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The Four Noble Truths | 
enlarge | Actor: Dalai Lama Studio: Mystic Fire Video Category: Video
List Price: $108.00 Buy New: $9.99 You Save: $98.01 (91%)
New (2) Used (14) Collectible (1) from $2.01
Rating: 23 reviews Sales Rank: 5306
Format: Box Set, Color, Ntsc Language: English (Original Language) Rating: NR (Not Rated) Media: VHS Tape Number Of Items: 4 Running Time: 360 Minutes Shipping Weight (lbs): 0.4 Dimensions (in): 7.3 x 4.2 x 1.1
ISBN: 6304316739 UPC: 715098763767 EAN: 9786304316733 ASIN: 6304316739
Theatrical Release Date: 1996 Release Date: September 1, 1998 Availability: Usually ships in 1-2 business days Shipping: Expedited shipping available Shipping: International shipping available Condition: New/sealed. Ships same/next business day with tracking.
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Amazon.com In his first sermon at Deer Park, the historical Buddha spoke of the Four Noble Truths of sentient existence: 1. The existence of suffering, or dukkha 2. The cause of suffering (karma) 3. The cessation of suffering 4. The Path that leads to the cessation of suffering This set of four videos collects a series of lectures on the Four Noble Truths given by His Holiness the XIV Dalai Lama in 1997 in England. The lectures were a landmark event, bringing together for the first time in the West a nonsectarian Buddhist and lay audience for over six hours of emotional and intellectually challenging engagement with these central teachings of the Buddhist canon. The impressive intellect and scholarship of His Holiness is everywhere evident in these tapes as he traverses the expansive body of Buddhist scriptures and commentaries. One also catches glimpses of his mischievous sense of humor and, of course, his inspiring compassion. The first tape is a framework for the discussion of the Four Truths. His Holiness discusses the importance of developing a critical insight toward one's perceptions of reality, and he emphasizes the value of the Three Jewels (Buddha, Dharma, and Sangha) in finding the way to this insight. Though he begins in English, as he gets into the finer points of Tibetan philosophy he turns to his native language and speaks through a translator. The tape concludes in a lighthearted mode with a question-and-answer period, again in English, in which he giggles over the Western interest in finding the "quickest, cheapest, and most efficient" way to enlightenment. The second tape addresses the First of the Truths, of dukkha, or suffering. Here His Holiness searches for the roots of this suffering in an understanding of cosmology, both among Buddhist writings and among the work of contemporary physicists, but ultimately he points to our human ignorance of the fleeting nature of pleasurable experience as the root cause. Tape 3 opens with an analysis of the causes of suffering (the law of karma). He begins to set out the Buddhist path, which, he says, must always be grounded in the aspiration for "freedom from samsara"--life amid the world of afflictive emotions. In the most impassioned moment of the hours of lectures, His Holiness uses his surprisingly deft English to explain how our emotions are the true "enemy" and destroyer of all of our happiness and health. If you believe, he argues, that one can do something about one's feelings of greed, anger, etc., then one should dedicate oneself to study and mental training to root out the afflictive emotions and foster the positive emotions. The end of tape 3 briefly addresses the Third Truth, of the cessation of suffering. Finally, tape 4, which is peppered with references to classical Buddhist texts, takes up the Path (The Eight-Fold Path, as it is usually called) to "direct, intuitive realization of emptiness." At the root of this path, His Holiness says that one most foster bodhichitta, the altruistic desire to attain enlightenment for oneself so that one may help others. He recommends that one devote oneself, above all else, to seeing oneself as interconnected with all other beings. To stay on the Path, one must be devoted to single-point meditation and analytical meditation. And one must be determined. Enlightenment may, he admits, take eons. One curiosity of the videos is the cameraperson's roving eye. Frequently, the picture will settle on a rapt or amused audience member. On a couple of occasions, the faces in the audience are famous: John Cleese and various British TV personalities. Each of the four videos also includes a brief introduction by Tibetan Buddhism scholar Robert Thurman, who contextualizes the lectures within the many Buddhist traditions. --Patrick O'Kelley
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| Customer Reviews: Read 18 more reviews...
H H the Dalai Lama's energy comes through - surprising! November 9, 2007 Dr. Doodle (Washington State) I haven't finished the DVD set yet but I find it very worthwhile. I'm choosing to watch it as mindfully as I can. Having seen HH years ago in Honolulu up close in person, I was wary at a DVD. Glad to say it is very good and while nothing like being there, its far more accessible. The intro is very dry and forgettable but you can fast forward through it. Much of the talk is through his interpreter but that doesn't seem to detract much. HH's english is actually quite good but he can be difficult to understand to the western ear. I feel anyone attentive to HH's presence and work will enjoy this DVD set. It seemed quite pricy but considering the content and the possibility for real insight and transformation, the cost could end up being the best money one ever spent.
