Stages of the Path to Awakening with Thubten Chodron: Recent Episodes
Stages of the Path to Awakening with Thubten Chodron
Weekly teachings on Tibetan Buddhist lamrim texts. Venerable Thubten Chodron teaches texts on the stages of the path to awakening or lamrim, showing clearly how to meditate on them and apply these teachings in our daily lives. Get the podcast on TuneIn Radio. Streamed live from Sravasti Abbey on Fridays at 6:15 pm PST.
Checking if our notion of the body corresponds with what the body actually is Experiences from witnessing an autopsy Contemplating the impermanence of the body Reducing sexual attraction by contemplating causes, nature and result of body Quotes from Nagarjuna and Shantideva Mindfulness of the the four elements Understanding the properties of earth, water, fire and […]
Continuing the section on mindfulness of the foulness of the body, covering the six groups of thirty-two body parts, teaching from Chapter 12.
Explaining the section on mindfulness of the foulness of the body, teaching from Chapter 12.
Continuing with the practice of breathing meditation, specifically Calming the Bodily Formation, and also the Four Postures, teaching from Chapter 12.
Concluding an overview of mindfulness of the body and explaining the first meditation object for mindfulness of the body: mindfulness of breathing, teaching from Chapter 12.
Reviewing the four mindfulnesses in general, and then explaining the section on mindfulness of the body, teaching from Chapter 12.
Covering a general description of the four establishments of mindfulness, and also the shared and specific characteristics, pointing out many opportunities for further contemplation on our cushions, teaching from Chapter 12.
Beginning Chapter 12 on the four establishments of mindfulness: mindfulness of body, feeling, mind, and phenomena.
Explaining the dependent relationship between mindfulness and introspective awareness, teaching from Chapter 11.
Concluding the section on four types of śrāvaka āryas, and beginning the section on the eight liberations, continuing the teaching from Chapter 8.
Describing some of the different ways to overcome innate afflictions and progress on the path to liberation and full awakening, continuing teaching from Chapter 8.
Describing the progression through the mundane meditative absorptions of the form and formless realms, continuing the teaching from Chapter 8.
Introducing the seven preparations and the seven mental contemplations of cultivating mundane insight, where one is aiming to attain a form or formless realm of concentration, beginning teaching from Chapter 8.
Explaining the diagram illustrating the process of attaining serenity, completing the teaching from Chapter 7.
Describing the nine stages of sustained attention as taught in Maitreya’s Ornament of Mahayana Sutras, continuing the teaching from Chapter 7.
Explaining the last three of the five faults and eight antidotes as taught in Maitreya’s Differentiation of the Middle and the Extremes. Beginning the nine stages of sustained attention, teaching from Chapter 7.
Explaining the third of the five faults and eight antidotes as taught in Maitreya’s Differentiation of the Middle and the Extremes, Restlessness and Laxity, and practical ways to antidote these two faults, continuing the teaching from Chapter 7.
Explaining the first two of the five faults and eight antidotes as taught in Maitreya’s Differentiation of the Middle and the Extremes, continuing the teaching from Chapter 7.
Explaining how one can meditate on the breath using Vasubandhu’s six steps for developing serenity, and how to overcome the hindrances, continuing the teaching from Chapter 7.
Explaining the reverse order why buddha is a reliable guide and beginning the section on the recollection of the buddha, teaching from Chapter 2.
Explaining the four syllogisms of the forward order that prove how the Buddha is a reliable guide, teaching from Chapter 2.
Explaining the qualities of Buddha's body, speech and mind, and beginning the section on Buddha as a reliable guide, teaching from Chapter 2.
Covering the last six of the eighteen unshared qualities of a Buddha, teaching from Chapter 2.
Concluding the ten powers of buddhas (9 - 10), and covering the first twelve of the eighteen unshared qualities of buddhas, teaching from Chapter 2.
Continuing explaining the ten powers of the Buddha, covering 4-9, teaching from Chapter 2.
Explaining the four kinds of self-confidence and the first three of the ten powers, teaching from Chapter 2.
Finishing the section of Final and Provisional Refuges, and explaining the Three Jewels According to the Vajra Vehicle, from Chapter 1.
Describing the difference between the Three Jewels and the objects of refuge, both final and provisional.
Explaining the eight qualities of sangha jewel found in Maitreya’s Sublime Continuum, teaching from Chapter 1.
Explaining the eight excellent qualities of the dharma jewel found in Maitreya’s Sublime Continuum, teaching from Chapter 1.
Explaining the context for understanding the eight qualities of the dharma jewel, teaching from Chapter 1.
Explaining the eight excellent qualities of the Buddha Jewel found in Maitreya’s Sublime Continuum, teaching from Chapter 1.
Describing the qualities of the three jewels based on the perfection vehicle, teaching from Chapter 1.
Describing the qualities of the three jewels, giving commentary on the Jewel Sutra and explaining nirvana, from Chapter 1.
Explaining the reasons for taking refuge, mind's potential and existence of the three jewels, teaching from Chapter 1.
