Ordinary Preliminaries

The ordinary preliminaries consist of the Four Contemplations that we should incorporate during the formal practices of the extraordinary preliminaries. This is to imbue these practices with the right motivation so that it becomes an accumulation of merit and purification instead of the accumulation of dry recitation.

The Four Contemplations are:

• The Difficulty of Obtaining A Perfect Human Rebirth
• Impermanence and Death
• The Law of Karma
• The Misery of Samsara

1. The Difficulty of Obtaining A Perfect Human Rebirth

The realisation of the difficulties of obtaining a perfect human rebirth is further divided into three aspects:

a. Recognition of the perfect human rebirth
b. Contemplation on its value
c. Contemplation on its scarcity

a. Recognition of the perfect human rebirth

In order to ascertain the value of a particular object, one must first examine the object thoroughly. For a miner who discovers a nugget of gold, he would first examine the nugget for its purity to recognise its worth. Upon recognition, the miner will realise that it is unlikely to find another gold nugget of such great value, and he will start to think of how to make good use of it.

This gold nugget is likened to our fortunate human rebirth. We may think that all human beings share the same opportunities and conditions. But the reality is that we are all different, and not all of us have what it takes to practice the Dharma and uplift ourselves. Therefore, the perfect human rebirth is unique, and has specific qualities that allow us to practice the Dharma. These qualities are called Daljor Gyi Milus in Tibetan.

Dal means ‘leisure’ or ‘rest’, which means that we have the leisure or freedom to practice the Dharma. On the other hand, Jor means ‘endowment’. This refers to the 8 Freedoms and 10 Endowments, or the 18 Opportune Conditions of an optimum human rebirth.
The Eight Freedoms

1. One is not born in the hell realm.

In this realm of existence, unbearable and continual suffering pervades all who dwell in this realm. Everyone suffers so much that no Dharma is ever taught here. When one is preoccupied with so much suffering, there is no room for higher thoughts like the Dharma. The act of killing and similar actions is the main causes to be reborn in this realm.

1. One is not born in the hungry ghost realm.

The beings of this realm are unable to satisfy their hunger and thirst, and this agony prevents them from practicing the Dharma. If one does not eat or drink for a day, it would be difficult to concentrate on anything else. But our ordinary hunger and thirst still cannot be compared to the sufferings of the beings of this realm. The pervading cause to be reborn in this realm is greed and avarice.

1. One is not born in the animal realm.

The sufferings of the beings in this realm are very obvious. The beings of this realm are plagued by stupidity and ignorance that prevent them from ever listening to and practicing the Dharma. Even if the most skillful of teachers came together to give a teaching, the dog would not have the intelligence to comprehend anything. He would just wag his tail and bark for some affection and food. The main cause to be reborn in this realm is sexual misconduct, abusing others by way of insults, calling people animal names, and reluctance to learn the Dharma.

1. One is not born in the deva god realm.

According to the scriptures, devas, or the god-beings of the form and formless realms are absorbed in the bliss of concentration for an extended period of time. However, devas of the realm of desire are constantly indulging in sensual pleasures. Since the beings of these realms are totally consumed with happiness, they spare no time to practice the Dharma. This happiness is deceptive as it is like living off huge sums of borrowed money. Once the funds or the karma that sustain such an existence runs out, difficulties will arise. This occurs during the passing of a deva, when so much positive store of karma has been exhausted and only negative karma remains, the unfortunate deva would usually be reborn in the lower realms. The main route to be reborn in the deva realm is by performing meritorious actions without the motivation to attain full enlightenment, or the specific aspiration to be reborn as a god.

1. One is not born in a place where these is no Dharma.

From the standpoint of the Dharma, the life of the ordinary person who just engages in ordinary actions of working, waking, eating and sleeping for the sake of one’s own livelihood and gratification of this life alone is considered no different from an animal. Hence, one is unable to practice the Dharma, generate any merits or purify any karma. Hence, one does virtually nothing to further one’s spiritual path.

1. One is free of wrong views.

Even if one would be reborn in a place where the Dharma is flourishing and where there are many qualified teachers, if one would hold wrong views, one would still not be able to benefit these favorable conditions. A wrong view is a wrong assertion that denies the existence of an object that is necessary to attain liberation or enlightenment (i.e. denying the existence of enlightened beings, karma, or rebirth). Therefore, holding wrong views is very dangerous because it destroys any merits accumulated in many prior lifetimes, and stops one’s progress on the path.

1. One is free from deluded practices.

Due to wrong views, some people exert a lot of energy towards negative practices while believing it is beneficial. For example, some people believe that animal sacrifices, certain types of wrong asceticism, or certain practices that appear to be Dharma practice when they are not. The traditional tale to illustrate such deluded practices is the famous tale of Angulimala. His teacher taught him that he would be able to attain liberation if he killed a thousand people and wear their fingers strung together as a necklace around his neck. His last victim would have been the Buddha, but the Buddha skillfully taught and subdued him, and Angulimala became the Buddha’s student and eventually attained arhatship.

1. One is free from stupidity.

Stupidity here is in reference to the inability to comprehend the subtleties of the teachings and retain knowledge of the teachings.

