Nothing inspires more debate amongst Buddhists, than the notion of rebirth. There’s no doubt the Buddha spoke often about rebirth, Samsara, suffering, karma and escaping the cycle. Many modern Buddhists tend to avoid or ignore the topic on the basis of modern sensibilities, rationalization and logic. After all, Buddha didn’t teach us how to stay in the cycle of rebirth — but to escape it.

• For more on Rebirth, Reincarnation and Karma — with many fun and educational videos — visit our sister Youtube Channel TrueRebirth @truerebirth

Yet, escaping rebirth and Samsara, and breaking the cycle of Karma is not the same thing as denying it. In other words, Rebirth, Samsara and Karma are all obstacles and problems to be solved — and Buddha prescirbed the cure for our malady. But, that’s not the same as saying “rebirth isn’t important” or denying its possibility.

Modern day cause and effect

Yes, today, modern Buddhists think of Karma as “cause and effect” in our present lives. We use mindfulness to stay aware of cause and effect and prevent negative karma. But, many of the teachings of the Buddha dealt with overcoming karma imprints from previous lives. One of the early recording teachings were on the topic of Buddha’s previous lives. Obviously, it was an accepted concept. In the time of Buddha — and for most Buddhist’s today — rebirth and karma and samsara are very real.

Of course, many modern, rational and secular Buddhist just ignore it, even though there is certainly a body of anecdotal evidence for rebirth and previous lives. No, we’re not saying science has firmly come done on the side of — objectively proven! However, there is a solid body of very credible evidence — enough so that notable scientists, phsycisists, quantum physicists, psychiatrists and others remain receptively open to the possibility. Some are swayed by the body of anecdotal evidence. It’s certainly not going to stand up to peer-reviewed publication, but it’s convincing, never the less.

To hundreds of millions of people, rebirth, or reincarnation, is a powerful, widely accepted belief. (They’re not the same thing, but more on this later.)  In many parts of the “East” it’s just accepted as fact; meanwhile, in the “west” Buddhist teachings on rebirth are often described as a “metaphor”, a skillful means designed to simplify teachings. (Many westerners do not have a belief or notion of rebirth.)

Is there evidence or rebirth or reincarnation — one, or both? It was, and remains today, a belief widely accepted by hundreds of millions of people worldwide. Why does it persist as a belief, in this age of science and logic?

Video with Oprah Winfrey “Reincarnation Proved”:

In part, it persists because there is some scientific anecdotal evidence of Rebirth—and no absolute proof that it doesn’t exist. Why does it even matter, especially when the Buddha taught a way to “escape” the cycle of suffering and rebirth? Because, as long as there is suffering, rebirth as a belief will persist, in part as an “explanation” of our suffering.

Why is There Suffering?

“Have you ever wondered why some people in the world are born so poor? And, on the other hand, some people are born so rich? Have you ever wondered why some babies are born with illness and others are fine? Do you ever wonder why life seems so unfair?”

To many people, there is a logical reason behind it—and some science to support it. It’s called Rebirth or Reincarnation. Hundreds of millions of people in the world—Hindus, Buddhists, Taoists, Gnostic faiths (including early Christians) and many others—believe in reincarnation or rebirth. But is there proof that of reincarnation/rebirth? Some noted psychiatrists and scientists claim that there is, some of which were widely published in Journals.

Ian Stevenson Collected “Irrefutable Evidence”

The best known evidence is the work of Ian Stevenson, who spent fifteen years collecting data from over 4500 people who spontaneously recalled past lives. According to Dr. Robert Almeder of Georgia State University, “This was important research, empirical research and I could not think of any alternative explanation as plausible for the data as that some people reincarnate.”

Video featuring Dr. Ian Stevenson’s theories and evidence:

It is Irrational to Disbelieve Reincarnation?

Dr. Almeder continues: “As a matter of a fact, some people, after reading the data… said “look, it’s not unreasonable to believe in reincarnation”…. My reaction was stronger. My reaction to the data was that it’s irrational to disbelieve it. A lot of people thought that went over the top, that it was too strong a claim. I meant it in a very simple way, that if you have a very commanding argument that you can’t refute, not to accept the argument is to act irrationally. ” He goes on to say that there’s a very strong argument in Stevenson’s data that has not been refuted.

Dr. Stevenson himself said, “It’s not unreasonable to believe, because this is the best fit on the data.” One of the reasons why the data is not refutable is the presentation of supporting historical facts: the spontaneous memories of children 2-4 years old. These children had no exposure to past live history information, yet unfailingly gave details of past lives that were verifiable.

Some Children Had Birthmarks Supporting Claims

In Dr. Stevenson’s studies “some people had birthmarks or birth defects that corresponded to the injury in their past lives, said Dr. Phang Cheng Kar, a noted psychiatrist. These injuries or birthmarks were supported with medical or autopsy reports. “It’s very convincing.”

Almeder goes on to say “[This means] by implication that human beings are more than their bodies, that a personality, in the end, is not reducible to a statement about biochemical states, brain states, biological properties produced by brain states.”

Reincarnation is the concept where the mind or spirit is reborn after the physical body has died. The mind can be reborn as a new human being or into various other states, depending on the causes created by the previous life. Hence the disparity in our various states of being. Reincarnation is not the same as rebirth. Reincarnation tends to involve a belief in the soul (atman) reincarnating (typically a Hindu belief), while rebirth considers the aggregates of consciousness, energy or mind stream (as it’s expressed in Buddhism).

Absence of Proof is not Proof of Non-Existence

Most science is built around the notions of proof. However, where there is an absence of proof (for example, “does God exist” or “are we reborn?”), it is not correct for scientists to say it doesn’t exist. They can, properly, say, they don’t believe it, or do believe it based on their own beliefs or experience, but they cannot say absolutely, by evidence, that God or rebirth don’t exist. Even the “theory of Evolution” is a theory (despite a preponderance of evidence.) That leaves probabilities. A scientist might believe it’s probable or improbable there is rebirth, but not that there is or there isn’t (as a fact, not a belief.)

In absence of absolute evidence of rebirth we must then consider the preponderance of evidence — which anecdotally points to the existence of rebirth. It is more likely, than not, if one looks at the evidence, rather than one’s own feelings on the matter.

Quantum Physics and Rebirth

Interestingly, rebirth is somewhat supportable by modern day Quantum Physics — again, theoretically. Roger Ebert, in his article “The Quantum Theory of Reincarnation” stated it well from a “layman” point of view:

“Everything, consists of quantum particles. These particles can as well be in one place as another, even at the same time. We, ourselves, consist entirely in and of this material. Our identities, our names, our personalities, our beliefs, opinions, senses of humor–indeed, what we think of as our minds. We consist of one-dimensional bits of the cosmic total. And we might just as well be different bits–elsewhere–because the “self” is essentially an organizing principle which we have imposed upon this chaos…”

Mr Ebert’s succinct and clarifying statement fits both the scientific view of the universe, and, shockingly, a very Buddhist perspective. The references to “self” as an organizing principle, is very nearly the plunge into the heart of the Heart Sutra. 

“Therefore, our identities were assembled from this quantum material…”Mr. Ebert continues, “by the organizing principle of our conception of ourselves. We bring ourselves into being. Our consciousness is the gravitation. We came from whirling nothing, we return to whirling nothing. The dust we came from and the dust to which we return are not really there, but thinking makes it so… But the puzzle is, what reality does Everything have, apart from my thinking of it?” 

Mr. Ebert’s musings are not only unsettlingly sharp and thought-provoking, they strike at the “soul” of the rebirth argument. We’re all made of quantum particles (or stardust as we romantically referred to it a few years back), so what is there that dies? Is it simply a re-“organizing principle imposed on chaos”? Is it just our conception of ourselves changing?

If those arguments all sound too theoretical and mind-bending, we can return, at least, to the concrete world of Doctor Stevenson, or perhaps to more “everyday” physics, such as Einstein’s law of relativity E=MC2.

Basically, matter in the universe simply cannot be destroyed. You could think of it as recycling. Converting. Changing. But it never extinguishes. Scientists now theorize that the Great Bang at the beginning of the Universe was not a beginning but rather a “restart” or the rebirth of the Universe, a cycle that repeats over and over throughout eternity.

Rebirth Fits the Model of Physics

Matter becomes energy. Energy becomes matter. Mindstream, in Buddhist thought, (referred to with different terms/descriptions) is basically energy. Science does tend to support, at least partially, the notion that mind is perhaps a field of energy rather than brain matter. (See Buddha Weekly’s feature How is the Mind Different from the Brain? Science May Support the Duality of Separate Mind and Brain) If the mind is energy—a concept gaining scientific acceptance—it is more reasonable to assume rebirth is possible, than the reverse, especially when you consider the work of Doctor Stevenson. In absence of contrary evidence, rebirth fits the model of physics. Extinction does not. While there may not be clear scientific proof of rebirth—yet—conceptually, rebirth is a better fit with science than extinction. As Dr. Stevenson said, “It’s not unreasonable to believe, because this is the best fit on the data.”

Scientific Proof

Is there scientific proof of reincarnation? Proof, no. Theoretical support, certainly in part. The models we accept today for how the universe works are a better fit with rebirth than oblivion of life. And the extensive evidence collected by people like Doctor Stevenson makes it easier to believe than not.

Dr. Phang Cheung Kar (M.D.): “In studies on reincarnation by a the psychiatrist, the late Dr. Ian Stevenson from University of Virginia, Dr. Stevenson has collected more than 4,500 cases of spontaneous previous life recall. When I say spontaneous, I mean people who spontaneously, not through dreams, not through hypnosis, not through other methods, simply recall a past life. A typical case would be children around 2-4 who just make statements about their past life. They say things like “you’re not my mom, you’re not my dad” and they make statements referring to their past lives.”

Our Series on Rebirth and Reincarnation continues in part 2>>

One way of viewing Karma is as an aggregate of all of our actions, thoughts, words, dreams, desires into a user-controlled version of fate — that is you control your fate instead of some invisible higher being.

Another concept of karma, aligned to both mystical sciences and scientific mysticism (Quantum Physics), is that karma are the empowering energy connections that bind us to the universe through all of time and space. Then, there is the simplified notion of karma: every deed has a consequence. Even the most basic karmic concepts still align well with basic physics: for every action there will be an equal and opposite reaction.

Buddhist belief in karma is rooted deeply in teachings on Samsara, the Buddhist Wheel of Life and the important concept of attachment as a root cause of suffering. You don’t have to literally believe in rebirth, the principal of cause and effect influencing future suffering, to appreciate the elegance of karma as a concept. This is beautiful illustrated in various stunning and frightening depictions of the wheel of suffering (top image.)

Why Karma is actually empowering

Karma is an empowering concept, unlike the belief in fate that grew out of ancient Greece, or the Biblical belief story of Job that illustrates how helpless man is against the will of God. With Karma, we are in the “driver’s seat” not a god or some whimsical “fates” playing around with our destiny. The formula is an easy one. Good deeds and merits bring auspicious consequences; negative deeds result in negative outcomes — in the end.  The “result” is rarely immediate, but it is certain. The good news — we can control our own outcomes.

Buddhism teaches Karmic consequences. Buddhism also has remedies. For example, mindfulness can be a remedy for negative karmic actions — if we are mindful, we will not trigger negative actions. Mindfulness, or staying in the present, is a remedy for clinging. If we don’t dwell on happy or sad memories, what is there to adhere to? If we don’t hope and dream about a better future, what is there to be worried about? Understanding karma, likewise helps us move past attachment to ourselves, and generates a genuine compassion for everyone else.

Karma is not fate

If you believe in fate, you believe we are helpless. This is not a Buddhist concept. Buddhism, ultimately is a very practical, and also individual-centric practice in the sense that we all have the potentiality to be Buddhas or Bodhisattvas. And, we achieve that through adhering to various precepts which also help us overcome both clinging and karmic consequences. If we follow the precepts, karmic consequences are positive.

Buddha, ultimately, taught a self-help path to Enlightenment. Understanding karma, we can develop many important insights. Living mindfully with Karma, we can rapidly move along the self-path to Enlightenment.  Siddartha Gautama Buddha showed us that understanding karma is empowering. Buddha gives us hope that no matter what negative karma we have accumulated in this, and previous, lives, it can be overcome.

The EightFold Path and Four Noble Truths

The Eightfold Path is Buddha’s prescription for an end to suffering. Shakyamuni Buddha taught the “middle way”, avoiding extremes, based on the Four Noble Truths:

1. Life is suffering.
2. The origin of suffering is wrong knowledge, which results in misunderstanding (ignorance), attachment (craving), and aversion.
3. The cessation of suffering is attainable.
4. The Eightfold Path leads to the cessation of suffering.

The Eightfold Path, bound up in the important concept of karma, teaches two wisdom, three ethical and three mental development methods for generating positive karma and escaping the Wheel of Suffering:

• Right View
• Right Intention
• Right Speech
• Right Action
• Right Livelihood
• Right Effort
• Right Mindfulness
• Right Concentration

Types of Karma

Although there are slightly different interpretations of karmic types, varying somewhat from Vedic belief to Buddhist, the overall concept is similar across most people who practice with karma. Depending on your teacher or belief system there are basically four types of karma:

• Sanchita Karma, which is the aggregate total of all of our action karma in previous lifetimes, which set the stage for our condition in the current life.
• Praradha Karma, our past karmic consequences in the past actions of our current lifetime. Some practices, such as mantra practice, Vajrayana practice, and other advanced practices can actually help mitigate this karma, even though traditionally it is said that we can’t do much to alter events as a consequence of Praradha karma. Good deeds or positive karma can also help offset negative past karma.
• Agami Karma are the actions in our present lifetime that will affect our future lives or incarnations — the Christian concept of “as you sow, so shall you reap” but advanced across future lives. Positive actions, following the precepts, charity, compassion, and practice all accumulate for optimum karma in future incarnations.
• Kriyamana Karma is the most intense form of karma, the one we see in our daily lives, where our current actions (good and bad) result in immediate consequences. Negative actions may result in retribution. Positive actions may, in this lifetime, be returned in kind. It is also know as immediate karma.

Working with Karma

The very concept of karma is encouraging, positive and uplifting, even if you come to realize you’ve accumulated negative karma. The very nature of karma shows us the remedy, both in this life and future lives. Truly repentant people who accumulate merit and good deeds without clinging to pride of accomplishment, can very well take charge of their positive future karmic outcome.

A mantra practice, which also helps create focused mindfulness, can be a positive practice in remedying negative karma. Vajrasattva purification mantras, or any Yidam mantra, can be most effective if mindfully practiced. Compassionate acts, charity, avoiding killing (including the practice of eating meat, and mindfully avoiding killing insects) all help move karma from the deficit column, gradually but genuinely, into the asset column.

