Visted our Center in
We asked him
if he would suggest to us a good focus in our studies for
the coming year. He gave this some thought and then stated
'the Four Noble Truths would be good'.
There are so
many wonderful sources to turn to for Teachings on the 'Four
Nobel Truths'. One is a short profound article written by
our much loved Founder Khenchen Rinpoche. It is copied here
and is titled
"Some General Remarks
on the Dharma"
There are eight worlds in which humans and non-human beings
exist in diverse forms. Living beings, like humans and animals,
have a mind and these beings wish to be happy. At the same
time they wish to avoid suffering. The mind (sems) that
transcends matter is called consciousness (shes pa) and
it is also called potency or energy (nus pa). This mind
has many wishes. But happiness cannot be obtained only by
wishing. The same is true with suffering. We do not wish
to suffer. But only by wishing we cannot avoid suffering.
Therefore, to obtain happiness and to avoid suffering we
have to aspire. Happiness and suffering are both effects;
they depend upon causes. In order to obtain happiness and
to avoid suffering we have to look for the causes. Although
animals have consciousness, they do not possess the discriminating
capabilities of the mind. But humans possess them. We humans
have the ability to gain transitory happiness and to overcome
suffering temporarily through material objects. In the same
way we can achieve this goal through our mind.
We have reached a high level of knowledge
about the material world through modern science. By this
we try to gain happiness and to avoid suffering. There are
different methods for our mind to find a path towards happiness
and therefore there exist different religions. Religions
have their own faith and their own practices, their own
notion about this and the next live and different methods
to gain happiness and to overcome suffering.
Among these diverse religions, Buddhism
was founded 2550 years ago by Buddha Shakyamuni. He was
born as a prince and in his youth he had the chance to become
acquainted with different religious systems and to study
various fields of knowledge. Because of his high level of
learning he was praised by erudite scholars. Likewise he
was held as capable and courageous because of his power
and wealth. He was strongly dedicated to the happiness of
the people for whom he was responsible. He knew how to solve
material problems, but he realized the different kinds of
sufferings, like birth, aging, sickness and death and he
thought, what would happen to him, if he would experience
himself these sufferings. Therefore he developed a strong
motivation to solve these kinds of sufferings. It was his
conviction that he would not find the answer if he would
stay residing in his palace. Hence he renounced his household
life for homelessness and became renunciate. He met many
virtuous friends, he meditated, he practiced and reached
a high level of meditative stabilization (ting nge 'dzin)
and he spend six years practicing austerities. At the age
of 35 he attained enlightenment. He realized the secret
of consciousness which is beyond thought.
As mentioned before, we as human
beings are caught in the feeling of having never enough
material means. The Buddha realized this problem and wanted
to solve it. He found the solution to solve the problem
of our mind. All problems of our mind are caused by ignorance.
Through ignorance the afflictive emotions are caused. The
mind is the main cause of all our problems in contemporary
society. Therefore the Buddha has preached intensively the
Dharma and turned three times the Wheel of Dharma.
Publications produces Sadhanas
(practice texts), Books, CDs and DVDs that were created
by our teachers. Recordings of past teaching events and
specific practices are also available. Vajra Publications
was created by our founder and spiritual director,
Khenchen Konchog Gyaltshen Rinpoche.
from the TMC in Frederick, Maryland available here.
The following teachings were given
here at the TMC in Gainesville and the related teaching
texts are available for download below:
Khenchen Konchog Gyaltshen Rinpoche
at TMC in Gainesville in April 2007
Compassion and Bodhichitta - text available here NOW
Khenpo Sherab Ozer
Teaching at TMC in Gainesville in March 2007
Point Mind Training - text available here NOW
Book of Prayers...
Motivation - X3
All mother sentiet beings--
Especially those enemies who hate me, and
those who create obstacles on my path to liberation and omniscience--may
they experience happiness be free from suffering and swiftly will
I establish them in the state of unsurpassed, perfect complete
and precious Buddhahood.