Commencing teaching from Volume 4, "Following in the Buddha's Footsteps", providing an overview of the book and the three objects of refuge.
Concluding teaching from the text, "Samsara, Nirvana and Buddha Nature", covering the topic are we already buddhas from Chapter 14.
Describing the clear and cognizant nature of the mind and innate clear light mind, covering the subsequent sections in Chapter 14.
Explaining how the uninterrupted path leads to liberated path, transforming buddha nature and the third factor of the tathagatagarbha, nature of the clear light mind according to Tantra and the meaning the verse by Nagarjuna, from the sections in Chapter 14.
Explaining how the progression of teachings in the three turnings of the wheel presents the clear light mind from different perspectives, leading us to enter Tantra in order to understand how to actualize such a mind, from the sections "The Three Turnings of the Dharma Wheel and Buddha Nature" and "A Link between Sūtra and Tantra", from Chapter 14, "Going Deeper into Buddha Nature"
Explaining the three aspects of the Buddha Essence, from the section "Three Aspects of the Tathāgatagarbha", in Chapter 13.
Explaining the remaining five similes, from the section, "Nine Similes for Tathāgatagarbha" and beginning the section, "Three Aspects of the Tathāgatagarbha", in Chapter 13
Explaining the third and fourth similes, from the section “Nine Similes of Tathagatagarbha”, in Chapter 13
Explaining the first two similes from the section, "Nine Similes for Tathāgatagarbha", in Chapter 13, exploring how our buddha essence or buddha nature is obscured by afflictive and cognitive obscurations.
Reviewing two types of buddha nature and their relationship to the buddha bodies, from Chapter 13 and also providing a overview of tenet systems
Explaining Buddha Nature according to different tenet systems, reviewing the sections “Arya Disposition according to the Vaibhaṣikas and Sautrantikas” and “Buddha Nature according to the Cittamātra School”, from Chapter 13
Describing the arya dispositions according to different tenet systems, from the sections "Ārya Disposition according to the Vaibhāṣikas and Sautrāntikas" and "Buddha Nature according to the Cittamātra School" from Chapter 13, "Buddha Nature"
Starting Chapter 13, "Buddha Nature", covering the potential of the mind from the section, "The Mind's Potential according to the Pali Tradition". Completing the review of the section "The Mind and Its Potential" from Chapter 12, Explaining the various levels of mind.
Explaining the emptiness of afflictive mind and the emptiness of purified mind, reviewing the section, "The Equality of Saṃsāra and Nirvāṇa", from Chapter 12.
Proper way to develop compassion Three factors that make the cultivation of excellent qualities Clear and cognizant mind as a valid basis Consistent practice to build the qualities cumulatively Wisdom and reasoning increase but do not diminish the virtuous qualities Views about nature of the mind and afflictions from different systems Samsara, Nirvana, and Buddha […]
Explaining the obscurations to the mind and factors for liberation, reviewing the sections, "The Mind's Potential," and "Is Liberation Possible?", from Chapter 12
Explaining how tantra manifests the subtlest mind-wind and uses it to accumulate merit and wisdom and attain full enlightenment, completing the section, "Levels of Mind", from Chapter 12
Explaining what it means to say that the innate clear light is the mind is creator of samsara and nirvana, continuing the teaching from the section, "Levels of Mind" from Chapter 12.
Explaining how things are not findable under conventional and ultimate analysis, continuing the section "Equality of Samsara and Nirvana", from Chapter 12
Continuing the explanation of "one taste" of samsara and nirvana, emphasizing the importance of establishing conventional existence before the realization of emptiness, from the section "The Equality of Samsara and Nirvana" from Chapter 12.
Describing the meaning of "one taste in emptiness", beginning the section, "The Equality of Samsara and Nirvana" from Chapter 12
Explaining dormant and manifest aspects of rigpa and subtlest clear light mind, completing the section "Afflictive Mental States and the Nature of the Mind” from Chapter 12
Comparing how the primordially pure mind is understood in the New Translation School (clear light mind) to the Dzogchen perspective of rigpa, teaching from the section, “Afflictive Mental States and the Nature of the Mind” from Chapter 12
Explaining the meaning of "primordially pure" and our need to interweave the understanding of emptiness and conventional reality, from the section "“Afflictive Mental States and the Nature of the Mind" from Chapter 12
Explaining rigpa, continuing the teaching from the section "Afflictive Mental States and the Nature of the Mind", in Chapter 12.
Explaining how the mind is different from mental factors, teaching from the next section, “Afflictive Mental States and the Nature of the Mind”, in Chapter 12
Leading a discussion on points 1-3 in the reflection at the end of the section "Excellent Qualities Can Be Cultivated Limitlessly"
Explaining how it is possible to cultivate the mind’s excellent qualities limitlessly in the section "Excellent Qualities Can Be Cultivated Limitlessly"
Explaining how the mind can be habituated to excellent qualities that can be built up cumulatively, reviewing the section "Excellent Qualities Can Be Cultivated Limitlessly"
Describing the clear and cognizant nature of the mind as the stable basis for developing good qualities limitlessly
Explaining how the nature of the mind is free from pollutants, such that good qualities can be developed limitlessly, while afflictions can be eradicated through powerful antidotes, completing the review of Chapter 12, "Mind and Its Potential".
