Introduction to Buddhism

MynameisJonDilley,myDharmanameisNgakpaOrgyenDrimeOzer.
MyinterestinBuddhismstartedincollege.IdabbledinmeditationandreadbooksonZen,andit'srelation
tothemartialarts.
IstartedseriouslystudyingBuddhismin2000andtooksomeclassesattheRimBuddhistCenterin
KansasCity.Iwasaskedtofacilitatesomebeginner'sclasses.ThefirstclassItaughtwasonlojong,using
thetext"EnlightenedCourage."DuringmytimeattheRimCenter,Ihadtheopportunitytolearnfroma
diverserangeofteachersandmakelifelongDharmaconnections.
In2003,Imetmyteacher,YoungeKhachabRinpoche.RinpocheandIhadanimmediateconnection.After
beingaskedtoorganizeRinpochesvisitsandretreatsinKansasCityin2004,myfocusbecamebuilding
theSanghaandeducatingtheVajrayanastudentsofthearea.
IhavereceivedteachingsintheKagyu,Geluk&NyingmatraditionsfromteacherslikeWangchuckDorje
Rinpoche,LamaLodu,GarjeKhamtrulRinpoche,HisHolinesstheFourteenthDalaiLamaandofcourse
YoungeKhachabRinpoche.Ihavestudiedseveralshedrasubjects(BuddhistUniversity),todeepenmy
personalpractice&tofulfillKhachabRinpoche'srequestthatIteachtheDharma.Iteachclassesforboth
beginningandintermediatestudentsonthetopics&methodsoftheVajrayana,includingLojong,ngondro
&thethreeinnertantras.
InowliveinCleveland,OhioandhavestartedbuildingaregionalSangha.IcontinuetoparticipateYounge
DrodulLingwebclassesandretreats.
MymissionistoinspirepractitionerstonotonlylearnabouttheBuddhadharmabuttomakethepractices
theirownandembracethe"Dharmawayofthinking."
1. My Lineage
Nyingma is one of 4 Buddhist traditions in Tibet, along with Kagyu, Gelug,
and Sakya. The Nyingma is the "Ancient school" because it follows the
earliest translations of the texts brought from India in the late tenth
century. The Nyingma School has two Sanghas: the monastic and yogic
communities.
Bpa Tulku & Patrul Rinpoche > Khenpo Kunpal (Dzogchen) > Dingri
Khenchen
Choga Khenpo Thubga (Tantra) > Dingri Khenchen
Khenpo Chkhyab (Dzogchen) > Dingri Khenchen
Dingri Khenchen > Khachab Rinpoche > Ngakpa Orgyen Drime Ozer
(Jon Dilley)
2. The Buddha
Buddhism began with the Buddha, the teacher so let me give you the
life story of the great Enlightened one.
a. Life story
i. Born as a prince in Nepal, 563-463 BCE
1. Siddartha Gautauma, also called Shakyamuni
a. Shakya is the name of his clan/family, Muni
means sage (Shakyamuni)

2. A holy man told Siddarthas father that Siddartha will

either be a universal monarch (Chakravartin) or an
enlightened teacher. Siddarthas father was intent upon
Siddartha following in his footsteps, by being a great
king, so.
ii. Siddarthas father hides the hardships of life from him.
1. Practically holding him hostage in his own palace,
Siddarthas father provided all the necessities &
opulence anyone could want. But Siddartha still wanted
to see outside the palace walls, so he & his charioteer
sneak out & Siddartha sees the 4 sights
iii. Birth, old age sickness & death (he also sees a Sadhu - a
spiritual practitioner showing an alternative life to the princely
one he knows)
1. Siddartha realizes that he too is subject to the pains of
these four sites, the same as all beings are, so out of
compassion for all beings who experience these, he
iv. Vows to end suffering
1. Taking up the spiritual practice of the time, Siddartha
studies Brahman asceticism. What did he study?
a. The Vedic religions or Brahmanism was the main
spiritual practice at the time, originating circa
1100 B.C.E.
i. Veda means roughly directly revealed
divine knowledge
ii. Its generally a system of sacrifice that
was thought to order the universe
1. Included animal sacrifice
2. Included ascetic practices
(hardships with the goal of spiritual
awakening)
3. Included many gods (mostly male
images)
a. Indra
b. Vishnu (associated with sun)
c. Yama (death), Etc.
4. Included the caste system
a. Only Brahmins (the highest
level of caste) could
practice
5. Transmigration (rebirth) is suffering
(samsara)
a. Moksha release or
Liberation was the goal,
brought about by a series of
practices.
b. Moral purity was highly
emphasized.
6. Knowledge, intuitive understanding
of reality passed from student to
student.
a. Ignorance is from not seeing
correctly
7. Karma (conduct that determines
future rebirth) is based on moral

