Shila, Samadhi, and Prajna

In these introductory lessons, Chokyi Nyima Rinpoche sets the foundation by explaining the root practice of at least avoiding the ten non-virtues, while cultivating, when possible, the ten virtues. Rinpoche explains the crucial task of taming the mind, and how realizing impermanence can reduce suffering.

Teachings on the three trainings in ethics, meditation, and wisdom illustrate how these create the conditions for, and also support one another throughout the path. Quoting from the Pratimoksha Sutra, Rinpoche provides insight into the basis of an ethical practice, and how one can develop this oneself.

In this lesson, Chokyi Nyima Rinpoche discusses taming the attached mind through practicing Buddhadharma. Rinpoche discusses Buddhadharma practice as starting by setting the proper motivation with refuge and bodhicitta, a main practice free from any type of conceptual reference point, and a conclusion with dedication of merit established through the session.

Rinpoche presents an analysis of the objects in which a Buddhist takes refuge, and how these support understanding impermanence on the path of taming the mind.

In lesson three, Rinpoche teaches on the value of studying Buddhadharma in order to create the proper understanding and inspiration, which are necessary conditions for effective training on the path. A correct view of the unity of emptiness and compassion gives the necessary bearing for a successful practice.

Chokyi Nyima Rinpoche emphasizes developing a stable and regular meditation practice that focuses on the qualities of renunciation, compassion, and a correct view of impermanence. Bringing the teachings into experience through meditation is what makes realization possible. Realizations cannot be transferred to someone else. But, through hearing the truth of suchness, liberation is attainable.

Rinpoche goes deeper into the manner of taming the mind, reiterating the importance of setting a foundation in study of the Dharma. Through understanding, one’s ethical practice becomes spontaneous and joyful. These elements calm and clarify the mind, which supports contemplation and meditation. Meditation can then lead to confidence and realizations in the view of dependent origination, out of which compassion naturally and effortlessly arises.

Rinpoche illustrates how direct experiences are the qualification for teaching, and goes on to show how this is a key quality to identify when searching for a teacher.

Chokyi Nyima Rinpoche emphasizes the teachings on the practical level, explaining that Dharma must be put into use, not merely studied. Seeing that ignorance creates the painful perceptions and consciousnesses that we experience, contemplation and meditation upon dependent origination become a realistic and effective medicine to calm the mind.

Rinpoche teaches how contemplating the impermanent nature of compounded phenomena results in attachments decreasing naturally; successful contemplation and meditation comes from creating the proper causes and conditions.

Contemplating the “four thoughts that turn the mind toward the Dharma” serves to help deepen the sense of sadness and weariness a Dharma student feels about the samsaric condition. Rinpoche gives insight on developing awareness of the delusion that suffering sentient beings are ceaselessly caught in; fooled by seeking safety in impermanent objects.

Practice results in a reduction of the obscurations to understanding the way objects function. With a deep foundation in these insights and recognizing the deluded state of others, compassion blossoms effortlessly.

Rinpoche details the way the practice of the first five perfections in method provide the basis for successful practice of the sixth perfection in wisdom. Meditation creates the context to change habits and bring these perfections into our lives right now.

Genuinely recognizing—and sustaining the recognition of—emptiness, remaining in equipoise, we come to realize the natural state of the mind. Rinpoche explains how meditation is our “main job.”

Rinpoche asks, “What is it that the obscurations obscure? What are they obscuring?” They’re obscuring suchness; the true nature of things. That basic state of suchness is actually present in all sentient beings without exception. That suchness, buddha nature, is present in all sentient beings.

Rinpoche explains the two wisdoms: wisdom that knows the natural state just as it is, and the wisdom that realizes everything that there is to know.

Outer gurus help us to meet the ultimate guru; the ultimate guru is the nature of your own mind.

Success in practice gives rise to an understanding of wisdom with respect to emptiness and interdependence. Understanding of these principles should be increasing, becoming sharper when applied in practice to experience.

Rinpoche explains we need to make ourselves able to practice with real joy. Then our mind and character can change, filled more and more with joy.

Buddha nature is present as the basic nature of every single sentient being; we don’t feel good when we do something harmful or negative because our nature is pure. We experience pain and suffering because we are not abiding directly within genuine and intrinsic awareness just as it is.

Chokyi Nyima Rinpoche concludes by explaining that if we don’t recognize the nature of mind, we’re just learning conventions.

The supreme wisdom is one that realizes selflessness. Always looking at one’s own mind is the ultimate practice; again and again returning to and sustaining the recognition of awareness. Rinpoche compares the experience of genuine realization to the sense of reunion of a lost child and mother.