Explaining how afflictions are rooted in ignorance and how we can eradicate ignorance, continuing the review of Chapter 12, "Mind and Its Potential"
Explaining the reason how it is possible to cultivate powerful antidotes to the afflictions, continuing the review of Chapter 12, "Mind and Its Potential"
Describing the meaning of the subtlest clear light mind, and how this is the basis of the mind's ability to develop positive qualities infinitely, continuing the review of Chapter 12, "Mind and Its Potential"
Exploring the question, "Is Liberation Possible?", continuing the review of Chapter 12, "The Mind and Its Potential"
Continuing the review of the Chapter 12, "The Mind and Its Potential", describing how Buddhas perceive conventional truth and ultimate truth simultaneously
Continuing the review of Chapter 12, "The Mind and Its Potentials", describing the four maras
Continuing the review of Chapter 12, "Mind and Its Potential", describing how afflictions are not rooted in the nature of the mind and can be dispelled.
Reviewing Chapter 12, "The Mind and Its Potential", describing the nature of the mind and how it is possible to overcome the afflictions.
Reviewing Chapter 12, "The Mind and Its Potential", describing how Buddhas depends on sentient beings and how we can treasure sentient beings because of this
Completing teaching from Chapter 12, explaining various meanings of "equality of samsara and nirvana" and how clear light mind is understood according to sutra and tantra vehicles.
Continuing teaching from Chapter 12, explaining how it it is possible to develop positive mental states limitlessly and why afflictive mental states are not in the nature of the mind.
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Continuing teaching from Chapter 12, describing three reasons that make liberation possible
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Completing teaching Chapter 11, "Freedom From Cyclic Existence" and commencing Chapter 12, "Mind and Its Potential".
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Continuing teaching from Chapter 11, explaining nirvana as the object of meditation.
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Continuing teaching from Chapter 11, covering non-abiding nirvana and nirvana as the cessation of duhkha and it’s origins.
Continuing teaching from Chapter 11, covering natural nirvana and nirvana with remainder and nirvana without remainder
Continuing teaching from Chapter 11, describing the nature and characteristics of nirvana.
Continuing teaching from Chapter 11, covering afflictive obscurations and cognitive obscurations.
Continuing teaching from Chapter 11, explaining the five paths of the bodhisattva vehicle.
Commencing teaching from Chapter 11, describing five paths of the practitioners of sravaka vehicle.
Completing teaching from Chapter 10, explaining the last two transcendental factors and covering the types of results from polluted and unpolluted karma
Responding to questions comparing the transcendental factors and eleven virtuous mental factors and reviewing the link feeling from the twelve links.
Continuing teaching from Chapter 10, explaining the transcendental factors concentration, knowledge and vision, disenchantment and dispassion.
Continuing teaching from Chapter 10, explaining the flow the transcendental dependent origination and covering faith, delight, joy, pliancy and bliss
Reviewing Chapter 2, covering the sections related to true duhkha covering realms of existence and three types of duhkha.
Starting teaching from Chapter 10, explaining “dharani” to describe how they cover different aspects of the four noble truths and four self-confidences.
Completing Chapter 9, describing how to think about the four truths in terms of three levels of practitioners and what it means to develop renunciation
Continuing teaching from Chapter 9, describing the way to investigate the source of true happiness in order to sustain the dharma practice.
Commencing the teaching from Chapter 9 and describing the benefits of meditating on the 12 links and how it clears away wrong views
Completing teaching from Chapter 8, explaining Nagarjuna’s four-point analysis of arising.
Continuing the teachings from Chapter 8, covering the section “The Ultimate Nature of the Twelve Links”
Teaching from Chapter 8, explaining why phenomena are “like illusions” but are not actually illusions.
Continuing the teaching from Chapter 8, using the examples to explain who cycles in samsara.
Continuing the teaching from Chapter 8, completing the example from the Pali explanation and covering the nature of the person
Teaching from Chapter 8, describing the implicit explanation of the 12 links and covering the explanation from Pali.
Continuing the teachings from Chapter 8, explaining the explicit and implicit descriptions of the 12 links based on Rice Seedling sutra.
Completing Chapter 7, describing the twelfth-link, aging or death and starting Chapter 8 "Dependent Origination: Cycling in Samsara".
Teaching from Chapter 7, responding to questions on meditating on the dying process and how to do visualization
Continuing teaching from Chapter 7, describing the importance of imagining our own death and explaining the eleventh-link, birth
Teaching from Chapter 7, covering students' questions on the links of karma and renewed existence.
Continuing teaching from Chapter 7, describing renewed existence in Sanskrit tradition and in Pali tradition.