notions. It was a neutral law of

causality (not fate or destiny)
8. Idea of Atman (soul) is connected
with Brahma (the divine supreme),
believing that the soul of the
individual is identical to the soul of
the Divine.
a. This idea isnt included in
the Buddhadharma.
iii. The Upanishads (roughly same time as the
Buddha, circa 500 B.C.E.) introduced the
idea of the personal search method of
Brahmanism. The wandering ascetic.
v. Shakyamuni attempts spiritual states through the Vedic
techniques of physical hardship & asceticism by joining a group
of sadhus. But after years of study with few results, he
continues his personal search. He looks at the mind in a more
realistic, natural manner.
1. He decided that the mind in spiritual practice is like the
string of the lute. If it is too tight, it will break, if it is too
loose, it will not produce a note. This is like the contrast
of his two lives the Prince vs. the acsetic.
a. The Buddha didnt throw out Brahmanism, he was
a reformer that looked at the existing practices
with a more pragmatic a& universal eye.
i. Worked within the context of cause &
effect (karma) and rebirth.
vi. Siddartha Meditates on reality at the foot of the Bodhi tree.
1. He realizes that the difference between how things are &
how we perceive them or want them to be is the crux of
the issue.
2. He realizes the true nature of the mind and all
phenomenal experience. He achieves enlightened
liberation.
vii. The ascetics, saw that Siddartha had gain spiritual liberation
and requested him to teach. At first he remained silent,
believing that what he had discovered couldnt be related in
words, but out of compassion for all beings who were still
suffering, the Buddha taught the Four Noble Truths as the basis
of his realization. He knew that he had to teach others not only
his conclusions as dogma, but his methods as practice, because
only then, though their own experiences would beings know
liberation, full enlightenment of their own.
viii. Meditation instruction - Shamatha
ix. Twelve acts that symbolize the life of the Buddha.
1. The descent from Tushita, the Joyous pure land
2. Entering the mothers womb
3. Taking birth
4. Becoming skilled in various arts
5. Delighting in the company of royal consorts/marriage
6. Developing renunciation & becoming ordained
7. Practicing austerities for six years

8. Proceeding to the foot of the bodhi tree

9. Overcoming Maras hosts
10. Becoming fully enlightened
11. Turning the wheel of Dharma
12. Passing into mahaparinirvana
3. The Dharma The teachings of the Buddha
a. First Turning of the Wheel of Dharma
1. The truth (or reality) of suffering (Skt. dukha-satya)
which is to be understood,
2. The truth (or reality) of the cause of suffering (Skt.
samudaya-satya), which is to be abandoned,
3. The truth (or reality) of cessation (nirodha-satya), which
is to be actualized, and
4. The truth (or reality) of the path (mrga-satya), which is
to be relied upon.
ii. Laid out the way a doctor would diagnose and treat an illness.
1. Four noble truths
a. Truth of Suffering - The Symptoms
1. Suffering
a. Suffering of Suffering
b. Suffering of Change
c. Suffering of conditioned
existence
i. Dissatisfaction/ennui
brought about by the
struggle of life.
b. Truth of the Cause - The Diagnosis
i. Suffering is caused by attachment to
phenomena (the root of this is an
unrealistic belief in self).
c. Truth of Cessation - The Prognosis
i. We can bring an end to suffering.
d. Truth of The Path The Prescription/Cure
i. How to end suffering.
1. Eight Fold Noble Path
b. Sixteen aspects of the Four Noble Truths
i. Suffering
1. Suffering (Tib. , Skt. dukha)
2. Impermanence (Tib. , Skt. anitya)
3. Emptiness (Tib. , Skt. nyat)
4. Selflessness (Tib. , Skt. antmaka)
ii. Origination
1. Cause (Tib. , Skt. hetu)
2. Origination (Tib. , Skt.samudaya)
3. Intense Arising (Tib. , Skt. prabhava)
4. Condition (Tib. , Skt. pratyaya)
iii. Cessation

1.
2.
3.
4.
iv. Path
1.
2.
3.
4.
The Noble Eightfold
i.
ii.
iii.
iv.
v.
vi.
vii.
viii.

