayana]], but don’t practice it.) |
− | Each type of Buddhahood has five paths: accumulation, preparation, seeing, meditation, and no more learning. Each set of paths has different realizations while on those paths; each track perceives a different type of emptiness. Both nirvanas and Buddhahood have eliminated all suffering, but only Buddhahood has omniscience of all things. | + | Each type of [[Buddhahood]] has [[five paths]]: [[accumulation]], preparation, [[seeing]], [[meditation]], and no more {{Wiki|learning}}. Each set of [[paths]] has different realizations while on those [[paths]]; each track [[perceives]] a different type of [[emptiness]]. Both nirvanas and [[Buddhahood]] have eliminated all [[suffering]], but only [[Buddhahood]] has [[omniscience]] of all things. |
− | There are three different semkyes, or wishes for enlightenment: mahayana semkye is to benefit all sentient beings. The other two are for the two nirvanas above – listeners and selfmade Buddhas. | + | There are three different semkyes, or wishes for [[enlightenment]]: [[mahayana]] semkye is to [[benefit]] all [[sentient beings]]. The other two are for the two nirvanas above – [[listeners]] and selfmade [[Buddhas]]. |
− | Long definition of Bodhichitta: | + | Long [[definition]] of [[Bodhichitta]]: |
− | First, it is the main mental awareness belonging to the greater way, which is focussed on achieving total enlightenment for the benefit of others, and which is matched with a state of mind that is associated with it: the aspiration to achieve total enlightenment. Secondly, it is a knowledge belonging to the greater way, which acts as a door for entering the greater way (or is something of the type), and which is included into the activity side of the standard division into the two of “view” and | + | First, it is the main [[mental awareness]] belonging to the greater way, which is focussed on achieving [[total enlightenment]] for the [[benefit]] of others, and which is matched with a [[state of mind]] that is associated with it: the [[aspiration]] to achieve [[total enlightenment]]. Secondly, it is a [[knowledge]] belonging to the greater way, which acts as a door for entering the greater way (or is something of the type), and which is included into the [[activity]] side of the standard [[division]] into the two of “view” and “[[activity]]”. |
− | Bodhichitta is the “main” mind: it holds the two thoughts of Bodhichitta – wanting to be a Buddha and wanting to help all sentient beings. Because the mind can’t hold two thoughts simultaneously, then Bodhichitta must be main mind; otherwise it would lose Bodhichitta when thinking of wanting to help all sentient beings. | + | [[Bodhichitta]] is the “main” [[mind]]: it holds the two [[thoughts]] of [[Bodhichitta]] – wanting to be a [[Buddha]] and wanting to help all [[sentient beings]]. Because the [[mind]] can’t hold two [[thoughts]] simultaneously, then [[Bodhichitta]] must be [[main mind]]; otherwise it would lose [[Bodhichitta]] when [[thinking]] of wanting to help all [[sentient beings]]. |
− | The main mind can hold two complimentary thoughts simultaneously, but not two different thoughts. Main mind is awareness of an object – holding the object in the mind. Secondary mind is feeling good, bad, etc. about that object. Main mind focuses on the object and secondary mind follows after that. | + | The [[main mind]] can hold two complimentary [[thoughts]] simultaneously, but not two different [[thoughts]]. [[Main mind]] is [[awareness]] of an [[object]] – holding the [[object]] in the [[mind]]. Secondary [[mind]] is [[feeling]] good, bad, etc. about that [[object]]. [[Main mind]] focuses on the [[object]] and secondary [[mind]] follows after that. |
− | The definition of bodhichitta uses | + | The [[definition]] of [[bodhichitta]] uses “[[mental awareness]]” to qualify that this doesn’t refer to the [[sensory consciousness]] or [[awareness]] of the [[Buddha]]. |
− | It uses “belonging to the greater way” to signify that pre-bodhichitta (artificial or “sugar-cane” bodhichitta) – that bodhichitta which we try to force upon ourselves or try to get – isn’t what is meant. Rather, it means the feeling just comes without effort. That is the real and genuine bodhichitta, and the entry into Mahayana. | + | It uses “belonging to the greater way” to signify that pre-bodhichitta (artificial or “sugar-cane” [[bodhichitta]]) – that [[bodhichitta]] which we try to force upon ourselves or try to get – isn’t what is meant. Rather, it means the [[feeling]] just comes without [[effort]]. That is the real and genuine [[bodhichitta]], and the entry into [[Mahayana]]. |
− | The use of “for the benefit of others” in the definition of Bodhichitta clarifies that it doesn’t mean the enlightenment of listeners or solitary realizers. | + | The use of “for the [[benefit]] of others” in the [[definition]] of [[Bodhichitta]] clarifies that it doesn’t mean the [[enlightenment]] of [[listeners]] or [[solitary realizers]]. |
− | It uses | + | It uses “[[total enlightenment]]” to qualify that it’s the wish for the [[enlightenment]] of [[Buddhahood]] rather than of [[nirvana]]. |
− | === Class Four: Classifications of Bodhicitta === | + | === Class Four: Classifications of [[Bodhicitta]] === |
[[File:Image022.jpg|thumb|250px|]] | [[File:Image022.jpg|thumb|250px|]] | ||
− | The Five Paths to Buddhahood: | + | The [[Five Paths]] to [[Buddhahood]]: |
− | (The names don’t necessarily describe each path accurately.) | + | (The names don’t necessarily describe each [[path]] accurately.) |
− | Accumulation: To get on the first path, one must generate renuciation (and bodhichitta for Mahayana). This primarily refers to renunciation, and not to the accumulation of merit, although we do accumulate merit with renunciation. | + | [[Accumulation]]: To get on the first [[path]], one must generate renuciation (and [[bodhichitta]] for [[Mahayana]]). This primarily refers to [[renunciation]], and not to the [[accumulation of merit]], although we do [[accumulate]] [[merit]] with [[renunciation]]. |
− | Preparation: Preparing to see emptiness directly. The intellectual understanding of emptiness. | + | Preparation: Preparing to see [[emptiness]] directly. The [[intellectual]] [[understanding]] of [[emptiness]]. |
− | Seeing: Direct perception of emptiness (only takes a few minutes). The first bodhisattva bhumi is gained when you see emptiness with compassion in your heart. | + | [[Seeing]]: Direct [[perception]] of [[emptiness]] (only takes a few minutes). The first [[bodhisattva bhumi]] is gained when you see [[emptiness]] with [[compassion]] in your [[heart]]. |
− | Habituation: Getting used to and practicing what you saw in emptiness and reorienting your perception of what you see around you daily to agree with the perception of emptiness. Getting rid of inborn habit of seeing things as self-existant. (This takes a long time to practice.) | + | Habituation: Getting used to and practicing what you saw in [[emptiness]] and reorienting your [[perception]] of what you see around you daily to agree with the [[perception]] of [[emptiness]]. Getting rid of inborn [[Wikipedia:Habit (psychology)|habit]] of [[seeing]] things as self-existant. (This takes a long time to practice.) |
− | No more learning: Nirvana or Buddhahood attained. Got rid of all bad thoughts permanently. | + | No more {{Wiki|learning}}: [[Nirvana]] or [[Buddhahood]] [[attained]]. Got rid of all bad [[thoughts]] permanently. |
− | Classifying bodhichitta by level of spiritual understanding (four types) | + | Classifying [[bodhichitta]] by level of [[spiritual]] [[understanding]] (four types) |
1. MUPA CHUPAY SEMKYE | 1. MUPA CHUPAY SEMKYE | ||
− | belief act wish for enlightenment | + | [[belief]] act wish for [[enlightenment]] |
− | Person acting out of belief that things aren’t self-existant - has enlightened wish to help all sentient beings, and hasn’t seen emptiness. Want to help sentient beings and wants to become Buddha to do so. Realizes that they see things as deceptive reality and has belief that emptiness exists. Thinks things are self-existant, sees things as self-existant, and believes that things are not self-existant. (This kind of bodhichitta occurs on paths of accumulation and preparation.) | + | [[Person]] acting out of [[belief]] that things aren’t self-existant - has [[enlightened]] wish to help all [[sentient beings]], and hasn’t seen [[emptiness]]. Want to help [[sentient beings]] and wants to become [[Buddha]] to do so. Realizes that they see things as deceptive [[reality]] and has [[belief]] that [[emptiness]] [[exists]]. [[Thinks]] things are self-existant, sees things as self-existant, and believes that things are not self-existant. (This kind of [[bodhichitta]] occurs on [[paths of accumulation]] and preparation.) |
2. HLAKSAM DAKPAY SEMKYE | 2. HLAKSAM DAKPAY SEMKYE | ||
− | takes absolute pure wish for enlightenment personal responsibility | + | takes [[absolute]] [[pure]] wish for [[enlightenment]] personal {{Wiki|responsibility}} |
− | Someone who has experienced emptiness directly and sees things as they really are, so that bodhichitta is more intelligent and stronger. Has given up intellectual belief in self-existance as a result of seeing emptiness. Knows things are not self-existant, but is forced to see them that way outside of emptiness meditation. Has inate belief/view of self-existance. Sees things as empty in meditation and self-existant out of meditation. Person who permanently no longer has any belief in self-existance because of having seen emptiness directly. Doesn’t believe in self-existance, but still sees things as deceptive reality and has the seeds to see things as deceptive. (Occurs on paths of seeing and habituation.) | + | Someone who has [[experienced]] [[emptiness]] directly and sees things as they really are, so that [[bodhichitta]] is more {{Wiki|intelligent}} and stronger. Has given up [[intellectual]] [[belief]] in self-existance as a result of [[seeing]] [[emptiness]]. [[Knows]] things are not self-existant, but is forced to see them that way outside of [[emptiness]] [[meditation]]. Has inate belief/view of self-existance. Sees things as [[empty]] in [[meditation]] and self-existant out of [[meditation]]. [[Person]] who permanently no longer has any [[belief]] in self-existance because of having seen [[emptiness]] directly. Doesn’t believe in self-existance, but still sees things as deceptive [[reality]] and has the [[seeds]] to see things as deceptive. (Occurs on [[paths]] of [[seeing]] and habituation.) |
3. NAMPAR MINPAY SEMKYE | 3. NAMPAR MINPAY SEMKYE | ||
− | ripening bodhichitta | + | ripening [[bodhichitta]] |