Teaching from Chapter 7, describing clinging in Sanskrit tradition and Pali tradition and explaining the tenth-link, renewed existence
Continuing the teaching from Chapter 7, describing craving according to Pali tradition and explaining the ninth-link, clinging.
Teaching from Chapter 7, covering the fifth link six sources in Pali tradition and covering the sixth link, contact and introducing the seventh link, feeling.
Teaching from Chapter 7, explaining name and form in Pali tradition and describing the fifth link, six sources.
Teaching from Chapter 7, covering the third link according to the Pali tradition and explaining the fourth link, name and form.
Teaching from Chapter 7, explaining the third link of the twelve links of dependent origination, consciousness.
Continuing teaching from Chapter 7, explaining formative action, the second of the twelve links of dependent origination.
Continuing teaching from Chapter 7, explaining how different tenet systems describe what is the root of samsara and how the first link leads to actions.
Continuing teaching from Chapter 7, explaining the specific scope of the first-link, ignorance and the differences according to various tenet systems.
Continuing teaching from Chapter 7, applying karma to the recent trial and describing the Rice Seedling sutra.
Completing Chapter 6, covering karma and instinctual behavior and commencing Chapter 7, describing the wheel of life.
Continuing teaching from Chapter 6, covering the interaction between the mind and external world and the interplay of natural laws and karmic laws.
Continuing teaching from Chapter 6, covering the evolution of the universe and the relationship between sentient beings mind and the external world.
Completing Chapter 5, covering five types of virtues and five types of nonvirtues and starting Chapter 6, describing the evolution of the universe.
Continuing teaching from Chapter 5, explaining having-ceased and karmic seed and comparing the notions of original sin and the unconscious to latencies
Continuing teaching from Chapter 5, covering seeds and latencies of afflictions and seeds and latencies of karma.
Starting Chapter 5, describing the different classifications of afflictions and covering seeds and latencies of afflictions.
Finishing teaching from Chapter 4, describing how to see afflictions as our real enemy and being courageous to challenge and overcome them.
Teaching from Chapter 4, describing various counterforces to the afflictions, such as anger, attachment, jealousy, and anxiety.
Continuing the teachings from Chapter 4, explaining the relationship between three types of feelings and afflictions and ethical dimension of afflictions.
Continuing teaching from Chapter 4, describing how six principal factors that cause afflictions to arise get us into trouble.
Continuing teaching from Chapter 4, describing the order in which afflictions arise according to different tenet systems and factors that cause them to arise.
Completing Chapter 3, covering five hindrances and beginning Chapter 4, describing how fear, anxiety and depression arise due to afflictions.
Continuing teaching from Chapter 3, covering the fetters and pollutants as described in the Pali Tradition.
Teaching from Chapter 3, continuing with the auxiliary afflictions, describing those derived from ignorance and multiple root afflictions.
Teaching from Chapter 3, explaining the auxiliary afflictions in the Sanskrit tradition, covering the afflictions derived from anger, attachment and ignorance.
Continuing teaching from Chapter 3, describing different types of defilements, covering afflictions and underlying tendencies.
Teaching from Chapter 3, describing the last four afflictive views and how the afflictive views impede spiritual practice.
Teaching from Chapter 3, describing the view of a personal identity covering the coarse and subtle grasping.
Continuing teaching from Chapter 3, describing different meanings of ignorance and explaining deluded doubt.
Continuing teaching from Chapter 3, explaining four types of clinging, what is anger and how it functions.
How the afflictions cause problems and the importance of combating them. What attachment is and how it differs from aspiration.
How reflecting on duhkha lessens attachment to worldly pleasures and leads to an aspiration for liberation and awakening.
Continuing the teachings from Chapter 2, explaining eight unsatisfactory conditions and describing characteristics of true duhkha through ten points.
Continuing Chapter 2, covering the sections “Three Types of Duhkha”, “Feelings, Afflictions and Duhkha”, and “Six Disadvantages of Cyclic Existence".
Continuing Chapter 2, describing different realms where beings are reborn, causes for the rebirth and characteristics of the beings in different realms.
- Examining the suffering arising from having wrong views
- Wisdom directly realizing selflessness
- Path, suitable, accomplishment, way of deliverance
- Misconceptions refuted by the four attributes
- No path, wisdom is not a path, worldly paths eliminate afflictions
- Afflictions can regenerate and not completely eliminated
- Seeing that ignorance is behind the afflictions
- Four truths also don’t exist inherently
- Grasping at inherent existence leads to emotional reactions
- Importance of understanding true duhkha
https://audio.thubtenchodron.org/Samsara_Nirvana_and_Buddha_Nature_12_2021-04-15_Four_Attributes_of_True_Paths.mp3 Samsara, Nirvana, and Buddha Nature 12: Four Attributes of True Paths (download)
Contemplation points 1. The views we hold can really influence how we feel. How can thinking about death and preparing our mind for being separated from those we care about enable us to feel peace in the midst of loss? 2. Consider: How does grasping at things in the way they appear to us (but don’t actually exist) give rise to the afflictions? 3. What eradicates ignorance completely and how can you work towards that? 4. What is the benefit of contemplating the true paths? 5. What motivates you to engage in the path? 6. Why can liberation occur? 7. Reflect: * Contemplate that true duhkha – everything produced by afflictions and polluted karma – lacks any inherent existence. * Contemplate that all duhkha as well as the origins of duhkha depend on causes. Because they are dependent and do not exist under their own power, true duhkha and true origins lack independent essence. * Contemplate the four attributes of true cessation. Abide in the certainty that nirvana- a lasting state of peace and joy – can be attained, and let your mind be imbued with the optimism that brings. * Contemplate that true paths are also conditioned phenomena that depend on other factors. They too do not exist from their own side and thus are empty of inherent existence.
