buddhadharma - week 1

8/10/2019 Buddhadharma - Week 1

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Buddhadharma

Studies

Week 1

Unicorn Rinzen

18-9-2013

In the past month, I have studied Buddhism through studying the Rigpa Wiki. Based upon the firstencounter, new points of interest arose and were studied. This process continued. Some forty aspects

of Buddhism were studied in total. (About 5-6 aspects per session.)

In this document, the learnings of seven sessions are compiled and organised.


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Inhoud

Resources.......................................................................................................................................... 1

Books.................................................................................................................................................. 1

Missing............................................................................................................................................... 1

Six Perfections (parol tu chinpa druk)............................................................................................ 1

Four aspects of Wisdom.................................................................................................................. 1

Four Reliances (tnpa shyi)............................................................................................................ 1

Primordial Wisdom........................................................................................................................... 1

Two Accumulations.......................................................................................................................... 1

Three Types of Suffering................................................................................................................. 1

Explanation on the Three Types of Suffering............................................................................... 1

Six Realms......................................................................................................................................... 2

Samsara............................................................................................................................................. 2

Parting from the Four Attachments................................................................................................ 2

Rinpoche............................................................................................................................................ 2

Impermanence.................................................................................................................................. 2

Some reflections on Death and Impermanence.......................................................................... 2

Arya..................................................................................................................................................... 2

Bodhisattva........................................................................................................................................ 2

Bodhicitta........................................................................................................................................... 2

Wheel Of Life..................................................................................................................................... 3

Four Seals.......................................................................................................................................... 3

Nirvana............................................................................................................................................... 3

Four Thoughts................................................................................................................................... 3

Ngndro.............................................................................................................................................. 3

Taking Refuge................................................................................................................................... 4

Noble Eightfold Path......................................................................................................................... 4

Dharma............................................................................................................................................... 4

Path of Seeing................................................................................................................................... 4

Arhat................................................................................................................................................... 4

Pratyekabuddha................................................................................................................................ 5

Buddha............................................................................................................................................... 5

Ten Stages (Bhumi)......................................................................................................................... 6

Five Paths.......................................................................................................................................... 6


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Bodhisattva Vow............................................................................................................................... 6

Eighty Inexhaustibles....................................................................................................................... 8

Four Immeasurables........................................................................................................................ 8

Six Times........................................................................................................................................... 2

Mind Only........................................................................................................................................... 2

Middle Way........................................................................................................................................ 2

Dependent Origination..................................................................................................................... 2

Eight Extremes.................................................................................................................................. 2

Two Truths......................................................................................................................................... 2

Shamata............................................................................................................................................. 2

Vipashyana........................................................................................................................................ 2

Thirty-seven factors of Enlightenment........................................................................................... 2

Four ways of attracting disciples.................................................................................................... 2

Three poisons.................................................................................................................................... 2

Images................................................................................................................................................ 3


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ResourcesWiki that contains most of the information in this document:rigpawiki.org.Information on Tibetan:http://www.omniglot.com/writing/tibetan.htm,http://nl.wikipedia.org/wiki/Tibetaans_schrift,http://library.thinkquest.org/26470/language.htm.

BooksThe Tibetan Book of Living and Dying (Sogyal Rinpoche) (Downloaded)

Abhisamayalankara (Asanga, Maitreya)The Meaning of Life (Dalai Lama, Hopkins)

MissingBodhicitta in the context of Dzogchen is missing from this condensation.

Six Perfections1. Generosity (jinpa)2. Discipline (tsultrim)3. Patience (zpa)

4. Diligence (tsndr)5. Concentration (samten)6. Wisdom (sherab)

Four aspects of Wisdom1. Skillful means2. Strength

3. Aspiration prayers4. Primordial wisdom

Four Reliances1. Dharma, not individual2. Meaning, not words

3. Definitive meaning, not provisional meaning4. Wisdom, not ordinary mind

Primordial WisdomPrimordial wisdom, also known as inborn knowing, timeless awareness, pristine cognition or deep

awareness, is one of the two accumulations. It points to the primordial ('right from the beginning') andnondual knowlegde of the nature of the mind. Which is inseperable unity of awareness (or clarity) andemptiness. Most people think of the mind as thoughts and emotions, but they are only the appearanceof the mind, not the true nature.

Two AccumulationsThe two accumulations are merit and wisdom, where the first five of the Six Perfections are for theaccumulation of merit and the sixth is the accumulation of wisdom. This accumulation is specified inthe Four aspects of Wisdom.

Three Types of Suffering1. Suffering of suffering.