Unlike fate, karma gives us hope, in this lifetime, and almost immediately, of a better life and lives for everyone.

Ultimately, karma is empowering and inspiring.

By Jason Espada

For more features by Jason Espada see>>

Buddham saranam gacchami

Dhammam saranam gacchami

Sangham saranam gacchami

Sangye chö dang tsog kyi chog nam la

Jang chub bar du dag ni kyab su chi…

I take refuge in the Buddha, 

the Dharma, 

and the Sangha

Yoko Dharma sings the Refuge Prayer in English

Yoko Dharma sings the Refuge in Three Jewels in Tibetan with the Four Immeasurables and beautiful visualizations:

Taking refuge in the three jewels

The practice of taking refuge in the Buddha, the Dharma, and the Sangha is thought of as a basic teaching. Verses in Pali or Tibetan, or English are recited every day by millions of Buddhists all over the world, before teachings. This potentially can be something that is just glossed over, or it can go deep and serve as a foundation for the whole of our spiritual life. As they say sometimes in the Tibetan Tradition, 

It’s not so much the teachings we hear further along that are especially deep, 

but the fundamental teachings that are really profound. 

Gaiea Sanskrit sings the Refuge beautifully in Sanskrit:

What makes refuge profound?

For taking refuge to be a deep practice, we have to see its significance and reflect again and again on its meaning over time. Then all of the benefits and wonderful qualities of this practice will awaken, for sure. 

What does it mean to take refuge? This is a rich metaphor, of course, and if we look into it, we can see that it is actually talking about our own lives. 

A refugee is someone who is escaping danger, and seeking safety and protection. The average person, the average mind, we all know too well is suffering. Its experience is uncontrolled, and fearful, and oppressed, just as someone fleeing a war zone, or a place that is controlled by criminals. If we get in touch with this fact, instead of ignoring it or numbing ourselves to this truth in one way or another, we can see our situation here, and the forces that are at work. 

There is a fundamental teaching in Buddhism that they call the precious human life. This is where we have fortunate conditions, and we recognize it. Then we can take advantage of our good fortune. It’s like this. 

A couple of metaphors to draw out the meaning of refuge

I can imagine samsara as a dark ocean with myself thrown around by the waves — my mind state like a storm. Suddenly, there is a raft, and I am being helped onto it — my refuge. I have gone from being lost and despairing, and in danger of even more suffering, to being offered a way to safety and peace. Really, there is no way to measure my joy and gratitude.

There is so much that is essentially meaningless in this world, or worse. There are so many things that can be a huge distraction, leading us away from peace, and into states, no one would want any part of for themselves or for others. If we’re not careful, there are so many ways we can waste this life. 

When I remember something of my own actual suffering and the sufferings of those I’ve known in the past, and what I can witness at least some of today, it makes all these teachings meaningful and precious.

Making these connections is essential, so that a verse of refuge does not remain just words on a page.

Take the remedy: Refuge

Another way of looking at the great good fortune of meeting a qualified spiritual teacher, teachings and refuge, is to think of a person who is sick, ‘with the chronic disease of the disturbing emotions’ as they say. This illness is inconceivably worse than having just one disease. It is the suffering brought by confusion, and it gives rise to illnesses and hardships not only in this life, but in various forms in lifetime after lifetime after lifetime. Take the remedy while you still can.

Buddha Dharma teachings can actually alleviate samsaric suffering — much more dramatic than remedying just one illness. And if going completely beyond one form of sickness in this life is something to truly celebrate, and feel real gratitude for, then how much more so finding a path that remedies and leads to freedom from all suffering?

Related Features:

• The Dalai Lama and eight other teachers explain how to avoid taking Refuge in the wrong things and why Refuge can help us overcome obstacles
• Padmasambhava: The Eight Great Qualities of Taking Refuge; Taking Refuge in the Three Precious Jewels, the Defining Practice of Buddhism, and How it Can Rescue Us From All Dangers.
• The Profound Practice of Taking Refuge
• The Maha Samaya Sutta: The Great Meeting Sutra: refuge from fear in Buddha, Dharma and Sangha
• Video: Part 2 of Buddhist Teachings on Ngondro, the Foundation Practices with Venerable Zasep Tulku Rinpoche: Teachings on the Truth of Suffering, the Importance of Taking Refuge, and a Guided Meditation Visualizing Shakyamuni Buddha
• Fearless Buddhist: overcoming fear and becoming Gesar, : How to overcome fear in uncertain times, according to Pali Sutta, Mahayana Sutra and Tantra

Ask yourself: am I grateful?

When I hear people talking about refuge, but they don’t have this astonished, celebratory, and deeply grateful quality, I am skeptical. I think it means they haven’t taken the measure, emotionally, of the significance of meeting this path. Although this appreciation can be powerful, and change our lives, so often we take our good fortune for granted, and really, there is no way to measure such a loss. 

It’s said that one of the characteristics of a fortunate human life is that ‘a Buddha has appeared’. I can relate this historically, and individually too, as I’ve met the teachings. 

Sometimes when they talk about deeper states of meditation, an analogy will be given of a person walking through a hostile wilderness, or a blazing desert, and seeing a person who is refreshed, and clean, and welcoming walking towards them. We ask him with astonishment and delight where he’s come from and he tells us that just up ahead, there is fresh water. If we ask, he leads us there, to safety. 

A wilderness of uncontrolled desires

In truth, this whole world, including myself, have been desperate and wandering through the wilderness of uncontrolled desire, aggression, and dense ignorance. We have suffered the consequences of the afflictions for countless lifetimes, or so it seems, and meeting the teachings, and a teacher who embodies these liberating teachings in this life is of incalculable meaning and good fortune. This goes beyond what words can even begin to say.

Lama Zopa says rightly that this life is more precious than skies of wish-fulfilling jewels.

We have the freedom now to take up a path that will lead us out of all suffering, to peace and health and safety, and enable us to help all our loved ones out of their suffering, and to happiness. How extraordinary this is! For as long as this opportunity lasts, how rare and very precious! 

I can imagine a world without the Buddha, the Enlightened One appearing — because this was my life, and the life of many others living right now. They are without a guide, and as Shantideva said, 

Although they do not want suffering, 

every day they create its causes

and although they truly long for happiness, 

like an enemy they ignorantly destroy it

Refuge in the Dharma

Not only has an enlightened person, the Buddha, found the way out of the miseries of samsara’s unending pains and dangers, he has also taught, and the teachings are available in languages we can understand. And not only that, we have noble teachers right to this day who have accomplished this path. How remarkable is that?

The unsurpassed, penetrating and perfect dharma

Is rarely met with even in a hundred thousand million kalpas. 

Having it to see and listen to, to remember and accept,

I vow to taste the truth of the Tathagata’s words

– A Traditional Zen Chant, recited and reflected on before teachings

Dharma as medicine

The Dharma teachings are likened to medicine — remedies to delusion, suffering and its cause; they are like well-made maps for our perilous journey. We’re right to celebrate them, take refuge in them, to hold them in the highest regard, to write them in gold; with tears in our eyes, to place them on our head, and then to study and to learn them well, so we can find freedom from suffering — and lead others to that place of safety, comfort, and ease. 

If we appreciate all these factors coming together now, a sense of our amazing good fortune wakes up in us. 

Reciting sutra or Dharma teachings is a healing practice. In this video, Jason Espada recites the entire Medicine Buddha Sutra:

The Meaning of Taking Refuge

Although years have gone by and I’ve heard the verse and teachings on refuge as rather simple and introductory only, I now see it as something that can be a very very deep practice. This being metaphorical language, it’s helpful to think about what this is saying in prose also and to translate the terms in a way that they move us, and are inspiring and practical too. I would like to encourage each individual to do this. 

Here are a few lines as an example that draw out the wonderful meaning of this practice, of connecting with The Three Jewels, and dedicating ourselves to realizing the teachings:

I entrust my spiritual life to the Buddha, the Enlightened One, the Great Compassionate Teacher

I dedicate myself to the study, practice, and realization of the Dharma,

{and in this way take refuge in all the Liberating Teachings}

and I entrust myself to the guidance and support of the Noble Sangha, the Accomplished Spiritual Community, the Great Assembly of Saints and Bodhisattvas…

One formalized way of expressing our refuge is to chant it. Here it is chanted musically in Tibetan by Yoko Dharma:

Taking Refuge in the Dharma Includes Ethics and Meditation

We take refuge in the Dharma in actual fact by practicing the precepts and meditation, cultivating calm and insight. If we just repeat words, that by itself is not taking refuge. Think about it. When our aspirations and words of commitment and our actions come into alignment – that is what brings protection. That is what brings the safety and peace that we all seek.

The Relationship Between the Inner and Outer Refuge

When we are lost and confused, we can’t guide even ourselves, let alone others. We need to follow those who know the way. This is the Buddha and our accomplished direct and lineage teachers. Our friends and family, and even our fellow well-meaning students, until they have begun to get the result of practice themselves can’t guide us. They may even add to our confusion. Without a doubt, we need those with wisdom to show us the way, and to guide us.

There are many teachings we can find on what they call Inner Refuge, or taking refuge in the Island Within or our in own Buddha Nature. [For a feature on Buddha Nature, see>>] These may be appealing and appropriate for some at some point, but for now, what I can most easily connect with and trust in is the Buddha as the teacher, the Dharma as the Path, and the Noble Sangha, outside, those I rely on and turn to for inspiration, guidance and support. We nourish and protect our ‘Baby refuge’, our relatively new and tender motivation to live a life of insight, freedom from suffering, and helpful, positive action. This is exactly the reason for the external refuges. 

The Dharma teachings are then to be studied, and practiced, and when we begin to get some result for ourselves, we can look to that as a refuge. This is where the causal refuge – the outer conditions, becomes the resultant refuge. Our own practice has created the peace and well being, or the patience and gentleness, or insight that can protect us. This is what the Buddha meant when he said, Make an island of yourself. How wonderful. 

We can in time even become a refuge, or a safe haven for others, who like ourselves have long suffered in samsara. We can offer them the teachings and encouragement and whatever else they may need, and help them also to become free.

• For an in-depth story on remedies for fear — which includes Refuge — please see>>

Refuge is the Antidote to Fear

When things are uncertain, that is when we need the peaceful sanctuary that is offered by Spiritual Traditions, and by fine teachers who have both wisdom and integrity. 

In one of the Paritta, or protective chants, called The Banner Sutta, the Buddha says that when in danger, 

Bring me to mind, and all fear will be dispelled

Bring to mind the Dhamma…

and bring to mind the Sangha, and all fear will be dispelled…

The way this works is really something wonderful, and it involves faith. For Westerners, this needs to be drawn out a little, but it is vital, especially when it comes to our spiritual life. 

There is a kind of faith that can arise for a person when first meeting a teacher, or a tradition, or listening to a teching and teacher online. They can immediately feel ‘Yes, that’s it. This is the truth.’ This has happened so many times, in both Buddhism and in other Traditions. 

Awakening faith

Thich Nhat Hanh told a story of seeing the drawing of a Buddhist monk on a magazine when he was a young boy, and how it awakened faith in him, and a strong desire to learn more. 

Some people when they talk about faith, almost right away want to qualify that ‘this is not blind faith’ — but to me, when I hear them say this, it feels like something may be lacking for them. The meaning of faith here is a kind of intuition, a knowledge of things not yet proven. That some have this experience while others do not only points out our differences in temperament. 

Faith as an intuition of truth is something deep, and in the language of the teachings, onward leading. Those without it rely more on reason, and may eventually get to the same place, of deep trust in a teacher and the teachings. Which brings me to a second kind of faith, that I’ve heard called ‘verified faith’. 

We meet a path and are inspired to learn more. When some result then comes from our own practice, no one can ever take this from us. That’s where faith becomes more solid, and reliable. There is more we can learn, and so the first kind of faith, as a deep intuition of truth, is something that can stay with us, and our learning to trust that more and more can continue to lead us onwards. This gets easier with time, and humility is essential here as well. 

Taking Refuge, Affirming our Commitment, Cultivating the Strength of Our Vows

In Master Sying-An’s Exhortation to Resolve Upon Bodhi, he says there are great and small vows, partial and complete ways of dedicating ourselves, and that

If our resolves are true, we can realize our goals.

When our vows are vast in scope, then our practice will surely go deep… 

Slowly reciting and reflecting on a verse, such as the one on refuge, if we are attentive, can show us the state of our mind. Do we feel joy when we think of connecting to these teachings? Do we see their great value, the potential they hold for us?

The Nature of a Mental Factor 

In the teachings on the jhanas, or deep states of meditation, Bhante Gunaratana explained how a quality of mind, such as loving kindness, when cultivated for a time, can remain in our mind when we then go on to do other practices. It can be like a bell that has been struck just so that continues to ring for a time, or like a cloth that holds some color that’s been added. States of mind are impermanent, so they need to be refreshed and renewed.

This insight that Bhante G offered was really illuminating, and practical, since we are cultivating mental states all the time, and, if we are skillful and attentive, we can see what is present or absent in our mind at any time, and we can learn to generate, sustain and increase those qualities we want to have present. It’s empowering to know this. 

If you work hard at training your mind, resolutions can have great power…

– Yuttadhammo Bhikkhu

Taking vows and recommitting ourselves

Taking vows and regularly recommitting ourselves to them is so useful. They can show us very clearly what supports and what goes against our aims. When our vows are clarified and made stronger, day by day, year by year, they have more and more of an effect in our lives. Everything organizes itself around that naturally, and beautifully. Then when we read again and reflect on and recite our refuge vows, we further awaken this sense of gratitude and deep commitment. This is the profound practice of taking refuge. 

Because of this unique and precious opportunity we have today to benefit ourselves and others through connecting deeply with this path, and by practicing the teachings, I’ve written these few words as encouragement for myself and others. May they be of lasting benefit. 

May the deep meaning of refuge be unfolded by each of us,

and may we all be supported and upheld by the Buddhas and Bodhisattvas

until we reach enlightenment.

• More features by Jason Espada>>

With activities of building the mandala with gems or rice and mudras, we purify our bodies.

With sound and mantra and the offering words we purify our speech.

With visualization — transforming our “mandala set” into an entire Pureland universe as an offering — we purify our mind.

With the complete activity, we offer our transformed body, speech and mind to our Gurus and the Buddhas and Bodhisattvas.