- Cessation of various levels of afflictions
- Innate afflictions and acquired afflictions
- Problems due to clinging to identities
- True cessation of an arhat versus a Buddha
- Cessation, peace, magnificence, definite emergence
- Misconceptions counteracted by the four attributes
- Thinking nirvana is not possible
- Considering states of meditative absorption as nirvana
- Viewing temporary or partial cessation as nirvana
- Thinking it is possible for nirvana to deteriorate
- Importance of having a full understanding of the whole path
- Overview of four attributes of the true path
- Process of developing the wisdom realizing emptiness
https://audio.thubtenchodron.org/Samsara_Nirvana_and_Buddha_Nature_11_2021-04-14_Four_Attributes_of_True_Cessations.mp3 Samsara, Nirvana, and Buddha Nature 11: Four Attributes of True Cessations (download)
Contemplation points 1. In your own words, explain what nirvana is and how to attain it. 2. What are innate and acquired afflictions? Make some examples of each. What are some in particular that you struggle with or hold strongly to? How do they limit you? How do these cause obstacles in your life and practice? 3. What are the four attributes of true cessation? What is meditating on these points leading us to understand? 4. To get a small taste of what nirvana could be like, imagine that an affliction such as anger is totally absent from your mind. No matter what someone says or does, no matter what happens, you will never get angry again. 5. How do you counteract discomfort and / or fear when thinking about emptiness? 6. Reflect that nirvana is the complete absence of all afflictions forever. Aspire to attain it.
- Expressing appreciation for the kindness of others
- Is focusing on aversion over desire arbitrary?
- How the four distorted conceptions lead to rebirths
- Four attributes of true duhkha build upon one another
- Practice of four establishment of mindfulness
- True origins, craving and karma
- Causes, refutes the idea duhkha is random or without a cause
- Origins, dispels the notion duhkha comes from only one cause
- Strong producers, refutes the idea duhkha arises from discordant causes
- Conditions, dispels the notion duhkha is fixed and unalterable
https://audio.thubtenchodron.org/Samsara_Nirvana_and_Buddha_Nature_10_2021-04-14_Four_Attributes_of_True_Origins.mp3 Samsara, Nirvana, and Buddha Nature 10: Four Attributes of True Origins (download)
Contemplation points 1. In your own life, observe how things come about due to causes and conditions. Let this help you come to the conclusion that samsara at whole is undesirable. There may be pleasures in samsara, but when they give way to pain, note they aren’t truly pleasure. Contemplate how this further spurs us towards thinking that nothing in samsara is ultimately pleasurable. When we have that awareness it helps us to be calmer in our lives because we see the importance of getting out of samsara. Because samsara as a whole is unsatisfactory, our problems in this life are not as big of a problem as samsara itself. 2. Look in your own mind. When your mind has been full of craving, how have you acted in response? What predicaments have you gotten into? 3. What is the purpose of the mediation on the foulness of the body? What does it counteract and why? What is the mental state the Buddha is trying to lead us towards? 4. Do you feel like you are produced by causes and conditions? Do you feel you exist just because of the causes and conditions that produce you? Or do you feel a real sense of “I?” Examine this. 5. Trace back one event such as your first day in school as a child. What causes contributed/caused your 1st day in school? What gave you the ability to sit in class, to understand the teachers instructions, to keep sitting, to even breathe? Soon after, maybe on the first day or some days later, you may have faced your first undesirable experience. Really think about how our experiences change. 6. Reflect: * Remember a situation in which you had strong animosity toward someone. Observe how you believed that person to be fixed and unchanging. It seems as if all he has ever been or done is condensed as that horrible person who harmed you. * Ask yourself if this is true. Is the person frozen in time like this? Or does he change depending on causes and conditions? Is there an independent person who always has been and always will be the image you currently have of him? * Seeing that the person is neither permanent nor independent, allow your anger to dissipate. Enjoy the feeling of being free from hurt and anger. 7. Why is it important to meditate on the four attributes of true origins: that things arise due to causes, the causes produce a strong result and depend on conditions, and the conditions have to be concordant? What understanding is this contemplation leading us toward? 8. Spend some time meditating on the chart in the text to familiarize your mind with the material. 9. Reflect: * Examine the role of craving in your life. What do you crave? Do these things actually satisfy you when you get them? * Does craving come from outside yourself? Is it from a creator, another person, the object you crave? How is craving related to ignorance? * What do you do under the influence of craving? What are the results of these actions? * Make a strong determination to overcome ignorance and craving by practicing the path
- Second attribute: The aggregates are unsatisfactory by nature
- Third attribute: The aggregates are empty
- How the aggregates being empty counters the distortion of the body being attractive
- Fourth attribute: The aggregates are selfless
- Two ways to look at the fourth distorted conception
- One nature versus different natures
https://audio.thubtenchodron.org/Samsara_Nirvana_and_Buddha_Nature_09_2021-04-13_Overcoming_the_Four_Distorted_Conceptions.mp3 Samsara, Nirvana, and Buddha Nature 09: Overcoming the four distorted conceptions (download)
Contemplation points 1. Consider things that you think bring you “happiness.” The Buddha says these things are in the nature of dukkha. Examine this. 2. How might letting go of your attachment to these things, releasing unrealistic expectations and distancing yourself from the useless pursuit of samsaric pleasure, allow you to direct your energy toward what brings real and lasting happiness? 3. What is the appropriate conclusion after meditating on impermanence? What is the Buddha trying to steer our mind towards? 4. Seeing the body as foul can be difficult for us. What buttons does this push for you? How is this a necessary step in spiritual practice? What are we trying to overcome?