2. Suffering of change3. All-pervasive suffering of conditioning.

Explanation on the Three Types of Suffering1. Suffering of suffering includes all the miseries, seperations and undesirable events. All ofthem are painfull from the first appearance and remain painful. The pain comes from theundesirableness of the event.2. Suffering of change includes everything that is pleasant when it comes, pleasant when itstays, but painful when disappearing.3. All-pervasive suffering of conditioning refers to all experience and conditioning that shalllead to future suffering. The suffering of the present day causes future suffering andtherewith supports the cycle of suffering. It is not noticed upon arising, remaining or ceasing,

but is still the cause of suffering.
http://rigpawiki.org/http://rigpawiki.org/http://rigpawiki.org/http://www.omniglot.com/writing/tibetan.htmhttp://www.omniglot.com/writing/tibetan.htmhttp://nl.wikipedia.org/wiki/Tibetaans_schrifthttp://nl.wikipedia.org/wiki/Tibetaans_schrifthttp://nl.wikipedia.org/wiki/Tibetaans_schrifthttp://library.thinkquest.org/26470/language.htmhttp://library.thinkquest.org/26470/language.htmhttp://library.thinkquest.org/26470/language.htmhttp://nl.wikipedia.org/wiki/Tibetaans_schrifthttp://www.omniglot.com/writing/tibetan.htmhttp://rigpawiki.org/


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Six Realms

Realm - destructive emotion1. Hell beings - anger2. Hungry ghosts - miserliness3. Animals - stupidity

4. Human beings - desire5. Demi-gods - jealousy6. Gods - pride

Samsara

The cycle of conditioned existence, birth and death, which is characterised by suffering andin which one is continually reborn until attaining nirvana. Literally means: wandering about ormoving without interruption, like a river current.

Parting from the Four Attachments

1. If you are attached to this life, you are not a true spiritual practitioner.2. If you are attached to samsara, you do not have renunciation.3. If you are attached to your own self-interest, you have no bodhicitta.4. If there is grasping, you do not have the View.

Upon the above reflections by the glorious Manjughosha, Kunga Nyingpo (a Sakyapa lama)realised that this mind training of 'parting from the four attachments' incorporates all thepractices of the path of the transcendent perfections, at which he felt an extraordinaryconfidence in all the teachings of the Dharma.

RinpocheThe name Rinpoche means 'precious one' and is a honorific title used to adress or describeTibetan lamas and other high-ranking or respected teachers. It can be bestowed byreincarnation, by earning over time and is used by the teacher's students.

Impermanence

Defined also as "momentariness", meaning that "All conditioned things are impermanent."The feature is contained in the teaching of the Four seals*. Reflection on this principle is one

of the four thoughts*, which are the four contemplations that turn the mind away from

samsara.

Some reflections on Death and Impermanence

1. Death is Certaina) Death can not be avoided.b) Life cannot be extended, it is always diminishing.c) Even while we are alive there is little time for practice.

2. The Time of Death is Uncertain

a) Our lifespan is not fixed.b) There are many causes of death, and few for sustaining life.c) The body is very fragile.

3. At the Time of Death, only Dharma can help usa) Our friends cannot help us.b) Our resources cannot help us.c) Our body cannot help us.

Kyabje Trulshik Rinpoche on Impermanence"If we really meditate on impermanence, it is said that in the beginning it can be the cause ofus practising the Dharma, in the middle it can provide the conditions for us progressing alongthe path, and at the end it can cause us to achieve the result of complete and perfect

awakening. So impermanence is of the utmost importance."


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Arya

Literally means noble. The Tibetan word (pakpa) means elevated. This state refers to theexalted state surpassing that of the samsaric being, which is attained when reaching the pathof seeing*. There are four classes of noble beings: arhats*, pratyekabuddhas*, bodhisattvasand buddhas*.

Bodhisattva

A being who has aroused bodhicitta, or a sublime bodhisattva who has attained one of theten stages of the bodhisattva path. (Also ten bhumis*.)

Five stages can be discriminated: the entry point, view*, meditation, conduct and results.The entry point entails the bodhisattva vows* and aspiration and application in the properway through rituals of either Profound View or Vast Conduct. A bodhisattva then observesthe points of discipline of what should be adopted and abandoned and heals and purifies anyimpairments. The View* concerns how the view is determined. This depends on thephilosophical tenets. In the Mind Only*: the realisations that outer objects are not real and allphenomena are but the inner mind. One has to claim that the self-aware, self-knowing

consciousness devoid of dualistic perception is truly real. In the Middle Way*: realisation thatall phenomena appear in the manner of dependent origination, but in reality are emptiness,beyond the eight extremes of conceptual elaboration. Through these approaches, onerealises the absence of personal self or phenomenal identity, c.q. View. The meditationconcerns the realisation and training in developing the indivisibility of the two levels of realityand on the basis of yogic meditation uniting shamatha* and vipashyana* meditating on thethirty-seven factors of enlightenment* while on the path of training.The conduct is the practice of the six transcendent perfections for own benefit and the fourmeans of attraction* for the sake of others.

