11.2.16

My Little Dharma History

Teachers I have learnt from in person:

Theravada:
Pal Farkas (general, satipatthana), Tibor Porosz (abhidhamma), Ajahn Sucitto

Mahayana:
Judit Feher (madhyamaka), Jozsef Vegh (madhyamaka), Tamas Agocs (madhyamaka, pramana, tantra), Monika Szigeti (abhidharma), Laszlo Tenigl-Takacs (yogacara)

Chan Buddhism:
Shi Mingzheng, Shi Minglai, John Crook, Simon Child

Seon Buddhism:
Antal Dobosy, Chongan sunim JDPSN, Wu Bong DSSN

Zen Buddhism:
Sozui Zenni, Shodo Harada roshi, Yvon Myoken Bec

Vajrayana:
Keith Dowman (dzogchen & mahamudra), Chokyi Nyima rinpoche (nine vehicles), Chokyi Nangwa rinpoche (rigsum gonpo), Kyabgon Phakchok rinpoche (84 mahasiddha, mahamudra), Khenchen Khenpo Konchok Tashi rinpoche (mahamudra), Drikung Kyabgon Chetsang rinpoche (fivefold mahamudra), Garchen Triptrul rinpoche (fivefold mahamudra, Ganges mahamudra)

Qualification:

I have graduated as a certified Dharma teacher at Dharma Gate Buddhist College:
- BA in Buddhism, 8 semesters (2003-2008)
- MA in Buddhism, 4 semesters (2008-2010)

The reason of this post:

There are people who believe that one can learn the Dharma only from teachers in person. While there are certain benefits of having someone to see as an example of Buddhist practice and living, ask questions, receive prompt instructions, etc., I do not agree with such a limited view. Although I have received first hand training from many qualified people, I have had other, equally beneficial sources of Dharma, most of them online and in book form. Most importantly, in order to fully understand the teachings, the only way is personal experience, really looking at the nature of body and mind, and seeing for oneself the truth. Words are just pointers, whether spoken or written. There is no magic to impart wisdom. No buddha can make people enlightened. Everyone has to do it oneself.

5.2.16

Middle Way Solution

Affliction is anything one has an emotional attachment to. Once there is no such involvement, it is not an affliction. But this might be mistaken for lack of emotions and apathetic detachment.

Afflictions are already empty as they are. So there is no need to do anything with them. But this might be mistaken for embracing delusion.

Realistically, we can neither turn into robots nor keep our dissatisfying mindset. Thus the usual resignation that buddhahood is something far far away, that we are all sinful humans who can only hope for salvation from some higher being. That is one valid solution in Buddhism offered in Mahayana.

But I like to believe that there is another way. And that way is total relinquishment of subject, object and action. In other words: there is nobody to do anything. With a positive tone: everything is fine as it is. Translating it back to the basic terminology: the answer to dissatisfaction is not in satisfying it but dropping the wish itself. Although that sounds like we need to do something (drop the wish), that is not exactly true. To give up all hope one only needs to see that the goal is false. And that is realising that nobody can do anything. As Guanyin says in the Heart Sutra: "Due to non-acquisition, the bodhisattva, having relied on Perfect Wisdom, dwells without mental obstruction. From the non-existence of mental obstruction, he is fearless, he overcomes inverted erroneous views, and ultimately reaches Nirvāṇa."