- Recognizing the kindness of all sentient beings
- Transforming the mind to let go of grudges
- Relating to others as human beings rather than stereotypes
- The four attributes of true duhkha counteract the four distortions
- First attribute: The physical and mental aggregates are impermanent
- Coarse and subtle impermanence
- Second attribute: The aggregates are unsatisfactory by nature
https://audio.thubtenchodron.org/Samsara_Nirvana_and_Buddha_Nature_08_2021-04-13_Four_Attributes_of_True_Duhkha.mp3 Samsara, Nirvana, and Buddha Nature 08: Four attributes of true duhkha (download)
Contemplation points 1. Consider the kindness of others in your life. Really take some time with this. Next, consider are there ways in which others have been kind, but you have not been in a place to recognize or receive it? How does thinking in this way expand your feeling of openness and connection for others? 2. Venerable said that someone who really lives these truths on a heart level, they tend to be very “alive” and “present.” They don’t waste their time. They know what is important and not important. Spend some time really thinking of this and how it would be to live in this way. Determine to continue your study of these topics to deepen your understanding and attain this kind of mental state. 3. Impermanence is one attribute of the first truth of the Aryas to counteract our belief in permanence. How often are you aware of the impermanent nature of your aggregates such as your feelings and in which ways? Give one or two examples. If you are not aware of impermanence – why not? 4. Do you see any benefits to recognizing impermanence in your life? What are they? 5. When you imagine yourself at the end of your life, what would you like to look back on? What can you do to accomplish this?
- How to apply the antidotes to the afflictions as a layperson
- True cessation is attained by training the mind
- How to engage with each truth
- The result of each truth
- The coarse and subtle four truths
- Two ways to follow a tenet system
- Questions on coarse and subtle selflessness
- The 16 attributes of the four truths of the aryas
- Four distorted conceptions
https://audio.thubtenchodron.org/Samsara_Nirvana_and_Buddha_Nature_07_2021-04-12_The_Attributes_of_the_Four_Truths.mp3 Samsara, Nirvana, and Buddha Nature 07: The attributes of the four truths (download)
Contemplation points 1. How are we to engage with each of the four truths? Why is the emptiness of how we engage with each truth important? 2. What is included in true dukkha? What are its four attributes and what distorted conceptions do they counter? Spend some time with each of these pairs. Make some examples from your own experience of how you hold to the distorted conceptions. 3. Do you have a feeling that you control your body and mind? 4. What is a self-sufficient substantially existent person? How does it manifest in your life?
- To be happy we need to make sure those around us are happy
- We need to apply the Dharma to all parts of our life
- Questions and answers
- The four types of cessations according to the Pali Tradition
https://audio.thubtenchodron.org/Samsara_Nirvana_and_Buddha_Nature_06_2021-04-12_True_Cessations.mp3 Samsara, Nirvana, and Buddha Nature 06: True cessations (download)
Contemplation points 1. Venerable Chodron spoke about breaking barriers between ourselves and others by holding the Dharma in mind. What Dharma practice helps you to break barriers with others that are different from you? Where do you need to improve? How can you maximize your awareness and application in daily life? 2. Until we can cut ignorance at the root, we have to deal with afflictions as they come, eliminating that individual affliction temporarily. Take some time to walk through some personal experiences in your own mind. Bring up an event that triggered an affliction for you. Apply the antidotes. How does this transform the experience for you? How might you interact differently in the future? 3. Reflect * Remember a time when you applied an antidote to an affliction such as greed or the wish for revenge, and that affliction temporarily subsided. * Consider that it is possible for afflictions to subside for a longer period of time due to the force of having strong concentration that makes the mind extremely tranquil and peaceful. * Consider that it is possible to perceive reality directly and, by this, eradicate some level of defilement. * Consider that it is possible to deepen and stabilize that perception of reality so that all afflictive obscurations are eradicated such that they can never return. * Make a strong determination to do this.