− | Someone who looks at sentient beings and wants to help. When looking at sentient beings, doesn’t see them as self-existant, but still has seeds to see them as self-existant. Has given up inate belief of self-existance; no longer sees self as self-existent. Outside of meditation, sees everything as empty. Has given up the inborn habit of seeing things as self-existant. Can never again see things as self-existant, although still has the seeds to see things that way. Not a Buddha yet, because there are still karmic seeds in the mind to see things as self-existant. | + | Someone who looks at [[sentient beings]] and wants to help. When looking at [[sentient beings]], doesn’t see them as self-existant, but still has [[seeds]] to see them as self-existant. Has given up inate [[belief]] of self-existance; no longer sees [[self]] as [[self-existent]]. Outside of [[meditation]], sees everything as [[empty]]. Has given up the inborn [[Wikipedia:Habit (psychology)|habit]] of [[seeing]] things as self-existant. Can never again see things as self-existant, although still has the [[seeds]] to see things that way. Not a [[Buddha]] yet, because there are still [[karmic seeds]] in the [[mind]] to see things as self-existant. |
− | Doesn’t think things are self-existant, doesn’t see things as self-existant, but has the seeds to see things as self-existant. (The path of habituation has this kind of bodhichitta. Bhumis eight through ten occur here.) | + | Doesn’t think things are self-existant, doesn’t see things as self-existant, but has the [[seeds]] to see things as self-existant. (The [[path]] of habituation has this kind of [[bodhichitta]]. [[Bhumis]] eight through ten occur here.) |
4. DRIPPA PAKPAY SEMKYE | 4. DRIPPA PAKPAY SEMKYE | ||
− | obscurations eliminated bochichitta | + | [[obscurations]] eliminated bochichitta |
− | This person doesn’t think things are self-existant and doesn’t see them as self-existant. | + | This [[person]] doesn’t think things are self-existant and doesn’t see them as self-existant. |
− | There are no more seeds to see self-existance. This is a Buddha. | + | There are no more [[seeds]] to see self-existance. This is a [[Buddha]]. |
− | Dividing bodhichitta by the way one thinks (three types): | + | Dividing [[bodhichitta]] by the way one [[thinks]] (three types): |
1. GYALPO TABUI SEMKYE | 1. GYALPO TABUI SEMKYE | ||
− | king – like bodhichitta | + | [[king]] – like [[bodhichitta]] |
− | “I’ll get enlightenment first and then lead others to enlightenment.” | + | “I’ll get [[enlightenment]] first and then lead others to [[enlightenment]].” |
2. DZIBU TABUI SEMKYE | 2. DZIBU TABUI SEMKYE | ||
− | shepherd – like bodhichitta | + | shepherd – like [[bodhichitta]] |
− | “I’ll make sure others achieve enlightenment and then I’ll do it.” | + | “I’ll make sure others achieve [[enlightenment]] and then I’ll do it.” |
3. NYENPA TABUI SEMKYE | 3. NYENPA TABUI SEMKYE | ||
− | ferryman – like bodhichitta | + | ferryman – like [[bodhichitta]] |
− | “I want to reach enlightemnent at the same time as all sentient beings. We’ll go together.” | + | “I want to reach enlightemnent at the same time as all [[sentient beings]]. We’ll go together.” |
− | Dividing Bodhichitta by its basic nature (two types): | + | Dividing [[Bodhichitta]] by its basic [[nature]] (two types): |
1. MUNPA SEMKYE | 1. MUNPA SEMKYE | ||
− | prayer bodhichitta | + | [[prayer]] [[bodhichitta]] |
− | The wish for enlightenment that does not directly depend on taking the bodhisattva vow and engaging in bodhisattva deeds. | + | The wish for [[enlightenment]] that does not directly depend on taking the [[bodhisattva vow]] and engaging in [[bodhisattva]] [[deeds]]. |
2. JUKPA SEMKYE | 2. JUKPA SEMKYE | ||
− | engaging bodhichitta | + | engaging [[bodhichitta]] |
− | The wish for enlightenment that directly depends on taking the vow and actually engaging in the bodhisattva deeds. (When you take a vow to do or not to do something, then the action is much more powerful; breaking the vow is much more detrimental.) | + | The wish for [[enlightenment]] that directly depends on taking the [[vow]] and actually engaging in the [[bodhisattva]] [[deeds]]. (When you take a [[vow]] to do or not to do something, then the [[action]] is much more powerful; breaking the [[vow]] is much more detrimental.) |
− | Apparent bodhichitta - Wanting to become a Buddha to help all sentient beings. | + | Apparent [[bodhichitta]] - Wanting to become a [[Buddha]] to help all [[sentient beings]]. |
− | Ultimate bodhichitta - Direct perception of emptiness. (Nothing directly to do with helping others.) | + | {{Wiki|Ultimate}} [[bodhichitta]] - Direct [[perception]] of [[emptiness]]. (Nothing directly to do with helping others.) |
− | === Class Five: Definitions of Nirvana === | + | === Class Five: Definitions of [[Nirvana]] === |
[[File:Lord-Bu.jpg|thumb|250px|]] | [[File:Lord-Bu.jpg|thumb|250px|]] | ||
− | What is Nirvana? | + | What is [[Nirvana]]? |
NYUN-DRIP MA-LU-PA PANG PAY SO SOR TAK-GOG NYANG-DE | NYUN-DRIP MA-LU-PA PANG PAY SO SOR TAK-GOG NYANG-DE | ||
− | klesha obstacle in their eliminated one-by-one see cessation nirvana | + | [[klesha]] [[obstacle]] in their eliminated one-by-one see [[cessation]] [[nirvana]] |
− | mental affliction entirety | + | [[mental affliction]] entirety |
− | Nyun-drip means the mental afflictions (bad thoughts) and bak-chaks (potentials for bad thoughts, seeds, mental stains and predispositions to behave similarly again) that block or stop you from nirvana. A seed is a potential (to get angry, for instance) which will be triggered by events in the future. | + | Nyun-drip means the [[mental afflictions]] (bad [[thoughts]]) and bak-chaks (potentials for bad [[thoughts]], [[seeds]], [[mental]] stains and predispositions to behave similarly again) that block or stop you from [[nirvana]]. A seed is a potential (to get [[angry]], for instance) which will be triggered by events in the {{Wiki|future}}. |
− | Nyang-de, or nirvana, is an abbreviation for nyang-ngen (grief) le (beyond) depa (gone), or gone beyond grief. | + | Nyang-de, or [[nirvana]], is an abbreviation for nyang-ngen ([[grief]]) le (beyond) depa (gone), or gone beyond [[grief]]. |
− | Definition of nirvana: | + | [[Definition]] of [[nirvana]]: |
− | Nirvana is a cessation which comes from the individual analysis, and which consists of having eliminated the mental-affliction obstacles (and bak-chaks) in their entirety from your mental stream. Here, individual analysis refers to realizing the Four Arya Truths one-by-one after seeing emptiness directly. | + | [[Nirvana]] is a [[cessation]] which comes from the {{Wiki|individual}} analysis, and which consists of having eliminated the mental-affliction [[obstacles]] (and bak-chaks) in their entirety from your [[mental]] {{Wiki|stream}}. Here, {{Wiki|individual}} analysis refers to [[realizing]] the Four [[Arya]] [[Truths]] one-by-one after [[seeing]] [[emptiness]] directly. |
− | Cessations can be divided into two types: those you get before seeing emptiness (you have these on the first two paths) and those you get from seeing emptiness directly (on the third path – the path of seeing). | + | Cessations can be divided into two types: those you get before [[seeing]] [[emptiness]] (you have these on the first [[two paths]]) and those you get from [[seeing]] [[emptiness]] directly (on the third [[path]] – the [[path of seeing]]). |
− | The Four Noble Truths should be translated as the Four Arya Truths, because you see each of the four truths after becoming an arya (seeing emptiness), as you come down from the direct perception of emptiness. You see that life is suffering, and the cause (your own bad thoughts),cessation (and you see how many lives you have until you are finished), and the cause of cessation (the path). | + | The [[Four Noble Truths]] should be translated as the Four [[Arya]] [[Truths]], because you see each of the [[four truths]] after becoming an [[arya]] ([[seeing]] [[emptiness]]), as you come down from the direct [[perception]] of [[emptiness]]. You see that [[life is suffering]], and the [[cause]] (your [[own]] bad thoughts),cessation (and you see how many [[lives]] you have until you are finished), and the [[cause]] of [[cessation]] (the [[path]]). |
− | A bak-chak is an energetic potential or seed which arises when conditions are right. Once you see emptiness directly, you stop creating new causes for suffering, but you still have past seeds to experience. The process of death practice largely involves going through death without activating our bak-chaks. They’re there, but by not watering or activating them, they can’t cause our lower rebirth. | + | A bak-chak is an energetic potential or seed which arises when [[conditions]] are right. Once you see [[emptiness]] directly, you stop creating new [[causes]] for [[suffering]], but you still have {{Wiki|past}} [[seeds]] to [[experience]]. The process of [[death]] practice largely involves going through [[death]] without activating our bak-chaks. They’re there, but by not watering or activating them, they can’t [[cause]] our [[lower rebirth]]. |
− | A mental affliction is mental – made of mind. | + | A [[mental affliction]] is [[mental]] – made of [[mind]]. |
− | === Class Six: Divisions of Nirvana === | + | === Class Six: Divisions of [[Nirvana]] === |
[[File:Dawn 17.jpg|thumb|250px|]] | [[File:Dawn 17.jpg|thumb|250px|]] | ||
− | Four Types of Nirvana: (there are more, but we’re doing only four) | + | Four Types of [[Nirvana]]: (there are more, but we’re doing only four) |
1.) RANG-SHIN NYANG-DE | 1.) RANG-SHIN NYANG-DE | ||
− | natural nirvana | + | natural [[nirvana]] |
− | Natural nirvana. This is ultimate reality. It’s been like this forever, it occurs naturally. (This is a misnomer, because it’s not a real nirvana. It’s grouped with nirvana because it can never cause mental afflictions.) (continued in class six) | + | Natural [[nirvana]]. This is [[ultimate reality]]. It’s been like this forever, it occurs naturally. (This is a misnomer, because it’s not a real [[nirvana]]. It’s grouped with [[nirvana]] because it can never [[cause]] [[mental afflictions]].) (continued in class six) |
2.) HLAK – CHE NYANG-DE | 2.) HLAK – CHE NYANG-DE | ||
− | something having nirvana | + | something having [[nirvana]] |
left-over posessing | left-over posessing | ||
− | Nirvana with something left over: you attain nirvana and still have your body left over to finish this life, as well as karmic seeds. | + | [[Nirvana]] with something left over: you attain [[nirvana]] and still have your [[body]] left over to finish this [[life]], as well as [[karmic seeds]]. |
3.) HLAK – ME NYANG-DE | 3.) HLAK – ME NYANG-DE | ||
− | nothing left over nirvana | + | nothing left over [[nirvana]] |
− | Nirvana with nothing left over: you attain nirvana and don’t have a body after you die. Still have some karmic seeds. | + | [[Nirvana]] with nothing left over: you attain [[nirvana]] and don’t have a [[body]] after you [[die]]. Still have some [[karmic seeds]]. |
4.) MI-NE-PAY NYANG-DE SI – TA SHI – TA | 4.) MI-NE-PAY NYANG-DE SI – TA SHI – TA | ||
− | not to stay nirvana samsara edge/extreme peace edge/extreme | + | not to stay [[nirvana]] [[samsara]] edge/extreme [[peace]] edge/extreme |