Peace (Tib. , Skt. nta)

Cessation (Tib. , Skt. nirodha)
Perfection (Tib. , Skt. prata)
True Deliverance or Renunciation (Tib.
nisaraa; Tib. nges 'byung)

, Skt.

Path (Tib. , Skt. mrga)

Appropriate (Tib. , Skt. nyya)
Effective (Tib. , Skt. pratipatti)
Truly Delivering (Tib. , Skt. nairyika)

Path
Correct
Correct
Correct
Correct
Correct
Correct
Correct
Correct

(based in reality) view

intention (or thought)
speech
action (or conduct)
livelihood
effort
mindfulness
concentration

a. The Noble Eight fold Path is directly elated to the Three Higher
Trainings
i. Wisdom/Knowledge Abidharma - teachings
1. Correct view
a. Knowing the 4 truths, knowing impermanence,
etc.
2. Correct intention (thought)
a. The intention to adopt virtue & abandon nonvirtue based on renunciation of worldly matters in
order to follow the spiritual path.
ii. Discipline Vinaya - precepts
1. Correct speech
a. Avoiding abusive, divisive, false & idle speech
2. Correct action (conduct)
a. Avoiding stealing, harming or sexual misconduct
3. Correct livelihood
a. Avoid harmful businesses
i. Trading in weapons or tools for killing.
ii. Slave trading, prostitution
iii. Meat: "meat" refers to the bodies of
beings after they are killed. This includes
breeding animals for slaughter.
iv. Manufacturing or selling intoxicating
drinks or illicit drugs.
v. Producing or trading in any kind of toxin
designed to kill.
iii. Meditation Sutra - retreat
1. Correct effort
a. Discipline in preventing breaking of the precepts .
i. Prevent non-virtue that has not yet arisen
in oneself.

ii. Let go of non-virtue that has arisen in

oneself.
iii. Cultivate virtue that has not yet arisen in
oneself.
iv. Maintain the virtue that has arisen in
oneself.
2. Correct mindfulness
a. Aware of things that effect the body & mind & be
deliberate.
3. Correct concentration
a. Meditation, achieving the full sharpness of mind.

4. Practicality of practice
All Dharma is mind training (lojong). The Dharma deals exclusively with the
mind. The mind is the boss. The mind is the originator and agent of any
thought, speech or action. The mind has the final say in any decision or
evaluation. The mind is where all defilements reside & the mind is the root of
all purification. The mind is where all the concepts of "I" arise. The mind is
where all the symptoms of "me" arise. The mind is where all the actions of
"mine" arise. These concepts, symptoms and actions are what we use to
identify & justify our "selves." In reality, these are illusions, brought on by the
larger issue of ignorance: an unrealistic belief in self.
Recall the second Noble Truth: the truth of the Cause. Self-grasping, or ego is
the origin of suffering. The root of this self-grasping is the miscomprehension
of the aggregates (skandha).
Skandas:
Form (Skt. rpa)
Feeling (Skt. vedan)
Perception (Skt. saj)
Formations (Skt. saskra)
Consciousness (Skt. vijna)
The skandhas constitute the pieces of self. When we speak of ourselves, we
often point to one of these aggregates as the reference point: My body is
strong. My feelings are hurt. I think so-and-so is the best candidate. We
hold and defend these pieces of self to be unchanging, infallible and
concrete. These are the parts that make me whole.
Using sharp knowledge gained through hearing, contemplating and
meditating, these skandhas can be investigated in an increasingly subtle way,
revealing their source, nature, and resolution.
Do no harm, cultivate virtue; to tame one's mind is the teaching of
the Buddha. - kyamuni, Dhammapada
Tame ones mind means to stop floundering in ignorance, to find out what is
true and what is false. In order to tame our mind, we meditate.
Just like a craftsman clears his workbench and sharpens his tools before
beginning, we must calm our minds and apply the tools of meditation.
There are two foundational meditation practices on the Buddhist path: calm
abiding (amatha) and clear seeing, or insight (vipayan). The method of
calm abiding is to work with the conceptual mind, making it sharp, strong, and
flexible. To go beyond the conceptual mind, we have to use insight into our
true nature to cut through the ignorance that grasps at the self. To sharpen
that insight, one needs to hear, study, and contemplate the teachings.
The mind is devoid of mind,
For the nature of mind is clear light.
kyamuni, Eight Thousand Verse Prajparamit

