MOOC BUDDHA1x | 1.14 Enlightenment: Understanding Self & World | Buddha & Dharma: Individual Vehicle

– The role of the three super educations which constitute the
Dharma and natural practice is nothing less than enlightenment itself. One is well educated
when one is enlightened. Experientially in touch with the reality of self and the world. Wouldn’t that be amazing if when we had our graduation ceremonies at Columbia, Harvard and Yale. University of California. University of Michigan. Wherever it was. Virginia. We could say to our students now you are enlightened. Meaning now you are realistic. You’re not living in denial. Now you are decent. Really decent. Not harmful to others
automatically and empathetically feeling concern for their state of being and how your action effects it. And really in control of your own mind and your impulses and your reactivity. So you can restrain any kind
of negative states of mind yourself without running to buy a Prozac. Wouldn’t that be great? And according to Buddha that’s possible. The revolutionary discovery of the Buddha was not some religious I’m
gonna save you routine. It was that the human being
can understand the world fully. They shouldn’t accept oh yeah when scientists say you can’t understand. There is no such thing
as an enlightened being in the sense of a Buddha
because no one will ever understand everything
because of their quantity. They’re in a prison of
quantifiablilty of materialism. When they say that. How dare they say that
because if they don’t understand the world how do they know that you can’t understand the world? They don’t. It’s just simply not the case. So Buddha’s thing was human
being can because he did. He might have been diluted certainly but we should at least try it
out and see if it maybe works. To some extent at least with ourselves. And that world is known and experienced as fully free from suffering. So that does away of being when you fully understand the world that
it does not make you suffer. You are free of that. And you even feel blissful no matter what. And that sooner or later has
to and will understand that in order to find happiness
and share it with others. That doesn’t mean become a Buddhist because you can’t do it
just by believing that which would be how you
convert to something. That’s why his holiness the
Dalai Lama is always very clear. I don’t want to convert
anybody when I give a talk about Buddhism or something
in some non-Buddhist country. I want everybody to stay with
their grandmother’s religion to put them at ease about something about you have to be a member of something. I want them to use whatever I have to say maybe from the educational tradition. You don’t wanna necessarily
say that cause that might confuse someone who will
think of it as a religion. You say I want them to use whatever I say to learn something about themselves so they can in fact improve
the quality of their lives and as a Jew or a Christian or Secularist or a Muslim or a Hindu or a
Confuscian or whatever they are. That is what I want. And I would like the Christians
not to try to convert us or to convert each other. That’s because that will
lead into religious conflict in this modern time and that is dangerous. So what we are doing is we
are just trying to interact with systems of education in
other societies that’s all. So that people will be more
in charge of their lives and to whatever degree
they learn something. How to manage their ethics. How to manage their mind and how to manage their view of the nature of the world. They will have a better life. And they will be nicer
to us actually as well. The saying of our culture
ignorance is bliss implies that knowledge of reality would
be true to depressing. It doesn’t work anyway. When you get a speeding ticket and say I didn’t know officer it
doesn’t necessarily help. You still get the ticket. In the Buddha’s teaching
ignorance is not only not bliss it is the source of suffering. And the wisdom of truly knowing reality is the source of bliss for self and other. Now in the next section
we will turn to the non-violent but revolutionary movement. What I can the cool
revolutionary movement. Not the hot revolutionary movement that became the Buddhist community over many countries and centuries. Originally in India
there were many countries so its spread in India was
in many different countries and cultures even with different languages and simply referred to in the famous And that community is referred to in the third century before the common era by the Emporer Ashoka who was tow generations
after his grandfather defeated Alexander the Great to place him in sort of Western History. And he simply refers to
the Buddhist community as the Sangha that is
to say the community. He never uses the adjective Buddhist because he knew it wasn’t needed because everyone in India
in his empire knew that the monastic based
community was so well known. That’s the followers
of the enlightened one and so it’s just the
community in that case. And we’ll look at that and
how that spread and developed first in India and then around the world in the next section.

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