The Ten Endowments

Five Personal Endowments

1. One is born as a human being.
2. One is born in a central country where the Dharma is flourishing or is accessible.
3. One is endowed with the complete faculties of a healthy body. This means that the body is without debilitating defects or deficient in any of the five senses.
4. One has respect and faith in the Buddha and have not committed any of the five heinous crimes of killing one’s father or mother, killing an arhat, drawing blood from the Buddha, or causing a schism in the Sangha.
5. One has faith in the Buddhadharma, and has the desire to practice the teachings. Naturally, full confidence does not come immediately, as this faith would gradually grow over time with learning and practice.

Five Circumstantial Endowments

1. One is born in a fortunate era when a Buddha has appeared. According to the scriptures, there are many dark eons that a Buddha never appeared, and only a few eons that were illuminated by their presence and teachings.
2. One is born during the fortunate time when the Buddha has taught the Dharma. This is considered most auspicious because there are many Buddhas that appeared in the past but passed into parinirvana without giving any teachings.
3. One is born when the teachings of the Buddha is still very much alive. In fact, there are still authentic teachers who are proliferating their teachings.
4. One is born where others are practicing the Dharma. To have other people in our lives practicing the Dharma is a great encouragement.
5. One is born in a place where one will find the means of support. When one engages in deep Dharma practice, material necessities are still provided for.

It is through repeated contemplation of our own lives that when death comes knocking at our door suddenly, our store of negative actions in this life would ensure an immediate rebirth in the lower realms. If we reflect on the actions in our lives, and the actual cause for rebirth in the other realms, we would definitely take a negative rebirth.

However, since we currently possess all the necessary freedoms and endowments to practice, we should rejoice at this great opportunity, and take full advantage of it right away. The opportunities inherent in this life are likened to the rarity and preciousness of gold. If we contemplate the 8 freedoms and 10 endowments, we would realise that we would not want to waste a single moment of this precious life. This in turn would become the strong motivation needed to prepare the mind for higher meditations.

2. Contemplation on the Great Value of a Perfect Human Rebirth

In this life, it is possible for most of us to achieve worldly success and happiness by means of study and hard work. Most people do this because culture, society and our attachment to sensory pleasures drives us towards worldly success. However, no matter how successful we are, we will not be able to take any of these achievements into our next life. None of the hard work and worldly success has any real meaning at the point of death.

In fact, what is far more important is our Dharma practice or our work towards full enlightenment, because it would determine where we would be reborn in the next life. Hence, our Dharma practice would play a pivotal role at the point of death when everything else would cease to have any real meaning. Our Dharma practice towards liberation is achieved by embracing the correct use of this precious human rebirth, which is not automatically produced when we have the 18 opportune conditions.

We have had innumerable lifetimes before this, and have encountered, at many times, the 18 opportune conditions, but have not been able to overcome the suffering and despair of samsara – the cyclical existence of death and rebirth. Hence, it would behoove us to abandon negative actions, cultivate Bodhichitta and the various levels of the path of liberation, and ultimately reach full enlightenment in this very lifetime itself. One would have come to the realisation that it is possible to reach opportune rebirth by practicing the Dharma.

3. Contemplation on the Scarcity of the Perfect Human Rebirth

These teachings of the ordinary preliminary practices are to be contemplated upon constantly and daily. At least 3 times a day, for over a period of time before one would see any hint of a change in mind. We should be like a professional executive in a highly-paid job, willing to dedicate all of our efforts towards this job when we engage in our diligence as a Dharma practitioner to change our minds. If we do not do this properly, our practice would not produce results, and eventually doubt would arise and we would abandon the practice.

For most practitioners, we may think that our life has been wasted, and we aspire to do better in our next life. However, the reality is that we may not have the same opportunities again in future lives due to our store of unskilled negative karma. Therefore, we can contemplate on the scarcity of this human rebirth in order to overcome any false hope. The contemplation on the scarcity of this human rebirth can be done via the three following methods:

a. Scarcity by Numbers

According to the scripture, the number of beings in all the hells and deva realms decrease with each ascending realm. That means that the number of beings in the hell realms are much more than that of the hungry ghost realm, and the number of beings in the ghost realm surpass that of the animal realm. Meanwhile there are much more animals than there are human beings. Then, from within the human realm, there few who have the 18 Opportune Conditions to practice the Dharma.

The reason for this scarcity, and why the lower realms are so heavily populated is due to the fact that negative actions are rampant and constantly being committed, but positive actions are rare. Such positive actions are rare because it would require a sound understanding of the laws of karma, which is difficult to acquire. Just by virtue of numbers, one is able to see that virtue is rare while unwholesome deeds are common and plentiful.

b. Scarcity by Example

The Bodhisattva Shantideva first mentioned this form of contemplation in his seminal text entitled Bodhisattvacaryavatara, or the ‘Bodhisattva Way of Life’. This allegory by Shantideva, about a blind turtle in the sea, is meant to be an object of contemplation, and not just an entertaining tale.

Shantideva describes a blind turtle that lives at the depths of a vast ocean. This blind turtle would only surface once every century, and could only remain on the surface for an instant before diving down into the depths of the ocean floor again. But on the surface of the ocean floats a golden yoke that is pushed and pulled by the ocean tide and wind. Now, the turtle is symbolic of sentient beings, and the surface of the ocean represents rebirth in the fortunate realms. The blindness of the turtle is representative of sentient beings’ eye of wisdom that is blinded by ignorance, as well as sentient beings that are unable to distinguish skillful and unskillful actions.