a. Five kleshas
i. Ignorance
ii. Passion
iii. Aggression
iv. Pride
v. Jealousy
b. Five skhandas
i. Form (Skt. rpa)
ii. Feeling (Skt. vedan)
iii. Perception (Skt. saj)
iv. Formations (Impulses) (Skt. saskra)
v. Consciousness (Skt. vijna)
c. Hinayana

1. Rejects the emotions through discipline & mindfulness.

2. Investigation based on looking at the skhandas.
d. Mahayana
i. Continues with discipline & mindfulness, knowing what to adopt
& what to abandon.
ii. Counteracts the kleshas (afflictive emotions) with antidotes.
1. Desire/attachment repulsiveness/impermanence
2. Anger - loving kindness
3. Delusion/ignorance - dependent origination/Karma/cause
& effect
4. Pride - equanimity
5. Jealousy lack of inherent existence.
iii. Investigation of appearances vs. reality
1. Two levels of reality
a. Conventional
b. Ultimate
e. Tantrayana
i. Continues with discipline, although beyond accepting or
rejecting.
ii. Transforms the 8 consciousnesses into the five wisdoms through
creation & completion stages.
1. Alaya - wisdom of dharmadhatu.
2. Alaya consciousness - mirror-like wisdom.
3. Emotional - wisdom of equality.
4. Mental - wisdom of discernment.
5. Five senses - all-accomplishing wisdom.
f.

Atiyoga (Dzogchen)
i. Directly recognizes the nature of the mind. Reality itself.

5. Yanas (vehicles) & Paths

a. Path of Renunciation the causal vehicle. Takes many causes as the
path.
i. Hinayana/Theravedin
1. Shravaka yana
2. Pratyekabuddha yana
ii. Mahayana
1. Bodhisattva yana

A. Iii. Vajrayana the resultant vehicle. Takes the result as the path.
b. Path of purification
i. Kriya tantra
ii. Charya tantra
c. Path of transformation
i. Yoga tantra
ii. Mahayoga
iii. Anuyoga
d. Path of self-liberation
i. Atiyoga/Dzogchen
1. Semde
a. Mahamudra (similar to Dzogchen semde) in that
it uses conditioned phenomena (the mind) to
point toward the timeless awareness that is
reality.
2. Longde
3. Menagde

6. Essence of Dependent Origination dharani (long mantra)

OM YE DHARMA HETU PRABHAVA HETUM TESHAM TATHAGATO

HYAVADAT
TESHAM CHA YO NIRODHA EVAM
VADI MAHA SHRAMANA SOHA
OM All phenomena arise from causes, those causes have been taught by the Tathagata,
And their cessation too has been proclaimed by the Great Shramana. SOHA
(translated by Artemus B. Engle, The Inner Science of Buddhist Practice:
Vasubandhu's Summary of the Five Heaps with Commentary by Sthiramati
(The Tsadra Foundation Series)
The Gone Beyond Awakened One the Buddha taught the
interdependence
Of objects & beings that are causally produced;
The Buddha who as also known as the Great Ascetic also revealed
The way their true nature is realized, thus leading to their cessation.
This is the statement Shariputra heard from the Buddhist monk Ashvajit when
he asked for a summary of the teachings of the Buddha. Shariputra passed
the message onto his close friend Maudgalyayana & together they became
the Buddhas foremost disciples.