Modern life — so little merit

Modern life affords us so little time to practice accumulating merit and purification — and so many opportunities to generate negative karma. Modern life also tends to create many excuses to postpone — just for today. Who has time for daily offerings? It’s all most of us can do to fit in ten minutes of meditation. Isn’t it better to attend the next Vajrasattva Retreat or Empowerment than to take ten minutes a day for offerings?

The solution — a five to ten-minute mandala offering. Done properly, it is a complete merit and purification practice. It purifies all three of body, speech and mind.

Time is the first issue. The second, in terms of modern life, is the seemingly antiquated references in the mandala ritual to continents, elephants and jewels. These are symbols — and they connote not only external cosmos and universe as an offering, but also internal cosmos of our own bodies. For this reason, Mandala can be thought of as one of the supreme offerings.

The second issue is sometimes cost. Many teachers recommend having the “nicest set you can afford” simply because we wish to offer the best to the Enlightened Ones, but gold, gold plated or sterling sets can require a mortgage. Fortunately, there are inexpensive sets on stores such as Amazon (not vouching for this one — please shop around, there are many beautiful ones out there — but I found it randomly, but the price is right at about $69>> (This is an affiliate link. The price is unchanged, but BW may receive a small percentage.)

The mandala offering is actually an offering of all Universes and dimensions — not mythical continents — with Jambudvipa (the southern continent) representing our known perceptual universe. All the other named “continents” and sub-continents are dimensions and universes beyond our world. [More on the “modern mandala of universes” below.]

[A 37-Heap offering mandala ritual below, with activities.]

Lama Zopa Rinpoche explains:

You can also increase the merit of the offering by imagining that you’re offering many universes, as many as you can imagine. After constructing the mandala, imagine beams of light going out in all directions from the mandala. On the end of each beam is another mandala. Then from each of these mandalas emanate beams of light with a mandala on the end of each, and so on. Another way of multiplying the mandala is to imagine another whole universe on each atom of the first mandala, and then another universe on each of those universes’ atoms, etc. You can also imagine a duplicate image of yourself making a mandala offering in each atom of space. The entire space becomes filled with mandalas.

Although the mandala base is small, you must imagine everything in the universe on it. It’s like seeing many objects reflected in a tiny water bubble, or looking at a mountain through the eye of a needle, or looking at a city from an airplane. It’s very important to think that all these objects actually exist. The imagined symbol of the universe does exist as a creation of the mind.

Mandala combines meditation, purification, offerings

Mandala set offerings is a practice that combines the best of meditation, mantra, purification, and offerings in one very powerful act, and many teachers, as early as the great Lama Tsongkhapa, advocate this critical practice as a daily essential. It purifies negative karma and accumulates merit not just for ourselves, but for all beings. (Full Mandala offering method at end of this article.)

Mandala offering is a powerful method for accumulating extensive merit in a short time. The Tibetan word for mandala is kyil.kor: kyil is essence, kor is taking—taking the essence. The term means taking the essence on the base of offering a mandala, and what you get from this is merit—the cause. Therefore the essence you take is the generation of the whole path, from guru devotion up to enlightenment, as well as the result, the unification of the dharmakaya and rupakaya. The cause is merit, the path; and the result is enlightenment. — Lama Zopa Rinpoche [1]

Modern Concepts of Mandala — External and Internal Cosmos

When we offer a mandala, as heaps of rice or gems, these are symbols representing a visualized cosmos, both external universes, and internal cosmos. In the spoken offering of the mandala, we list Mount Meru, Videha, Jambudipa, Godaniya as continents — which can strike some meditators as “quaint” by today’s standards. Only Jampudipa is recognizable to us — this represents our entire universe as we perceive it. The rest — Mout Meru, Videya, and the others — are concepts for other dimensions and realities outside of our experience.

This is what makes the Mandala set offering so striking and profound. We visualize offering not only ourselves, or simple sensory objects to the Buddha, but a vast cosmos of known and unknown universes, times, dimensions, and realities — and our own internal mental cosmos. If done correctly, visualized in this context, the offering merit is vast.

In Tibetan Buddhism, there are many types of Mandalas, which we symbolically purify and offer to the Enlightened Ones, the Buddhas. These include

• Mandala Set with rings, gems, or grains — think of this as the “everything” offering; all internal and external factors purified and offered
• Body Mandala — our internal body cosmos of channels and chakras and sensory organs
• Pureland Mandalas and Sand Mandalas — visualizing the Purelands of the Enlightened Ones as offerings
• Mudra Offerings — using the hand gestures as “symbols” or “stand-ins” for the mandala.

Of these, the most emphasized practice in most Tibetan Buddhist traditions is the Mandala set. It reinforces our visualization with activities and sound, making it a complete offering of Body, Speech, and Mind. It helps us recognize the vastness of all external, unseen, and internal phenomena. It helps us understand the Emptiness of all phenomena.

Many traditions coach students to undertake 100,000 of these offerings as a “foundation” practice. Most Sadhanas, of almost any Englithened Yidam, include one or multiple mandala offerings. This isn’t just “settling the stage” for our minds. This is literally about “offering the entire universe” — purified through visualization and mantra — to the Enlightened Ones. The merit is as vast as the universe we offer.

Lama Tsongkhapa — One Million Mandalas

Even the great Lama Tsongkhapa, an enlightened being, practiced daily, focusing especially on purification and increasing of merit. Manjushri, at one point, advised the famous enlightened scholar to put aside scholarly pursuits and focus on purification and offering of the mandala. It was as a result of this, we are taught, that Tsongkhapa gained the higher realizations.

Lama Tsongkhapa did over one million mandala offerings, but because Lama Tsongkhapa was very poor, he used a stone base and stones. The first purification mandala involves cleaning the base with your forearm while reciting mantras. It is said that Lama Tsongkhapa’s arm was scarred from the constant cleaning of his natural stone base.

Daily Mandala Accumulates Vast Merit

Accumulation of merit and purification are two foundation practices of any Vajrayana Buddhist. We accumulate merit in many ways—following the precepts prime among them—but extraordinary merit is accumulated through the practice of Mandala offerings.

Doing the mandala offering is a way of clearing out all these negative states of mind. Here, “mandala” means the universe and everything in it. Instead of looking at things and saying, “Oh that’s good. I want it!” we train ourselves to think, “Oh, that looks good. I’m offering it to the Triple Gem.” — Venerable Thubten Chodron [2]

Short video offering the Mandala with Venerable Thubten Chodron of Sravasti Abbey. For full teaching, see the second video below:

In doing a mandala offering, we offer the entire world, everything, not just our earth, but every one of the billions and trillions of planets throughout all universes. We visualize we are purifying incorrect motivations and receiving great blessings from the merit field. We offer the mandala from our hearts, to open our minds.

The Golden Ground and Mount Meru

The base of a Mandala set represents the golden ground of the world or universe. The first ring placed on the base represents the iron fence and the continents. The next rings represent Mount Meru. The Mandala top symbolizes all the precious things in all the universes, our own precious virtues.

One of the Most Important Daily Practices

Mandala offerings are considered one of the most important daily practices because the act accumulates different types of merit, but ordinary and primordial wisdom merit. We practice generosity, which overcomes the stingy or greedy mind full of desires and attachments. We then give up these attachments to the material by offering them to all beings in the universe. We visualize we are offering up the wealth of the entire universe to the Buddhas, the Bodhisattvas, the Dharma, and the Sangha. Every day, this reminds us of the importance of good conduct, generosity, and merit activities. Mandala gives us the motivation to achieve our goal of Buddhahood.

Venerable Thubten Chodron explains this merit accumulating practice in a teaching video:

It is both a purification and an offering. In making the daily offering to all beings, to the prosperity of all beings and the entire universe, we accumulate great merit. To advance in our own spiritual lives, we need only lightly shadow the example of Lama Tsongkhapa, being diligent in our daily and weekly practice. Prostrations, mantras, meditation, and mandala offerings all accumulate merit and purify negative karma. An annual retreat, while of great value, is not as potent as a simple, short, daily practice.

Three Types of Mandala Offering

We are taught there are three types of mandala offerings, which fall into the broad descriptions of external, internal, and secret. External is practiced by all Buddhists, a whole-hearted and generous offering based on sutra and suitable for everyone. Internal and secret are both unique to advance tantric practice.

Mandala practice includes all three types of offering. Meditating on the concept of Mandala is a worthwhile activity. Mandala itself is a form of meditation, that illustrates for us the illusory nature of reality. Merit is accumulated by the act of offering benefits to the entire universe.

Each Day a New Offering

Unlike other offerings, we offer the same mandala offerings over again each time. We begin by purifying our incorrect motivations by wiping grain over the base of the mandala. We then draw blessings towards ourselves. Each day we offer the same semi-precious gems, grains and other materials, renewed and pure each time they are offered. This becomes a precious new offering. Important in renewing the offering is intention: the intention to make offerings, to purify negative karma, to offer merits to all beings suffering in the universe.

Lama Lena short teaching and how-to on making a Mandala Offering:

Mandala Universe

The mandala is a microcosmic illustration of Buddhist cosmology — more importantly, a map of our own minds. It need not be taken literally, and, in fact, helps us remember the nature of ultimate reality. It is not a physical representation of reality. Yet the symbolism is rich and worthy of hours of focused meditation. Using modern visualizations is not as valuable as trying to visualize the traditional cosmology.

At its center is Mount Meru, not a literal mountain, but the center of the entire universe. Surrounding Mount Meru are seven golden mountain chains.  There are four levels of ground, four below the oceans and four above. Above all, is the sun and moon. The highest level in the mandala is the domain of the gods in the desire realm. There are four great continents and eight subcontinents on the great ocean surrounding Mount Meru. A great iron fence surounds the ocean, which rests on golden ground.

Order of Offering Mandala Diagram

Modern English Mandala Set Offering

(East is closest to you, regardless of actual direction. This means south is to the right of the ring, West is across from you, North is to the left.)

(Rub your wrist 3x clockwise and then 3x counterclockwise while reciting:)

OM vajra ground AH HUM, mighty golden ground.
OM vajra fence AH HUM, the iron fence around the edge,

First Ring on Base

(Put the first ring on.)

(1 – Offer your gems or rice to the Middle to Mount Meru, numbers on diagram) 

In the center is Mount Meru, the king of mountains,

(2 – Offer in the East (immediately in front of you))

In the east the continent Videha,

(3 – Offer in the South – to the right, see diagram)

In the south Jambudvipa,

(4 – Offer in the West – opposite you, see diagram)

In the west Godaniya,

(5 – Offer in the North, left, see diagram)

In the north Kuru.

(6 to 7 – SE and NE, see diagram 6-7 — or left and right of east)

In the east are the sub-continents Deha and Videha,

(8 to 9 – SW, SE, see diagram 8-9 — or top and bottom of South)

In the south Camara and Aparacamara,

(10 to 11 – NW, SW, see diagram)

In the west Shatha and Uttaramantrina,

(12 to 13 – NE, NW, see diagram)

In the north Kurava and Kaurava.

(14 – E, see diagram)

Here are the precious mountain,

(15 – S, see diagram)

The wish-granting tree,

(16 – W, see diagram)

The wish-fulfilling cow,

(17 – N, see diagram)

The unploughed harvest.

Second Ring

(18 – E of the second ring, see diagram)

Here are the precious wheel,

(19 – S of the second ring)

The precious jewel,

(20 – W, of the second ring, see diagram)

The precious queen,

(21 – N of the second ring, see diagram)

The precious minister,

(22 – SE of the second ring, see diagram)

The precious elephant,

(23 – SW of the second ring, see diagram)

The precious horse,

(24 – NW of the second ring, see diagram)

The precious general,

(25 NE of the second ring, see diagram)

The great treasure vase.

Third Ring — the Goddesses

(26 E of the third ring, see diagram)

Here, the goddess of beauty,

(27 S of the third ring, see diagram)

The goddess of garlands,

(28 W of the third ring, see diagram)

The goddess of song,

(29 N of the third ring, see diagram)

The goddess of dance,

(30 SE of the third ring, see diagram)

The goddess of flowers,

(31 SW of the third ring, see diagram)

The goddess of incense,

 (32 NW of the third ring, see diagram)

The goddess of light,

(33 NE of the third ring, see diagram)

The goddess of perfume.

Top Ring

(34 S of the top ring, see diagram)

Here, the sun,

(35 N of the top ring, see diagram)

Moon,

(36 E of the top ring, see diagram)

Precious parasol,

(37 W of the top ring, see diagram)

And victory banner.

(38  centre – middle)

In the center are the marvelous riches of gods and humans, with nothing missing, pure and delightful.

(Place the top of the mandala ornament.)

I offer these as a Buddha-field to my glorious, holy, kind root guru, to the lineage gurus, to the great Je Tsongkhapa, the Buddha who is the King of Sages, Vajradhara, to my Yidam (name your Yidam), and the entire assembly of deities. Please accept these with compassion for the sake of migrating beings. Having accepted them, please bestow on me and on the mother sentient beings abiding as far as the limits of space your inspiration with loving compassion.

Detailed Mandala Set Offering Practice (Version 2)

Take your mandala set on your lap. Hold the mandala base in your right hand. If you have arthritis or can’t hold the base, place it on a table.

NOTE: Do not speak the (brackets out loud — these identify where to pour the grain on the mandala). Italics are actions, not spoken.

Take some grain in your left hand and hold the mandala base. Take grain with your right hand and put it on the base. Wipe clockwise three times with your forearm, tipping the grain away from you. Visualize that you are purifying incorrect motivation.

Take grain and put it on the base again. Wipe anti-clockwise three times with your forearm, tipping the grain toward yourself. Visualize that you are receiving great blessings from the merit field to open your mind to offer the mandala from your heart.

Spread some grain over the base to symbolize the golden ground with precious jewels.

Say:
OM vajra ground AH HUM, mighty golden ground.

Place the first ring on the base. Take more grain and sprinkle it around the inside of the ring. This symbolizes blessing the iron fence that encircles the universe.

Say:
OM vajra fence AH HUM, the iron fence around the edge,

In the center is Mount Meru, the king of mountains (sprinkle in area 1, centre)
In the east the continent Lupapo  (area 2)

East is toward you if the aim is receiving blessing power from the merit field. East is away from you if your aim is accumulating merit.

Say:
In the south Dzambuling  (3)
In the west Balangcho  (4)
In the north Draminyan (5)
In the east are the sub-continents  Lu and Lupag  (6 and 7)
In the south Ngayab and Ngayabzhan  (8 and 9)
In the west  Yodan and  Lamchog dro (10 and 11)
In the north Draminyan and  Draminyan Gyida. (12 and 13)
Here are the precious mountain (14)
The wish-granting tree (15)
The wish-fulfilling cow (16)
The unploughed harvest. (17)
Place the second ring on top of the grain-filled first ring. Visualize placing the eight precious objects belonging to a wheel-turning king who rules the four continents.