BodhicittaThe compassionate wish to attain enlightenment for the benefit of all beings. Bodhi meansenlightened essence and chitta (Skt. citta) menas heart or mind. A translation therefore couldbe 'the heart of enlightened mind.' Scholarly definition: arousal of bodhicitta is the longing toattain complete enlightenment for the sake of others.

It is categorised in relative and absolute. Relative bodhicitta entails the wish to attainenlightenment for the benefit of all living beings and to train in the methods to achieve thataim. Absolute bodhicitta is the direct insight into the absolute nature of things.Within relative bodhicitta, there is a distinction between bodhicitta in aspiration (the mindaspiring to awaken) and bodhicitta in action (actual application). There are three types ofcommitment to bodhicitta: the kings way (the great wish), the boatmans way (sacred wisdom)and the shepherds way (beyond comparison). There are four types of bodhicitta according to

the paths and levels (five paths* and ten bhumis). Bodhicitta of aspiring conduct (path ofaccumulation onwards), of pure noble intention (first bhumi onwards), of full maturation (eightbhumi onwards), and free from all obscurations (at the level of buddhahood). Other divisionsof bodhicitta are the divisions into the twenty-two similes of bodhicitta and the eightyinexhaustibles.The actual training in bodhicitta has three elements (according to Patrul Rinpoche): trainingin the cause by meditating on the four immeasurables*, actual training - practise taking thevow of bodhicitta three times during the day and three times at night and training theprecepts, meditations on equalising and exchanging whilst condsidering others as moreimportant than yourself. The formal practice of the vow at the six times* of day and night isessential in attaining bodhicitta. If you apply yourself to these practices, then you will neverforget the mind of bodhicitta in all your future lives and the qualitites of the bhumis and paths

will develop and increase like the waxing moon.


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Wheel Of Life

The Wheel Of Life is a traditional representation of the samsaric life cycle. It is said to bedesigned by Buddha himself.

The centre of the wheel presents the three poisons. The second layer represents positive

and negative actions (karma), the third layer represents the six realms of samsara, the fourthlayer represents the twelve links of interdependent origination. The monster holding thewheel represents impermanence, the moon above the wheel represents liberation from thesamsaric cycle of existence and the Buddha pointing to the moon indicates that liberation ispossible.

Four Seals

The four seals are: "All that is conditioned is impermanent", "All that is tainted is suffering","Nirvana is peace" and "All phenomena are empty and devoid of self." Tainted meansimpure, describing that all non-truths can be the focus of destructive emotions and therewithpromote samsaric existence. The four seals set Buddhadharma apart from other religionsand philosophies. They are not the entrance of the Buddhist path, but do encapsulate the

uniqueness. The actual entrance is taking refuge.

Nirvana

Literally "extinguished" in Sanskrit and "beyond suffering" in Tibetan, is the state of peacethat results from cessation, the total pacification of all suffering and its causes. It indicatesthe various levels of enlightenment attainable in the yana's, namely the enlightenment ofshravakas (one who ears and proclaims), pratyekabuddhas (intermediate buddhas, attainingthe level in solitude) and buddhas. The Madhyamika tradition mentions four types of nirvana:natural nirvana (inherent state of everything), non-abiding nirvana (the great nirvana beyondboth ordinary samsaric existence and the lesser nirvana of the basic vehicle), nirvana withremainder (realisation of the basic vehicle by arhats who have not yet relinquished their

psycho-physical aggregates) and nirvana without remainder (a state of cessation, leavingpsycho-physical aggregates behind).

Four ThoughtsThe four contemplations that turn the mind away from samsara, namely: the difficulty offinding the freedoms and advantages, the impermance of life; and the reflections on: thedefects of samsara, action/karma (cause and effect). Attached is a teaching by YongeyMingyur Rinpoche from 2003.

Ngndro

The preliminary practices of the Vajrayana Buddhism. The practices are profound andpowerful means for effecting a deep purification and transformation, at every level of our

being. The do not only prepare for the profound path of Vajrayana and Dzogchen teachings,but also lead gradually towards the experience of enlightenment. Divided into Outer andInner Preliminaries, the Outer ones are: the uniqueness and opportunity of human life; theever-presence and deeper meaning of impermanence and death; the infallability of the causeand effect of our actions, karma; the repetitive cycle of frustration and suffering that issamsara. (Commonly known as the four thoughts.) The Inner ones are: taking refuge in theBuddha as a guide, the truth of his teaching (Dharma) as the path, and the example of hispractitioners (the Sangha) as companions on the path, so awakening a confidence and trustin our own inner buddha nature; giving birth to love and compassion -- bodhicitta, the heart ofthe enlightened mind -- and training the mind to work with ourselves, with others, and withthe difficulties of life; removing obscurations of all kinds through the purification and healingpractice of meditating on Vajrasattva and reciting his mantra; accumulating merit and wisdomby developing a universal generosity and creating auspicious circumstances, through themandala offering; finally, in the practice of guru yoga, which is the most crucial, moving and


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powerful practice of all, we unite our mind with the wisdom mind of all the buddhas and soawaken the wisdom of realisation. Prostrations can remove obscurations associated with thebody, recitation of the hundred syllable mantra can remove obscurations associated withspeech, mandala offering removes obscurations associated with mind and guru yoga Moreon Ngndro:http://www.lotsawahouse.org/topics/ngondro/.