7. Four Seals
Taking refuge in the Three Jewels is the action that distinguishes
Buddhists from non-Buddhists. But accepting these four statements is
what sets followers of the Buddha apart in philosophy and intention.
These four statements encapsulate the uniqueness of the Buddhas
teachings & differentiate the Buddhadharma from all other
philosophies.
All that is conditioned is impermanent,
All that is tainted is suffering,
All phenomena are empty of self-entity
Nirvana is peace
All that is conditioned is impermanent.
"Conditioned" means relying on other ingredients to be made. In other
words, anything that is interdependent. That means anything under
the sun, or under our skin for that matter, is impermanent.
We think we understand impermanence. We recognize that we will
need to buy more toilet paper and that we will need to refill the gas
tank. We even know that we will die, certainly not today, but when we
are around 90 years old. But, only rarely do we glimpse that each
moment is impermanent. Each breath happens only once and is then
gone. Each thought, each emotion and each happiness are fleeting.
Understanding impermanence on this more subtle level can energize
our lives with purpose and hope. We arouse purpose by knowing the
ephemeral nature of our experience. We are inspired to get off our ass
and do it now. We are running out of time, so we'd better make it
count. We kindle hope in knowing that each state of fear or anger, pain
or despair is temporary and will soon be over. Hope inspires us with
courage. We can hang on a moment more; that situation will change.
We can even help our mind change by engaging another perspective.
All that is tainted is suffering.
Tainted. Contaminated. Ruined. Thoughts infected with egotistical
motivation lead to pain for ourselves and others. Once the spark of
self-grasping lights the fuse of a thought chain, it is bound to explode.
Emotions can work in our favor when they protect us or others, but
more often than not, emotions are driven by a need to satisfy our ego.
Through the practice of meditation, we can develop a mindfulness that
helps us see our internal processes and dampen those sparks of
egotism with the refreshing water of compassion.
All phenomena are empty of self-entity.
Empty is an often misunderstood word. It is thought of as describing
something that's meaningless or less-than. In fact, the meaning of

"empty" in this context means that an object is lacking an independent

existence. When our thoughts are tainted with the egotistical emotion,
we fantasize that the situation, and most importantly the "I" that is
caught up, is concrete and permanent. (See statements one and two
above!)
In reality, all our situations are open and free. This statement is
reminding us of that fact. The things we encounter are not tied down
by the limiting concepts we have about ourselves and our situations.
Being "empty" is being free. Being "empty" is having the ability to
make our lives better by directly recognizing this fact.
Nirvana is peace
Nirvana is enlightenment in all it's connotations. Awakening and
knowledge, wisdom and purification; enlightenment means
Buddhahood. Most of all, Nirvana means the raging fire of egotistic
emotions is extinguished.
The peace of Nirvana is the equality of all experiences. By blending the
first three seals with our mind, we recognize that all experiences are
completely free, without concept, and in fact, entirely baseless. Abiding
in that nonconceptual state, free from change, we are awakened and
can finally be of ultimate benefit to those around us.
a. These four hallmarks were spoken by the Buddha when asked how
future followers should recognize his teachings.
All that is conditioned is impermanent,
All that is tainted is suffering,
All phenomena are empty of self-entity
Nirvana is peace
i. All that is conditioned is impermanent
1. Conditioned means brought about by multiple causes &
conditions.
a. Dependently originated
b. Compounded
2. Impermanence
a. Gathering Ends in Depletion
b. Rising ends in falling
c. Meeting ends in parting
d. Living ends in death
ii. All that is tainted is suffering
1. All situations tainted, (by self clinging) cause suffering.
a. Attachment to objects
b. Afflictive emotions
iii. All phenomena are empty and devoid self-entity
1. Empty means lacking self-existence, thus all objects are
devoid of self-entity or selfless.
2. Contrasted to the Brahman view of atman (soul),
discussed earlier.

iv. Nirvana is peace.

1. Taming the mind (recognizing the nature of the afflictive
emotions) is peace.
2. Seeing reality as it is.
3. The truth of cessation.
4. Buddhahood