The encumbrance of the turtle’s massive and heavy shell represents the obstacles of the body, speech and mind that obstruct our efforts to practice the Dharma sincerely. The turtle unfortunately lives on the depths of the ocean floor, which corresponds to rebirth in the lower realms. The turtle rises to the surface for a brief respite, and then sinks back down to the ocean floor, which makes it seemed almost impossible for the turtle to lift its head through the golden yoke. Similarly, it is just as rare and difficult for one to have a human rebirth and have the supreme desire to practice the Dharma.

There are great eons that pass without the presence of a Buddha, and then when a Buddha does appear, rarely do they decide to teach the Dharma. We are considered especially fortunate to be born in a time of a Buddha who taught the Dharma. There are numerous scriptures that expound on the Buddhadharma, but their study was not as important as putting them into practice. Through contemplation, we are able to perceive very clearly how fortunate and unique it is to have these 18 Opportune Conditions.

c. Scarcity by Cause

Being reborn as a human being is rare because of what it takes to create the actual cause. Just like a farmer who intends to have a bountiful harvest must first begin by sowing the right seeds, human rebirth requires the maintenance of moral discipline. Amongst the various levels of moral discipline, we will be looking at the most basic, which is the abandonment of the ten non-virtuous deeds and they are:

1. Three actions of the body– killing, stealing, and sexual misconduct
2. Four actions of speech– lying, slander, abuse, and idle chatter
3. Three actions of mind– jealousy, harmful thoughts, and wrong views

Milarepa said, “Rare indeed are those endowed with a perfect rebirth, for it is hard to meet beings who keep pure morality.”

One would think that because the human population is increasing worldwide, this must mean that the chances of being reborn has human has become greater as well. However, what we is important for our practice is an optimum human rebirth. Upholding the ten virtues is just the basic seed or cause towards such a rebirth.

In addition to the ten virtues, we should also uphold practices of the 6 perfections of generosity, patience, and so forth, which are free from the eight mundane concerns. When we engage in this practices, we create a powerful cause for an optimum human rebirth in the future. Therefore, the question is: Do we have what it takes for us to gain an optimum human rebirth again? When we are in a shop and we wish to buy something, we must have enough money in our purse to purchase the item. Likewise, if we wish to attain a human rebirth, we need to create the cause to be reborn.

Morality or shila is the most important foundation of all attainments, especially in shamatha (calm abiding) and dhyana (single-pointed meditation). From the first realisation of Dharma up to the attainment of Buddhahood, one must progress through the three-fold higher training of shila (morality), samadhi (concentration) and prajna (wisdom). This is represented by the Wheel of Dharma we see adorning Buddhist temples and monasteries.

The hub of the Dharma wheel represents shila (morality), and it forms the centre of the wheel because all attainments depend on it. The rim of the wheel represents samadhi (concentration), which keeps the mind collected. The eight spokes are likened to sharp weapons of prajna (wisdom) that severs ignorance. Finally, on both sides of the wheel, we have two deer facing the wheel, while looking upwards to represent upaya (means) and prajna (wisdom), inseparable elements in the attainment of full enlightenment.

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4. Contemplation on Impermanence and Death

The contemplation on impermanence and death has 3 aspects:

• Contemplation on the certainty of death
• Contemplation on the uncertainty of the time of death
• The realisation that at our death bed, only Dharma can save us

a. Contemplation on the Certainty of Death

As long as we have been reborn in samsara, we are bound to grow old and die. This is an indisputable fact that we cannot deny or avoid. Even the great masters like Nagarjuna, and the great mahasiddhas of old whom had attained great powers through their realisations had to eventually leave their bodies. Even Buddha Shakyamuni himself passed away as a final teaching on impermanence of the conditioned phenomenon.

When death comes knocking, no physician or doctor in this world is able to do anything. Therefore, it is important that we understand this fact, and that Dharma is the only thing that can be of assistance to us at this crucial moment. The Indian Guru of Machik Labdron, Padampa Sangye said, “O people of Dhingri, at the very moment that follows birth, you are already in the grip of death. Hurry then, there is no time to lose!”

For us, we are like sheep taken to the slaughterhouse. Every minute that passes is a minute closer to death. Due to our unskillful negative actions of the past, we fear death in much the same way a criminal feels on his way to the gallows.

Due to the good karma from previous lives, we have been reborn as a human being. However, when it comes to the point of death, we have no power to add even a minute to our lifespan. The great Milarepa once said that our body is like an old house with a leaky roof, which gradually deteriorates over the years. Therefore, we have to seize this moment and use our body while we are still alive to achieve of enlightenment.

These teachings are not pleasant to the ear, but to only focus on pleasant teachings would not convey to us the true meaning of the Dharma. In fact, the Tantric deities and great yogins are always naked, adorned with ashes, bone ornaments, and skull cups as a reminder of the inevitability of death. When we have realised this point, we would surely wish to start our Dharma practice immediately.

b. Contemplation on the Uncertainty of the Time of Death

In actuality, we are aware of death, but this has clearly not moved us to practice the Dharma deeply. This is because we have not understood the uncertainty as to when death would come to us. We delude ourselves by thinking it will come later when it could come at any time. If it was possible to forecast the time of our death, we could establish a sort of program for our life as a means to guestimate when we would die, but this is not possible. Even age cannot be used as a yardstick to determine when we are going to die. Generally, it is believed that the old die before the young but there are many exceptions. When it comes to death, neither wealth, power, wisdom, youth, nor status can do anything for you. Even sickness and good health means nothing because a healthy person may die at any moment. It is almost impossible to determine who among us would die first.