Taking RefugeTaking refuge is the foundation of, and entrance to, all buddhist practice. It is the basis of allvows and it marks the distinction between buddhist and non-buddhist. It is defined byKhenpo Ngakchung as "a commitment or resolution made to seek the protection of a specialobject through fear of one's own and others' suffering in samsara." Its cause is faith,specifically irreversible faith (faith in the teacher and the three jewels; irreversible when it isso much a part of ourselves that even if our lives were at risk, we would never give it up.)The essence of taking refuge is to accept the Three Jewels (Buddha, Dharma and Sangha)as your refuge and make a decisive commitment to them, in order to be free from the fear ofyour own and others' suffering in samsara. You accept the Buddha as your guide, Dharma asyour path and Sangha as your companions. Objects of Refuge: outer (Three Jewels), inner

(Three Roots: Lama, Yidam and Khandro), secret (bodhicitta, a state realised throughsublime method of the channels, inner air and essences), and ultimate (according toDzogchen, the three kayas within the nature of our own mind: empty essence, cognisantnature and unconfined compassionate energy). The duration of refuge is for as long as theylive in the case of the basic vehicle. Ultimately, it lasts until attainment of own particularfruition. Mahayana followers take refuge until attaining complete enlightenment. There is a lotof information about Precepts, that will be for a next time.

Noble Eightfold PathThe path belongs to the thirty-seven factors of enlightenment and is practiced on the path ofmeditation (one of the five paths). It consists of: correct view, correct intention or thought,correct speech, correct action, correct livelihood, correct effort, correct mindfulness, correct

concentration. In fact, they are the eight bhumis of the basic vehicle, just like the ten bhumisof the bodhisattva path (with the eleventh being buddhahood) and thirteen bhumis in theTantrayana path. The Dzogchen teachings speak of sixteen bhumis. Bhumi means stage orground. They are the support for enlightened qualitites. "Correct" could be replaced with"right" or "realistic".

DharmaThe word used to refer to the teachings of the Buddha. It has many shades of meaning andrefers to phenomena as well as spirituality or path. There areten meanings of Dharma.There is the Dharma of transmission, consisting of the three collections (pitaka), as well asthe Dharma of realisation consisting of the three higher training forms: discipline (vinaya),

meditation (sutra), wisdom (abhidharma). According to Maitreya, the Dharma has eightqualities of cessation and the path: purity, clarity and remedy for the Path; inconceivable,utterly peaceful and unfathomable for Cessation; and the cessation and the path themselves.

Path of Seeing

The path of seeing is the third of the five paths. It is called the path of seeing because it ishere that one first sees the supermundane wisdom of the noble ones. It is the point at whichone becomes an Arya and the entrance to the first bhumi of the bodhisattva vehicle. (PerfectJoy) The path is divided into sixteen moments.

ArhatArhat is the name given to the ultimate reslut of the shravaka yana and pratyekabuddha

yana, which differ in terms of realisation and qualities. It is also used as an epithet (byname)of the Buddha. One who has completely overcome the enemy of the disturbing emotions is
http://www.lotsawahouse.org/topics/ngondro/http://www.lotsawahouse.org/topics/ngondro/http://www.lotsawahouse.org/topics/ngondro/http://www.rigpawiki.org/index.php?title=Ten_meanings_of_Dharmahttp://www.rigpawiki.org/index.php?title=Ten_meanings_of_Dharmahttp://www.rigpawiki.org/index.php?title=Ten_meanings_of_Dharmahttp://www.rigpawiki.org/index.php?title=Ten_meanings_of_Dharmahttp://www.lotsawahouse.org/topics/ngondro/


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therefore worthy of praise. There are two kinds of arhat: those with remainder and thosewithout remainder. An Arhat teaches by means of the three pure factors (pure vessel of thelistener, pure speech of the teacher, pure topic of the teaching). This is different from themeans by which a Buddha teaches (three types of miraculous ability), because they areprevented by four causes that prevent them from knowing certain things (lack of knowledgeabout distant locations, lack of knowledge about distant times, lack of knowledge of theinfinity of results that spring from an infinite number of causes, lack of knowledge of theBuddha's many qualitites).