Refuge
Taking refuge in the three jewels is the entry to all Buddhist practice. It is the
foundation three sets of Buddhist vows and it distinguishes those who are
Buddhist and those who are not.
When you take refuge, you begin to rely on the Three Jewels as your
protection. Taking the Buddha as your guide, the Dharma as your path and the
Sangha as your comrades.
Refuge marks a turning point in an individual. It marks the moment that they
decide to pursue the Buddhist path sincerely and with dedication. The
decision to take refuge is personal and intensely intimate.
b. The Cause of Refuge
i. The cause of refuge is faith, & specifically irreversible faith.
Faith in the Buddhist view & that the path will lead to
awakening.
b. The Essence of Refuge
i. The essence of taking refuge is, to accept the Three Jewels as
your refuge, & make a decisive commitment to them, in order
to be free from the fear of your own & others suffering in
samsara. This is the first step on the Dharma path
1. Buddha
a. You accept the Buddha/teacher as your guide
2. Dharma
a. You accept the Dharma/teachings as your path
3. Sangha
a. You accept the Sangha/students as your
companions
c. The Duration of Refuge
i. Followers of the Basic Vehicle take refuge temporarily for as
long as they live, & ultimately until they attain their own
particular fruition. The followers of the Mahayana take refuge
until attaining complete enlightenment.
d. Six Specific Precepts
i. In the specific precepts, there are three things to adopt & three
things to abandon.
1. Three Things to Adopt
a. Practice according to the words of the Buddha &
then, without forgetting them, generate faith &
devotion. Show respect even for broken
fragments of statues & images of the Buddha.
b. Exert yourself in studying, reflecting & meditating
on the sacred Dharma. Show respect even for
torn scriptures that represent the Dharma.
c. Respect the Sangha who are followers of the
Buddha, associate with virtuous friends, & treat
even tiny pieces of yellow cloth as objects worthy
of reverence.

2. Three Things to Abandon

a. Having taken refuge in the Buddha, you should
not worship any gods who are still bound within
the cycle of samsara.
b. Having taken refuge in the Dharma, you should
not inflict harm upon any sentient being.
c. Having taken refuge in the Sangha, be careful of
friends that might lead us off the path.
e. Five General Precepts
i. Do not forsake the Three Jewels, even at the cost of your life.
ii. Even in important ventures, do not seek other methods.
iii. Do not interrupt your regular practice.
iv. Encourage yourself & others to take refuge.
v. Pay homage to the Buddha of whichever direction you travel
f.

Five lay precepts

i. Not to kill
ii. Not to steal
iii. Not to lie
iv. Not to commit sexual misconduct
v. Not to take any intoxicants

g. The vow
BUDDHAM SHARANAM GACHAAMI
DHARMAM SHARANAM GACHAAMI
SANGHAM SHARANAM GACHAAMI
NAMO BUDDHAYA
NAMO DHARMAYA
NAMO SANGHAYA
I take Refuge in the Buddha
I take refuge in the Dharma
I take refuge in the Sangha
I take refuge until I am enlightened
In the Buddhas, the Dharma & the Sangha.
Through the positive potential I create
By practicing generosity & the other
far-reaching attitudes,
May I attain Buddhahood for the sake of
all sentient beings. - Atisha

8. Elements of Mahayana Practice

a. Motivation
i. Bodhichitta
1. Relative
a. Aspiration
i. Four Immeasurables

1. Equanimity
a. which is the wish that
beings may be free from the
attitude of attachment to
some & aversion to others.
2. Love
a. which is the wish that living
beings may have happiness
& its causes.
3. Compassion
a. which is the wish that living
beings may be free from
suffering & its causes.
4. Joy
a. which is the wish that living
beings may remain happy &
their happiness may
increase further.

How to Practice the Four Immeasurable Attitudes

1. Equanimity
a. Initially, we need to train the mind in equanimity. The way in which we
are currently attached to our friends & aggressive towards our enemies
is a fault which comes from failing to examine the situation thoroughly.
In reality, todays so-called enemies have, in the course of our many
past lifetimes, been dear friends who have helped us enormously. &
those whom we currently consider to be our friends have been our
enemies in past lifetimes, having caused us considerable harm.
Recognize that this bias, which currently causes us to see some people as our friends
& others as our enemies, is a result of having fallen under the power of ignorance.
Train your mind until you feel a benevolent attitude, like the one you have now for
your present mother & father, for all beings, especially your enemies & those who
create obstacles for you.
2. Love
a. Then, since these beings have shown you exactly the same kindness
as your current parents, cultivate love for them all & wish them
happiness in order to repay their past kindness. Train yourself to be like
parents caring for a small child, or a mother bird looking after her
young, so that all your actions of body, speech & mind are undertaken
only to ensure the happiness & well-being of others.
3. Compassion
a. Cultivate compassion, which is the wish for beings to be freed from
suffering. Imagine a prisoner who is about to be executed, or an animal
at the slaughterhouse, & put yourself in their position, or imagine that
they are your own dear mother. When you experience an unbearably
intense feeling of compassion for them, consider that although the one
experiencing such suffering is not actually your mother or father in this
lifetime, he or she has been your mother & father countless times
throughout the course of your innumerable lifetimes. Practice
cultivating this compassion until you feel exactly the same compassion
for all sentient beings as you do for your own mother & father.
4. Joy

a. Whenever you see someone who is wealthy & powerful, & apparently
enjoying all the pleasures of the higher realms, or whenever you see
someone who possesses the qualities of scriptural learning &
realization, do not feel resentful or envious of them, even if you
consider them to be an enemy. Instead, feel joyful & make the wish
that their riches & power increase even further. & pray that all sentient
beings may experience the same kind of good fortune. Train your mind
in this way, again & again.