- Responses to questions on duhkha and reducing attachment
- Pervasive duhkha of conditionality
- Five aggregates are momentary processes
- How the idea of an independent I is a delusion
- Ignorance, craving and karma
- Craving is an active force that creates duhkha
- Attachment to and craving for pleasure leads to problems
- Craving breeds dissatisfaction and a sense of lack
- Craving leads to rebirth
- True cessations is relinquishing afflictive obscruations
https://audio.thubtenchodron.org/Samsara_Nirvana_and_Buddha_Nature_05_2021-04-11_The_Origin_of_Duhkha.mp3 Samsara, Nirvana, and Buddha Nature 05: The Origin of Duhkha (download)
Contemplation points 1. What is the Buddhist definition of attachment? Why is it considered an affliction/something to be abandoned? Identify some experiences when you’ve been upset, angry, or disappointed. How did attachment play a role? Take one example and then apply the antidote, playing it out in your mind. Now take the next example and transform your mental experience of the situation. 2. How can you use grief, loss, or difficulty in life to energize and challenge yourself to approach life in a different way? 3. “When we look deeply into the nature of the five aggregates, we see that they are simply momentarily changing processes that are in constant flux.” Despite this truth, do you feel that you exist simply in this way or do you feel there is a real, independent self? When we recognize our impermanence, that the aggregates are not secure, what conclusion does it bring us to? 4. Describe how ignorance, craving, and karma keep us trapped in the cycle of samsara? Really spend some time thinking of what you do to get mental and physical pleasure? How has craving make you like an addict, breeding dissatisfaction and a sense of lacking? 5. Bring to mind examples in your life of not being able to hold onto what is pleasant. Identify internal and external changes that resulted in the dissatisfaction. Identify the predominant afflictions you experienced when these changes occurred. When you are craving, what are you feeling in your body? What is the mind thinking/feeling? What are some methods you can practice to decrease craving?
- What is true duhkha?
- Birth, aging, death
- Sorrow, lamentation, pain, dejection, despair
- Not getting what one wants, meeting with what is undesirable
- Getting separated from what is desirable
- Five aggregates to subject to clinging
- What is the cause of one’s suffering?
- Craving for rebirth, sensual craving
- Detachment from craving, eightfold noble path
- Evident pain, pleasant experiences not lasting long
https://audio.thubtenchodron.org/Samsara_Nirvana_and_Buddha_Nature_04_2021-04-11_True_Duhkha.mp3 Samsara, Nirvana, and Buddha Nature 04: True Duhkha (download)
Contemplation points 1. Why is it important to take a hard look at our own situation in samsara before developing compassion for others? 2. In the Establishment of Mindfulness Sutta, what does the Buddha say is duhkha? Take some time with each of these. Work through in your own words why these things are unsatisfactory. Make it personal to your own experience. 3. Examine your own life for ways in which you have looked for happiness. For example: How long can you lie on the beach? How long can you be in the sun, then in the water etc.. Use personal examples. Can any of it bring lasting happiness or only misery? 4. Consider the state of your mind when you crave, for example, reputation, sex, a special friendship. Compare that to the quality of your mind when you desire to learn the Dharma. What is the difference in that quality of desire? 5. We usually think that other people are the cause of our duhkha, but what does the Buddha tell us? Make examples from your own experience of the three types of duhkha.
- Is there an end to the self?
- Nirvana without remainder
- Mind continues eternally
- Mind of an arhat, a bodhisattva and a Buddha
- Nature of the four truths
- Duhkha and origins to be abandoned, cessation and path to be adopted
- Polluted body and mind
- Afflictions and polluted karma
- What is ignorance?
- Exhaustion of duhkha and origins
- True paths are cosciousnesses
https://audio.thubtenchodron.org/Samsara_Nirvana_and_Buddha_Nature_03_2021-04-10_The_Four_Truths.mp3 Samsara, Nirvana, and Buddha Nature 03: The Four Truths (download)
Contemplation points 1. Spend time thinking how your mind is the continuum of clarity and awareness. Think about your own mind how it works/function. Consider: Everything that is produced arises from causes; nothing can arise causelessly. Causes are impermanent; they must cease in order for their result to arise. There is concordance between a cause and its result. A specific result can only arise from the causes and conditions that are capable of producing it. 2. What is samsara? What are the five aggregates and how do they relate to samsara? 3. What are the Four Truths of Aryas? Why are they called this? 4. Explain the roles of ignorance and craving in causing true duhkha?
- Is there a self?
- Different religions and their views
- Having a sense of an enduring self
- No permanent, unitary, independent self
- Merely designated in dependence on body and mind
- Is there a beginning to the self?