− | Nirvana which does not stay in the extreme of samsara or in the extreme of peace (i.e. lower nirvana). Means the nirvana of a Buddha. Some lower schools say that when you reach nirvana with nothing left over, there is no longer a body or mind to the person; there is a person existing some way in cessation. | + | [[Nirvana]] which does not stay in the extreme of [[samsara]] or in the extreme of [[peace]] (i.e. lower [[nirvana]]). Means the [[nirvana]] of a [[Buddha]]. Some lower schools say that when you reach [[nirvana]] with nothing left over, there is no longer a [[body]] or [[mind]] to the [[person]]; there is a [[person]] [[existing]] some way in [[cessation]]. |
− | Five Heaps or Piles: (skandas) | + | [[Five Heaps]] or Piles: ([[skandas]]) |
− | 1) Physical body | + | 1) [[Physical body]] |
− | 2) Feeling (mental function of feeling) – sensory and emotional – You are always feeling. Can be divided into pain, pleasure, or neutral. | + | 2) [[Feeling]] ([[mental function]] of [[feeling]]) – sensory and [[emotional]] – You are always [[feeling]]. Can be divided into [[pain]], [[pleasure]], or [[neutral]]. |
− | 3) Discrimination - ability to distinguish between two things. (It’s a mental function) | + | 3) {{Wiki|Discrimination}} - ability to distinguish between two things. (It’s a [[mental function]]) |
4) Other Factors - everything not included in the other four heaps. | 4) Other Factors - everything not included in the other four heaps. | ||
− | 5) Main mind-consciousness - Six types: mental awareness, eye, ear, nose, taste, and touch awareness. | + | 5) Main [[mind-consciousness]] - Six types: [[mental awareness]], [[eye]], {{Wiki|ear}}, {{Wiki|nose}}, {{Wiki|taste}}, and {{Wiki|touch}} [[awareness]]. |
− | Out of the 46 mental functions feeling and discrimination are separate, because they are the source of samsara. You discriminate between two things, and say, “I like this and don’t like that.” | + | Out of the 46 {{Wiki|mental functions}} [[feeling]] and {{Wiki|discrimination}} are separate, because they are the source of [[samsara]]. You discriminate between two things, and say, “I like this and don’t like that.” |
− | Things needed to get to Nirvana - all must be present: | + | Things needed to get to [[Nirvana]] - all must be {{Wiki|present}}: |
1.) DAK – ME TOK-PAY SHE-RAB KYI LAP-PA | 1.) DAK – ME TOK-PAY SHE-RAB KYI LAP-PA | ||
− | self-nature no realization wisdom of training | + | [[self-nature]] no [[realization]] [[wisdom]] of {{Wiki|training}} |
− | Training in the wisdom realizing emptiness. The training of wisdom that realizes that nothing has any nature of its own (i.e. wisdom realizing emptiness). | + | Training in the [[wisdom]] [[realizing]] [[emptiness]]. The {{Wiki|training}} of [[wisdom]] that realizes that nothing has any [[nature]] of its [[own]] (i.e. [[wisdom]] [[realizing]] [[emptiness]]). |
2.) LAP-PA DAN-PO NYI-KYI SIN-PA | 2.) LAP-PA DAN-PO NYI-KYI SIN-PA | ||
− | training first two of under influence | + | {{Wiki|training}} first two of under influence |
− | Doing so under the influence of finely-tuned morality and concentration (the first two trainings) | + | Doing so under the influence of finely-tuned [[morality]] and [[concentration]] (the first two trainings) |
3.) TOK – SIN GOM – PA | 3.) TOK – SIN GOM – PA | ||
− | realization already habituate, or get used to | + | [[realization]] already [[habituate]], or get used to |
− | Getting used to what you’ve already realized about emptiness by habituating the mind. | + | Getting used to what you’ve already [[realized]] about [[emptiness]] by habituating the [[mind]]. |
− | Four results of the Buddhist path: | + | Four results of the [[Buddhist path]]: |
− | 1.) Stream-enterer - first step of being on your way out of samsara. Seeing emptiness directly, and becoming an arya. | + | 1.) [[Stream-enterer]] - first step of being on your way out of [[samsara]]. [[Seeing]] [[emptiness]] directly, and becoming an [[arya]]. |
− | 2.) Once-returner - Will take rebirth in the desire realms one more time. | + | 2.) [[Once-returner]] - Will take [[rebirth]] in the [[desire realms]] one more time. |
− | 3.) Non-returner - Will not come back to the six desire realms again. | + | 3.) [[Non-returner]] - Will not come back to the six [[desire realms]] again. |
− | 4.) Arhant - | + | 4.) [[Arhant]] - “[[foe-destroyer]]” has [[attained]] [[nirvana]] by destroying the bad [[thoughts]] and their [[seeds]]. |
− | === Class Seven: Proof of Emptiness; Understanding the Gak-ja === | + | === Class Seven: [[Proof]] of [[Emptiness]]; [[Understanding]] the Gak-ja === |
[[File:Buddha74kl.jpg|thumb|250px|]] | [[File:Buddha74kl.jpg|thumb|250px|]] | ||
− | Identifying the object that we deny: | + | Identifying the [[object]] that we deny: |
GAK – JA | GAK – JA | ||
− | to deny or refute object to be | + | to deny or refute [[object]] to be |
− | Gak-ja means self-existant thing, a thing which exists by itself. There is no such thing. It is self-nature. The thing or object which we deny exists; the thing which emptiness is empty of. | + | Gak-ja means self-existant thing, a thing which [[exists]] by itself. There is no such thing. It is [[self-nature]]. The thing or [[object]] which we deny [[exists]]; the thing which [[emptiness]] is [[empty]] of. |
− | When we speak of emptiness, emptiness means something is missing or isn’t there. The gak-ja is what isn’t there in emptiness. | + | When we speak of [[emptiness]], [[emptiness]] means something is missing or isn’t there. The gak-ja is what isn’t there in [[emptiness]]. |
− | If you don’t know what emptiness is empty of, you can’t study emptiness. If you don’t understand what exists, you can’t refute its existance (ex. if you don’t know what a vase is, you can’t prove there isn’t one on the table.) You must have good understanding of what a self-existant thing is. | + | If you don’t know what [[emptiness]] is [[empty]] of, you can’t study [[emptiness]]. If you don’t understand what [[exists]], you can’t refute its existance (ex. if you don’t know what a [[vase]] is, you can’t prove there isn’t one on the table.) You must have good [[understanding]] of what a self-existant thing is. |
− | The gak-ja does not really exist. If it did exist, it would have to exist in a way opposite to the way in which things really do exist (conventionally or deceptively). You can’t have a negative emotion unless you are focused on a gak-ja - a thing which doesn’t even exist. | + | The gak-ja does not really [[exist]]. If it did [[exist]], it would have to [[exist]] in a way opposite to the way in which things really do [[exist]] ({{Wiki|conventionally}} or deceptively). You can’t have a negative [[emotion]] unless you are focused on a gak-ja - a thing which doesn’t even [[exist]]. |
LO NU – ME LA NANG-WAY WANG – GI SHAK – TSAM | LO NU – ME LA NANG-WAY WANG – GI SHAK – TSAM | ||
− | mind hurt not to appears power by the established just | + | [[mind]] {{Wiki|hurt}} not to appears power by the established just |
− | (i.e. mind unimpaired by as existing illness, anger, drugs, etc.) | + | (i.e. [[mind]] unimpaired by as [[existing]] {{Wiki|illness}}, [[anger]], [[drugs]], etc.) |
− | Svatantrika position of how things exist (in conventional reality or dependant origination): Things exist in dependence on | + | [[Svatantrika]] position of how things [[exist]] (in [[Wikipedia:Convention (norm)|conventional]] [[reality]] or [[dependant origination]]): Things [[exist]] in [[dependence]] on |
− | 1.) the thing being out there (ex. flowers), and | + | 1.) the thing being out there (ex. [[flowers]]), and |
− | 2.) someone perceiving them with an unimpaired mind. Both factors must be present. It does not exist out there through some way of being on its own. | + | 2.) someone perceiving them with an unimpaired [[mind]]. Both factors must be {{Wiki|present}}. It does not [[exist]] out there through some way of being on its [[own]]. |
− | The gak-ja is anything which appears without one of the two factors above being present. If something existed out there on its own without depending on me perceiving it or it appearing to me, that’s a gak-ja. | + | The gak-ja is anything which appears without one of the two factors above being {{Wiki|present}}. If something existed out there on its [[own]] without depending on me perceiving it or it appearing to me, that’s a gak-ja. |
− | The way in which things exist conventionally is that the flowers appear to me and I see them. | + | The way in which things [[exist]] {{Wiki|conventionally}} is that the [[flowers]] appear to me and I see them. |
− | They don’t exist out there on their own as a self-existant thing. We normally see things as a gak-ja, independent of factors, and out there self-existantly. | + | They don’t [[exist]] out there on their [[own]] as a self-existant thing. We normally see things as a gak-ja, {{Wiki|independent}} of factors, and out there self-existantly. |
− | Example: The Magic Show | + | Example: The [[Magic]] Show |
− | The magician in a crowd takes a stick, casts a spell, and turns it into a horse. The crowd sees a horse. The magician sees a horse, but believes it’s a stick. The spell requires a stick and a perceiver. | + | The [[Wikipedia:Magician(paranormal)|magician]] in a crowd takes a stick, casts a spell, and turns it into a [[horse]]. The crowd sees a [[horse]]. The [[Wikipedia:Magician(paranormal)|magician]] sees a [[horse]], but believes it’s a stick. The spell requires a stick and a {{Wiki|perceiver}}. |
− | If there were no stick, then everything you look at would appear as a horse. The first component is important – something out there must appear as a stick or a horse (must have some stickness or horseness), or everything I see would appear as a stick or horse. If there were no spell, the crowd wouldn’t see the horse; they need the state of mind to see the horse. | + | If there were no stick, then everything you look at would appear as a [[horse]]. The first component is important – something out there must appear as a stick or a [[horse]] (must have some stickness or horseness), or everything I see would appear as a stick or [[horse]]. If there were no spell, the crowd wouldn’t see the [[horse]]; they need the [[state of mind]] to see the [[horse]]. |
Someone who comes up to the crowd after the spell just sees a stick there. | Someone who comes up to the crowd after the spell just sees a stick there. | ||
− | 1.) Spectators - see a horse and believe there’s a horse there. | + | 1.) Spectators - see a [[horse]] and believe there’s a [[horse]] there. |
− | 2.) Magician - sees a horse and doesn’t believe there’s a horse there. | + | 2.) Magician - sees a [[horse]] and doesn’t believe there’s a [[horse]] there. |
− | 3.) Latecomer - doesn’t see a horse and doesn’t believe there’s a horse there. | + | 3.) Latecomer - doesn’t see a [[horse]] and doesn’t believe there’s a [[horse]] there. |
Corresponds to: | Corresponds to: | ||
− | 1.) Someone who has not seen emptiness directly sees things as self-existant and believes they are self-existant. | + | 1.) Someone who has not seen [[emptiness]] directly sees things as self-existant and believes they are self-existant. |