Say:
Here are the precious wheel  (18)

The  precious jewel (19)
The precious queen (20)
The precious minister (21)
The precious elephant (22)
The precious horse (23)
The precious general (24)
The great treasure vase. (25)

Continue on the inner area of the second ring. These eight symbolize the eight goddesses carrying eight different types of offerings:

Say:
Here are the goddess of beauty (26)
The goddess of garlands (27)
The goddess of songs (28)
The goddess of dance (29)
The goddess of flowers (30)
The goddess of incense (31)
The goddess of light (32)
The goddess of perfume (33)

Place the third ring on the grain-filled second ring. Place the grains to your left and right for the sun and moon. Place the banner of victory toward you to receive blessing power from the Buddhas and Bodhisattvas. If there is an obstacle, place the parasol toward you to symbolize receiving protecting power from the Buddhas and Bodhisattvas.

Say:
Here are  the sun (34)

The moon (35)
The precious parasol (36)
The banner of victory in all directions. (27)

Place 38 the mandala top in the middle to symbolize the offerings of Samantabhadra.

Say:
In the center are the most perfect riches of gods and humans, with nothing missing, pure and delightful.
To my glorious, holy and most kind root guru, the lineage gurus and in particular to the great Lama Tzong Khapa, Buddha who is the king of sages, Vajradhara, and the entire assembly of deities, I offer these as a Buddha-field.
Please accept them with compassion, for the sake of migrating beings. Having accepted them, please bestow on me and on mother sentient beings abiding as far as the limits of space your inspiration with loving compassion.

Final Meditation
•    Visualize an enormous tree on the top of Mount Meru with many branches spreading throughout space. On each branch is Bodhisattva Samantabhadra, creating from his concentration innumerable priceless offerings to the Buddhas and Bodhisattvas. Transform the universe you have just created into a pure universe.
•    Hold the mandala at your heart and offer it. Recite the mantra:

Idam guru ratna mandala kam nirya tayami

•    Having made your request, tip the grain toward you, thinking that you are receiving their blessings. Visualize that from their hearts emanate brilliant white light and nectar which enter through your crown chakra, completely filling your body and mind and purifying all obstacles formed by negative karmas and delusions that hinder us from gaining realizations.
•    The merit field dissolves into Buddha Shakyamuni, who is inseparable from your root guru. Buddha Shakyamuni comes above your head. At his heart, visualize a moon disk surrounded by the syllables of his mantra:

Om muni muni mahamuniye soha. (Recite this 100 times.)

Outside this mantra is the mantra of Lama Tzong Khapa, which represents the mantra of your own guru:

Om ah guru vajradhara sumati kiti siddhe hum hum. (Recite 100 times.)

•    Perform your meditation practice then dissolve the merit field. At your heart is an open lotus, Guru Shakyamuni descends through your crown chakra and sits inside the lotus. Think that he becomes inseparable from your mind.

Collapsing the Mandala

It is important to face the Mandala towards you, with a cloth in your lap, and tip it into your lap so that all the offerings and rings fall towards you (caught in a cloth on your lap. You can then store the mandala by placing the rings inside the hollow of the base, and the grains or gems inside the rings, wrapped in your cloth.

NOTES

[1] “Mandala Offering” Lama Zopa Rinpoche

[2] “The purpose of mandala offering” Venerable Thubten Chodron

[3] How to offer Mandalas, Lama Yeshe Archive>>

A little over a thousand years ago, a king in Tibet saw the decline of Buddhism in his homeland and decided to invite a great scholar from India, by the name of Atisha, to his country. When Atisha arrived in Tibet, he saw that people were practicing advanced teachings without a foundation in ethics; that different schools of thought were critical of each other, each believing that they alone had the truth; he saw how tantra was being misunderstood and misused, and how some teachings that were popular at the time were not in line with what the Buddha and the realized sages that followed him had taught.

A Feature by

Jason Espada

Out of his compassion and wisdom, Atisha met the Tibetans right where they were. He taught them the fundamental practice of taking refuge so often that he came to be called by some ‘the refuge lama’, and when asked for a simple teaching that people could easily understand, Atisha composed a text he called ‘A Lamp for the Path to Enlightenment’. This was the prototype of what has come to be known as the Lam Rim or the Stages of the Path teachings.

• Editor’s Note: Jason Espada assembled an amazing PDF — The Stages of the Path Teachings A Selection of Texts Jason Espada, editor — with several important Lamrim texts and introductions available for download here>>

The entire path from beginning to end

This genre shows us the entire path at once, from beginning to end. It’s like having a map for the entire journey. It starts from where we are, saying upfront that we all have Buddha Nature, which is the potential for enlightenment; and that we now have this precious human life, which is subject to birth and death, and difficult emotions, such as loneliness, fear, and depression; it introduces the Three Jewels, the Buddha, Dharma and Sangha, refuge and ethics, and a basic practice of meditation, and then proceeds to teachings on liberation, great compassion, and enlightenment.  

It shows the function of all the different Buddhist teachings, how they reinforce each other, and how they are without contradiction. 

• NOTE: Event notice: Lamrim Retreat via Zoom (online) November 29 – December 13, 2020. Details on the online Lamrim Retreat personally taught by the Venerable Zasep Rinpoche November 29 to December 13, 2020, visit Gaden for the West events page>>

The remedy of Atisha’s lamp

I think we are in a similar situation here as Atisha found when he went to Tibet. There is such an array of teachings in the 21st century, and people often pick and choose from whatever is at hand. Sometimes the practices work for them, and often not. As in Atisha’s time, there are made up teachings being sold, that have no basis in Buddhism; there is sectarian arrogance, close-mindedness, and what are only partial paths being taught  – and all this at a time when there is so much suffering, and when our world and our people are in crisis. 

Just as in Atisha’s time, I see that people are practicing sitting meditation, but without much guidance; I hear about ideals of universal love and compassion, without the steps laid out; we hear about basic ethics disregarded, even by teachers, let alone their students; and the Buddhist wisdom teachings pushed to the side, or else not understood. The Lam Rim is a remedy for all that. 

Light, energy and inspiration of Lama Je Tsong Khapa

It’s said in this tradition, that in each generation, the children will be richer than their parents — meaning that the main points of the teachings have become easier to see.

We now have the light, energy, and inspiration of teachers such as Gampopa and Je Tsong Khapa to guide us. Realized practitioners such as the Dalai Lama and Lama Zopa Rinpoche have given commentaries on their teachings, and these are widely available.

What are called ‘root texts’ are summaries of teachings, that traditionally have been celebrated, memorized, and commented on by teachers. Back before there were many books, this was the easiest way to store and transmit ideas. In successive generations, even commentaries were put to memory, debated, added to, and passed down, and we are heirs to all these teachings. Root texts and commentaries, as well as our own reflections and insights, complement each other. We read and study, listen to teachings, and practice whatever we need, the step that is right in front of us. Then when we return to the original outline, the meaning is all there for us. 

Everything arises from causes

One of the basic ideas in the Stages of the Path is that everything rises from causes- including the decision to take up a spiritual path, to follow a teacher, to keep good ethics, to seek liberation, or enlightenment as the best way to help others. This idea- of watering the roots of the kind of life we want for ourselves proves itself again and again. 

The Stages of the Path teachings help us to begin our spiritual practice; and once we’ve started, they help us to continue, with clarity and vigor; and they lead to the fulfillment of accomplishing the teachings for ourselves and all others. 

Whenever I’m lacking motivation, or when I’m unsure of what to practice, I rely on these teachings. They are greatly empowering, and they clarify what is most important for me at any time. I also try to remember that people study the Lam Rim their whole lives, and are enriched by it, and so I take the long view. 

Now, personally, I don’t think it’s important whether people ally themselves with one Buddhist tradition or lineage or another. What matters to me is that they have an understanding of teachings that can help them throughout their lives, free them from confusion and suffering, and enable them to benefit others in every needful way. We learn so many useless things over the course of our lives, that at least this much should be known.

May we all find a complete path that works for us, 

and leads us to freedom from samsara, 

the endless round

May we then share the benefits of our practice 

with all of our precious children, 

with our family and friends, 

with animals, and with all beings

Practice in Stages. While meditating on the lower subjects, the aspirations for higher subjects should be strengthened. While listening to the teachings on the higher subjects, your intention to practice the lower ones should also be strengthened. If it goes like this, you are practicing properly. On the other hand, if, while listening to higher teachings, your interest in the lower ones wanes, you will end up practicing in a vacuum, with no proper basis or support.

If your guru devotion weakens, resort strongly to reflecting on the benefits of guru devotion, and generate a clear view of how it is the root of the path. If your aspiration for the Dharma weakens, you must focus on the aspects of leisure and fortune to discern clearly the purpose and real value of your life.

If you succumb to strong attachment to the allurements of the pleasures of this life, focus your attention on impermanence to dispel this attitude. Becoming neglectful of your vows indicates indifference to the results of actions, so direct yourself to the study of karma.

If your revulsion toward cyclic existence is weak, discussing liberation is mere words. You must reflect again and again on the disadvantages of cyclic existence.

If you lack a strong compulsion to benefit others, you have severed the root of the Mahayana, so you must direct yourself to the contemplation of bodhicitta and its basis – great compassion.

If, having taken the bodhisattva vows and engaged in the Perfections, you find that your mind strongly adheres to appearances as real, you must direct your attention to contemplating space-like emptiness, and see all that appears as like an illusion. Focus on the non-dual nature of appearances and emptiness.

If your mind continues to wander uncontrollably from the virtuous object of meditation and remains a slave to the objects of the senses, emphasize calm abiding to bring it under control.

Take each subject from guru devotion to special insight and make it your meditation object for a week at a time. Then start over once more at the beginning and repeat the cycle again and again. In this way you will progressively deepen your understanding of each subject, while, at the same time, keep the whole path in mind.

By pacifying distractions to wrong objects, and correctly analyzing the meaning of reality, May I generate quickly within my mindstream the unified path of calm abiding and special insight.

Having become a pure vessel by training in the general path, May I enter the holy gateway of the fortunate ones, the supreme vajra vehicle.

At that time, the basis of accomplishing the two attainments is keeping pure vows and samaya. Having become firmly convinced of this, May I protect these vows and pledges like my life.

Then, having realized the importance of the two stages, which are the essence of the vajrayana, by practicing with great energy, never giving up the four sessions, May I realize the teachings of the holy guru.

Like that, may the virtuous teachers who show the noble path, and the spiritual friends who practice it have long lives. May I pacify completely all outer and inner hindrances.

In all my rebirths, never separated from perfect gurus, May I enjoy the magnificent Dharma. By completing the qualities of the stages and paths, May I quickly attain the state of Vajradhara.

Event Notice: Lamrim Zoom retreat

From the website: “Gaden for the West is pleased to announce a two-week Lam Rim Retreat with Zasep Tulku Rinpoche (November 29th – December 13th) on Zoom. The

What is Lamrim?
The lamrim (“graduated path”) is a textual tradition that organizes Shakyamuni Buddha’s teachings into a complete step-by-step path to enlightenment.

Contact Debra Madsen to register.”

Website information page>>

“After I pass away and my pure doctrine is absent,
You will appear as an ordinary being,
Performing the deeds of a Buddha
And establishing the Joyful Land, the great Protector,
In the Land of the Snows.”

-Buddha Shakyamuni in the Root Tantra of Manjushri

Many great teachers rely on Lama Tsongkhapa

Many famous gurus, lamas and teachers — including the Dalai Lama, (two videos from His Holiness below), Lama Zopa Rinpoche, H.E. Zasep Tulku Rinpoche, and most Tibetan Gelugpa teachers — teach this very powerful, yet accessible practice. The practice does not require initiation or empowerment—although the guidance of a teacher and initiation are beneficial.

Kyabje Lama Zopa Rinpoche advised:

“If one keeps even a drop of the nectar of the name of this holy being Lama Tsongkhapa in a devotional heart, it plants the seed of liberation and one receives the fortune to practice and enjoy happiness from this life up to enlightenment.”

The Migtsema mantra of Lama Tsongkahpa is a complete practice. Chant along with the wonderful voice of Yoko Dharma:

The Buddha of Our Times

Lama Tsongkhapa is a “Buddha of our times” in the Gelug Vajrayana tradition. As an enlightened being, Buddha Tsongkhapa has the same realizations as all of the Conquerors (Buddhas). His practice is very powerful, in part, because he was an emanation of Avalokitesvara (compassion), Manjushri (wisdom), and Vajrapani (power). Famously, Lama Tsongkhapa wrote the three volume Lam Rim Chenmo text: The Great Treatise on the Stages of the Path to Enlightenment (see below), books on Lamrim that numerous serious practitioners read, reread and refer to throughout their lives.

He is visualized as a wise and kind guru, smiling and beautiful, with a tall yellow pandit’s hat, seated on a lotus throne, with all the marks and signs of a Buddha. His kind, smiling visage makes him approachable to many new to His practice, while his authority as a great Sage makes him reliable and beneficial.

His Holiness the Dalai Lama teachings on Lama Tsongkhapa, Commentary on Lam Rim Chenmo:

Tsongkhapa, the Second Great Sage

Tsongkhapa (Je Tsong-kha-pa Blo-bzang grags-pa) (1357-1419) is considered, by millions, to be a great sage. Shakyamuni, the historical Buddha, is the great Sage of our times, the Enlightened Buddha. Padmasambhava (Guru Rinpoche), another enlightened sage, foretold Tsongkhapa’s coming.

Tsongkhapa famously wrote numerous authoritative texts, and notably the Lamrin Chenmo. His teachings rejuvenated Buddhism, and fused Sutra practices with Tantra. Tsongkhapa’s teachings instilled such belief and practice in Tibetan Buddhists that it had a profound impact on the history of Asia. Practices Tsongkhapa taught found their way into China, Japan, Korea, India and ultimately around the world.

“Both Buddha Shakyamuni and Guru Rinpoche prophesied Tsongkhapa’s birth and attainments,” wrote Alexander Berzin, August 2003, partly based on a discourse by Geshe Ngawang Dhargyey, Dharamsala, India. “Buddha prophesied Manjushri would be born as a boy in Tibet, would found Ganden monastery, and would present a crown to [Buddha’s] statue… Guru Rinpoche also prophesied a monk named Lozang-dragpa would be born near China, would be regarded as an emanation of a great bodhisattva…”

In the Manjushri Root Text Buddha says, “After I have passed away, you will in the form of a child perform the actions of buddha.”