PratyekabuddhaAlso called 'solitary realises', are followers of the basic vehicle who attain the level of apratyekabuddha arhat by themselves, in solitude. They first hear the teachings of theBuddha, then study and reflect upon the twelve links of interdependent origination, andaccumulate merit for a hundred kalpas. They pray to be reborn in a world to which no buddhahas come, and they attain realisation without relying on a teacher. They usually teachvisually rather than verbally; for example, by displaying miracles such as transforming theupper part of their bodies into fire, and the lower part into water. They are sometimes

referred to as intermediate buddhas and their enlightenment is considered to be a higherform of realisation than that of shravakas for two reasons: their accumulation of merit, andtheir accumulation of wisdom. Shravakas accumulate merit up to sixteen lifetimes, whereaspratyekabuddhas accumulate merit for a hundred kalpas. In their accumulation of wisdom,shravakas only realise one type of selflessness - the selflessness of the individual - whereaspratyekabuddhas also realise half of the selflessness of phenomena. For the same reasons,the pratyekabuddhas' realisation is considered inferior to the full enlightenment of thosefollowing the bodhisattva path. A bodhisattva accumulates merit for three countless aeonsand fully realises both types of selflessness. Finally, there are two types of pratyekabuddhas:those with duller faculties who live in communities, like parrots; and those with sharperfaculties who live alone, like rhinoceroses.

BuddhaUsually refers to Shakyamuni Buddha, the Indian prince Gautama Siddharta, who reachedenlightenment in the sixth century B.C., and who taught the spiritual path followed by millionsall over Asia, known today as Buddhism. Buddha, however, also has a much deepermeaning. It means anyone who has awakened completely from ignorance and opened to hisor her vast potential for wisdom. A buddha is one who has brought a final end to sufferingand frustration and discovered a lasting and deathless happiness and peace. Tibetan forBuddha is Sangy. Sang means awakening (from sleep of ignorance and purifying thedarkness of both emotional and cognitive obscurations). Gy means opening (like ablossoming lotus flower, to all that is knowable, and developing the wisdom of omniscience,the knowlegde of the true nature of things, just as they are, and the knowledge of all things intheir multiplicity).

Buddhas can be in three different bodies: dharmakaya, sambhogakaya and nirmanakaya.Everything we perceive around us is nirmanakaya; its nature, light or energy issambhogakaya; and its inherent truth, the dharmakaya. There are five wisdoms: wisdom ofdharmadhatu (wisdom of all-encompassing space, the womb of compassion); mirror-likewisdom (capacity to reflect in precise detail whatever comes before); equalising wisdom(fundamental lack of any bias toward any impression); wisdom of discernment (ability todistinguish clearly, without confusing in any way the various different phenomena that arise);and the all-acomplishing wisdom (the potential of having everything already accomplished,perfected and spontaneously present). They can be condensed into two wisdoms: thewisdom that knows the nature of all phenoma (first three wisdoms) and the wisdom that

knows the multiplicity of phenomena (last two wisdoms). They can all be condensed into asingle wisdom: the wisdom of omniscience.


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Supreme nirmanakayas display the twelve deeds: the sescent from the Joyous pure land,entering the mothers womb, taking birth, becoming skilled in various arts, delighting in thecompany of royal consorts, developing renunciation and becoming ordained, practicingausterities for six years, proceeding to the foot of the bodhi tree, overcoming Mara's hosts,becoming fully enlightened, turning the wheel of Dharma, passing into mahaparinirvana.Eight qualities of a Buddha (which are actually immeasurable): benefit of self: self-arisenwisdom, unconditioned body, spontaneously perfection; benefit of others: knowlegde, love,power; the benefit of self; the benefit of others. When the teacher is a fully enlightenedbuddha, he teaches through his three types of miraculous ability: magical form (able toattract disciples, inspire devotion), guiding speech (teaches in accordance with capacities,speaks with voice of Brahma in all the various languages), universally communicating mind(precise teaching according to their mental receptivity and keenness of faculties).

Ten Stages

Perfect Joy, Immaculate / Stainless, Luminous / Illuminating, Radiant, Hard to Keep / Hard toConquer, Clearly Manifest, Far Progressed, Immovable, Perfect Intellect, Cloud of Dharma.And the eleventh bhumi, Universal Radiance, is buddhahood according to the sutra system.