It is believed within us there are many causes for death, and just a few that prolong our life. Traditionally, there are 424 potential illnesses spreading throughout the body. Even when one cause is eliminated, the cause for another could arise easily to replace the prior. In addition to illnesses, animals, spirits, malevolent people and natural elements can potentially pose a danger to our lives as well. Furthermore, we can die from poisonous food, or even a car accident. There is just no end to the possibilities of how we can die.

Milarepa said, “When you young people are together, You have absolutely no awareness of death, Yet it strikes like a thunderbolt.”

When we hear news of war coming, we fear for our lives, but the reality is that the danger of death is always there. Hence, when we witness the sudden passing of a healthy person, we are reminded of life’s uncertainty and offer a short glimpse into the possibility that death could come to us at any time.

Nagarjuna said, “Life is so tenuous and beset by many dangers, it is more fragile and unsteady like a bubble blown to and fro by the wind. How truly amazing for someone who believes that after breathing in he will breathe out again or that he will awake from a night’s sleep. Even if your hair and clothes were on fire, you should not concern yourself with them, since you could use that moment to stop rebirth. Nothing is more important than that.”

In old Tibet, the great lamas would continue their meditation despite experiencing painful wounds. This should inspire us to work harder on our practice, to exert ourselves and meditate as much as possible, and continue our practice even when sleep overcomes us.

c. Realisation that at our death bed, only Dharma can save us

Death meditation is one of the most common and important forms of meditation in Buddhism. It is used to derive a sense of renunciation. Death meditation is done by visualising our own death, either naturally by disease, or unnaturally by accident. Although the process of death is different in both cases, we will be looking into the processes of a natural death.

Our death begins when the doctor gives up hope of reviving us. Normally in life, we are able to savour a great many different tastes, but a dying person cannot even taste the water that’s given to him. The lips and tongue, which brought so much joy and sorrow in life, cannot even utter a single word. In life, we adorn our bodies with fine garments and expensive jewelry, but they are of no comfort now as they are like adornments onto dead rocks and wood. There is not single person on earth that can turn things around now. The dying person has to depart alone, leaving behind everything he or she owns.

At this point, the one thing that can make a difference is one’s Dharma practice in life. It is only that when we realise this, we will become more diligent and sincere with our Dharma practice. All of us must realise that death can come anytime, and that we should practice immediately. It is only when we familiarise ourselves with practice that we have the mental strength to face our fears and sorrows.

Death would be the most tumultuous time that we have ever experience. At that point, if we can keep a firm mind on the necessary practices, or we can strongly remember the appearance of the yidam or meditational Buddha that we prayed to in life, then there is a good chance for a favorable rebirth or freedom. However, if we have neglected our Dharma practice, at this point, we will experience strong regret, and die in a state of confusion and duress.

When death approaches, the four elements that have been supporting consciousness will gradually dissolve. All physical or bodily control will be lost and the mind begins to separate from the body. During this process, two types of signs would occur to the dying:

• Outer signs observed by those around the dying person
• Inner signs observed by the dying person

The Process of Death

1. The first thing the dying person experiences is the dissolution of the earth element. This when the person loses all bodily control. This is also when the dying person perceives a heat wave, like hot air rising from a road, which is a sign that the water element will dissolve next.
2. What comes next for the dying person is the dissolution of the water element. This is when the body becomes like dry wood as it loses its color and luster while all moisture in the eyes and mouth disappears as well. The dying person would also perceive a light smoke rising, which is a sign that alludes to the next element to dissolve.
3. The third element that dissolves for the dying person is fire. This when the body becomes cold. If a chill spreads from the head to the heart, an unfortunate rebirth is indicated. When a chill spreads from the feet upwards to the heart, a fortunate rebirth is indicated. This is also when the dying person will perceive sparks of fire in the darkness.
4. The fourth and last element to dissolve for a dying person is the element of air. This is when the last breath accelerates and become shallower. The exhalation becomes stronger, and breathing stops after a last long exhalation. The dying person at this point will perceive a stable dim light. From this point onwards, the person has passed and has entered the bardo– the intermediate state between death and rebirth.

Right up to the bardo, fears and illusions that normally haunt a person would be forgotten, and the awareness of the self also disappears. For an advanced meditator, he will remain in concentration throughout the four stages while remaining aware, and foreseeing what is to come. Since all physical manifestation of life has disappeared, the people around the deceased may want to dispose the corpse quickly. However, since the inner death experience may continue for several more days, the quick burial or cremation of the body would be equivalent of killing the person.

Meanwhile within the body, there is the left and right energy channels that course through the middle of the body somewhere along the spine. When alive, the left and right channels are knotted to the central channel, which makes circulation of energy normally impossible. At death, the body loses control and the knots begin to unravel naturally, which leaves the central channel free and unobstructed.

From this point onwards, there are no visible signs of life, and the dying person will perceive a dim light that is similar to the light that spreads across the sky before the moon rises. This occurs because the white cell received from the father at conception descends from the crown down towards the heart chakra. Subsequently, the person perceives a dim red light that is similar to what we see at sunset. This occurs because the red cell received from the mother ascends from the navel chakra towards the heart chakra.