− | 2.) Someone who has seen emptiness directly and who is not in meditation sees things as self-existant and but doesn’t believe it. | + | 2.) Someone who has seen [[emptiness]] directly and who is not in [[meditation]] sees things as self-existant and but doesn’t believe it. |
− | 3.) Someone (not a Buddha) abiding in direct perception of emptiness doesn’t see things as self-existant and doesn’t believe they are self-existant. | + | 3.) Someone (not a [[Buddha]]) abiding in direct [[perception]] of [[emptiness]] doesn’t see things as self-existant and doesn’t believe they are self-existant. |
− | === Class Eight: Five Different Proofs of Emptiness === | + | === Class Eight: Five Different Proofs of [[Emptiness]] === |
[[File:Afnn.jpg|thumb|250px|]] | [[File:Afnn.jpg|thumb|250px|]] | ||
− | Five ways to prove emptiness: (elaborations for each follow in the next section.) | + | Five ways to prove [[emptiness]]: (elaborations for each follow in the next section.) |
1.) CHIK – DU DREL | 1.) CHIK – DU DREL | ||
− | one many empty | + | one many [[empty]] |
− | The emptiness of one or many; do they exist as one or many? | + | The [[emptiness]] of one or many; do they [[exist]] as one or many? |
2.) DORJE SEKMA | 2.) DORJE SEKMA | ||
− | diamond sliver | + | [[diamond]] sliver |
− | Sliver of diamond: Things can’t arise from themselves, or from something else, or from both, or without a cause (i.e. neither from themselves nor from something else). | + | Sliver of [[diamond]]: Things can’t arise from themselves, or from something else, or from both, or without a [[cause]] (i.e. neither from themselves nor from something else). |
3.) YU – ME KYE – GOK | 3.) YU – ME KYE – GOK | ||
− | exist not to arise to deny | + | [[exist]] not to arise to deny |
− | Denial that things which exist or do not exist could arise. Denying that a thing could grow (arise) from a thing that exists, or from something that does not exist, or from both, or from neither. | + | Denial that things which [[exist]] or do not [[exist]] could arise. Denying that a thing could grow (arise) from a thing that [[exists]], or from something that does not [[exist]], or from both, or from neither. |
4.) MU – SHI KYE – GOK | 4.) MU – SHI KYE – GOK | ||
Line 439: | Line 439: | ||
possibilities four to arise to deny | possibilities four to arise to deny | ||
− | The denial that things could arise through any of the four possibilities. Denying that multiple results come from multiple causes, denying that single results come from multiple causes, denying that multiple results come from single causes, denying that single results come from single causes. | + | The {{Wiki|denial}} that things could arise through any of the four possibilities. Denying that multiple results come from multiple [[causes]], denying that single results come from multiple [[causes]], denying that multiple results come from single [[causes]], denying that single results come from single [[causes]]. |
5.) TEN – DREL GYI – RIKPA (also called RIK-PAY GYALPO) | 5.) TEN – DREL GYI – RIKPA (also called RIK-PAY GYALPO) | ||
− | interdependence of reasoning ( of reasons king ) | + | [[interdependence]] of {{Wiki|reasoning}} ( of [[reasons]] [[king]] ) |
− | Reasoning of interdependence (dependant origination) (also known as King of Reasonings). | + | {{Wiki|Reasoning}} of [[interdependence]] ([[dependant origination]]) (also known as [[King]] of Reasonings). |
Things are not self-existant because they depend upon other things. | Things are not self-existant because they depend upon other things. | ||
− | How to prove a logical statement: | + | How to prove a [[logical]] statement: |
− | There are three (sometimes four) parts to every logical statement. The first part is the subject. | + | There are three (sometimes four) parts to every [[logical]] statement. The first part is the [[subject]]. |
− | Example of the first argument, the emptiness of one or many: | + | Example of the first argument, the [[emptiness]] of one or many: |
− | 1.) The first proof of emptiness (the emptiness of one or many) takes as its subject these three knowledges: | + | 1.) The first [[proof]] of [[emptiness]] (the [[emptiness]] of one or many) takes as its [[subject]] these [[three knowledges]]: |
− | Consider the three knowledges: | + | Consider the [[three knowledges]]: |
− | a.) Basic knowledge - perception of selflessness. | + | a.) Basic [[knowledge]] - [[perception]] of [[selflessness]]. |
− | b.) Path knowledge - perception of emptiness by a bodhisattva. | + | b.) [[Path knowledge]] - [[perception]] of [[emptiness]] by a [[bodhisattva]]. |
− | c.) Knowledge of all things. | + | c.) [[Knowledge]] of all things. |
− | 2.) The second part of a logical statement is the characteristic we are asserting – what we are trying to prove – or the thing the other person doesn’t see: | + | 2.) The second part of a [[logical]] statement is the [[characteristic]] we are asserting – what we are trying to prove – or the thing the other [[person]] doesn’t see: |
− | They do not exist really. (Really refers to being self-existant, independent of my perception, and their appearing–i.e. as a gak-ja–from their own side.) | + | They do not [[exist]] really. (Really refers to being self-existant, {{Wiki|independent}} of my [[perception]], and their appearing–i.e. as a gak-ja–from their [[own]] side.) |
− | 3.) The third part of a logical statement is the reason: | + | 3.) The third part of a [[logical]] statement is the [[reason]]: |
− | Because they do not exist really as one, they do not exist really as many. | + | Because they do not [[exist]] really as one, they do not [[exist]] really as many. |
− | 4.) The fourth part of a logical statement is a supporting example (preferably something the other person has seen). | + | 4.) The fourth part of a [[logical]] statement is a supporting example (preferably something the other [[person]] has seen). |
− | They are, for example, like a reflection of an image in a mirror. The image looks real, but isn’t. | + | They are, for example, like a {{Wiki|reflection}} of an image in a [[mirror]]. The image looks real, but isn’t. |
− | === Class Nine: First Proof of Emptiness – One or Many === | + | === Class Nine: First [[Proof]] of [[Emptiness]] – One or Many === |
[[File:Ies4peace3.jpg|thumb|250px|]] | [[File:Ies4peace3.jpg|thumb|250px|]] | ||
− | Elaboration on how to prove a logical statement | + | [[Elaboration]] on how to prove a [[logical]] statement |
− | Logical statements: | + | [[Logical]] statements: |
− | 1.) Consider the sun subject | + | 1.) Consider the {{Wiki|sun}} [[subject]] |
− | 2.) The sun is not blue characteristic to be proven | + | 2.) The {{Wiki|sun}} is not blue [[characteristic]] to be proven |
− | 3.) Because it is yellow reason | + | 3.) Because it is [[yellow]] [[reason]] |
− | Proof of one or many: | + | [[Proof]] of one or many: |
− | If you prove that something doesn’t exist as one or as many, then you’ve proved it doesn’t exist at all, because there are no other options except not existing. One and many encompass all possible things. | + | If you prove that something doesn’t [[exist]] as one or as many, then you’ve proved it doesn’t [[exist]] at all, because there are no other options except not [[existing]]. One and many encompass all possible things. |
− | Three relationships have to be there for a proof to be valid: | + | Three relationships have to be there for a [[proof]] to be valid: |
− | 1.) The reason has to be a quality of the subject, i.e. the reason must be true about the subject. Here, 3 does connect to 1; the sun must be yellow, or you can’t apply the proof. | + | 1.) The [[reason]] has to be a [[quality]] of the [[subject]], i.e. the [[reason]] must be true about the [[subject]]. Here, 3 does connect to 1; the {{Wiki|sun}} must be [[yellow]], or you can’t apply the [[proof]]. |
− | 2.) The relationship between the reason and the characteristic it proves must be sound. Therefore, here it must be true that if 3 is true, then 2 occurs, i.e. if something is yellow, then it cannot simultaneously be blue. | + | 2.) The relationship between the [[reason]] and the [[characteristic]] it proves must be [[sound]]. Therefore, here it must be true that if 3 is true, then 2 occurs, i.e. if something is [[yellow]], then it cannot simultaneously be blue. |
− | 3.) The relationship between the characteristic to be proven and its reason must be such that if you negate the characteristic to be proven and you negate the reason, their relationship is still true. Therefore, if you negate 2, 3 is also negated, as shown by the example: if the sun is not not blue (i.e. is blue), then it is not yellow. The person you’re proving it to must see and accept that the sun is yellow. He or she must accept that it can’t be yellow and blue sumultaneously, and that if it’s blue, it can’t be yellow. | + | 3.) The relationship between the [[characteristic]] to be proven and its [[reason]] must be such that if you negate the [[characteristic]] to be proven and you negate the [[reason]], their relationship is still true. Therefore, if you negate 2, 3 is also negated, as shown by the example: if the {{Wiki|sun}} is not not blue (i.e. is blue), then it is not [[yellow]]. The [[person]] you’re proving it to must see and accept that the {{Wiki|sun}} is [[yellow]]. He or she must accept that it can’t be [[yellow]] and blue sumultaneously, and that if it’s blue, it can’t be [[yellow]]. |
− | All of these elements must already be present in their mind. The proof ties them all together, and points to the correct conclusion. Before, he had seen the sun, known what yellow is, and known that if something is yellow, it can’t be blue. He had thought the sun was blue because he had never tied the elements together before. | + | All of these [[elements]] must already be {{Wiki|present}} in their [[mind]]. The [[proof]] ties them all together, and points to the correct conclusion. Before, he had seen the {{Wiki|sun}}, known what [[yellow]] is, and known that if something is [[yellow]], it can’t be blue. He had [[thought]] the {{Wiki|sun}} was blue because he had never tied the [[elements]] together before. |
− | Statement of the first proof of emptiness – one or many | + | Statement of the first [[proof]] of [[emptiness]] – one or many |
− | 1.) Consider the three knowledges (see last week’s notes). They do not exist really because they don’t really exist as one or many. If you leave out “really”, then they do exist (as many). “Really” qualifies them, meaning that they exist dependent upon someone’s perception. | + | 1.) Consider the [[three knowledges]] (see last week’s notes). They do not [[exist]] really because they don’t really [[exist]] as one or many. If you leave out “really”, then they do [[exist]] (as many). “Really” qualifies them, meaning that they [[exist]] [[dependent upon]] someone’s [[perception]]. |