Bodhisattva Vow - X3
Until I attain the heart of enlightenment,
I take refuge in all the Buddhas, I take refuge in the Dharma
and likewise in the assembly of the Bodhisattvas. As the previous
Buddhas cultivated the enlightened mind and progressed on the
Bodhisattva's path, I, too, for the benefit of all sentient beings,
give birth to Bodhicitta and apply myself to accomplish the stages
of the path.
Short Refuge Prayer-X3
In the Buddha, Dharma and Sangha most excellent,
I take refuge until enlightenment is reached. By the merit of
generosity and other good deeds, may I attain Buddhahood for the
sake of all sentient beings.
May all mother sentient beings , boundless
as the sky, have happiness and the causes of happiness. May they
be liberated from suffering and the causes of suffering. May they
never be separated from the happiness that is free from sorrow.
May they rest in equanimity, free from attachment and aversion.
Supplicatio to the Lord Jigten Sumgön
Unequaled refuge, ornament of the world:
your fame pervades the three thousand worlds. You are the victor,
Vajradhara, without a doubt. I bow at the feet of the father,
Continually, I think of no one but you.
Compassionate One, grant your blessings. Dispel the darkness that
surrounds my heart. Please bless me so that I realize the unelaborated
nature of mind.
Request For Teachings
Please turn the Wheel of Dharma of the
two vehicles and their combination according to the disposition
and likewise the mental capacites of sentient beings.
of nationality, lineage or tradition.
The Tibetan Meditation
Center of Gainesville focuses on practices of the Drikung
Kagyu lineage of Buddhism (which come from Tibet) while embracing
all Dharma and meditation practices
that allow us to become better human beings, and ultimately achieve
enlightenment for the benefit of others
Khenchen Gyaltshen Rinpoche
and H.E.Garchen Rinpoche
(General Remarks Continued
the first Turing of the Wheel of Dharma he taught the Four Nobel
Truths and this is considered the root of the Buddha-Dharma: suffering,
cause, cessation, path. It is necessary to understand suffering.
There are three kinds of suffering. The suffering of suffering,
the suffering of change, and the pervasive suffering of being
conditioned. The suffering of suffering is well-known to everyone.
The suffering of change results from the attachment to the so-called
happiness in our society. The reason for this suffering is, because
happiness in our society is impermanent. The existing happiness
is not stable and therefore turns into suffering. The pervasive
suffering of being conditioned is very subtle. Nobody is free
from suffering, no matter if he or she is rich or poor, well-educated
or non-educated, powerful or without power. This is the suffering
of propensities or the pervasive suffering of being conditioned.
Not only humans but also animals have methods
to relieve themselves from the suffering of suffering. Many religions
offer methods to overcome the suffering of change. In general
the methods to solve the suffering of change have improved due
to the high level of scientific knowledge. For example, if you
eat healthy food it is good for your body; if something is bad
for the body, you dont eat it. This is a method to avoid
one kind of suffering of change. Gaining stability in calm abiding
meditation (zhi gnas) is the method of getting rid completely
of the suffering of change. The method to eliminate the pervasive
suffering of being conditioned is the unity of calm abiding and
insight meditation (lhag mthong). The reason is, because this
is the method to eliminate the cause of afflictive emotions of
our mind. The cause of this suffering is the origin (the second
Noble Truth). There are two origins: The karmic origin and the
origin of afflictive emotions. The karmic origin comprises those
karmas created through our body (like killing, stealing and so
forth), our speech (like lying) and our mind (like attachment,
hatred and ignorance). The result of these activities is the suffering
When one removes the karmic origin and
the origin of afflictive emotions, he or she has reached the cessation
(the third Noble Truth). It is called cessation, because the cause
of the suffering has been removed from the root. There are two
types of cessation: The so-called Shravaka cessation and the Mahayana
cessation. In order to reach one of these goals, the path has
to be practiced (the fourth Noble Truth). The practice of the
path consists of the thirty-seven factors of enlightenment (byang
chub kyi phyogs sum cu rtsa bdun). These are:
the four applications of mindfulness (dran
pa nye bar bzhag pa bzhi)
the four genuine abandonments (yang dag par spong ba bzhi)
the four bases of miraculous powers (rdzu 'phrul gyi rkang pa
the five sense organs (dbang po lnga)
the five powers (stobs lnga)
the seven factors of enlightenment (byang chub kyi yan lag bdun)
the eight limbs of the noble path ('phags lam gyi yan lag brgyad)
Through the practice of the thirty-seven
factors of enlightenment the troubles of our mind will be solved.