There are twenty-two knots between the central channel and the two lateral channels. Asthey become freed, pair by pair, the meditator attains the successive bhumis, from first toeleventh, up tobuddhahood.http://www.rigpawiki.org/index.php?title=Sutra_of_the_Ten_Bhumisandhttp://www.lotsawahouse.org/tibetan-masters/patrul-rinpoche/stages-and-path

Five Paths

The five paths are: path of accumulation, path of joining, path of seeing, path of meditation,path of no-more-learning. These five paths incorporate the entire spiritual journey, asdescribed in the Mahayana, from its very beginning with the taking of the bodhisattva vowand the generation of relative bodhicitta, up until its culmunation at the stage of completeenlightenment. It is said in the essential instructions that the path of accumulation is the

stage of understanding, the path of joining is the stage of experience, and the path of seeingis the stage of realisation.http://www.lotsawahouse.org/tibetan-masters/patrul-rinpoche/stages-and-path

Bodhisattva Vow

The bodhisattva Vow is the commitment to become a bodhisattva, one who works to lead allsentient beings to perfect enlightenment. There are two main traditions: the tradition ofProfound View (Nagarjuna) and the tradition of Vast Conduct (Asanga). In Asanga the vow ofbodhicitta in aspiration and bodhicitta in action are taken seperately, whereas in Nagarjuna'stradition they are taken together. The vow consists of preliminary practices, main part andconclusion. The preliminaries can consist of gathering the accumulations by means of the

seven branch offering, training the mind and giving away the three possessions. The mainpart consists of taking the vows of bodhicitta in aspiration and action, either seperately ortogether. The conclusion consists of rejoicing oneself and encouraging others to rejoice aswell. (* Nagarjuna, Asanga, Eighteen root downfalls, Twenty verses on the Bodhisattva Vow,Seven branch offering, Three possesions, Bodhisattva Vow on Lotsawahouse)

Twenty-two similes of Bodhicitta

The twenty-two similes for various stages in the development of bodhicitta, which arementioned in Maitreya's Abhisamayalankara. They refer (from earth to cloud) to the essenceof the generation of bodhicitta itself. From the bodhicitta concurrent with the initial intention tothe bodhicitta concurrent with the dharmakaya. Thus there are twenty-two categories, whichcan be understood through twenty-two analogous factors, on account of the similarity

between the examples and their referents.
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1. The bodhichitta generated in conjunction with the initial intention (dun pa) to strivetowards unsurpassable complete enlightenment is likened to the earth, because itfunctions as a support for all the virtuous dharmas of enlightenment and its causes.

2. The bodhichitta generated in conjunction with the wish (bsam pa) to sustain thecontinuity of this initial intention is likened to gold, because this excellent wish tobring benefit and happiness, which encompasses the six paramitas, does notchange untilbuddhahood.

3. The bodhichitta generated in conjunction with a noble intention (lhag bsam) islikened to the waxing moon, because all the virtuous dharmas, the thirty-sevenfactors of enlightenment and so on, develop further and further.

4. The bodhichitta generated in conjunction with application (sbyor ba) of thethreefold knowledge beyond arising is likened to fire, because it burns away thekindling of the obscurations which obstruct an understanding of the object, thethreefold knowledge.

5. The bodhichitta generated in conjunction with the paramita of generosity is likenedto a great treasure, because it brings satisfaction to all beings through Dharma andmaterial wealth, and yet it is never exhausted.

6. The bodhichitta generated in conjunction with the paramita of moral discipline islikened to a mine of jewels, because it provides a basis for the arising of all theprecious qualities such as the strengths.

7. The bodhichitta generated in conjunction with the paramita of patience is likened tothe great ocean, because when we have it we remain unperturbed by unwelcomeevents, such as fires or coming under armed attack.

8. The bodhichitta generated in conjunction with the paramita of diligence is likened toa vajra, because when we have it our confident trust in unsurpassed enlightenmentis stable and can not be by shattered by evil influences.

9. The bodhichitta generated in conjunction with the paramita of meditation is likenedto the most majestic of mountains, because when we have it our samadhi isimmovable and we can not become distracted by focusing on concepts.

10. The bodhichitta generated in conjunction with the paramita of wisdom throughwhich one realizes the two kinds of selflessness is likened to a great medicine,because it thoroughly pacifies all the illnesses of the emotional obscurations suchas attachment and the cognitive obscurations such as thoughts of perceivedobjects.

11. The bodhichitta generated in conjunction with the paramita of skilful means islikened to a virtuous guide, because with compassion and skilful means, no matterwhether we enjoy great wealth or suffer loss, we will not forsake the welfare of allsentient beings.

12. The bodhichitta generated in conjunction with the paramita of aspiration is likenedto a wish-fulfilling jewel, because with it all our prayers of aspiration will be fulfilledjust as we desire.

13. The bodhichitta generated in conjunction with the paramita of strength is likened tothe sun, because it ripens completely the crop of virtue within the minds ofdisciples.

14. The bodhichitta generated in conjunction with the paramita of primordial wisdom islikened to the song of a gandharva, because when we have it we can teach andinspire the minds of disciples with the sweet melodious sound of the Dharma.

15. The bodhichitta generated in conjunction with the supercognitions is likened to agreat king, because when we have it we can accomplish the welfare of others withunimpeded power.