If, when you practice training the mind in these four immeasurables, you proceed
graduallyfirst considering your own parents; then including your friends & relatives;
& finally extending the practice to your enemiesyou will come to feel the same love
& compassion for your enemies as for your parents. This is the measure of your mind
training.

2. Bodhisattva Activity
a. Six/ten Paramitas/Perfections of the Mahayana
The six/ten paramitas or 'transcendent
perfections' comprise the training of a
bodhisattva, which is bodhichitta in action. This is
the activity or conduct of the Mahayana. I highly
suggest reading the Bodhicharyaavatara by
Shantideva (Bodhisattvas Way of Life)
Relating to the two accumulations
a. Accumulation of Merit positive momentum on
our path to awakening
i. Generosity
1. To cultivate the attitude of giving.
ii. Discipline
1. Refraining from harm.
iii. Patience
1. The ability not to be perturbed by
anything.
iv. Diligence
1. To find joy in what is virtuous,
positive or wholesome.
v. Meditative Concentration
1. Not to be distracted.
b. Accumulation of Wisdom
i. Wisdom
1. The perfect discrimination of
phenomena, all knowable things.
2. Sub parts additional perfections
3. Skillful means
4. In developing wisdom methods
5. Strength
6. Accomplishments & spiritual
powers
7. Ability to benefit others
8. Aspiration Prayers
9. Moving the mind toward wisdom
10. Primordial Wisdom
a. Reality as it is
b. Ultimate Bodhichitta

b. Karma
i. Interdependence

c. Rebirth
i. Twelve links of dependent origination
1. Ignorance: Fundamental ignorance of the truths & the
delusion of mistakenly perceiving the skandhas as a self.
2. Formation: As long as there is ignorance there is the
formation of karma: positive, negative & neutral. This
forms the rebirths in the various realms.
3. Consciousness: Formations cause the consciousness of
the next existence. The consciousness which propels one
towards the next existence is called the impelling
consciousness. & the consciousness that is led to that
particular state, once the conditions have come
together, is known as the consciousness of the impelled
result. These two aspects of consciousness are counted
as a single link since together they establish the link
between two lives.
4. Name-and-form: The five skandhas. By the power of
consciousness one is linked to a womb, & there the body
develops: the form & the four name skandhas of
sensation, perception, formation & consciousness.
5. The six ayatanas: The six inner ayatanas of the sense
faculties then arise.
6. Contact: The coming together of objects, sense faculty &
consciousness is contact.
7. Sensation: From contact arises sensation: pleasurable,
painful & neutral.
8. Craving: There then develops a desire not to be
separated from pleasurable sensations & to be free from
painful sensations.
9. Grasping: As craving increases, it develops into grasping,
i.e. actively striving never to be separated from what is
pleasurable & to avoid what is painful.
10. Becoming: Through this grasping one acts with body,
speech & mind, & creates the karma that determines
ones next existence.
11. Rebirth: Through the power of this becoming, one is
reborn in a particular birthplace whenever the necessary
conditions are assembled.
12. Old age & death: Following rebirth there is a continual
process of aging as the aggregates change & develop; &
eventually there is death when the aggregates finally
cease.
d.
e.
f.
g.
h.
i.
j.

Six types of beings

Hell
Hungry Ghosts
Animals
Humans
Demigods/Titans
Gods

The Noble Eightfold Path

1.
2.
3.
4.
5.
6.
7.
8.