Tsongkhapa Practice: Short, Complete and Powerful

Daily Lama Tsongkhapa’s Guru Yoga makes it easier for us to develop compassion, and let go of anger. It is a short practice, ideal for busy people with little time to meditate.

Many Gelugpa teachers advocate Lamrim and foundation practices, including Lama Tsongkhapa and Vajrasattva practice. For example, the students of teacher Venerable Zasep Tulku Rinpoche, are taught in the “Guidelines for Students” to study sutra, tantra, Mamhamudra, Lam Rim Chen Mo, and deity yoga: “This is the order… Lama Tsongkhapa including Manjushri, Chenrezig, Vajrapani” followed by other Kirya Tantra deity practices.

Tsongkhapa Mantra and Migstema

The mantra of Lama Tsongkhapa, which can be spoken by anyone, is:

    OM AH GURU VAJRADHARA SUMATI KIRTI SIDDHI HUM

The Migstema Tsongkhapa mantra chanted by Chanted by Lama Ngawang Thogmey. Recorded in san Antonio, Texas.

The Migstema mantra can also be spoken and visualized by anyone for great benefits:

MIG MEY TZE WAY TER CHEN CHENREZIG

DRI MEY KHYEN PI WANG PO JAMPAL YANG

DU PUNG MA LU JOM DZEY SANG WEY DAG

GANG CHENG KE PEY TSUG GYEN TSONGKHAPA

LO SANG TRAG PEY SHAB LA SOL WA DEB

This can also be spoken in English, although it tends to be easier to memorize, chant and empower in the Tibetan. The English reads as:

Objectless compassion, Cherezig

Lord of stainless wisdom, Manjushri,

Conquering mara’s hordes, Vajrapani,

Crown jewel of the Sages of the Land of Snows, Tsongkhapa,

Losang Drakpa, at your feet, I pray.

Some teachers say that the Migstema mantra is so very powerful because it combines the great mantras of Avalokitesvara (Chenrezig), Manjushri and Vajrapani:

Objectless compassion, Cherezig   OM MANI PADME HUM

Lord of stainless wisdom, Manjushri   OM AH RA BA TSA NA DHI

Conquering mara’s hordes, Vajrapani  OM VAJRAPANI HUM

Crown jewel of the Sages of the Land of Snows, Tsongkhapa,

Losang Drakpa, at your feet, I pray.

A Simple Practice Containing All 84,000 Teachings of Lord Buddha

The short Guru Yoga of Lama Tsongkhapa, on one level, contains all the 84,000 teachings of Lord Buddha. As the practice is short, it is easy to memorize, and quick to practice — ten minutes from beginning to end if you don’t pause to meditate or to chant extra mantras.

In the very precious Tibetan Buddhist tradition, practices always incorporate all three of the body, speech and mind. For example:

• For body, we might fold our hands in prayer, bow, or make a symbolic mudra (hand gesture) for offerings.
• For speech, we say the words of praise, the vows of Bodhichitta, and the mantras which help focus our minds
• For mind, especially in Tibetan tradition, we visualize or imagine the Buddha in our minds, and also try to keep that visualization and the practice in context with the concept of wisdom — in this case, our own understanding of emptiness, dependent arising and so on.

As always, with any traditional Mahayana practice, there are common elements with all practices, including:;

• Refuge: we always take refuge in the three jewels: Buddha Dharma, and Sangha
• Bodhichitta vow: the most precious promise to benefit all sentient beings
• The Four Immeasurable Attitudes: aspirations for the benefit of al all beings
• Visualization: imagining or picturing the “merit field” which means picturing the Enlightened Buddha (in this case Lama Tsongkhapa) and his disciples or attendants.
• Seven Limbed Prayer: prostrations, offerings, declarations, rejoicing, requesting teachings, requesting Lama Tsongkahapa remain with us always, and a dedication.
• Offering: in this case a short mandala offering
• Mantra: spoken and visualized: often visualizing healing light from Lama Tsonkhapa going out to all sentient beings and easing their suffering.
• Final Dedication: all Tibetan practices always dedicated the merit of the virtue of the practice to the cause for Enlightenment for the benefit of all sentient beings.

Guru Yoga Practice of Lama Je Tsongkhapa

This version, excerpted from Gaden Choling/ Gaden for the West practice assembled under the guidance of His Eminence Zasep Tulku Rinpoche. [1]

Refuge and Bodhichitta

Say three times:

I take refuge in the Buddha, the Dharma, and the Sangha,
Until I attain enlightenment.
By the merit accumulated from practicing generosity and the other perfections,
May I attain Enlightenment in order to benefit all sentient beings.

Cultivating Four Immeasurable Attitudes

Say three times:

May all beings have happiness and its causes,
May all beings be freed from suffering and its causes;
May all beings constantly dwell in joy transcending sorrow;
May all beings dwell in equal love for those both close and distant.

Visualization and Practice

Speak aloud and visualize:

From the heart of the Protector of the hundreds of deities of the the Joyful Land,
To the peak of a cloud which is like a cluster of fresh, white curd,
All-knowing Losang Dragpa, King of the Dharma,
Please come to this place together with your two chief disciples.

In the space before me on a lion throne, lotus, and moon,
The Venerable Gurus smile with delight.
Supreme Field of Merit for my mind of faith,
Please remain for a hundred aeons to spread the teaching.

Seven-Limbed Prayer

Now that you’ve invited and visualized, perform the seven-limbed prayer with all your heart:

Prostrations
Your minds of wisdom realize the full extent of objects of knowledge,
Your eloquent speech is the ear-ornament of the fortunate,
Your beautiful bodies are ablaze with the glory of renown.
I prostrate to you, whom to see, to hear, and to remember is so meaningful.

Offerings
Pleasing water offerings, various flowers,
Sweet-smelling incense, lights, scented water and so forth,
A vast cloud of offerings both set out and imagined,
I offer to you, Supreme Field of Merit.

Declarations
Whatever non-virtues of body, speech and mind
I have accumulated since time without beginning,
Especially transgressions of my three levels of vows,
With great remorse I declare each one from the depths of my heart.

Rejoicing

In this degenerate age you strove for much learning and accomplishment.
Abandoning the eight worldly concerns, you made your leisure and endowment meaningful.
Protector, from the very depths of my heart,
I rejoice in the great wave of your deeds.

Request for Dharma Teachings
From the billowing clouds of wisdom and compassion
In the space of your Enlightened minds, venerable and holy Gurus,
Please send down a rain of vast and profound Dharma
Appropriate to the disciples of this world.

Request to Remain
May your Vajra Body, created from the purity of clear light,
Free of the rising and setting of cyclic existence,
But visible to the ordinary viewer only in its unsubtle, physical form,
Stay on unchanging, without waning, until samsara ends.

Dedication
Through the virtues I have accumulated here,
May the teachings and all living beings receive every benefit. Especially may the essence of the teaching
Of Lama Je Tsong Khapa shine forever.

Short Mandala Offering

Mandala offerings from the heart are important. Visualize offering these offering objects as you say:

This mandala is built on a base resplendent with flowers, saffron water and incense,

Adorned with Mount Meru, the four lands, the sun and full moon.
By offering this pure mandala to you assembly of Buddhas here before me,
May all living beings experience pure happiness and be reborn in pure lands.
The objects of desire, aversion and ignorance,
Friend, enemy, and stranger, my body and all possessions,
These I offer without clinging for your enjoyment, Please bless me and all living beings to be released
From the three poisonous minds

OM IDAM GURU RATNA MANDALA KAMNIR YATAYAMI

I send forth this jewelled mandala to you, precious gurus.

Mantra and Migstema

Visualize as instructed by your teacher, or for a basic visualization you can visualize healing light going out to all sentient beings (including yourself) from the heart of Lama Tsongkhapa:

MIG.ME TZE.WAI TER.CHEN CHEN.RE.ZIG
DRI.ME KYEN.PAI WANG.PO JAM.PEL.YANG
DÜ.PUNG MA.LÜ JOM.DZE SANG.WAI DAG
GANG.CHEN KAY.PAI TZUG.GYAN TSONG.KHAPA
LO.ZANG DRAG.PAI ZHAB.LA SOL.WA DEB

You are Avalokitesvara, great treasure of unimaginable compassion,
And Manjushri, master of flawless wisdom,
And Vajrapani, Lord of the Secret and destroyer of hordes of maras without exception.
Tsong Khapa, crown jewel of the sages of the land of snows,
Lozang Dragpa, I make requests at your lotus feet.

MANTRA 7, 21, 108 or as many recitations as you can

OM AH GURU VAJRADHARA SUMATI KIRTI SIDDHI HUM

Requests

Glorious, precious root Guru,
Please come to the lotus and moon seat at my crown,
And in your great kindness, please remain with me.
Please bestow upon me the blessings of your body, speech and mind.
Glorious, precious root Guru,
Please descend to the lotus and moon seat in my heart,
And in your great kindness, please remain with me.
Please grant me the common and supreme realizations.
Glorious, precious root Guru,
Please remain on the lotus and moon seat in my heart,
And in your great kindness, please remain with me.
Please remain until I achieve the essence of Enlightenment.

Dedication

By this virtue may I quickly
Attain the state of a Guru-Buddha (Enlightenment),
And then may I lead every being,
without exception, into that state.
May the most precious and supreme bodhicitta awakening mind
Which has not yet been generated now be generated.
And may the precious mind of bodhicitta which has been generated
Never decline, but always increase.

Tsongkhapa the Scholar: The Great Treatise on the Stages of the Path to Enlightenment

Tsongkhapa’s writings, particularly his The Great Treatise On The Stages Of The Path To Enlightenment, helped re-invigorate the practices of Vajrayana Buddhism, and has been read and studied by countless students. Now, translated into English, in three volumes, The Great Treatise On The Stages Of The Path To Enlightenment is accessible to English-speaking peoples for the first time.

Dalai Lama introduces extensive teachings in Tsongkhapa and Lamrim:

“Of the many works of the Tibetan master Tsongkhapa, none compare in terms of popularity and breadth of influence with his Great Treatise on the Stages of the Path to Enlightenment (Lamrim Chenmo), which has been treasured by practitioners and scholars alike for centuries,” wrote His Holiness the IVth Dalai Lama.

“What distinguishes it as one of the principal texts of Mahayana Buddhism is its scope and clarity. It expounds the entire path from the way one should rely on a spiritual teacher, which is the very root, right up to the attainment of Buddhahood, which is the final fruit. The various stages of the path are presented so clearly and systematically that they can be easily understood and are inspiring to put into practice.”

In Praise Of The Incomparable Tsongkhapa

By Gyalwa Mikyo Dorje, the Eighth Karmapa (1507 – 1554)

Once when Gyalwa Mikyo Dorje was traveling through the Charida Pass, thoughts of the incomparable Tsongkhapa welled up within him. Overcome by profound faith, he was moved to compose the above poem.

At a time when nearly all in this Northern Land
Were living in utter contradiction to Dharma,
Without illusion, O Tsongkhapa, you polished the teachings.
Hence I sing this praise to you of Ganden Mountain.

When the teachings of the Sakya, Kargu, Kadam
And Nyingma sects in Tibet were declining,
You, O Tsongkhapa, revived Buddha’s Doctrine,
Hence I sing this praise to you of Ganden Mountain.

Manjushri, the Bodhisattva of Wisdom, gave to you
Special instructions on the thought of Nagarjuna.
O Tsongkhapa, upholder of the Middle Way,
I sing this praise to you of Ganden Mountain.

“Mind and form are not empty of their own natures
But are empty of truly existent mind and form”,
You, O Tsongkhapa, are Tibet’s chief exponent of voidness,
Hence I sing this praise to you of Ganden Mountain.

In merely a few years you filled
The land from China to India
With peerless holders of the saffron robes.
Hence I sing this praise to you of Ganden Mountain.

Those who become your followers
And look to you and your teachings
Are never again disappointed or forsaken.
Hence I sing this praise to you of Ganden Mountain.

The trainees who walk in your footsteps
Breath the fresh air of the Great Way.
They would die for the good of the world.
Hence I sing this praise to you of Ganden Mountain.

Anyone who disparages your doctrine must face
The terrible wrath of the Dharma protectors.
O Tsongkhapa, who abides in truth’s power,
I sing this praise to you of Ganden Mountain.

In person and in dreams you come to those
Who but once recollect your image.
O Tsongkhapa, who watches with compassionate eyes.
I sing this praise to you of Ganden Mountain.

In order to civilize men and spirits you spread
Your teachings through Kham, Mongolia and Turkestan:
O Tsongkhapa, subduer of savages,
I sing this praise to you of Ganden Mountain.

For men coarse and far from the Way, you dispel
Mental clouds, evils and bad karma.
O Tsongkhapa, who bestows quick progress,
I sing this praise to you of Ganden Mountain.

Those who take heartfelt Refuge in you,
Even those with no hope for now or hereafter,
O Tsongkhapa, have their every wish fulfilled.
Hence I sing this praise to you of Ganden Mountain.

Having exposed false teachings transgressing
The excellent ways well shown by Buddha,
You firmly established your Bold Doctrine.
Hence I sing this praise to you of Ganden Mountain.

Manifesting sublime austerity and discipline,
The form and fragrance of your life was incomparable.
O Tsongkhapa, controlled one pleasing to the Buddhas,
I sing this praise to you of Ganden Mountain.

By the strength of the sons of your lineage
And by my having faithfully offered this praise,
May the enlightened activity of Buddha Shakyamuni
Pervade the earth for ages to come.

Lama Zopa Rinpoche’s Dedication:
From the merits collected by doing this work, transmitting Lama Tsongkhapa’s pure teaching — the heart of the 84,000 teachings of Buddha — into a western language, in a way as close as possible to the words and the meaning of the root text;

May this be most beneficial for all sentient beings, bringing kind mother sentient beings — whose lives are lost, under the control of karma and delusion, totally enveloped in the darkness of ignorance — to the achievement of enlightenment as quickly as possible.

May anyone who merely sees this text, reads this text, teaches this text, hears about this text, or keeps this text thereby actualize indestructible guru devotion, seeing the Guru as Buddha, and train well in the three common principles of the path, actualize the two stages, and achieve the unified state of Vajradhara as soon as possible. May he or she especially generate loving kindness, the compassionate thought, and bodhicitta and immediately become a source of peace and happiness for all sentient beings, especially in this world, and may all war, famine, disease, sickness, epidemics, torture, poverty, and the dangers of fire, water, wind, and earthquakes immediately cease so that no one will experience any of these undesirable circumstances ever again.