When the red and white cells meet at the heart chakra, the corresponding experiences are registered in two stages. This first stage begins when there is just complete darkness. And then, the deceased loses consciousness. The longer this person remains conscious, the better it is for the development of the next stage. The person experiences a sort of empty space that is devoid of form or color but this is not shunyata, or the realisation of emptiness of inherent existence. The consciousness is now in its subtlest form.

For an ordinary untrained person, this would just be a transitory experience and would be wasted. But for an advanced meditator in tantra, he or she is able to transform this subtle state of consciousness into a meditation on shunyata and gain enlightenment. Lama Tsongkhapa and many other mahasiddhas were able to do this and gain full enlightenment at this point. Right after this, the red cell and white cell separate and leave the body. The red cell leaves from the nose, and the white cell leaves through the urinary tract.

Therefore, it is important during sleep and in death to lie in the lion posture, which allows the two stages to be seen easily. The lion posture is when we lie on the right side just like how the Buddha left his human form. From hereafter, the consciousness leaves the heart chakra and enters the bardo, which is a tumultuous period where there is no freedom, as one is driven helplessly by the force of one’s karma towards rebirth in a new body.

Hence, the Dharma urges us to use the experience of death as contemplation in order to achieve liberation. With this explanation you will find the greatest assistance towards your practice. The result of this depends on the capability of the individual, an intelligent practitioner would be able to attain Buddhahood while those of middling intelligence would obtain a good rebirth in order to continue practicing.

5. Contemplation on the Law of Karma

The ubiquitous karma literally means action or deed. Generally, there are two types of karma:

a. Samsaric karma which will ripen in any of the six realms of samsara

b. Non-samsaric karma, which is free from the possibility of ripening in any of the Three Realms– form, formless and desire

Naturally, karma of ordinary sentient beings is of the first kind, while the second is the karma of arya or awakened beings. There are many divisions of Samsaric Karma.

a. Unskillful Karma – results in suffering

Unskillful karma is produced when a strong attachment to the ‘I’ arises, like when we feel irritated with someone or whenever this relative ‘self’ of ours engages in actions like working, eating, studying, and reinforces itself to have true independent and findable existence.

This concept of self is best illustrated by the example of a person walking in the dark and mistaking a thick rope lying on the floor to be a snake. He is deeply afraid because he fails to recognise the fact that it’s just a rope. This also happens when you get irritated because our ignorance clouds our better judgment of the true nature of our relative self, and we hang onto it, as if this self we are protecting truly exists.

The truth of the matter is that we are not trying to negate this relative self, because otherwise who is it that is performing all the daily actions of working, eating and so forth? One must be clear about the differentiation between relative self and the conditioned view of self that stems from ignorance, or we would not realise shunyata (emptiness).

This false view arises from ignorance, which is the basis of all klesas, or mental afflictions, because hatred, attachment, jealousy, and the desire to hurt others arise from it, and it is dependent to stimuli. When such desires arise, mental karma is produced, which in turn leaves an impression or seed in our consciousness, and this will come to fruition when all the necessary conditions are met. Naturally, mental karma is the easiest and quickest to create as compared to the actions of body or speech. In fact, we would have created a lot of mental karma in just the span of a single minute. However, if this desire to harm were carried out in action or speech, then the imprint in our mental consciousness would be much deeper.

Although all that occurred this morning lies in the past, our mind stream continues and we will remember it. We have countless types of virtuous and non-virtuous karma stored within our mind stream. When we tell a lie in our childhood, that seed is planted within the mind stream, and when the right situation arises, we can experience the effects, or we can eliminate this karma with certain purification practices.

b. Skillful karma

Skillful karma is created when we see a person about to kill a bird and this provokes deep feelings of compassion. Hence, we generate the will to save the bird, and thus, skillful karma is produced in our mind stream, which will leave a positive impression. Thereafter, if we turn this compassionate intention into action or speech and we actually free the bird, the strength of this skillful karma is increased. Ultimately, the result of skillful karma is the attainment of happiness for oneself and others.
Two Aspects of Karma

There are two important aspects of karma, and that is individual karma and collective karma. If a single person produces individual karma, only that one person who would experience the repercussions. On the other hand, if collective karma is produced by a group of people and the same group of people would experience the same repercussions when the right circumstances are present.

A traditional tale is told of the Buddha Shakyamuni’s disciples to illustrate the effects of collective karma. During the Buddha’s time, there was a group of Arya-Bhikshunis, or attained nuns who lived together in a hermitage with a laywoman who would cook for them. One day a fire broke out and spread to all the huts in the hermitage. The nuns, through their miraculous powers flew into the sky to escape the flames. However, their karma was such that they were pulled back into the flames. The most spiritually advanced of the nuns had a vision of their past lives as little children who burnt a Pratyekabuddha, and the cook’s previous life had been the only one who chastise them for their misdeed. The nun accepted their karma and perished in the flames while the cook managed to escape through a nearby drain.

Aside from this, there are another two aspects of karma, which is intention and completion of the action. In the case where intention and completion is either skillful or unskillful, the effect would either be beneficial or non-beneficial. However, if intention and completion were not the same, then one would accrue mixed results. For example, if you gave alms to a street beggar, but do so in an arrogant manner, you would create the cause for wealth, but somehow difficulties would arise over the inheritance to which you should be getting.