Not an introduction to Buddhism! March 20, 2007 G. Stucco (usa) 3 out of 3 found this review helpful
In 1997 the Dalai Lama was invited by a consortium of Buddhist organizations to give a talk in London on the four noble truths. This book contains the edited transcripts of that conference. In the introduction he discourages proselitism, urging people to remain in their religion: all religions contribute to create a "good heart" in people, and are therefore useful. But if you need more, than study the Dharma. He makes it clear that the idea of a Creator God is nonsense to Buddhists. Also he talked about the Two Truths Theory (conventional and ultimate): Samvharah satya: relative truth; and Paramatha satya: ultimate truth He expounds the Four Noble Truths from the perspective of Madhyamaka School (first expounded by Nagarjuna, I, II cent. A.D.), emphasizing Dependent Origination and Emptiness. Laughter broke out when Dalai Lama commented on the fact that Westerns often ask him the quickest, most effective and cheapest way to enlightenment. He said that it was a sign of failure: NO PAIN NO GAIN!!! We need serious, methodical practice and sustained effort in order to achieve results. Laughter also erupted when someone in the audience asked him to explain the difference between self-realization and God-realization. After a back and forth between him and his translator for a few seconds, he blurted out: "I don't know..." provoking his audience's hilarity. Main figures discussed: Nagarjuna (I a.d., master) Aryaveda (his disciple) Buddhapalita (IV a.d.., founder of Madhyamaka-Prasangika) Chandrakirti (IV a.d., greatest member of that school) Bhavaviveka (key figure in development of Madhyamaka-Svatantrika, and critic of Buddhapalita) Asanga and Vasubandhu (IV a.d., half brothers, proponents of Chittamatra school) Dharmakirti (VII a.d. Master) Shantiveda (VII a.d., Indian poet) First truth: dhukka All beings are under the control of delusion and afflictive emotions (kilesas). Ignorance and confusion are at the root of our existences. Paradoxically, the harder we try to be happy, and the more we move around, here and there, the more we suffer and grow disappointed. In order to make more sense of our lives we need to trace our steps back to consciousness which is not to be identified with the brain. Second truth: Origin of suffering Role of karma. Third truth: Nirodha (Cessation of suffering) Nature of emptiness. Four views of no-self: traditional, Chittamatra (radical mentalism: all is thought), Madhyamka-Svatantrika (there is a certain intrinsic reality to things and events, even though not in themselves but in our perception), Madhyamaka-Prasangika (goes even further, in that it negates the intrinsic existence and identity of things and events). Middle Way avoids extremes of both nihilism and absolutism. Dalai Lama combines chapters 23, 18 and 24 of Mulamadhamakakarika (Emptiness: A Study in Religious Meaning): Emptiness is NOT nothingness, or non-existence. Emptiness means void, lacking, empty of independent existence). Madhyamaka is divided in Prasangika (which emphasizes reductio ad absurdum, showing the internal inconsistencies of opponent's views) and Svatantrika (which uses syllogisms to establish its positions). Fouth truth: Liberation or moksha Shravaka yana: emphasizes shamatha (calming the mind, in order to rest free of disturbances of thought) and vipassana (clear insight meditation) Maha yana: emphasizes compassion and the bodhisattva path Vajra yana: the Tantric Path.
Great Reference August 28, 2006 Edward M. Tully (Galveston, Texas) 3 out of 4 found this review helpful
This is a good source of information for understanding the foundation of Tibetan Buddhism and certainly does not require a pre-existing knowledge of Buddism. It is very thorough being 6 hours long. The interpreter speaks clearly and is easy to follow. I already had the video version which I have watched about 3 times. I especially like the DVD version because it has a detailed outline of each lecture by topic. This makes it easy to find a particular part of the lecture for reference or review. The DVD version provides the additional feature of a Series Transcript that may be accessed on your PC.
hearing his voice November 23, 2005 shivani (chicago) I love hearing the astounding kindness of his voice, even if I do not understand before Dr. Jinpa intelligently translates.
Four Noble Truths Dragging On and On August 12, 2005 Richard C. Monks (Shoreview, Honolulu, Waimanalo) 12 out of 30 found this review helpful
Don't get it wrong -- I like the ideas and spirit of Buddhism. It is a religion, and yet it is not insistent on belief. My own view of it is that what people do is much more important than anything they believe -- but will be shaped by what they believe, at least in part. One of the things I like about a religion is when it emphasizes doing good. I like it even more when the religion does not call upon people to have faith in something; faith in the good outcome of good works and good attitudes is enough for me. But I found myself struggling with one clear, inexorable truth: This set of DVD's was not well put together. Normally, a tape or writing of the Dalai Lama is most interesting to hear or read. But this seems to stem from some educational conference where what is being done is one of the most republican of all ventures, preaching to the believers. It is partly marred by the need for translation. That would be very appropriate at an educational seminar. Unless you are in the mood to go back to school again, I would recommend anything else taped or written by or about the Dalai Lama. Recently, I have done little to suffer more than listen to and stop the world while hearing these two DVD's about the existence and cause and end of suffering. Yes, the intelligence and good spirit of the Dalai Lama is clear in the DVD's, but if the presentation is wrong, even a William Buckley would seem boring. In these days of cheap electronics, for instance, I would recommend hiring a videographer who has access to good lighting and audio control and is able to cut and paste a little. In the context of these DVD's, Buddhism would almost seem to be as dogmatic about these Four Truths -- all related to suffering and it's cures -- as some others are about the Holy Trinity. As a somewhat non-religious admirer of Buddhism, I am able to stand back and say clearly, buy something else, anything, about, by, or regarding the philosophy or religion. At the same time, I must state that I would be more nervous and clearly on the receiving end of more knee-jerk criticism for my critique where I disecting the views of some other famous religious figures, whose followers would be so likely to have "faith" that not only would the criticisms fly by deaf ears, but the shouts would be geared to drown out even so slight a criticism as to say that a set of tapes or discs is boring. Trusting that I will not lose my head over this, it would seem to easy to be critical. To the contrary, it is a hard thing to do, as I am an admirer of most everything that I think the Dalai Lama stands for. I would only pray -- if you will -- that next time there's a seminar like this, they pay more attention to detail in the production.
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