May the pure teachings of Lama Tsongkhapa flourish continuously and spread in all directions.

H.H. the Dalai Lama explains why the step-by-step approach is also the “fast” path:

“What distinguishes it … is its scope and clarity. It expounds the entire path from the way one should rely on a spiritual teacher, which is the very root, right up to the attainment of buddhahood, which is the final fruit. The various stages of the path are presented so clearly and systematically that they can be easily understood and are inspiring to put into practice.” [1]

Buddhist Teachers are universal in their enthusiasm for Lamrim. Venerable Zasep Rinpoche, who frequently teaches Lamrim — and is teaching a Zoom retreat in Lamrim November 29 – December 13 2020 (details below) — is always enthusiastic when describing Lamrim:

“Lam Rim is essence of 84,000.00 Dharmas! It is the gradual path to Enlightenment Buddhahood! Lam Rim was introduced by Atisha Dipamkara, the great enlightened Buddhist master to Tibet. The lineage of Gelug Lam Rim teachings are so helpful and powerful for our everyday life — how to overcome our suffering and how to generate care, love and compassion for others; and how to live in the world with peace and dignity.”

• Details on the online Lamrim Retreat personally taught by the Venerable Zasep Rinpoche November 29 to December 13, 2020, visit Gaden for the West events page>>

The Fast Path?

It seems counter-intuitive, to some, that the great lineage teachers, from Atisha through to Lama Tsongkhapa, through to modern-day teachers recommend Lamrim as our “step-by-step” path to realizations. In the classical metaphor of the Tortoise and the Hare, Lamrim would be the Tortoise: steadily progressing flawless, unstoppable on the path, while the Hare — in our metaphor, the practitioner who attempts the shortcuts — dashes here and there, trying Samatha, trying Vipassana, trying this, trying that, often without completing anything.

The great Lama Tsongkhapa’s commentary on Lamrim is three very thick volumes — giving you an idea of the vast, comprehensive scope. Yet, as you read through these 1200 or so pages (English translation version), you are taken, step-by-step, deeper, and deeper along the path. The gradual, step-by-step approach is, in fact, the fast path. Like the tortoise — because we make no mistaken steps, just steadily proceed along the path— we are always one step closer to our goal.

How fast is the steady, step-by-step path? Lama Zopa Rinpoche, the spiritual guide of FPMT, recently gave new advice on how to study Buddhism,  suggesting that students follow a Lamrim outline and meditate on each subject for two weeks or one month until all subjects have been completed. Rinpoche advised,

“The amount of time for meditation is up to the individual, but the general advice is to finish the lamrim in one year,” Rinpoche said. “To meditate like this each year, wow, wow, wow! That would be great.”[2]

Avoid going “off-road” with Dharma practice

Skipping a step can lead to long delays — metaphorically, like going off-road in a car to take a short cut, only to be mired in the mud. Lamrim is our safe and proven map — and we are fortunate that so many great, modern teachers have offered detailed commentaries and teachings — the Dalai Lama,  Geshe Lhundub Sopa, Lama Zopa, and many others. Our map is readily available, and well-proven by countless great master practitioners. There is no need to go off-road in our practice.

One translation of Lamrim is “lamp of the path.” It is, in fact, a complete, progressive path, missing nothing, containing every teaching proven ­— by a lineage of successful practitioners and teachers — to lead to Enlightenment.

It only seems “counter-intuitive” to the impatient among us Many of us, who start with Lamrim practices, jump quickly into powerful Kriya and Higher Yoga Practices — after all, deity visualizations are so enticing, so alluring, so powerful — only, to find our teachers recommending we go back to Lamrim “at least for a reboot or refresher.”

Even the great teachers practice Lamrim for decades

Zasep Tulku Rinpoche, who comes from a long lineage of Gelug teachers, explains the importance of Lamrim — a comment notable for his personal enthusiasm for the practice in his own life:

“There are three main paths: Renunciation, Bodhicitta and Shunyata. I have been practicing Lamrim since 1967 — for the last 53 years. I love Lamrim! Lamrim makes me a happy and healthy Dharma practitioner. Lamrim practice generates the potential for realizations. I will practice Lam Rim rest of my life, and, hopefully, my next life! I wish that all beings have the opportunity to do the same.”

Logic and mapped foundational practices

Lamrim is, arguably, is even more important today, than it was in ancient times. Our modern, distracted lifestyle is why Vajrayana Buddhism is so enticing, with its systemized approach — where everything is logical and mapped out.

It is for this reason, that the graduated path to Enlightenment — such as Lamrim — has always been the choice of teachers for their students. Even, for those of us with those fifteen empowerments, it is often best to “return to the foundation practices” as often as possible. It is through those practices that we can purify, and create the merit to make our practices really valuable.

“Even after twenty years, if you still feel like a ‘dharma baby’ still just starting out — and our dharma practice is so-so — why is this happening? In the ‘Wheel of Sharp Weapons’ it explained that it is partially our own laziness and procrastination… or your own cynical mind is blocking your progress… The remedy is just to practice diligently…”

— Venerable Zasep Rinpoche in a live-streamed Lo Jong teaching Nov 1, 2020 on YouTube>>

• NOTE: Zasep Rinpoche will commence an online intense Zoom-facilitated Lamrim retreat. The only pre-requisites are an interest in the Dharma. Details below. Website information page>>
  

H.H. the Dalai Lama explains the importance of Lama Tsongkhapa’s Lamrim Chenmo, the Great Treatise:

“Of the many works of the Tibetan master Tsong-kha-pa, none compares in terms of popularity and breadth of influence with his Great Treatise, which has been treasured by practitioners and scholars alike for centuries.”

Outlining the “steps” of Lamrim

The steps are clear in Lamrim. Both teacher and student are guided progressively, and in order, through various stages. The key stages are — in order — and each of these has many sub-topics (See the chapters of Lama Tsongkhapa’s Lamrim Chenmo below):

• Guru Devotion
• The Opportunity of Fortunate Rebirth
• Meditation on Death
• Suffering in the cycle of Samsara
• Taking Refuge in the Three Jewels
• Karma
• Suffering of Beings
• Three Sufferings
• Samsara and Nirvana
• Generating Bodhichitta
• The Six Perfections
• Four Means of Gathering
• Calm Abiding
• Special Insight
• Tantra — how to enter the adamantine vehicle.

Lama Tsongkhapa’s peerless commentary on Lamrim References and books

Three Volumes English translation of Lama Tsongkhapa’s Lamrim Chenmo

We are fortunate that every word of the Lamrim Chenmo has been meticulously translated by the Lamrim Translation Committee under the stewardship of great teachers. It was desribed, appropriately, by Professor Robert Thurman, as “One of the greatest religious or secular works in the library of our human heritage.”

Contents of Lama Tsongkhapa’s Lamrim Chenmo

The contents of the three-volume translation of Lama Tsongkhapa’s Lamrim Chenmo gives outlines the step-by-step path:

• Atisha
• The Greatness of the Teaching
• How to Listen to and Explain the Teachings
• Relying on the Teacher
• The Meditation Session
• Refuting Misconceptions About Meditation
• A Human Life of Leisure and Opportunity
• The Three Types of Persons
• Mindfulness of Death
• Reflecting on Your Future Life
• Going for Refuge to the Three Jewels
• The Precepts of Refuge
• The General Characteristics of Karma
• The Varieties of Karma
• Cultivating Ethical Behavior
• The Attitude of a Person of Small Capacity
• The Eight Types of Suffering
• The Six Types of Suffering
• Further Meditations on Suffering
• The Origin of Suffering
• The Twelve Factors of Dependent-Arising
• The Attitude of a Person of Medium Capacity
• Ascertaining the Nature of the Path Leading to Liberation
• The Nature of the Three Trainings

VOLUME 2

• THE STAGES OF THE PATH FOR PERSONS OF GREAT CAPACITY
• COMPASSION, THE ENTRANCE TO THE MAHĀYĀNA
• THE SEVEN CAUSE-AND-EFFECT PERSONAL INSTRUCTIONS
• EXCHANGING SELF AND OTHER
• THE RITUAL FOR ADOPTING THE SPIRIT OF ENLIGHTENMENT
• MAINTAINING THE SPIRIT OF ENLIGHTENMENT
• AN INTRODUCTION TO THE SIX PERFECTIONS
• TRAINING IN THE MAHĀYĀNA: PRECEPTS AND PERFECTIONS
• THE PERFECTION OF GENEROSITY
• HOW TO GIVE
• THE PERFECTION OF ETHICAL DISCIPLINE
• THE PERFECTION OF PATIENCE
• THE PERFECTION OF JOYOUS PERSEVERANCE
• THE PERFECTIONS OF MEDITATIVE STABILIZATION AND WISDOM
• HELPING OTHERS TO MATURE: THE FOUR WAYS TO GATHER DISCIPLES

VOLUME 3

Part One Meditative Serenity

• Serenity and Insight
• Preparing for Meditative Serenity
• Focusing Your Mind
• Dealing with Laxity and Excitement
• Attaining Serenity
• Serenity as Part of the Path

Part Two Insight

• Why Insight Is Needed
• Relying on Definitive Sources
• The Stages of Entry into Reality
• Misidentifying the Object to Be Negated
• Dependent-Arising and Emptiness
• Rational Analysis
• Valid Establishment
• Conventional Existence
• Production Is Not Refuted
• Not Negating Enough
• The Actual Object to Be Negated
• Misinterpretations of the Svatantrika/Prasafigika Distinction
• Refuting Misinterpretations of the Svatantrika/ Prasarigika Distinction
• Our Interpretation of the Svatantrika/Prasarigika Distinction
• Our Critique of Svatantrika Does Not Hurt Our Own Arguments
• Analyzing a Chariot
• The Person Lacks Intrinsic Nature
• Objects Lack Intrinsic Nature
• Insight Requires Analysis
• Uniting Insight and Serenity
• Summary and Conclusion

Source: Tsong-Kha-Pa. The Great Treatise On The Stages Of The Path To Enlightenment Vol 1, 2, 3

The Great Treatise on the Stages of the Path to Enlightenment (Volume 1) by Lama Tsongkahpa

Description: The Great Treatise on the Stages of the Path to Enlightenment (Tib. Lam rim chen mo) is one of the brightest jewels in the world’s treasury of sacred literature. The author, Tsong-kha-pa, completed it in 1402, and it soon became one of the most renowned works of spiritual practice and philosophy in the world of Tibetan Buddhism. Because it condenses all the exoteric sūtra scriptures into a meditation manual that is easy to understand, scholars and practitioners rely on its authoritative presentation as a gateway that leads to a full understanding of the Buddha’s teachings.

Tsong-kha-pa took great pains to base his insights on classical Indian Buddhist literature, illustrating his points with classical citations as well as with sayings of the masters of the earlier Kadampa tradition. In this way the text demonstrates clearly how Tibetan Buddhism carefully preserved and developed the Indian Buddhist traditions.

Details

• Publisher: Snow Lion
• 12/09/2014
• Pages: 440
• Size: 6 x 9.25
• ISBN: 9781559394420
• Available hardcover or ebook on Shambala site>>
• Available on the Penguin publisher website>>

The Great Treatise on the Stages of the Path to Enlightenment (Volume 2) by Lama Tsongkhapa

Description
This second of three volumes covers the deeds of the bodhisattvas, as well as how to train in the six perfections.

Details

• Publisher: Snow Lion
• 12/09/2014
• Pages: 304
• Size: 6 x 9.25
• ISBN: 9781559394437

The Great Treatise on the Stages of the Path to Enlightenment (Volume 3) by Lama Tsongkhapa

Description

This third and final volume contains a presentation of the two most important topics in the work: meditative serenity (śamatha) and supramundane insight into the nature of reality (vipaśyanā).

Details

• Snow Lion
• 12/09/2014
• Pages: 448
• Size: 6 x 9.25
• ISBN: 9781559394444

One of the best commentaries on Lama Tsongkhapa’s Lamrim Chenmo is the extensive five-volume set by Geshe Lhundub Sopa weighing in at over 2600 pages:

• Tsongkhapa’s Lamrim Chenmo Volume 1: The Foundation Practices 608 Pages>>
• Tsongkhapa’s Lamrim Chenmo Volume 2: Karma 512 Pages>>
• Tsongkhapa’s Lamrim Chenmo Volume 3: The Way of the Bodhisattva 624 Pages>>
• Tsongkhapa’s Lamrim Chenmo Volume 4: Samatha 201 Pages>>
• Tsongkhapa’s Lamrim Chenmo Volume 5: Insight 728 Pages>>

Liberation in the Palm of Your Hand

Liberation in the Palm of Your Hand, by Pabongka Rinpoche, and edited by H.H. Trijang Rinpoche, is probably the “easiest” step-by-step guide to Lamrim in the Gelug tradition. The contents of the nearly 900 page book came from a series of teachings by the learned Pabongkha Rinpoche. From the book bio:

“Pabongka Rinpoche was one the twentieth century’s most charismatic and revered Tibetan lamas, and in Liberation in the Palm of Your Hand we can see why. In this famous twenty-four-day teaching on the lamrim, or stages of the path, Pabongka Rinpoche weaves together lively stories and quotations with frank observations and practical advice to move readers step by step along the journey to buddhahood. When his student Trijang Rinpoche first edited and published these teachings in Tibetan, an instant classic was born. The flavor and immediacy of the original Tibetan are preserved in Michael Richards’ fluid and lively translation, which is now substantially revised in this new edition.”

Introduction

• the greatness of the author of the lamrim, to establish the authenticity of the teaching

• the greatness of the lamrim itself, to gain respect for it

• the way the instructions are to be received and given

• the way the students are to be guided through the subjects. This fourth subject has two divisions:

• the way to rely on a spiritual guide
• the way to train your mind on the basis of the correct way to rely on the spiritual guide. This last heading contains the rest of the instructions under the headings:

• the way to encourage yourself to take the essence of this precious human rebirth
• the way to take the essence of this precious human rebirth (that is: training your mind in the paths of the three scopes included within the lamrim)

The path shared with persons who have the modest scope motivation

Striving for a rebirth in the upper realms:

• the reality that this life will end and that you will die
• the suffering in a rebirth in the lower realms (a rebirth as hell being, hungry ghost or animal, which you want to avoid)
• (so you) take refuge in the three Jewels: Buddha, Dharma and Sangha
• (and adjust your behavior of body, speech and mind according to the) law of cause and effect/ karma which will lead you to a favorable rebirth within cyclic existence in the human-, demigod-, or god realm.