16. The bodhichitta generated in conjunction with the accumulations of merit andwisdom is likened to a treasury, because it is the source of an inconceivablegathering.


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17. The bodhichitta generated in conjunction with the thirty-seven factors ofenlightenment is likened to a great highway, because when we have it we canfollow the approach taken by all the noble ones.

18. The bodhichitta generated in conjunction with a compassionate concern for otherswelfare and the clear insight (vipashyana) of realizing how all phenomena lack truereality is likened to an excellent horse, because it easily carries us to non-abidingnirvana, without straying into the extremes of samsaric existence and quiescence.

19. The bodhichitta generated in conjunction with the mnemonic retention (dharani) ofremembering words and meaning without fail and the confidence of teachingothers unimpededly is likened to a spring of water, because when we have it wecan retain all that we have heard, and teach it so that it does not go to waste.

20. The bodhichitta generated in conjunction with the joyful Dharma celebration ofteaching the four summaries [or seals] of the Dharma is likened to joyful music,because when we have it we can proclaim the melodious sound of Dharma todisciples who long for liberation.

21. The bodhichitta generated in conjunction with the single path to be traversed islikened to the flow of a river, because when we have it we can engage

continuously in impartial actions for others welfare, respondingautomatically withcompassion and wisdom, in the realization of the equality of knowing and what isknown.

22. The bodhichitta generated in conjunction with the dharmakaya is likened to acloud, because when we have it we can demonstrate completely the twelve deeds,such as residing in Tushita and so on, and in so doing ripen the harvest of beingsbenefit and happiness.

The first three belong to the path of accumulation, the next one to the path of joining, the tentypes of bodhicitta from generosity to primordial wisdom (path of seeing and meditation), fiveendowed with the superknowledges and so on belonging to the special path of the tenthbhumi, the final three endowed with joyful celebration of Dharma and so on, belong to

preparation, main part and subsequent parth of the level of buddhahood.More:http://www.rigpawiki.org/index.php?title=Jewel_Ornament_of_Liberation

Eighty Inexhaustibles

Eighty Inexhaustiblesare a means of classifying bodhicitta given in theSagaramatiparipriccha Sutra and discussed in Khenjuk (Mipham Rinpoche). They are:

1. Generation of bodhicitta.2. Aspiration.3. Application.4. Superior aspiration or noble intention.5-10. The six transcendent perfections.11-14. The four immeasurables.15-19. The five supernatural perceptions.20-23. The four means of attraction.24-27. The four genuine masteries ofspecifics.

28-31. The four reliances.32-33. The two accumulations.34-70. The thirty-seven factors ofenlightenment.71-72. Shamatha and Vipashyana.73-74. Perfect recall and courageouseloquence.75-78. The four seals of the Dharma.79. The single path to be traversed.80. Skill in means.

Four Immeasurables

Four immeasurables: equanimity (the wish that beings may be free from the attitude ofattachment to some and aversion to others), love (the wish that living beings may havehappiness and its causes), compassion (the wish that living beings may be free fromsuffering and its causes), joy (the wish that living beings may remain happy and their

happiness may increase further).
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Equanimity: train the mind to feel a benevolent attitude toward both friends and enemies,because todays friends may have been enemies as well as your enemies may have beenfriends. Treat everyone like your brother or sister. Escpecially those who create obstacles foryou.Love: cultivate love for all beings and wish them happiness in order to repay their kindness.Train the mind to care for everyone like a parent caring for a small child, or a mother birdlooking after her young, so that all your actions of body, speech and mind are undertakenonly to ensure the happiness and wellbeing of others.Compassion: cultivate the wish that others may be freed from suffering. Imagine a prisonerabout to be executed, or an animal at the slaughterhouse and put yourself in their position, orimagine that they are your own dear mother. When you experience an intense feeling ofcompassion for them, consider that although the one experiencing such suffering is notactually your mother or father in this lifetime, he or she has been your mother and fathercountless times throughout the course of your innumerable lifetimes. Practise cultivating thiscompassion until you feel exactly the same compassion for all sentient beings.Joy: whenever you see someone who possesses the qualities of scriptural learning and

realisation, or wealth and power, do not feel resentful or envious of them. Instead, feel joyfuland make the wish that their riches and power increase even further. Pray that all sentientbeings may experience the same kind of good fortune. Train the mind this way, again andagain.

All of this is the goal of practicing the four immeasurables.

Six TimesThe six times of the day are dawn, morning, mid day, afternoon, dusk and midnight.

Mind OnlyThe Chittamatra (Tibetan: Semtsampa) is the Mind Only school (Mahayna) founded by

Asanga. Its followers say that all phenomena are merely mind. They divide all phenomenainto three natures: imputed/imaginary, dependent, truly established. Its emphasis is onpractice, that is why it is also called Yogachara.