− | 2.) The three knowledges do not exist really. | + | 2.) The [[three knowledges]] do not [[exist]] really. |
− | 3.) For they do not exist really as one or really as many. If you can prove that a thing can not exist as one, then it can not exist as many, either. Here, many means a collection of the one(s), not many different things, but many of the one. For example, if you can prove that a Martian does not exist, then you don’t need to prove that 100 Martians don’t exist. We will prove that something (in this instance the three knowledges) doesn’t exist as one, really. | + | 3.) For they do not [[exist]] really as one or really as many. If you can prove that a thing can not [[exist]] as one, then it can not [[exist]] as many, either. Here, many means a collection of the one(s), not many different things, but many of the one. For example, if you can prove that a Martian does not [[exist]], then you don’t need to prove that 100 Martians don’t [[exist]]. We will prove that something (in this instance the [[three knowledges]]) doesn’t [[exist]] as one, really. |
− | Proof of the first proof – things don’t exist really as one. | + | [[Proof]] of the first [[proof]] – things don’t [[exist]] really as one. |
− | 1.) Consider the three knowledges. (subject) | + | 1.) Consider the [[three knowledges]]. ([[subject]]) |
− | 2.) They don’t really exist as one. (characteristic to be proven) | + | 2.) They don’t really [[exist]] as one. ([[characteristic]] to be proven) |
− | 3.) This is because they have parts (according to the Svatantrika definition of emptiness.) (reason) | + | 3.) This is because they have parts (according to the [[Svatantrika]] [[definition]] of [[emptiness]].) ([[reason]]) |
The three relationships must hold true: | The three relationships must hold true: | ||
Line 529: | Line 529: | ||
c) If 2 is negated, then 3 is negated. | c) If 2 is negated, then 3 is negated. | ||
− | How to prove that if they have parts they do not really exist as one (if 3, then 2): | + | How to prove that if they have parts they do not really [[exist]] as one (if 3, then 2): |
− | Example: a pen – When you look at a pen, you cannot see the pen. You see the parts of the pen, for example the top, bottom, etc. It’s impossible to see the pen without looking at the parts of the pen. While you’re looking at the parts of the pen, it’s impossible to see the pen. You are seeing the top and then the bottom, then the back, etc. not the pen. You see various parts and clues, and then paint a complete picture in your mind of a pen for the thing which is out there, and believe it’s out there as a “pen”, rather than as a mental construct. If you perceive the parts, you can’t perceive the whole (one). If you weren’t perceiving the parts, you couldn’t see the object as existing at all. | + | Example: a pen – When you look at a pen, you cannot see the pen. You see the parts of the pen, for example the top, bottom, etc. It’s impossible to see the pen without looking at the parts of the pen. While you’re looking at the parts of the pen, it’s impossible to see the pen. You are [[seeing]] the top and then the bottom, then the back, etc. not the pen. You see various parts and clues, and then paint a complete picture in your [[mind]] of a pen for the thing which is out there, and believe it’s out there as a “pen”, rather than as a [[mental]] construct. If you {{Wiki|perceive}} the parts, you can’t {{Wiki|perceive}} the whole (one). If you weren’t perceiving the parts, you couldn’t see the [[object]] as [[existing]] at all. |
− | Even when you focus on one part, you can’t see it. When you look at the top, it has parts too – the top of it, the bottom of it, etc. Ad infinitum, as above. So where does anything come from; how do we perceive it if we can’t even see one complete part of it? Your mind fills in the image in a certain way caused by your past mental karma/seeds/mental functions. For this reason, even though I want my mind to fill everything in as pleasure, it doesn’t. For example, I want to perceive every meal as tasty, but that doesn’t happen. | + | Even when you focus on one part, you can’t see it. When you look at the top, it has parts too – the top of it, the bottom of it, etc. Ad infinitum, as above. So where does anything come from; how do we {{Wiki|perceive}} it if we can’t even see one complete part of it? Your [[mind]] fills in the image in a certain way [[caused]] by your {{Wiki|past}} [[mental]] karma/seeds/mental functions. For this [[reason]], even though I want my [[mind]] to fill everything in as [[pleasure]], it doesn’t. For example, I want to {{Wiki|perceive}} every meal as tasty, but that doesn’t happen. |
− | How to prove that the three knowledges have parts (that 3 is true of 1) | + | How to prove that the [[three knowledges]] have parts (that 3 is true of 1) |
− | Take the approach that if we prove that everything has parts, this will also apply to the three knowledges. All things can be classified as changing and unchanging. Changing things are classified as either physical or mental. Physical things can be classified as gross or subtle. | + | Take the approach that if we prove that everything has parts, this will also apply to the [[three knowledges]]. All things can be classified as changing and [[unchanging]]. Changing things are classified as either [[physical]] or [[mental]]. [[Physical]] things can be classified as gross or {{Wiki|subtle}}. |
Line 545: | Line 545: | ||
/ \ | / \ | ||
− | changing unchanging | + | changing [[unchanging]] |
/ \ | / \ | ||
− | physical mental / \ | + | [[physical]] [[mental]] / \ |
− | gross subtle | + | gross {{Wiki|subtle}} |
Line 557: | Line 557: | ||
To prove that all things have parts, we must prove that each subdivision | To prove that all things have parts, we must prove that each subdivision | ||
− | Gross physical things: | + | Gross [[physical]] things: |
− | 1.) If you cover part of a physical thing, another part is still there, so there must be parts. Covering two fingers leaves three fingers, so fingers are parts. Otherwise when you cover two fingers, none would be left. | + | 1.) If you cover part of a [[physical]] thing, another part is still there, so there must be parts. Covering two fingers leaves three fingers, so fingers are parts. Otherwise when you cover two fingers, none would be left. |
2.) If you didn’t have parts, when you moved one arm then the other would move, if it weren’t a separate part. | 2.) If you didn’t have parts, when you moved one arm then the other would move, if it weren’t a separate part. | ||
− | Subtle physical things: | + | [[Subtle]] [[physical]] things: |
− | Consider an atom. Do atoms touch, combine, or blend into each other, or do they occupy each other’s space so that every part of one atom is touched by the atom next to it? (O vs. OO) If they touch each other then there must be sides to it, which means it has parts (top, left, etc.). | + | Consider an {{Wiki|atom}}. Do [[atoms]] {{Wiki|touch}}, combine, or blend into each other, or do they occupy each other’s [[space]] so that every part of one {{Wiki|atom}} is touched by the {{Wiki|atom}} next to it? (O vs. OO) If they {{Wiki|touch}} each other then there must be sides to it, which means it has parts (top, left, etc.). |
− | If they existed in a way where every surface and point of an atom touched every surface and point of all others, then there would only be one atom in existance, and we wouldn’t have discrete objects like food, etc. | + | If they existed in a way where every surface and point of an {{Wiki|atom}} touched every surface and point of all others, then there would only be one {{Wiki|atom}} in existance, and we wouldn’t have discrete [[objects]] like [[food]], etc. |
− | Mental things: (includes mind and mental functions, i.e. basic awareness and all the functions like anger, concentration, love, etc.) | + | [[Mental]] things: (includes [[mind]] and {{Wiki|mental functions}}, i.e. basic [[awareness]] and all the functions like [[anger]], [[concentration]], [[love]], etc.) |
− | Mental things have direct and remote causes: | + | [[Mental]] things have direct and remote [[causes]]: |
− | Direct means happening right after the event, ex. Nina’s visual awareness of him. The direct cause is her visual awareness of him the moment before. Her eye, his skin, etc. are contributing factors, not a direct cause. Her perceiving him is the direct result. The direct cause flip-flops into the direct result without any time lapse. Like snapping fingers twice fast, with no space in between. | + | Direct means happening right after the event, ex. Nina’s [[visual]] [[awareness]] of him. The direct [[cause]] is her [[visual]] [[awareness]] of him the [[moment]] before. Her [[eye]], his {{Wiki|skin}}, etc. are contributing factors, not a direct [[cause]]. Her perceiving him is the direct result. The direct [[cause]] flip-flops into the direct result without any time lapse. Like snapping fingers twice fast, with no [[space]] in between. |
− | Remote means happening a moment or more after an event, with some pause between the events. For example, snap the fingers and pause before snapping a second time. The first snap is a remote cause of perceiving the second snap because you perceived the pause in between. Because mental things stream so that there are direct and remote causes for them (based upon time elapsed), they have parts. One mental event is composed of direct and remote causes – these are its parts, and to have them time must have elapsed. If there weren’t parts, then every prior mental event which leads to the next one would have to occur simultaneously and there would be one moment in time where everything occurred. | + | Remote means happening a [[moment]] or more after an event, with some pause between the events. For example, snap the fingers and pause before snapping a second time. The first snap is a remote [[cause]] of perceiving the second snap because you [[perceived]] the pause in between. Because [[mental]] things {{Wiki|stream}} so that there are direct and remote [[causes]] for them (based upon time elapsed), they have parts. One {{Wiki|mental event}} is composed of direct and remote [[causes]] – these are its parts, and to have them time must have elapsed. If there weren’t parts, then every prior {{Wiki|mental event}} which leads to the next one would have to occur simultaneously and there would be one [[moment]] in time where everything occurred. |
− | Unchanging things: | + | [[Unchanging]] things: |
− | There are three main types: cessations, empty space, and emptiness. | + | There are three main types: cessations, [[empty space]], and [[emptiness]]. |
− | Cessations include mental afflictions and their seeds. As an absence of something, their nature is unchanging. You don’t get more or less free of afflictions, you’re just free, so it’s unchanging in that its nature is constant. The parts are: cessation of intellectual belief in selfexistance, and cessation of inate or inborn belief in self-existence. | + | Cessations include [[mental afflictions]] and their [[seeds]]. As an absence of something, their [[nature]] is [[unchanging]]. You don’t get more or less free of [[afflictions]], you’re just free, so it’s [[unchanging]] in that its [[nature]] is [[constant]]. The parts are: [[cessation]] of [[intellectual]] [[belief]] in selfexistance, and [[cessation]] of inate or inborn [[belief]] in self-existence. |