The severity of a particular karma depends on a few attributes, and they are:

1. The object– The actions that are done to fathers, mothers, gurus, bodhisattvas, the sick, or the helpless, would create a heavier result.
2. The subject– The repercussions of a particular action would be heavier for a person who holds vows.
3. The motivation– Intense hatred or desire would affect the power of karma.
4. The manner– The way in which a particular action is carried out would determine the repercussion.

In reality, all karma arises from the three psychic poisons of hatred, ignorance and desire. If you steal out of an attachment to a particular object, you are motivated by strong desire. If you kill an animal in a fit of rage, you are motivated by hatred. If you kill with the belief that it is actually beneficial in some way, you are acting out of deep ignorance. However, this ignorance is not as deep-seated as that which views the ego as truly existent, which becomes the main cause of all afflictions.

Division of Karma into Throwing and Accomplishing Karma

There is a further division of karma between throwing and accomplishing karma that we will be looking into. Throwing karma literally creates the cause for rebirth into the various realms of existence. Accomplishing karma on the other hand is the cause for various qualities, which differentiate beings and their living conditions.

If the throwing and accomplishing karma are both skillful, the result would be a happy rebirth with good living conditions. The main cause to be reborn as a human being is to restrain from killing and maintaining pure moral discipline. If you refrain from killing and harming others, and practice generosity or giving, your life will be filled with abundance of all the necessary resources. For those endowed with dignity and independence, it is due to the result of abandoning pride, and practicing humility and respect for others. Practicing patience is the main cause for a healthy body.

If the throwing karma is unskillful, but the accomplishing karma is skillful, then the rebirth will be unfavorable, but the living conditions will be much better. An example would be reborn as a pet dog, which is a lower rebirth due to unskillful throwing karma. But due to skillful accomplishing karma, the dog faces little suffering and meets with a kind owner. Another example would be rebirth as a human being as a result of skillful throwing karma, but in a life fraught with difficulties as a result of unskillful accomplishing karma.

Other Characteristics of Karma

• There are some actions of body and speech that are unintentional.
• There are intentions that cross the mind, but are not followed through with physical action or speech.
• The intention and deed are both carried out.
• Powerful karma– the results of actions that can be seen within that lifetime itself.
• Karma and the results are experienced in the next lifetime.
• Karma and the results are experienced in the third or subsequent lifetimes.
• The certainty of karma- results of all actions must inevitably be experienced.
• An action can produce great results. It is said in the scriptures that a young woman with pure motivation offered alms to the Buddha. The Buddha in turn prophesied that when and where she would attain Pratyakabuddhahood as a result of that action. The husband of the girl voiced his disbelief that such a small action could bring so much. The Buddha explained that a tall tree can grow from a small seed and the results of small actions can grow to have big results.
• In the event that no karmic seed was sown, then no effect would arise, and this can be seen in the case of the cook for the nuns who escaped the fire.
• Karmic seeds can never die on their own, unless they are purified with certain practices. Otherwise, these karmic seeds would germinate into karmic conditions when the right conditions arises.

Most people have doubts that the Buddha in his infinite compassion and wisdom can actually help to eliminate our negative karma. All beings have inevitably accumulated various types of unskilled karma that would invariably result in suffering and unhappiness. Therefore, the Buddha in his great compassion has shown us a way out when he taught how karma can be purified and suffering can cease as a result of this. Nonetheless, it is entirely up to the individual to apply what is necessary in order to achieve this.

A great doctor or physician may have great concern for a patient and prescribe the best treatment, but it would be up to the patient to follow through. If it were up the Buddha’s compassion, all of samsara would have been liberated. The force of the Buddha’s compassion alone surpasses his love of the self. It is described to be like the sun, shining equally on all things. However, if a pot is turned upside down, how can the sunlight seep through?

For someone who has never met the Buddha or his teachings, karma would be difficult to realise and it would be difficult to change. Even when we have a relationship with the Buddha’s teachings, change is still difficult. The Buddha’s influence can be effective in the face of uncertain karma when there already is some sort of prior connection. An example for this is when someone is dying because of previous actions instead of exhaustion of karma. In this case, the Buddha’s compassion may be felt through powerful long life rituals to extend the person’s life. A person’s lifespan is like a butterlamp which is on the verge of being snuffed out, either because of the finishing of the butter or by a strong gust of wind. The Buddha can only prevent the second scenario.

Karma is difficult to uproot, and in order to do so one must practice meditation. Karma on the deeper level is difficult to grasp. It would behoove us to learn the different aspects thoroughly and thus allow us to understand the various conditions and experiences that sentient beings have to go through. Although it may appear superficially easy, that an external effect has a particular cause, the law of karma and its results are extremely complex.

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The Three Ways to Understand Phenomena

1. Direct observation via sensory perception
2. Observation through logic and reasoning in the case of Shunyata
3. Reliance on the wisdom and knowledge of an omniscient Buddha

The knowledge of karma belongs to the third means of understanding. It is said that only the Buddha is able to trace all the causes responsible for a particular phenomenon. For example, only a Buddha would understand what were the subtleties of karma that brought about the formation of colors on a peacock feather.

6. Contemplation on the Misery of Samsara

The Buddha spoke about 6 realms of existence that we can be reborn in within this realm of Desire. This would include the human realm right in the middle. Rebirth in any of these realms conditioned by karma and unskillful actions will lead to rebirth in the three lower realms– animal, hungry ghost and hell realms.