The vehicles leading to the two kinds of cessation are classified
into a lower and a higher vehicle through the different strength
of motivation. Those with lesser motivation were the founders
of the Shravakayana. Those embraced with the mind of enlightenment
(bodhicitta) have the strong motivation to free all sentient beings
from samsara; they were the founders of the Mahayana.
The basis of Buddhism is interdependent
origination, which is explained in detail in Kyobpa Jigten Sumgöns
Gongchig. This view is compatible with modern science. In general
the system of Buddhism can be compared with science, because it
deals with the uncontrived nature of the phenomena. The abiding
nature of matter and the abiding nature of the mind are shown
clearly in Buddhism. It is impossible to remove suffering just
by analyzing it. In order to remove the cause of suffering one
has to practice. There are two kinds of obscurations: The gross
obscuration and the subtle obscuration. By eliminating these two
obscurations one will be liberated from suffering. Therefore the
Shedra (bshad grwa, philosophical school) and the Drubdra (sgrub
grwa, retreat center) are two very important institutions in our
Dharma activity. In the philosophical school you analyze
and ascertain, in the retreat center you practice. Kyobpa Jigten
Sumgön has explained profoundly and clearly the importance
of these two methods. During his lifetime he liberated 300.000
of his students from suffering and they attained nirvana. Nowadays
this tradition slowly disappears. Lamas cannot teach properly
and students cannot practice properly. It is very important to
preserve and to promote this tradition. Every responsible person
should know that this is a crucial point. Only if we are successful
in fulfilling this task can we pass on the Dharma to future generations.
Khenchen Konchog Gyaltshen
We practice and study on good
ground and with wise directionas we move into the new year.
Book of Prayers
Glorious Holy, venerable, precious,
kind root and lineage lamas, divine assembly of yidams and assemblies
of buddhas, bodhisattvas, yogins, yoginis, dakinis dwelling in
the ten directions: Please hear my prayer!
May the virtues collected in the three
times by myself and all sentient beings in samsara and nirvana
and the innare root of virtue not result in the eight worldly
concerns, the four causes of samsara, or rebirth as a shravaka
May all mother sentient beings, especially
those enemies who hate me and mine, obstructors who harm, misleading
maras, and the hordes of demons experience happiness, be separated
from suffering, and swiftly attain unsurpassed, perfect, complete,
and precious buddhahood.
By the power of this vast root of virtue,
may I benefit all beings through my body, speech, and mind.
May the affictions of desire, hatred,
ignorance, arrogance,and jealousy not arise in my mind.
May attachment to fame, reputation,
wealth, honor, and concern for this life not arise for even a
May my mind stream be moistened by loving-kindness,
compassion, and bodhicitta and, through that, may I become a spritual
master with good qualities equal to the infinity of space. May
I gain the supreme attainment of Mahamudra in this very life.
May the torment of suffering not arise even at the time of my
May I die joyfully and happily in the
great lunimosity of mind-as-such and the pervading clarity of
dharmata. May I, in any case, gain the supreme attainment of Mahamudra
at the time of death or in the bardo.
By the Virtues collected in the three
times by myself and all beings in samsara and nirvana and by the
innate root of virtue, may I an all sentient beings quickly attain
unsurpassed, perfect, complete, precious Enlightenment.
May the teachings of the Great Drikungpa,
Ratnashri, who is omniscient, Lord of the Dharma, Master of Interdependence,
continue and increase through study, practice, contemplation and
meditation until the end of samsara.