turning confusion into clarity¶

"a guide to the foundation practices of tibetan buddhism"

you can subscribe to him on youtube https://www.youtube.com/user/MingyurRinpoche

book review

mingyur is true to the traditional form and shares personal experiences and other relevant and modern context to this subject
this book is good from a beginner through advanced, it's a book i believe i'll refer to continually it has basics and advanced content

topics¶

this is a sanskrit work introduced early in this book, also spelled

mingyur defines this word as calm abiding, it is cultivated through meditative awareness, independant of external circumstances

four thoughts that turn the mind¶

precious existence
impermanence
karma
suffering

six realms¶

Realms of rebirth

A thangka showing the bhavacakra with the ancient five cyclic realms of saṃsāra in Buddhist cosmology. Medieval and contemporary texts typically describe six realms of reincarnation.

See also: Desire realm, Bhavacakra, and Ghost Festival

Buddhist cosmology typically identifies six realms of rebirth and existence: gods, demi-gods, humans, animals, hungry ghosts and hells.[39] Earlier Buddhist texts refer to five realms rather than six realms; when described as five realms, the god realm and demi-god realm constitute a single realm.

The six realms are typically divided into three higher realms (good, fortunate) and three lower realms (evil, unfortunate). The three higher realms are the realms of the gods, humans and demi-gods; the three lower realms are the realms of the animals, hungry ghosts and hell beings. The six realms are organized into thirty one levels in east Asian literature. Buddhist texts describe these realms as follows:

Gods realm: the gods (devas) is the most pleasure-filled among the six realms, and typically subdivided into twenty six sub-realms. A rebirth in this heavenly realm is believed to be from very good karma accumulation. A Deva does not need to work, and is able to enjoy in the heavenly realm all pleasures found on earth. However, the pleasures of this realm lead to attachment (Upādāna ), lack of spiritual pursuits and therefore no nirvana. The vast majority of Buddhist lay people, states Kevin Trainor, have historically pursued Buddhist rituals and practices motivated with rebirth into Deva realm.[note 6] The Deva realm in Buddhist practice in southeast and east Asia, states Keown, include gods found in Hindu traditions such as Indra and Brahma, and concepts in Hindu cosmology such as Mount Meru.

Human realm: called the manuṣya realm. Buddhism asserts that one is reborn in this realm with vastly different physical endowments and moral natures because of a being's past karma. A rebirth in this realm is considered as fortunate because it offers an opportunity to attain nirvana and end the Saṃsāra cycle.

Demi-god realm (Asura): the demi-gods (asuras) is the third realm of existence in Buddhism. Asura are notable for their anger and some supernatural powers. They fight with the Devas (gods), or trouble the Manusya (humans) through illnesses and natural disasters. They accumulate karma, and are reborn. Demi-god is sometimes ranked as one of the evil realms as there are stories of them fighting against the Gods.

Animal realm: is state of existence of a being as an animal (tiryag). This realm is traditionally thought to be similar to a hellish realm, because animals are believed in Buddhist texts to be driven by impulse and instinct, they prey on each other and suffer. Some Buddhist texts assert that plants belong to this realm, with primitive consciousness.

Hungry Ghosts realm of Buddhist samsara, a 12th-century painting from Kyoto Japan

Hungry ghost realm: hungry ghosts and other restless spirits (preta) are rebirths caused by karma of excessive craving and attachments. They do not have a body, are invisible and constitute only "subtle matter" of a being. Buddhist texts describe them as beings who are extremely thirsty and hungry, very small mouths but very large stomachs. Buddhist traditions in Asia attempt to care for them on ritual days every year, by leaving food and drinks in open, to feed any hungry ghosts nearby. When their bad karma demerit runs out, these beings are reborn into another realm. According to McClelland, this realm is the mildest of the three evil realms. According to Yangsi Rinpoche, in contrast, the suffering of the beings born in the realm of the hungry ghosts is far more intense than those born in the animal realm.

Hell realm: beings in hell (naraka) enter this realm for evil karma such as theft, lying, adultery and others. The texts vary in their details, but typically describe numerous hellish regions each with different forms of intense suffering, such as eight extremely hot hellish realms, eight extremely cold, being partially eaten alive, beating and other forms of torture in proportion to the evil karma accumulated. These beings are reborn in another realm after their evil karma has run its course, they die, and they get another chance. This realm is not similar to afterlife hell in Christianity, states Damien Keown, because in Buddhism there is no realm of final damnation and existence in this realm is also a temporary state.

four unique practices¶

taking refuge
purification
mandala offering
guru yoga

ten endowments¶

birth
bodh gaya - central land place to practice
sense - appreciation of
free from castes
devotion to dharma
buddha
teachings
lineages
endowment of sangha
favorable context with buddha

three stages of meditation on emptiness¶

intellectual deduction
linking insight with shamata
direct emptiness
- insight meditations
  - dhogzhen
  - mahamudra

four noble truths¶

wikipedia

dukkha (suffering, incapable of satisfying, painful) is an innate characteristic of existence with each rebirth
samudaya (origin, cause) of this dukkha is the "craving, desire or attachment"
nirodha (cessation, ending) of this dukkha can be attained by eliminating all "craving, desire, and attachment"
magga (path, Noble Eightfold Path) is the means to end this dukkha.