- Body, mind and universe have their own substantial cause
- An effect comes from a cause and cooperative conditions
- The cause has to cease for an effect to occur
- Effect is concordant with the cause
https://audio.thubtenchodron.org/Samsara_Nirvana_and_Buddha_Nature_02_2021-04-10_Three_Questions_about_the_Self.mp3 Samsara, Nirvana, and Buddha Nature 02: Three Questions about the Self (download)
Contemplation points 1. Every faith has a version of the four truths. Walk through alternate versions of the four truths with which you have familiarity. How does the Buddhist version compare? What are similarities? Differences? 2. Examine your sense of I from when in kindergarten and today. How does that self appear? 3. As Buddhists, what is the reasoning behind respecting other religions even if we don’t believe in the same philosophies or tenants? 4. How might a Buddhist practitioner answer the question, “Is there a beginning to the Self?” Use the different aspects of dependent arising in your answer. 5. Do you feel like you are a caused phenomena? Why or why not? Be aware of the fact that your body and mind exist due to causes and conditions. What observation do you make in your mind from this awareness?
- Background for the series
- How to approach learning Buddhism
- Overview of the topics covered
- The four truths and 12 links of dependent origination
- Liberation and full awakening
- Mind and its potential
- Six factors to keep in mind
- Analogy of patient, doctor, medicine, cure
- Curing the illness is a collaborative process
- Practicing consistently, having humility
https://audio.thubtenchodron.org/Samsara_Nirvana_and_Buddha_Nature_01_2021-04-09_How_to_Study_the_Teachings.mp3 Samsara, Nirvana, and Buddha Nature 01: How to Study the Teachings (download)
Contemplation points 1. How is the approach to learning Buddhism different from learning secular material? 2. Venerable Chodron said, “Practicing the Dharma is a process of building character, of making ourselves into certain kinds of people with a compassionate motivation and the kind of wisdom to help others. Because this is a gradual process, our teachers don’t expect us to learn and understand everything the first time. The idea is that we hear the teachings many times and each time we hear them, our minds understand it at a different level.” Spend some time considering this. How have you found this to be true in your own practice? How might this help you have some patience with your spiritual progress? 3. Motivation is the most important part of an action. Why? 4. What are the six factors that help us cultivate a beneficial motivation? How do each of these support spiritual practice? 5. If we don’t respect the teacher and the Dharma, we won’t apply the teachings. Why is respect a necessary part of spiritual practice? Has a lack of respect for teachers or the teachings been a struggle for you at any time? What keeps/has kept you from having respect for the teacher and Dharma?
- Ethical conduct for higher rebirth and liberation or full awakening
- Renunciation and wisdom realizing emptiness
- Bodhicitta and wisdom realizing emptiness
- Karma, dependent arising and emptiness
- Causal dependence, mutual dependence
- Dependence on term and concept, dependent designation
- How to consider conventional identities?
- Practice in common with initial level practitioner
https://audio.thubtenchodron.org/The_Foundation_of_Buddhist_Practice_83_2021-04-02_The_Path_of_the_Initial_Level_Practitioner.mp3 The Foundation of Buddhist Practice 83: The Path of the Initial Level Practitioner (download)
Contemplation points 1. Ven. Chodron spoke about mutual dependence, that cause and effect are related to each other. She encouraged us to sit and think about: All relationships we have are dependent on somebody else – a niece, for example, is dependent on an aunt or uncle, a sister or brother… . Also in regard to your career: it’s totally dependent on other causes and conditions – other people, social structure, etc. Where did the social structure come from? Is capitalism inherent or do we invent these systems? Are they dependent on our mind? Spend time, sit and reflect in this manner with personal examples from your life. 2. His Holiness wrote: “Asaṅga says that someone who has fully dedicated his or her body, speech, and mind for the welfare of sentient beings continuously holds the thought to do all actions totally for the benefit of all sentient beings.”What keeps you from focusing on the benefit of all sentient beings on a day to day level? Follow your daily activities and your thought patterns. Where do they lead you? Just be aware. Write them down and determine actions that are geared towards the welfare of sentient beings.
- Secular ethics
- Proper aspects of generosity
- Contradictory emotions due to bias, cultivating equanimity
- Examples of karma that are difficult to understand
- Higher rebirth and highest good
- Causes for higher rebirth, liberation and awakening
- Faith or confidence in karma and its results
- Wisdom realizing emptiness
- Ethical conduct and practicing six perfections
https://audio.thubtenchodron.org/The_Foundation_of_Buddhist_Practice_82_2021-03-12_The_Complexity_of_Karma.mp3 The Foundation of Buddhist Practice 82: The Complexity of Karma (download)
Contemplation points 1. Bring to mind small actions you do repeatedly, but know that they are karmically not virtuous. What would it take for you to change that behavior? 2. What do we need to learn and practice to attain highest rebirth and highest good? 3. Why is ethical conduct necessary, but not sufficient, for upper rebirth and highest good? 4. What practices are essential for attaining a precious human life, what are their results, and why are those particular results helpful for practicing the path in future lives?