− | Empty space is defined as the absence of an obstruction. Its parts are north, south, east, etc. | + | [[Empty]] [[space]] is defined as the absence of an obstruction. Its parts are [[north]], [[south]], [[east]], etc. |
− | Emptiness never changes; it can go in and out of existence; it has no beginning or end. Each object has its own emptiness, and all | + | [[Emptiness]] never changes; it can go in and out of [[existence]]; it has no beginning or end. Each [[object]] has its [[own]] [[emptiness]], and all [[objects]]’ [[emptinesses]] are the parts of [[emptiness]]. |
− | If everything in the universe has parts, then nothing exists really, which we have just proved. | + | If everything in the [[universe]] has parts, then nothing [[exists]] really, which we have just proved. |
− | === Class Ten: Who is Maitreya? === | + | === Class Ten: Who is [[Maitreya]]? === |
[[File:Maitrejja.jpg|thumb|250px|]] | [[File:Maitrejja.jpg|thumb|250px|]] | ||
− | In Tibetan: JAM-PA | + | In [[Tibetan]]: JAM-PA |
− | In Sanskrit: Maitreya | + | In [[Sanskrit]]: [[Maitreya]] |
− | In the open teachings, he is considered a bodhisattva; in the secret teachings he is considered a Buddha. | + | In the open teachings, he is considered a [[bodhisattva]]; in the [[secret teachings]] he is considered a [[Buddha]]. |
− | The teacher is the only connection to the Buddha. Without the teacher, you can’t learn the wisdom of enlightenment. He is the only window to the information, so you should treat him well. Even if he isn’t a Buddha, you should treat him as one anyway, because of this. As a Buddha, Maitreya still has the desire to fulfill his own needs. | + | The [[teacher]] is the only connection to the [[Buddha]]. Without the [[teacher]], you can’t learn the [[wisdom]] of [[enlightenment]]. He is the only window to the [[information]], so you should treat him well. Even if he isn’t a [[Buddha]], you should treat him as one anyway, because of this. As a [[Buddha]], [[Maitreya]] still has the [[desire]] to fulfill his [[own]] needs. |
− | b) The person who practices the tantra must be someone who is leading a very pure life. | + | b) The [[person]] who practices the [[tantra]] must be someone who is leading a very [[pure]] [[life]]. |
==See also== | ==See also== |
Revision as of 12:22, 24 December 2015
Class One: Perfection of Wisdom; the Three Jewels
[Everything in this course is from the Svatantrika school]
Shakyamuni Buddha taught it for 51 years; three books remain:
GYE DRING DU SUM
long middle short three
The long sutra on Prajna Paramita Sutra has 100,000 verses
The middle sutra has 20,000 verses
The short has 8,000 verses
Together they are called YUM, or mother, because the perfection of wisdom produces all the Buddhas.
These books only remain in Tibetan. The Sanskrit libraries were burned by Moslems invading India.
The commentary was taught by Maitreya to Asanga (~350 A.D.). The commentary on the three books above by Asanga/Maitreya is called Ornament of Realizations (short GYEN in Tibetan). It’s 50 pages in a code, so we need a commentary on this commentary. That commentary is by Haribhadra (850 A.D.), called Clarification. That one is too hard also, as is
Je Tsongkhapa’s commentary (~1400). So we study the commentary by Kedrup Tempa Dargye (1493-1568), called the Analysis of the Perfection of Wisdom.
Definition of Prajñaparamita: - The perception of emptiness under the influence of the desire to help all sentient beings. - emptiness with love (bodhichitta).
Realization or understanding of emptiness (wisdom) without bodhichitta isn’t perfected. Bodhichitta without understanding emptiness isn’t perfected.
Arya is anyone who has direct perception of emptiness.
Arhant is anyone who has reached nirvana. After you perceive emptiness directly, it requires training and the application of that direct perception of emptiness to your thoughts to change the way you think and behave to reach nirvana and become an Arhant.
There are three levels of Perfection of Wisdom:
1.) Perfection of Wisdom of the path - one who has seen emptiness directly and has bodhichitta. This person is not yet a Buddha.
2.) Perfection of Wisdom of the result - One who has seen emptiness directly and sees all things simultaneously as both empty and deceptive reality. Sees all past, present, and future simultaneously. This person is a Buddha.
3.) Books about Perfection of Wisdom and teachings. (The sounds of the words of the Buddha.)
Refuge – Buddha, Dharma, Sangha – Three Jewels
For refuge to be real, there must be:
(1) fear of suffering, i.e. wanting protection (renunciation), and
(2) belief that something can help/protect you. Nothing in the world can protect you from suffering, except for the Three Jewels. (Called jewels because we go to them for refuge.)
The Buddha Jewel is the ultimate protection. The Buddha has reached the end of the path and has satisfied both needs (his own and others’).
The Dharma Jewel is the teachings. The Buddha is no good to you if he or she can’t communicate with you. The teachings are in:
1) books/words
2) in the hearts of people who have the paths/ideas in their mindstreams. The Dharma jewel is two parts: path: (idea) which leads you out of suffering, and cessation: which is stopping bad qualities within you.
The Sangha Jewel is anyone who has perceived emptiness directly.
Ultimate Refuge - any refuge where the process of the journey along the path has reach its final goal, i.e. a Buddha or something about a Buddha.
Class Two: Refuge – Five Divisions/ Eight Qualities of a Buddha
Definition of going for Refuge:
YUL SHEN-LA RANG-TOB-KYI REWA CHAWAY SEMPA
object another to itself power by hope all movement of the mind
KHAMDREY TSENYI
Refuge is that thought which of its own power puts all its hopes in another (external) object. Going for refuge is different from the object of refuge. You go for refuge to the object of refuge.
Two kinds of refuge:
1.) ordinary - People in the world take refuge in worldly or material things (food, sex, $).
2.) exceptional - Buddhist refuge in the Three Jewels. When you have refuge, you have the state of mind of being fearful, and go for protection with the absolute certainty that it will help.
Five divisions of Buddhist (exceptional) refuge:
Three types of practitioner:
KYEBU CHUNG DRING CHENPO SUM
person small middle big/great three
1.) Small: Small scope is the minimum motivation you can have and still be Buddhist. Wanting to escape the three lower rebirths. If you work with this motivation, you will get all things you need in this life also, because the virtues necessary to avoid lower rebirth are the same ones that bring happiness now.
2.) Medium: Motivation is to escape all forms of suffering cyclic existance. Understand that all is suffering and every satisfaction is transient.
3.) Great: Motivation to escape all forms of suffering for self and all others. (Must also have lower and medium motivations)
GYUI KYAMDRO DREBUI KHAMDRO cause going for refuge result going for refuge
4.) Result refuge: Going for refuge in my own future Sanghahood, Dharmahood, Buddhahood.
5.) Cause refuge: Going for refuge in some quality which has already been achieved in another person, going for refuge to another person who has the Three Jewels already established in their mind.
Why take refuge - In the short term (this life) there is no better protection. In the long term, you can achieve Buddhahood (because you must have refuge to practice tantra, which leads to Buddhahood.)
Eight qualities of a Buddha (from Uttaratantra by Maitreya/Asanga)
1.) Uncaused - his Dharmakaya is uncaused; the emptiness of his omniscience is uncaused; his emptiness is uncaused.
2.) Spontaneous - the Buddha will spontaneously appear to any being as soon as they are ready or ripe; similar to the moon always being ready to appear in any water that exists.
3.) Realized by no other way - one can’t perceive the Dharmakaya conceptually or with sense perception.
4.) Knowledge - aware of our condition of suffering.
5.) Love - cares about all.
6.) Power - to do something based upon love and knowledge of our condition. His power is to teach you.
7.) and 8.) Fulfills both needs – mine and his. He has no suffering. He is totally available to fulfill our needs; we aren’t able to take advantage because of our Karmic disposition.
Class Three: Bodhicitta and Mind
Short Definition of Bodhichitta:
SEMKYE PA NI SHEN DUN DU YANGDAY DZOKPAY JANGCHUB DU
Bodhichitta is for the sake of others total Enlightemnent the wish
Bodhichitta is defined as the wish to achieve total enlightenment for the sake of others.
The Svatantrika (lower Madhyamika) school says there are three Buddhahoods, i.e. three tracks, each with a different goal:
Mahayana——————(has five paths)——————> Buddhahood
Self-made Buddhas——-(has five paths)——————> Nirvana
Listeners (Shravakas)—-(has five paths)——————> Nirvana (called “listeners” because
they can hear and teach Mahayana, but don’t practice it.)
Each type of Buddhahood has five paths: accumulation, preparation, seeing, meditation, and no more learning. Each set of paths has different realizations while on those paths; each track perceives a different type of emptiness. Both nirvanas and Buddhahood have eliminated all suffering, but only Buddhahood has omniscience of all things.
There are three different semkyes, or wishes for enlightenment: mahayana semkye is to benefit all sentient beings. The other two are for the two nirvanas above – listeners and selfmade Buddhas.
Long definition of Bodhichitta:
First, it is the main mental awareness belonging to the greater way, which is focussed on achieving total enlightenment for the benefit of others, and which is matched with a state of mind that is associated with it: the aspiration to achieve total enlightenment. Secondly, it is a knowledge belonging to the greater way, which acts as a door for entering the greater way (or is something of the type), and which is included into the activity side of the standard division into the two of “view” and “activity”.
Bodhichitta is the “main” mind: it holds the two thoughts of Bodhichitta – wanting to be a Buddha and wanting to help all sentient beings. Because the mind can’t hold two thoughts simultaneously, then Bodhichitta must be main mind; otherwise it would lose Bodhichitta when thinking of wanting to help all sentient beings.
The main mind can hold two complimentary thoughts simultaneously, but not two different thoughts. Main mind is awareness of an object – holding the object in the mind. Secondary mind is feeling good, bad, etc. about that object. Main mind focuses on the object and secondary mind follows after that.