Correct
Correct
Correct
Correct
Correct
Correct
Correct
Correct

view
intention (or thought)
speech
action (or conduct)
livelihood
effort
mindfulness
concentration

Related to the Three Higher Trainings

2. Wisdom/Knowledge Abidharma - teachings
a. Correct view
i. Knowing the 4 truths, knowing impermanence, etc.
b. Correct intention (or thought)
i. The intention to adopt virtue and abandon non-virtue based on
renunciation of worldly matters and follow the spiritual path.
3. Discipline Vinaya - precepts
a. Correct speech
i. Avoiding abusive, divisive, false and idle speech
b. Correct action (or conduct)
i. Avoiding stealing, harming or sexual misconduct
c. Correct livelihood
i. Harmful businesses
1. Weapons: trading in all kinds of weapons and tools for
killing.
2. Human beings: slave trading, prostitution
3. Meat: "meat" refers to the bodies of beings after they
are killed. This includes breeding animals for slaughter.
4. Intoxicants: manufacturing or selling intoxicating drinks
or addictive drugs.
5. Poison: producing or trading in any kind of toxin
designed to kill.
4. Meditation Sutra - retreat
a. Correct effort
i. Discipline in preventing breaking of the precepts .
1. Prevent non-virtue that has not yet arisen in oneself.
2. Let go of non-virtue that has arisen in oneself.
3. Cultivate virtue that has not yet arisen in oneself.
4. Maintain the virtue that has arisen in oneself.
b. Correct mindfulness
i. Aware of things that effect the body and mind and be mindful
and deliberate
c. Correct concentration
i. Meditation, achieving the full sharpness of mind.
Translation
The eight are often translated as 'right view', 'right intention' and so on. B. Alan Wallace and
Robert Thurman have suggested that a more accurate translation would be 'realistic view', 'realistic
intention', etc.

Five lay (pratimoksha/foundational) vows

2.
3.
4.
5.
6.

Not
Not
Not
Not
Not

to
to
to
to
to

kill/harm
steal/take what is not freely given
lie/divisive or false
commit sexual misconduct
take any intoxicants/loose mindfulness

Eight worldly concerns

2.
3.
4.
5.
6.
7.
8.
9.

Hope for happiness

& Fear of suffering,
Hope for fame
& Fear of insignificance,
Hope for praise
& Fear of blame,
Hope for gain
& Fear of loss

Six Paramitas/Perfections
The six paramitas or 'transcendent perfections' comprise the training of a bodhisattva, which is bodhichitta
in action. This is the activity or conduct of the Mahayana.
Relating to the two accumulations
1. Accumulation of Merit positive contributions to our awakening
a. Generosity
i. To cultivate the attitude of giving.
b. Discipline
i. Refraining from harm.
c. Patience
i. The ability not to be perturbed by anything.
d. Diligence
i. To find joy in what is virtuous, positive or wholesome.
e. Meditative
i. Not to be distracted.
2. Accumulation of Wisdom
a. Wisdom
i. The perfect discrimination of phenomena, all knowable
things.
ii. Sub parts additional perfections
1. Skillful means
a. In developing wisdom - methods
2. Strength
a. Accomplishments and spiritual powers
i. Ability to benefit others
3. Aspiration Prayers
a. Moving the mind toward wisdom
4. Primordial Wisdom
a. Reality
b. Ultimate Bodhichitta

k. Five paths
i. Path of accumulation
1. Merit
2. Wisdom
ii. Path of joining (also called 'engagement' or 'junction')
iii. Path of seeing (or 'insight')
iv. Path of meditation (or 'cultivation')
v. Path of no-more-learning
l.

Meditation
i. Shamatha/Concentration
1. Four foundations of mindfulness
a. Mindfulness of Body
b. Mindfulness of Feelings
c. Mindfulness of Mind
d. Mindfulness of Dharmas (truths/phenomena)
ii. Vipasana/Insight into reality (emptiness)
1. Shunyata
a. Emptiness of self
b. Emptiness of other
c. Madhyamika
i. Chittamatra
ii. Sautantrika
iii. Prasangika

9. Advice
a. Look for a Sangha to meet with weekly
b. Develop a daily practice
i. Base your practice on the three higher trainings
1. Ethics
2. Meditation
a. Concentration
b. Insight
3. Wisdom/knowledge
c. Share with your Dharma brothers & sisters
i. We are all in this together.
d. Three ways to study the Dharma
i. Receive teachings from real teachers, read,
ii. Think & contemplate,
iii. Finally meditate.

Like gold, upon being scorched, cut

& rubbed, my word is to be adopted
by monastics & scholars upon
analyzing it well, not out of respect
for me.