The path shared with persons who have the medium scope motivation

Striving for liberation of cyclic existence. The training in the medium scope path will lead to the development of the wish to be liberated from all un-free rebirths in cyclic existence through the power of afflictive emotions and karma. It consists of:

• The Four Noble Truths:

• The truth of suffering (in cyclic existence in general, including the favorable rebirths)
• The truth of the causes of suffering (the afflictive emotions, especially ignorance)
• The truth of cessation (there is a state that is free of suffering and its origins)
• The truth of paths (the way to attain this state free of suffering and its causes by practicing ethics, concentration and wisdom)

• Another presentation of the middle scope subjects is the presentation of the 12 links of dependent arising

The path for persons who have the high scope motivation

Striving for complete buddhahood:

• Developing mind of enlightenment (bodhicitta), the wish to become a buddha for the welfare of all sentient beings:

• the advantages of the mind of enlightenment;
• the way to develop the mind of enlightenment
• the 7-point instruction in seeing all sentient beings as your mothers (from previous lives and contemplating their kindness towards you)
• the instruction on how to exchange your self-interest for others’ interest (by looking at the drawbacks of self-cherishing and the advantages of cherishing others)

• the way to train your mind after developing the mind of enlightenment, by training the six perfections:

• training in the perfection of generosity
• training in the perfection of ethics
• training in the perfection of patience
• training in the perfection of joyful effort
• training in the perfection of concentration

• training in the perfection of wisdom

• Publisher: Wisdom Publications (November 3, 2006)
• Length: 896 pages
• ISBN13: 9780861715008
• On Amazon>>

Lamrim Texts

The following references compiled from the very complete FPMT reference page:

• Liberation in the Palm of Your Hand by Pabongka Rinpoche
• Lamrim Chenmo: The Great Treatise on the Stages of the Path to Enlightenment, Volumes 1, 2, 3 by Je Tsongkhapa
• Approaching the Buddhist Path; The Foundation of Buddhist Practice; Samsara, Nirvana, and Buddha Nature; Following in the Buddha’s Footsteps by His Holiness the Dalai Lama and Ven. Thubten Chodron
• Steps on the Path to Enlightenment: A Commentary on the Lamrim Chenmo, Volumes 1, 2, 3, 4, 5 by Geshe Lhundub Sopa
• Practicing the Path by Yangsi Rinpoche

Vietnamese

• Lamrim Chenmo Volume 1
• Lamrim Chenmo Volume 2
• Lamrim Chenmo Volume 3
• Middle Length Lamrim by Je Tsongkhapa

Middle Length Lamrim Texts

• From Here to Enlightenment by Holiness the Dalai Lama
• The Path to Enlightenment by His Holiness the Dalai Lama
• Illuminating the Path to Enlightenment by His Holiness the Dalai Lama
• The Essential Nectar by Geshe Rabten
• Lamp for the Path to Enlightenment by Atisha Dipamkara
• Lamrim Outlines: Extended Beginners’ Meditation Guide by Ven. Karin Valham

Concise Lamrim Texts

• Three Principal Aspects of the Path by Je Tsongkhapa
• Schedule for Three-Day Lamrim Retreat by Lama Zopa Rinpoche
• A Glance Meditation on All the Important Points of the Lamrim by Losang Jinpa
• The Foundation of All Good Qualities by Je Tsongkhapa
  • Polish – Podstawa Wszelkich Przymiotów Dobrych
• A Hymn of Experience by Je Tsongkhapa
• Calling the Guru from Afar
• Practicing Guru Devotion with the Nine Attitudes
• The Graduated Path to Liberation by Geshe Rabten Rinpoche

Details on the online Zoom retreat on Lamrim

From the website: “Gaden for the West is pleased to announce a two-week Lam Rim Retreat
with Zasep Tulku Rinpoche (November 29th – December 13th) on Zoom.
The cost of the retreat is $300 CDN and a sliding scale is available to those experiencing economic hardship.

What is Lamrim?
The lamrim (“graduated path”) is a textual tradition that organizes Shakyamuni Buddha’s teachings into a complete step-by-step path to enlightenment.

Contact Debra Madsen to register.”

Website information page>>

NOTES

[1] Review for The Great Treatise on the Stages of the Path to Enlightenment.

[2] Lama Zopa’s advice on Lamrim>>

“On one level all our minds are connected,” said Venerable Zasep Tulku Rinpoche in his introductory remarks at a weekend retreat dedicated to Lojong Seven-point mind training. “We are the creators of our suffering. Everything depends on mind.”

Lojong literally can translate as “mind training”— lo, mind; jong, training. Lojong is both thought provoking and thought-suspending, as the various meditations took participants from analytical meditation, through to Shunyata emptiness contemplation.

This feature teaching is based on a  special Lojong retreat — attended by the author — that took students deep into their own minds. Venerable Acharya Zasep Tulku Rinpoche, spiritual director of Gaden for the West, led seven separate meditations, each more thought-provoking than the previous. The meditation culminated in a very moving Tonglen healing “giving and taking” practice.

Preliminary Practices (Point One)

The teachings began with the traditional “point one” in Lojong — a teaching on the importance of preliminary practices such as prostrations, taking refuge, Vajrasattva practice, mindfulness meditation, and Guru Yoga. Venerable Zasep Rinpoche  joked, “Doing 100,000 full-body-to-floor prostrations sounds difficult, but it’s very good yoga. You will be very healthy after you finish!” And, of course, it is a remedy for pride and ego.

Each of the seven retreat meditations helped lead to an understanding of the seven important points of Lojong.

Lojong Mind Training

Rinpoche clarified that one of the many purposes of Lojong mind training is to “help us to heal and remove obstacles in our lives. It teaches us to turn these obstacles and challenges into objects of practice.”

He taught that anyone, of any faith system can succeed with Lojong—there is no prerequisite of practicing Buddhism, and clarified this when discussing the preliminary practices. For example, he said, “Taking refuge practice can be refuge in any faith object,” not necessarily the traditional Buddha, Dharma, Sangha refuge—if one is practicing Lojong as a non-Buddhist.

Seven Points of Lojong

The teaching was organized around the seven points of Lojong (see below for the 59 slogans, organized under the seven points, which are the dos and don’ts of Lojong according to the root text):

• Point 1: The preliminaries, which are the basis for dharma practice

• Point 2: The main practice, which is the training in bodhicitta

• Point 3: Transformation of bad circumstances into the way of Enlightenment

• Point 4: Showing the utilization of practice in one’s whole life

• Point 5: Evaluation of mind training

• Point 6: Disciplines of mind training

• Point 7: Guidelines of mind training.

Rinpoche led students through seven meditations to help anchor the mind in the concepts.

For example, in discussing the third point—”Transformation of bad circumstances into the way of Enlightenment” — he explained that “each obstacle is to be seen as an opportunity, rather than a problem.”

He also taught extensively on the importance of staying in the present moment. Problems are past or future. The present moment is not about problems. The problems you believe you had are those experienced in your history—which is now irrelevant to the present. The problems you worry about are part of a hypothetical future—which is not real and not in the present.

To illustrate, he explained with the concept of love. Love in the past is just a memory. It no longer is love. Love in the future is a desire or dream. It is not real. “Love in the present moment is the only true love.”

What is Mind?

Important analytical meditation topics included “What is mind?” and “Where is your mind?? — where Rinpoche challenged students to try to answer both nearly impossible questions. If that wasn’t enough for mental overload, the next session asked us to watch our own minds, mindfully.

Rinpoche’s meditation sessions included “watching the breath”, mindfulness meditation, an intense and challenging analytical session, shunyata emptiness contemplation, and tonglen—giving and taking.

Rinpoche assured students it was safe and beneficial to visualize taking in another’s suffering and giving up some of your own virtues in exchange. It is safe, he explained, to visualize taking in the suffering of a cancer patient, and giving them your own strength in return. In fact, it was a form of self-healing as well.

Tathagatagarbha and Buddha Mind

Rinpoche stressed the concept that mind has no beginning and no end. It never began, and it will never end. He explained the concepts of mind stream, karma and reincarnation and Buddha Mind.

Rinpoche described the different kinds of mind we might experience: indifferent mind, sinking (lazy) mind, virtuous mind, non virtuous mind, and Buddha Nature.

“All beings have Buddha Nature, Tathagatagarbha.” Insects, animals, humans, all have Buddha Nature. Tathagatagarbha, as explained the Sutra of the same name, means that every being can attain Buddhahood—a fundamental understanding in most schools of Mahayana. A key to understanding Buddha Nature is that it requires no cultivation—but rather uncovering or re-discovery.

“An unknown treasure exists under the home of a poor person that must be uncovered through removing obstructive dirt, yielding the treasure that always was there. Just as the treasure already exists and thus requires no further fashioning, so the matrix-of-one-gone-thus [i.e. the tathāgatagarbha], endowed with ultimate buddha qualities, already dwells within each sentient being and needs only to be freed from defilements” —Mountain Doctrine: Tibet’s Fundamental Treatise on Other-Emptiness and the Buddha Matrix, Jeffrey Hopkins, Snow Lion Publications.

Other sutras that teach Tathagatagarbha include Srimaladevi Simhanada Sutra, Mahaparinirvana Sutra, Angulimaliya Sutra, Lankavatara Sutra and Avatamsaka Sutra.

Lojong Root Text

The original Lojong practice is organized around seven points with 59 slogans, which are expanded on in various commentaries by great Buddhist teachers. The slogans are organized around the seven points explained in Rinpoche’s teaching.

Video teachings from Zasep Rilnpoche, from another weekend on Foundation Practices (which is Point One in the Lojong Root Text):

Translations vary, but the basic slogans are:

Point One: The preliminaries, which are the basis for dharma practice

Slogan 1. First, train in the preliminaries

• Maintain an awareness of the preciousness of human life.
• Be aware of the reality that life ends; death comes for everyone; Impermanence.
• Recall that whatever you do, whether virtuous or not, has a result; Karma.
• Contemplate that as long as you are too focused on self-importance and too caught up in thinking about how you are good or bad, you will experience suffering. Obsessing about getting what you want and avoiding what you don’t want does not result in happiness; Ego.

Point Two: The main practice, which is training in bodhicitta.

Sub Point: Absolute Bodhicitta

Slogan 2. Regard all dharmas as dreams; although experiences may seem solid, they are passing memories.

Slogan 3. Examine the nature of unborn awareness.

Slogan 4. Self-liberate even the antidote.

Slogan 5. Rest in the nature of alaya, the essence, the present moment.

Slogan 6. In postmeditation, be a child of illusion.

Sub-Point Relative Bodhicitta

Slogan 7. Sending and taking should be practiced alternately. These two should ride the breath (aka. practice Tonglen).

Slogan 8. Three objects, three poisons, three roots of virtue — The 3 objects are friends, enemies and neutrals. The 3 poisons are craving, aversion and indifference. The 3 roots of virtue are the remedies.

Slogan 9. In all activities, train with slogans.

Slogan 10. Begin the sequence of sending and taking with yourself.

Point Three: Transformation of Bad Circumstances into the Way of Enlightenment

Slogan 11. When the world is filled with evil, transform all mishaps into the path of bodhi.

Slogan 12. Drive all blames into one.

Slogan 13. Be grateful to everyone.

Slogan 14. Seeing confusion as the four kayas is unsurpassable shunyata protection.

The kayas are Dharmakaya, sambhogakaya, nirmanakaya, svabhavikakaya. Thoughts have no birthplace, thoughts are unceasing, thoughts are not solid, and these three characteristics are interconnected. Shunyata can be described as “complete openness.”

Slogan 15. Four practices are the best of methods.

The four practices are: accumulating merit, laying down evil deeds, offering to the dons, and offering to the dharmapalas.

Slogan 16. Whatever you meet unexpectedly, join with meditation.

Point Four: Showing the Utilization of Practice in One’s Whole Life

Slogan 17. Practice the five strengths, the condensed heart instructions.

The 5 strengths are: strong determination, familiarization, the positive seed, reproach, and aspiration.

Slogan 18. The mahayana instruction for ejection of consciousness at death is the five strengths: how you conduct yourself is important. When you are dying practice the 5 strengths.

Point Five: Evaluation of Mind Training

Slogan 19. All dharma agrees at one point — All Buddhist teachings are about lessening the ego, lessening one’s self-absorption.

Slogan 20. Of the two witnesses, hold the principal one — You know yourself better than anyone else knows you

Slogan 21. Always maintain only a joyful mind.

Slogan 22. If you can practice even when distracted, you are well trained.

Point Six: Disciplines of Mind Training

Slogan 23. Always abide by the three basic principles — Dedication to your practice, refraining from outrageous conduct, developing patience.

Slogan 24. Change your attitude, but remain natural.– Reduce ego clinging, but be yourself.

Slogan 25. Don’t talk about injured limbs — Don’t take pleasure contemplating others defects.

Slogan 26. Don’t ponder others — Don’t take pleasure contemplating others weaknesses.

Slogan 27. Work with the greatest defilements first — Work with your greatest obstacles first.

Slogan 28. Abandon any hope of fruition — Don’t get caught up in how you will be in the future, stay in the present moment.

Slogan 29. Abandon poisonous food.

Slogan 30. Don’t be so predictable — Don’t hold grudges.

Slogan 31. Don’t malign others.

Slogan 32. Don’t wait in ambush — Don’t wait for others weaknesses to show to attack them.

Slogan 33. Don’t bring things to a painful point — Don’t humiliate others.

Slogan 34. Don’t transfer the ox’s load to the cow — Take responsibility for yourself.

Slogan 35. Don’t try to be the fastest — Don’t compete with others.

Slogan 36. Don’t act with a twist — Do good deeds without scheming about benefiting yourself.

Slogan 37. Don’t turn gods into demons — Don’t use these slogans or your spirituality to increase your self-absorption

Slogan 38. Don’t seek others’ pain as the limbs of your own happiness.

Point Seven: Guidelines of Mind Training

Slogan 39. All activities should be done with one intention.

Slogan 40. Correct all wrongs with one intention.

Slogan 41. Two activities: one at the beginning, one at the end.

Slogan 42. Whichever of the two occurs, be patient.

Slogan 43. Observe these two, even at the risk of your life.

Slogan 44. Train in the three difficulties.

Slogan 45. Take on the three principal causes: the teacher, the dharma, the sangha.

Slogan 46. Pay heed that the three never wane: gratitude towards one’s teacher, appreciation of the dharma (teachings) and correct conduct.

Slogan 47. Keep the three inseparable: body, speech, and mind.

Slogan 48. Train without bias in all areas. It is crucial always to do this pervasively and wholeheartedly.