The definition of bodhichitta uses “mental awareness” to qualify that this doesn’t refer to the sensory consciousness or awareness of the Buddha.
It uses “belonging to the greater way” to signify that pre-bodhichitta (artificial or “sugar-cane” bodhichitta) – that bodhichitta which we try to force upon ourselves or try to get – isn’t what is meant. Rather, it means the feeling just comes without effort. That is the real and genuine bodhichitta, and the entry into Mahayana.
The use of “for the benefit of others” in the definition of Bodhichitta clarifies that it doesn’t mean the enlightenment of listeners or solitary realizers.
It uses “total enlightenment” to qualify that it’s the wish for the enlightenment of Buddhahood rather than of nirvana.
Class Four: Classifications of Bodhicitta
The Five Paths to Buddhahood:
(The names don’t necessarily describe each path accurately.)
Accumulation: To get on the first path, one must generate renuciation (and bodhichitta for Mahayana). This primarily refers to renunciation, and not to the accumulation of merit, although we do accumulate merit with renunciation.
Preparation: Preparing to see emptiness directly. The intellectual understanding of emptiness.
Seeing: Direct perception of emptiness (only takes a few minutes). The first bodhisattva bhumi is gained when you see emptiness with compassion in your heart.
Habituation: Getting used to and practicing what you saw in emptiness and reorienting your perception of what you see around you daily to agree with the perception of emptiness. Getting rid of inborn habit of seeing things as self-existant. (This takes a long time to practice.)
No more learning: Nirvana or Buddhahood attained. Got rid of all bad thoughts permanently.
Classifying bodhichitta by level of spiritual understanding (four types)
1. MUPA CHUPAY SEMKYE
belief act wish for enlightenment
Person acting out of belief that things aren’t self-existant - has enlightened wish to help all sentient beings, and hasn’t seen emptiness. Want to help sentient beings and wants to become Buddha to do so. Realizes that they see things as deceptive reality and has belief that emptiness exists. Thinks things are self-existant, sees things as self-existant, and believes that things are not self-existant. (This kind of bodhichitta occurs on paths of accumulation and preparation.)
2. HLAKSAM DAKPAY SEMKYE
takes absolute pure wish for enlightenment personal responsibility
Someone who has experienced emptiness directly and sees things as they really are, so that bodhichitta is more intelligent and stronger. Has given up intellectual belief in self-existance as a result of seeing emptiness. Knows things are not self-existant, but is forced to see them that way outside of emptiness meditation. Has inate belief/view of self-existance. Sees things as empty in meditation and self-existant out of meditation. Person who permanently no longer has any belief in self-existance because of having seen emptiness directly. Doesn’t believe in self-existance, but still sees things as deceptive reality and has the seeds to see things as deceptive. (Occurs on paths of seeing and habituation.)
3. NAMPAR MINPAY SEMKYE
ripening bodhichitta
Someone who looks at sentient beings and wants to help. When looking at sentient beings, doesn’t see them as self-existant, but still has seeds to see them as self-existant. Has given up inate belief of self-existance; no longer sees self as self-existent. Outside of meditation, sees everything as empty. Has given up the inborn habit of seeing things as self-existant. Can never again see things as self-existant, although still has the seeds to see things that way. Not a Buddha yet, because there are still karmic seeds in the mind to see things as self-existant.
Doesn’t think things are self-existant, doesn’t see things as self-existant, but has the seeds to see things as self-existant. (The path of habituation has this kind of bodhichitta. Bhumis eight through ten occur here.)
4. DRIPPA PAKPAY SEMKYE
obscurations eliminated bochichitta
This person doesn’t think things are self-existant and doesn’t see them as self-existant.
There are no more seeds to see self-existance. This is a Buddha.
Dividing bodhichitta by the way one thinks (three types):
1. GYALPO TABUI SEMKYE
king – like bodhichitta
“I’ll get enlightenment first and then lead others to enlightenment.”
2. DZIBU TABUI SEMKYE
shepherd – like bodhichitta
“I’ll make sure others achieve enlightenment and then I’ll do it.”
3. NYENPA TABUI SEMKYE
ferryman – like bodhichitta
“I want to reach enlightemnent at the same time as all sentient beings. We’ll go together.”
Dividing Bodhichitta by its basic nature (two types):
1. MUNPA SEMKYE
The wish for enlightenment that does not directly depend on taking the bodhisattva vow and engaging in bodhisattva deeds.
2. JUKPA SEMKYE
engaging bodhichitta
The wish for enlightenment that directly depends on taking the vow and actually engaging in the bodhisattva deeds. (When you take a vow to do or not to do something, then the action is much more powerful; breaking the vow is much more detrimental.)
Apparent bodhichitta - Wanting to become a Buddha to help all sentient beings.
Ultimate bodhichitta - Direct perception of emptiness. (Nothing directly to do with helping others.)
Class Five: Definitions of Nirvana
What is Nirvana?
NYUN-DRIP MA-LU-PA PANG PAY SO SOR TAK-GOG NYANG-DE
klesha obstacle in their eliminated one-by-one see cessation nirvana
mental affliction entirety
Nyun-drip means the mental afflictions (bad thoughts) and bak-chaks (potentials for bad thoughts, seeds, mental stains and predispositions to behave similarly again) that block or stop you from nirvana. A seed is a potential (to get angry, for instance) which will be triggered by events in the future.
Nyang-de, or nirvana, is an abbreviation for nyang-ngen (grief) le (beyond) depa (gone), or gone beyond grief.
Definition of nirvana:
Nirvana is a cessation which comes from the individual analysis, and which consists of having eliminated the mental-affliction obstacles (and bak-chaks) in their entirety from your mental stream. Here, individual analysis refers to realizing the Four Arya Truths one-by-one after seeing emptiness directly.
Cessations can be divided into two types: those you get before seeing emptiness (you have these on the first two paths) and those you get from seeing emptiness directly (on the third path – the path of seeing).
The Four Noble Truths should be translated as the Four Arya Truths, because you see each of the four truths after becoming an arya (seeing emptiness), as you come down from the direct perception of emptiness. You see that life is suffering, and the cause (your own bad thoughts),cessation (and you see how many lives you have until you are finished), and the cause of cessation (the path).
A bak-chak is an energetic potential or seed which arises when conditions are right. Once you see emptiness directly, you stop creating new causes for suffering, but you still have past seeds to experience. The process of death practice largely involves going through death without activating our bak-chaks. They’re there, but by not watering or activating them, they can’t cause our lower rebirth.
A mental affliction is mental – made of mind.
Class Six: Divisions of Nirvana
Four Types of Nirvana: (there are more, but we’re doing only four)
1.) RANG-SHIN NYANG-DE
natural nirvana
Natural nirvana. This is ultimate reality. It’s been like this forever, it occurs naturally. (This is a misnomer, because it’s not a real nirvana. It’s grouped with nirvana because it can never cause mental afflictions.) (continued in class six)
2.) HLAK – CHE NYANG-DE
something having nirvana
left-over posessing
Nirvana with something left over: you attain nirvana and still have your body left over to finish this life, as well as karmic seeds.
3.) HLAK – ME NYANG-DE
nothing left over nirvana
Nirvana with nothing left over: you attain nirvana and don’t have a body after you die. Still have some karmic seeds.
4.) MI-NE-PAY NYANG-DE SI – TA SHI – TA
not to stay nirvana samsara edge/extreme peace edge/extreme
Nirvana which does not stay in the extreme of samsara or in the extreme of peace (i.e. lower nirvana). Means the nirvana of a Buddha. Some lower schools say that when you reach nirvana with nothing left over, there is no longer a body or mind to the person; there is a person existing some way in cessation.
Five Heaps or Piles: (skandas)
2) Feeling (mental function of feeling) – sensory and emotional – You are always feeling. Can be divided into pain, pleasure, or neutral.
3) Discrimination - ability to distinguish between two things. (It’s a mental function)
4) Other Factors - everything not included in the other four heaps.
5) Main mind-consciousness - Six types: mental awareness, eye, ear, nose, taste, and touch awareness.
Out of the 46 mental functions feeling and discrimination are separate, because they are the source of samsara. You discriminate between two things, and say, “I like this and don’t like that.”
Things needed to get to Nirvana - all must be present:
1.) DAK – ME TOK-PAY SHE-RAB KYI LAP-PA
self-nature no realization wisdom of training
Training in the wisdom realizing emptiness. The training of wisdom that realizes that nothing has any nature of its own (i.e. wisdom realizing emptiness).
2.) LAP-PA DAN-PO NYI-KYI SIN-PA
training first two of under influence
Doing so under the influence of finely-tuned morality and concentration (the first two trainings)
3.) TOK – SIN GOM – PA
realization already habituate, or get used to
Getting used to what you’ve already realized about emptiness by habituating the mind.
Four results of the Buddhist path:
1.) Stream-enterer - first step of being on your way out of samsara. Seeing emptiness directly, and becoming an arya.
2.) Once-returner - Will take rebirth in the desire realms one more time.
3.) Non-returner - Will not come back to the six desire realms again.
4.) Arhant - “foe-destroyer” has attained nirvana by destroying the bad thoughts and their seeds.
Class Seven: Proof of Emptiness; Understanding the Gak-ja
Identifying the object that we deny:
GAK – JA
to deny or refute object to be
Gak-ja means self-existant thing, a thing which exists by itself. There is no such thing. It is self-nature. The thing or object which we deny exists; the thing which emptiness is empty of.
When we speak of emptiness, emptiness means something is missing or isn’t there. The gak-ja is what isn’t there in emptiness.
If you don’t know what emptiness is empty of, you can’t study emptiness. If you don’t understand what exists, you can’t refute its existance (ex. if you don’t know what a vase is, you can’t prove there isn’t one on the table.) You must have good understanding of what a self-existant thing is.
The gak-ja does not really exist. If it did exist, it would have to exist in a way opposite to the way in which things really do exist (conventionally or deceptively). You can’t have a negative emotion unless you are focused on a gak-ja - a thing which doesn’t even exist.
LO NU – ME LA NANG-WAY WANG – GI SHAK – TSAM
mind hurt not to appears power by the established just
(i.e. mind unimpaired by as existing illness, anger, drugs, etc.)
Svatantrika position of how things exist (in conventional reality or dependant origination): Things exist in dependence on
1.) the thing being out there (ex. flowers), and
2.) someone perceiving them with an unimpaired mind. Both factors must be present. It does not exist out there through some way of being on its own.
The gak-ja is anything which appears without one of the two factors above being present. If something existed out there on its own without depending on me perceiving it or it appearing to me, that’s a gak-ja.