Of the three lower realms, the animal realm is the most intimately connected with us due to strong karmic connections, and that we can see them easily. Although most of us are unable to perceive beings from the hungry ghost and hell realms, that does not mean they do not exist. To say that would be like denying that a person is thinking just because we cannot perceive his thoughts.

Although we cannot perceive these realms, there are many advanced beings like the Buddha who have the eye of wisdom to perceive these realms, the sufferings inherent in those realms, and the causes for rebirth there. To reject the existence of these realms is like a blind man who refuses to believe there is color. One’s understanding of these realms will improve in tandem with the conviction in karma and its results.

The six realms beginning from the lowest is the hell, hungry ghost, human, asura (or demi god), and deva realms.

a. Hell

Hell is the lowest realm in samsara and the one with the most pervasive suffering. Beings with the heaviest karma would be reborn in either the cold or hot hells. Cold hells are the result of stealing, holding wrong views of the Dharma, inflicting suffering while feeling ‘cold’ towards the sufferings of others, and so forth. The cause to be reborn in the hot hells is the various means of killing and destroying life.

When a person is at their deathbed, certain signs would manifest due to karma in order to indicate the next rebirth. Some people will feel very cold and beg for blankets and jackets to keep warm. This extreme cold gives rise to a desire to keep warm, and this craving throws the person towards the hot hells. All this happens because of the ripening of the seeds of karma at death, and signs slowly appear in the same manner as a snake’s venom spreads throughout the body. On the other hand, the experience can be reversed and the person could have an aversion to heat, and the craving to keep cool may cause a rebirth in the cold hells. If we understand this and observe these things in the dying, it will be easier to develop a firm belief in the existence of these realms.

It is said that the consciousness enters the lava and molten rock of the hot hells, and thereby be reborn there. The condition within a volcano, with its river of molten lava is very much what is like in the hot hells. The bodies of the hot hells are indistinguishable from the flames, much in the same way red-hot ember of coal is so hot that it bursts into flames. Likewise, the Polar Regions on earth are like the cold hells. The bodies of the beings in the realm are likewise inseparable from the ice and they experience indescribable pain and suffering.

In the Bodhisattvacaryavatara, the Bodhisattva Shantideva asks this rhetorical question:

Who has created this burning iron floor,
The guards who inflict the pain and the raging fires,
From where do they come?
The Tathgata says that all these phenomenon are
the projections of the evil mind

It is quite clear that hells are in actuality, projections of the mind and not self-existent places but they are as real as the human world that we inhabit. They are not like in a dream state, where there is actually no suffering experienced. A lifespan in hell is extremely long and varied according to different sets of karma. Unfortunately due to heavy karma, some beings will remain in hell until the destruction of the world. Thereafter, if their karma is not finished, they will be reborn in other worlds and under similar circumstances. This is much like prisoners who are transferred to another prison in order to complete their sentence.

The causes, conditions and sufferings in hell are a good object to meditate on. If you find it hard to visualise yourself in hell, you may think that you have not gathered the conditions to be reborn in hell in this life. You may or may not be wrong, but there are countless other lifetimes along with their karmic seeds that may be easily triggered at death. It is only through intense investigation do we find proof that your previous lives did exist, and with sound conviction of rebirth and of previous lives that the contemplation on the six realms will be effective.

b. Hungry Ghost

Unless you are sensitive, psychic, or spiritually attained, you usually cannot make contact with this realm. The direct cause to be reborn in this realm is avarice and greed. There are many incidents of ghosts haunting the properties of their previous lives because their karma compels them to have such strong attachment. Unfortunately, beings of this realm are unable to perceive fresh food and delicious drinks placed before them, which could quench their thirst and hunger. Due to strong karma, they will have to remain in this miserable state for thousands of years. Their bodies take on a hideous and emaciated appearance, their stomachs bloated and they move about with little strength. It is said, the moonlight burns their skin and the winter sun freezes them. If hungry ghosts could die under such circumstances, their sufferings would be cut short but their karma is so heavy that they continue to live a very long time till their karma is exhausted.

These are general conditions that afflict hungry ghosts but some suffer from more specific afflictions. There are some that have the karma to see food and water but when they try to reach it, obstacles would arise and somehow they would be frightened away. There other hungry ghosts that manage to drink the water in order to quench their immense thirst, but somehow their karma transforms water into pus or poison or any other substance that would cause them great suffering.

Generally, there are a great variety of spirits in this world and some endowed with great power that can be beneficial or harmful towards people. Some spirits even have a few pleasures and possessions, but because of their greed, they pretend not to have any. These spirits are full of evil intentions and are compelled by their throwing karma to commit even more unskillful actions, which will eventually lead to further lower rebirths.

The truth is that these beings will not always remain in their present state, and you will also not always remain human. They experience rebirth in this realm due to their previous unskillful actions, and if your thoughts and actions produce the cause to be reborn as such, you too will be compelled by karma to experience the same fate. Therefore, it would behoove us to examine our greed to determine if we truly have the karmic seed that may ripen one day for us to be reborn as a ghost. Each person will be reborn according to what they deserve.

c. Animals

Of all the other realms, the suffering of the animal realm is the easiest to perceive. In general, animals are weak, powerless, unintelligent, and are compelled only by their instincts. Unfortunately, human beings exploit animals, and have greatly contributed to their suffering through hunting, farming, butchering, and eating them. Animals have to endure heat, cold, and hunger, but their greatest misery stems from their stupidity and inability to develop higher thoughts. Once we have fallen to this realm of existence, it is very difficult to be reborn as human again. In general, animals lack everything they should have, and are endowed with everything that they should be free of. The main cause to be reborn in this realm is sexual misconduct.