Slogan 49. Always meditate on whatever provokes resentment.

Slogan 50. Don’t be swayed by external circumstances.

Slogan 51. This time, practice the main points: others before self, dharma, and awakening compassion.

Slogan 52. Don’t misinterpret.

The six things that may be misinterpreted are patience, yearning, excitement, compassion, priorities and joy.

Slogan 53. Don’t vacillate (in your practice of LoJong).

Slogan 54. Train wholeheartedly.

Slogan 55. Liberate yourself by examining and analyzing: Know your own mind with honesty and fearlessness.

Slogan 56. Don’t wallow in self-pity.

Slogan 57. Don’t be jealous.

Slogan 58. Don’t be frivolous.

Slogan 59. Don’t expect applause.

The event was hosted in Toronto by Gaden Choling Toronto, Medicine Buddha Toronto and Snow Lion Canada with teacher Zasep Tulku Rinpoche and introduced by Theodore Tsaousidis.

About Venerable Zasep Tulku Rinpoche

Rinpoche is the spiritual head of Gaden for the West, and many associated Buddhist Centres in Canada, the United States and Australia, including : Gaden Choling and Gaden Tashi Choling Retreat Centre. He is the author of Tara in the Palm of Your Hand, a precious teaching on the 21 Taras.

Rinpoche is a highly realized and internationally respected teacher of the Gelugpa Buddhism, one of the great Tibetan-born teachers, and the 13th incarnation of Lama Konchog Tenzin of Zuru Monastery. He founded Gaden Relief over twenty-five years ago, to help bring aid and donations to people in need in Mongolia, Tibet and India. Each year, he travels tirelessly around the world, teaching at many dharma centres—and, also bringing healing and aid to people in need.

The Lojong event was hosted in Toronto by Gaden Choling Toronto, Medicine Buddha Toronto and Snow Lion Canada with teacher Zasep Tulku Rinpoche and introduced by Theodore Tsaousidis.

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The stirring beat of many drums and a festive rise of musical voices broke the serene silence of a sunny and warm Saturday morning on sparkling Georgian Bay.

In a nice surprise for the many attendees of a much-anticipated Mahamudra retreat, Venerable Zasep Tulku Rinpoche—an internationally respected Buddhist teacher—was joyously “drummed in” by people from the local native community. Kathy Hopson, who helped organize, explained: “it is customary to Drum in an Elder or Healer out of Respect.”

The row of drummers accompanied a smiling Rinpoche into the hotel, down the halls to our meditation room, drumming and chanting the entire way. Guests in their hotel rooms must have wondered what was happening.

The crowd in the full-capacity conference room heard the approaching drums, echoing down the halls like a rhythmic heartbeat, and the lovely rising voices of the singers. They continued to drum as Rinpoche crossed the room to the altar, where he would make his prostrations to the Buddha.

Kathy Hopson explained the context of the singing. As Rinpoche entered “we sang the Creation Song, singing of All life, Mother Earth, Father Sky, Water, Fire, Grandfather Moon, Gradfather Rocks and All Earth Birds and Animals.”

This was not the first time Rinpoche was drummed in by native singers and drummers. Previous events in both Nelson, British Columbia and Ontario began with drumming.

A Full House of Meditators

“It’s wonderful there are so many people here in this beautiful place, on this beautiful day for this teaching on Mahamudra,” began Zasep Tulku Rinpoche. (Read Rinpoche’s biography here>>)

Some in the audience were past students, others might have come out of curiosity to see a well-known Buddhist teacher. Several families attended, with well-behaved children along for the experience. The large gathering was quiet and respectful, so much so that during mindfulness practice it was easy to simply focus on the breath. During contemplative moments, the only sound might be birds, muffled yet audible through the windows.

Theodore Tsaousidis, one of the event’s hosts, explained that aside from the beautiful scenery, this event was held in Owen Sound, Ontario “because there’s a lot of interest here.” He put the full capacity attendance in context: “It is natural for these teachings to seem like a new way of looking at life —the way Buddhism looks at how to investigate the meaning of life, and also how to engage life.” Theodore previously organized retreats in Owen Sound with Venerable Zasep Rinpoche, and is himself a visiting teacher at Gaden Choling in Toronto and Medicine Buddha Toronto.

Mahamudra “fits into life just as it is”

Simplicity of practice is one of the reasons Mahamudra is so popular. There are teachings and instructions, as Rinpoche was about to explain, but it can be practiced anywhere, anytime, in any environment (even if this day had turned out grey and cold). It fits into life, just as it is, with no added austerities or commitments. Mahamudra is famous for its ability to reduce stress, stir the joyful mind, and even as a healing practice.

Rinpoche said, “Our lives are so busy, and we have many questions, and our energies are here and there and unsettled—it’s not so easy to be in the present moment, to cultivate mindfulness.”

After the stirring entrance, meditators needed to “settle” their minds for the day of mindful meditations and profound teachings to follow. Rinpoche said, “We will do some praises to help us settle our minds into this present moment.”Rinpoche asked us to chant mantras to help us settle. “Mantra means ‘protection of mind’, protection of spirit, protection of consciousness. To protect the consciousness and mind we use mantras.

“When you chant a mantra it helps relax your body and mind. The mantra energy brings your spirit and consciousness to here, in the present moment. It can generate a peaceful and calming effect on our consciousness. Most of the time, mantras are uplifting, helping our mind go to the transcendental state of meditation, beyond worldly concerns.

“We like to think of mantra as your spiritual companion who supports your journey toward enlightenment.”

Compassion the Essence of the Teaching

When introducing the mantra of Avalokitesvara — Om Mani Padme Hum — Rinpoche stressed this mantra’s importance: “Compassion is the essence of the teaching of the Buddha… It’s important to view our world with a compassionate eye.” We also chanted Shakyamuni and Tara’s mantras.

What is Mahamudra?

Rinpoche introduced the series of five meditations to follow with an explanation of Mahamudra. “Mahamudra is a Sanskrit word. Maha is “great.” Usually mudra is like a gesture or hand gesture.” He used the example of sacred dance, where the entire body of the dancer becomes the mudra. “Here, the Mudra has a slightly different meaning.”

“Mahamudra is ultimately about trying to experience absolute truth.” Rinpoche explained we experience our lives in the sphere of relative truth. Mahamudra helps us explore “what we call absolute truth. Everything is one. Samsara, Nirvana are both part of oneness. Like day and night. There is no day without night. There is no summer without winter. There is no male without female. On the ultimate level reality is oneness, what we call shunyata, which literally means ’emptiness.’ Emptiness actually means voidness.”

Relative and Ultimate Mahamudra

Rinpoche explained that there are two experiences in Mahamudra: Vipassana and Shamatha. Vipassana corresponds with “ultimate Mahamudra” while Samatha helps us explore “relative Mahamudra.”

Shamatha is basically the practice of calming the mind through some form of single-pointed meditation—such as watching the breath. Vipassana literally means to see things as they really are. Rinpoche added, “In order to experience ultimate Vipassana Mahamudra, we start with conventional Mahamudra — Shamatha Mahamudra.”

Instructions in Shamatha Mahamudra

The retreat began with a guided meditation in Shamatha Mahamudra. “Shamatha Mahamudra is cultivating calm abiding mind, cultivating both calmness and awareness. Mindfulness.” Tranquility meditation helps overcome the day-to-day mind that never rests, always agitated by anxiety, regret, misery and a disturbing emotions.

For this practice Rinpoche instructed us to sit in a comfortable position, “however you feel comfortable. You can sit on a meditation cushion, a zabuton, you can sit on a bench, or on a chair. Please make yourself comfortable.” He emphasized the importance of keeping the back upright and straight. “Keep your back straight. That’s very necessary… This way you can breath properly.”

He instructed us in the mudra of meditative equipoise, and demonstrated the ideal seated position—vajra or lotus with hands in the mudra of meditative equipoise.

Why Mudra of Meditative Equipoise is Important

“This mudra is symbolic of oneness, like a circle, like the sun and the moon and the world,” Rinpoche explained, after instructing us to place our slightly cupped right hand inside our left, then creating an oval shape by joining the two thumbs.

In explaining the importance of this mudra, he reminded us of how we always keep our hands “busy, busy” always moving, pointing, waving, and texting on phones. “Today you see people holding iphones all the time. Even if they’re driving, they’re using their iphones. When they travel, as soon as the airplane lands they can’t wait, they’re already sending text messages. The hand is always busy, busy, busy.

“Here, we do this mudra to tell our body to ‘stop!’ What becomes important is mindfulness.”

He instructed us to try to breath only through the nose, and half-close our eyes, with head slightly tilted. He explained the entire seven point posture of Mahamudra, but then invited us to remain comfortable, not to force our posture.

The correct posture, if we are physically able to do so in comfort is called the Seven Dharmas posture, the seven aspects which bring mental focus. If the body is correctly settled, it will help calm the agitated mind, or its apparent opposite, invigorate the torpid mind:

1. First, sit on some kind of cushion. Rinpoche added that the ideal seated position, is the vajra position (also known as Lotus position)—as long as we can manage it without discomfort. He advised us not to worry if we had to use a chair, bench or support, but re-emphasized the straight back.
2. Next, we place our hands in the mudra of meditative equipoise, to stop our “busy hands.”
3. Spine as straight as possible without rigidity. Rinpoche explained that the subtle channels, winds and energies of our subtle bodies flow best if posture is straight.
4. Shoulders pushed back a bit, but relaxed. We are to be wakeful, yet not rigid.
5. Neck slightly bent forward (which tends to naturally happen when seated with a straight spine).
6. Touch tongue to the palate. This has a pragmatic purpose. As we relax our minds, saliva continues to flow and can fill our mouths, forcing us to swallow constantly. If the tongue touches the palate this isn’t an issue.
7. Rinpoche instructed us to mostly close our eyes, but not entirely. Closing the eyes completely can encourage a sleepy session. Open eyes are a little too distracting.

Anapanasati Meditation

Our first meditation was Anapanasati (sometimes pronounced Anapranasati), literally ‘mindfulness of breathing.’ Rinpoche explained, “Sati is mindfulness. Prana is breath. So we do mindfulness of breathing.”

Rinpoche guided the meditation in a gentle, soothing voice. “I would like you to now focus on your breath. Breathe in, long, and breathe out, long, breath in, long, breath out, long. When you breathe in, you can feel your abdomen rising. When you breathe out, your abdomen falling. Feel the sensation of your abdomen rising, and falling, as you breath in, cultivate mindfulness of breathing.”

Anapanasati, mindfulness of breath, helps cultivate the seven factors of awakening as defined the Anapanasati Sutta:

• sati (mindfulness)
• dhamma vicaya (analysis)
• viriya (persistence)
• piti (rapture)
• passadhi (serenity)
• samadhi (concentration)
• upekkha (equanimity)

Rinpoche said it can be thought of as a purifying, settling practice, “purifying our mind, purifying our body, purifying our karma. Mindfulness meditation is very beneficial. It is the bridge between body and mind. We focus on the breath, the bridge.”

Handling Distractions: the Ringing Phone Incident

As we meditated on the breath, growing more and more mindful — and relaxed — Rinpoche gently offered guidance: “Whenever your thoughts wander, or go somewhere else, looking and thinking, just make a mental note. Note that your mind is somewhere other than on the breath. Then, simply return to the breath.”

Ironically, a phone started ringing at this precise moment, followed by a flurry of “sorry, sorry, sorry” from the audience member who forgot to turn off the phone. Rinpoche didn’t miss a beat, continuing in his soothing voice, he coached us to keep us mindfully focused on the breath.

Preparation for Mahamudra

“Meditation is not something you can fully experience within a short time,” Rinpoche said, as a precursor to a dissertation on preparation for Mahamudra. “There is no instant realization. Today, people would like to have everything instant. If anything happens instantly, this experience may not necessarily be genuine… Like learning a craft, we have to learn how to do it properly, and practice. We need to invest conviction, motivation and effort. It takes time. We need to practice meditation diligently, and step by step. You shouldn’t feel discouraged when you don’t get instant results.”

Rinpoche cautioned, “Even if, in your mind, you don’t feel there is progress, even if you don’t feel something tangible, you are still moving forward step by step. When you turn back to look, you’ll be surprised how far you’ve come.”

“So, remember, when you meditate, it doesn’t matter if you see signs of progress, it is always beneficial. That’s why it’s important to have patience and perseverance.”

Obstacles in Meditation

Rinpoche prepared us for the various obstacles we might face in Mahamudra meditation. “There are two main obstacles. One is called the wandering mind or agitated mind. The other obstacle is dullness, or sleepiness. If you sit and relax you might find yourself getting sleepy. Why do we get sleepy? “Because, during the day, our minds are always busy, busy, busy. We don’t know how to relax our minds.” He gave the example of people who go for acupuncture or massage and fall asleep.

Rinpoche explained why we should value our obstacles. Obstacles are opportunities to practice, “they are blessings. So many obstacles in our lives turn into blessings.”

“The key thing is awareness. If your mind is wandering, as long as you remain aware, then it’s a good meditation. Even if you get sleepy, if you’re aware, if you notice it, then it’s beneficial.”

Part 2 Teachings on Mindfulness of Body, healing and dealing with anger>>

For Part 3, “Mindfulness of Feelings” please visit>>

Related: Video Ngondro Series (Foundation Practices) with H.E. Zasep Rinpoche:

Ngondro Video 1: Foundation Practices

Ngondro Video 2: The Truth of Suffering, and a Guided Meditation on Shakyamuni Buddha

Ngondro Video 3: Purifying the Obstacles of Dharma Practice

End Thoughts: Excerpt from Anapasati Sutta

Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’ He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.

About Zasep Tulku Rinpoche

Rinpoche is the spiritual guide for Gaden for the West—with several meditation centres across Canada, Australia and the United States. He travels extensively, teaching several times each year in parts of Canada, Australia, the US and Mongolia. Rinpoche received many teachings and initiations from other great lamas, legendary teachers such as: Yongzin Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche. (More about Zasep Tulku Rinpoche>>)

About Host Theodore Tsaousidis

Theodore Tsaousidis has been conscious of his spiritual journey from an early age. Born in a rural community in Greece surrounded by mountains and valleys, he was profoundly shaped by nature and the ancient tradition of village elders and healers. His connection to nature and the spirit world is an integral part of who he is – as is his dedication to the Zen training he has followed for 30 years. He is also blessed by the guidance of the Venerable Zasep Tulku Rinpoche. His healing and shamanic sharing stem from, his cultural roots, personal experience. and Tibetan and Buddhist traditions. Theodore sees shamanism and meditation as a great alchemy for the healing of self and other.

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