The way in which things exist conventionally is that the flowers appear to me and I see them.
They don’t exist out there on their own as a self-existant thing. We normally see things as a gak-ja, independent of factors, and out there self-existantly.
Example: The Magic Show
The magician in a crowd takes a stick, casts a spell, and turns it into a horse. The crowd sees a horse. The magician sees a horse, but believes it’s a stick. The spell requires a stick and a perceiver.
If there were no stick, then everything you look at would appear as a horse. The first component is important – something out there must appear as a stick or a horse (must have some stickness or horseness), or everything I see would appear as a stick or horse. If there were no spell, the crowd wouldn’t see the horse; they need the state of mind to see the horse.
Someone who comes up to the crowd after the spell just sees a stick there.
1.) Spectators - see a horse and believe there’s a horse there.
2.) Magician - sees a horse and doesn’t believe there’s a horse there.
3.) Latecomer - doesn’t see a horse and doesn’t believe there’s a horse there.
Corresponds to:
1.) Someone who has not seen emptiness directly sees things as self-existant and believes they are self-existant.
2.) Someone who has seen emptiness directly and who is not in meditation sees things as self-existant and but doesn’t believe it.
3.) Someone (not a Buddha) abiding in direct perception of emptiness doesn’t see things as self-existant and doesn’t believe they are self-existant.
Class Eight: Five Different Proofs of Emptiness
Five ways to prove emptiness: (elaborations for each follow in the next section.)
1.) CHIK – DU DREL
one many empty
The emptiness of one or many; do they exist as one or many?
2.) DORJE SEKMA
diamond sliver
Sliver of diamond: Things can’t arise from themselves, or from something else, or from both, or without a cause (i.e. neither from themselves nor from something else).
3.) YU – ME KYE – GOK
exist not to arise to deny
Denial that things which exist or do not exist could arise. Denying that a thing could grow (arise) from a thing that exists, or from something that does not exist, or from both, or from neither.
4.) MU – SHI KYE – GOK
possibilities four to arise to deny
The denial that things could arise through any of the four possibilities. Denying that multiple results come from multiple causes, denying that single results come from multiple causes, denying that multiple results come from single causes, denying that single results come from single causes.
5.) TEN – DREL GYI – RIKPA (also called RIK-PAY GYALPO)
interdependence of reasoning ( of reasons king )
Reasoning of interdependence (dependant origination) (also known as King of Reasonings).
Things are not self-existant because they depend upon other things.
How to prove a logical statement:
There are three (sometimes four) parts to every logical statement. The first part is the subject.
Example of the first argument, the emptiness of one or many:
1.) The first proof of emptiness (the emptiness of one or many) takes as its subject these three knowledges:
Consider the three knowledges:
a.) Basic knowledge - perception of selflessness.
b.) Path knowledge - perception of emptiness by a bodhisattva.
c.) Knowledge of all things.
2.) The second part of a logical statement is the characteristic we are asserting – what we are trying to prove – or the thing the other person doesn’t see:
They do not exist really. (Really refers to being self-existant, independent of my perception, and their appearing–i.e. as a gak-ja–from their own side.)
3.) The third part of a logical statement is the reason:
Because they do not exist really as one, they do not exist really as many.
4.) The fourth part of a logical statement is a supporting example (preferably something the other person has seen).
They are, for example, like a reflection of an image in a mirror. The image looks real, but isn’t.
Class Nine: First Proof of Emptiness – One or Many
Elaboration on how to prove a logical statement
Logical statements:
2.) The sun is not blue characteristic to be proven
3.) Because it is yellow reason
Proof of one or many:
If you prove that something doesn’t exist as one or as many, then you’ve proved it doesn’t exist at all, because there are no other options except not existing. One and many encompass all possible things.
Three relationships have to be there for a proof to be valid:
1.) The reason has to be a quality of the subject, i.e. the reason must be true about the subject. Here, 3 does connect to 1; the sun must be yellow, or you can’t apply the proof.
2.) The relationship between the reason and the characteristic it proves must be sound. Therefore, here it must be true that if 3 is true, then 2 occurs, i.e. if something is yellow, then it cannot simultaneously be blue.
3.) The relationship between the characteristic to be proven and its reason must be such that if you negate the characteristic to be proven and you negate the reason, their relationship is still true. Therefore, if you negate 2, 3 is also negated, as shown by the example: if the sun is not not blue (i.e. is blue), then it is not yellow. The person you’re proving it to must see and accept that the sun is yellow. He or she must accept that it can’t be yellow and blue sumultaneously, and that if it’s blue, it can’t be yellow.
All of these elements must already be present in their mind. The proof ties them all together, and points to the correct conclusion. Before, he had seen the sun, known what yellow is, and known that if something is yellow, it can’t be blue. He had thought the sun was blue because he had never tied the elements together before.
Statement of the first proof of emptiness – one or many
1.) Consider the three knowledges (see last week’s notes). They do not exist really because they don’t really exist as one or many. If you leave out “really”, then they do exist (as many). “Really” qualifies them, meaning that they exist dependent upon someone’s perception.
2.) The three knowledges do not exist really.
3.) For they do not exist really as one or really as many. If you can prove that a thing can not exist as one, then it can not exist as many, either. Here, many means a collection of the one(s), not many different things, but many of the one. For example, if you can prove that a Martian does not exist, then you don’t need to prove that 100 Martians don’t exist. We will prove that something (in this instance the three knowledges) doesn’t exist as one, really.
Proof of the first proof – things don’t exist really as one.
1.) Consider the three knowledges. (subject)
2.) They don’t really exist as one. (characteristic to be proven)
3.) This is because they have parts (according to the Svatantrika definition of emptiness.) (reason)
The three relationships must hold true:
a) 3 connects to 1 accurately.
b) If 3 is true, then 2 is true,
c) If 2 is negated, then 3 is negated.
How to prove that if they have parts they do not really exist as one (if 3, then 2):
Example: a pen – When you look at a pen, you cannot see the pen. You see the parts of the pen, for example the top, bottom, etc. It’s impossible to see the pen without looking at the parts of the pen. While you’re looking at the parts of the pen, it’s impossible to see the pen. You are seeing the top and then the bottom, then the back, etc. not the pen. You see various parts and clues, and then paint a complete picture in your mind of a pen for the thing which is out there, and believe it’s out there as a “pen”, rather than as a mental construct. If you perceive the parts, you can’t perceive the whole (one). If you weren’t perceiving the parts, you couldn’t see the object as existing at all.
Even when you focus on one part, you can’t see it. When you look at the top, it has parts too – the top of it, the bottom of it, etc. Ad infinitum, as above. So where does anything come from; how do we perceive it if we can’t even see one complete part of it? Your mind fills in the image in a certain way caused by your past mental karma/seeds/mental functions. For this reason, even though I want my mind to fill everything in as pleasure, it doesn’t. For example, I want to perceive every meal as tasty, but that doesn’t happen.
How to prove that the three knowledges have parts (that 3 is true of 1)
Take the approach that if we prove that everything has parts, this will also apply to the three knowledges. All things can be classified as changing and unchanging. Changing things are classified as either physical or mental. Physical things can be classified as gross or subtle.
All things
/ \
changing unchanging
/ \
gross subtle
To prove that all things have parts, we must prove that each subdivision
Gross physical things:
1.) If you cover part of a physical thing, another part is still there, so there must be parts. Covering two fingers leaves three fingers, so fingers are parts. Otherwise when you cover two fingers, none would be left.
2.) If you didn’t have parts, when you moved one arm then the other would move, if it weren’t a separate part.
Consider an atom. Do atoms touch, combine, or blend into each other, or do they occupy each other’s space so that every part of one atom is touched by the atom next to it? (O vs. OO) If they touch each other then there must be sides to it, which means it has parts (top, left, etc.).
If they existed in a way where every surface and point of an atom touched every surface and point of all others, then there would only be one atom in existance, and we wouldn’t have discrete objects like food, etc.
Mental things: (includes mind and mental functions, i.e. basic awareness and all the functions like anger, concentration, love, etc.)
Mental things have direct and remote causes:
Direct means happening right after the event, ex. Nina’s visual awareness of him. The direct cause is her visual awareness of him the moment before. Her eye, his skin, etc. are contributing factors, not a direct cause. Her perceiving him is the direct result. The direct cause flip-flops into the direct result without any time lapse. Like snapping fingers twice fast, with no space in between.
Remote means happening a moment or more after an event, with some pause between the events. For example, snap the fingers and pause before snapping a second time. The first snap is a remote cause of perceiving the second snap because you perceived the pause in between. Because mental things stream so that there are direct and remote causes for them (based upon time elapsed), they have parts. One mental event is composed of direct and remote causes – these are its parts, and to have them time must have elapsed. If there weren’t parts, then every prior mental event which leads to the next one would have to occur simultaneously and there would be one moment in time where everything occurred.
Unchanging things:
There are three main types: cessations, empty space, and emptiness.
Cessations include mental afflictions and their seeds. As an absence of something, their nature is unchanging. You don’t get more or less free of afflictions, you’re just free, so it’s unchanging in that its nature is constant. The parts are: cessation of intellectual belief in selfexistance, and cessation of inate or inborn belief in self-existence.
Empty space is defined as the absence of an obstruction. Its parts are north, south, east, etc.
Emptiness never changes; it can go in and out of existence; it has no beginning or end. Each object has its own emptiness, and all objects’ emptinesses are the parts of emptiness.
If everything in the universe has parts, then nothing exists really, which we have just proved.
Class Ten: Who is Maitreya?
In Tibetan: JAM-PA
In the open teachings, he is considered a bodhisattva; in the secret teachings he is considered a Buddha.
The teacher is the only connection to the Buddha. Without the teacher, you can’t learn the wisdom of enlightenment. He is the only window to the information, so you should treat him well. Even if he isn’t a Buddha, you should treat him as one anyway, because of this. As a Buddha, Maitreya still has the desire to fulfill his own needs.
b) The person who practices the tantra must be someone who is leading a very pure life.
See also
- Manual of Prajna Paramita - Reading One: The Three Kinds of Refuge
- Manual of Prajna Paramita - Reading Two: The Wish for Enlightenment
- Manual of Prajna Paramita - Reading Three: What is Nirvana?
- Manual of Prajna Paramita - Reading Four: The Object We Deny
- Manual of Prajna Paramita - Reading Five: The Proofs for Emptiness
- Manual of Prajna Paramita - Reading Six: Who is Maitreya?
- Manual of Prajna Paramita - CLASS NOTES