Middle Way

This can refer to the Madhyamika school, or more generally, to the Buddha's teachings as awhole, which present a path that avoids the two extremes of eternalism and nihilism. In theSutrayana Pali Canon Sutra Dhammacakkappavattana, the first teaching Buddha gave afterhis enlightenment which sets forth the four noble truths, he speaks of the Middel Way, thepath of practice that avoids the two extremes of sensual indulgence on the one hand andsevere asceticism on the other. He identifies this way specifically as the noble eightfold path.

Dependent Origination

This means that all phenomena, outer and inner, do not without any causes. Nor are theycaused by a causeless and permanent creator such as the self, time or God. In fact, theyarise through the coming together of their own particular causes and conditions. All outerphenomena arise through dependent origination, in the manner of a seed developing into asprout for example. All inner phenomena - the aggregates of supreme, intermediate or lesserbeings - arise through dependent origination in the manner of the twelve links*. This pagecontains lots of extra information on the related subjects, but that is for a differenttime.http://www.rigpawiki.org/index.php?title=Dependent_origination

Eight Extremes

The eight extremes of conceptual elaboration are:1. Arising 2. Ceasing
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3. Being non-existent4. Being permanent5. Coming

6. Going7. Being multiple8. Being single

Two Truths

Everything has an absolute aspect (or absolute truth) and a relative aspect (relative truth).The absolute or ultimate is the inherent nature of everything, how things really are. Theconventional or relative is how things appear. In the teachings, these are known as 'the twotruths', but they are not to be understood as two seperate dimensions, rather as two aspectsof a single reality. More information (Mahayana):http://www.lotsawahouse.org/tibetan-masters/patrul-rinpoche/two-truths-view-mahayana

Shamata

Shamata or 'calm abiding' is also translated as 'peacefully remaining' or 'tranquilitymeditation'. Shama means 'peace', tha means 'to dwell' or 'stability'. There are two centralmeditation practices on the Buddhist path: calm abiding and clear seeing. The method of

calm abiding is used to work with the conceptual mind. When you are able to go beyond thatand reach the domain of the wisdom of rigpa, it is called clear seeing.

Two types of shamata: with an object or without an object. With an object comes first. Keepyour mind on positive thoughts, for example love and the samadhi of love, and make use ofmindfulness, vigilance and carefulness. Don't let the mind be distracted inwardly: so do notfollow past thoughts, anticipate future thoughts, or be distracted by present thoughts aboutobjects of the six senses. Set the mind to it, without meddling or interfering. In 'without anobject', the mind does not focus on a single object such as love, but without manipulating oraltering the mind in any way, you simply leave it as it is, calm, spacious and at ease. Fromtime to time, you should bring mindfulness, vigilance and carefulness to bear. More aboutmeditation on Lotsawa House:http://www.lotsawahouse.org/topics/meditation/.

VipashyanaClear seeing, or insight, meditation. Vi is short for vishesa, which means 'special', 'superior',or 'particular'. Pashyana means 'to see' or 'to look'. The Tibetan 'lhaktong' is built up of'unique' (lhak) and 'seeing' (tong). Prerequisites are needed according to Kamalashila'ssecond Stages of Meditation: reliance upon a spiritual teacher, genuinely engaging in anextensive study and appropriate reflection.

Thirty-seven factors of Enlightenment

They are thirty-seven practices undertaken and perfected at the specific stages of the firstfour of the five paths and present thereafter as qualities of enlightenment. They are as

follows:

1-4. Four applications of mindfulness: body, feelings, mind, phenomena.5-8. Four genuine restraints: avoid generating any negative states that have not arisen,abandon negative states that have arisen, generate virtuous states that have not arisen, notallowing any virtuous states that have arisen to deteriorate - instead developing them further.9-12. Four bases of miraculous powers: intention, diligence, attention, discernment.13-17. Five powers: faith, diligence, mindfulness, concentration, wisdom.18-22. Five strengths: faith, diligence, mindfulness, concentration, wisdom.23-29. Seven elements for enlightenment: mindfulness, discernment of phenomena,diligence, joy, pliancy, samadhi, equanimity.30-37: Noble eightfold path: realistic view, intention, speech, action, livelihood, effort,

mindfulness and concentration.
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Four ways of attracting disciples

The qualities of the teacher that enable him to gather fortunate students, namely: he shouldbe generous, his language should be pleasant, he should teach each individual according tothat person's need, and he should act in conformity with what he teaches. Furtherreading:http://www.rigpawiki.org/index.php?title=The_Words_of_My_Perfect_Teacher

Three poisons

The three poisons are the following destructive emotions: desire (or attachment), anger (oraggression), ignorance.
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Images

1: Mudra of the teaching of the Dharma.

2: The Wheel of Life

3:

buddhadharma - week 1

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