Sexual misconduct is traditionally defined as follows:

1. Object– It is considered a sexual misconduct to perform sexual acts with one’s father, mother, bhikshu (monk), bhikshuni (nun) or with someone’s partner or spouse.
2. Time– It is sexual misconduct to perform sexual intercourse on the day of the full moon, new moon, on days of religious observances, or with women who are on their menstrual period, pregnant or nursing a baby.
3. Place– It is considered improper to perform sexual acts near holy places or holy persons, such as near one’s guru.
4. Manner – Unnatural sexual acts are also considered misconduct.

It is also believed that calling someone by animal names as an act of abuse or to disturb the minds of those striving to practice the Dharma creates the cause to be reborn as animals. Since most of us have produced innumerable causes to be reborn in this realm, we should purify our mind stream with purification practices and confessional prayers.

d. Human Beings

For human beings, there are 4 great rivers of human suffering:

i. Birth

When a human baby is still in the mother’s womb, it is trapped within a tight bag surrounded by the mother’s organs. Whenever the mother moves, drinks, and eats anything excessively hot or cold, the baby would have to experience the sensation, which results in a lot of pain. At birth, the baby is expelled from the womb in a long process of childbirth, as the newborn baby feels like being squeezed between two great mountains.

Despite the nurses and the mother’s careful embrace, the babies are still very delicate. Some babies experience sicknesses and do not recover from them. Nevertheless, the baby is extremely vulnerable, and relies on the kindness of their parents, nurses, and other adults for sustenance and cleanliness. Ignorance and naivety characterises children, and some grow up into adults remaining emotionally trapped due to some trauma experienced in their childhood. The moment we are born, we are subject to sickness, old age and death.

ii. Illness

Due to previous negative karma of the body, illnesses can strike us at any time and we are unable to perform normal day-to-day activities. It does not matter if we are healthy or not, illnesses will still come when the karma for it is strong. Illnesses can be a serious impediment to our quality of life, and also our Dharma practice. Right from birth, we carry many seeds of innumerable diseases, and when one of these opens up in us and we experience suffering of sickness.

On top of that, suffering can spread as medical costs these days are rising and become more expensive, and we may not have enough money to cover the cost. Savings accumulated over decades can easily be wiped out, and the burden will fall on our families. Some illnesses leave us incapacitated, and we will rely on the kindness of others to take care of us. We may even need people to help us to the toilet, and this will be difficult for someone who was once independent. These are just some of the sufferings and problems that may arise and once the karma ripens for sickness, we can do little but have to go through with it.

iii. Old Age

Nobody wants to grow old, because when old age comes, the body and mind becomes weak and slow. The exuberance and knowledge of youth, which was once sharp and quick like a knife, is now dull, blunt, rusty and mostly forgotten. You have to remember that the old were once young, and had hopes and dreams that have now faded away.

Aging comes gradually unnoticed over the years, but if it were to come suddenly to us, we wouldn’t be able to bear it. Old age is a long and painful degeneration of the body and mind, and many people simply just wait for death to come as they watch old friends pass away one by one. In our old age, we find that it is harder to keep up and to relate to the younger generation, and become quite lonely. Even in Dharma, we have trouble doing our practices, especially if we have not kept up with our practice.

iv. Death

Death comes knocking when we least expect it. You would not know if it comes tomorrow, or the day after, or even the circumstances in which you will go. The truth is that all of us must experience death sooner or later, and there is no exception to this rule. When death comes, loved ones and friends may surround us, but we must die all alone.

For most people, death is the most fearsome experience we will ever face, because there is nothing that will prepare us for it. Even if we did a little bit of Dharma practice, we are not sure if it is enough to ensure a good rebirth, considering the amount of negative karma accumulated from this and previous lives. When we talk about the suffering of the beings in hell, we remain unperturbed since it does not concern us directly, but when we hear about human suffering like death and dying, we may feel a little disturbed by the truth because we know it will happen to all of us, sooner or later.

e. Asuras

Asura are beings with divine powers and pleasures that surpass what we experience on earth. But they are consumed by jealousy of the supremely powerful devas, which causes them to end in misery and suffering. They are constantly plotting and engaging in battle against the devas. It is said that there are visionary lakes in their world that foretell the fate of their warriors, but the asuras still choose to go into battle and risk their lives.

f. Devas

Devas are beings whose rebirth was brought about by the abandonment of the ten unskillful actions without renunciation. The lifespan of a deva is very long, and their sensual pleasure is unlimited. Therefore, devas are constantly engaged in the gratification of their senses to the point where they are too distracted to consider the study and practice of the Dharma.

Although they live very long in comparison to humans, devas find their lifespans very brief. When the karma that was required to sustain their existence is exhausted, they get a premonition seven days before their impending death, and the place of their rebirth. They undergo a lot of suffering as the next seven days draws closer to the end. Their bodies that used to shine brightly loses their radiance, and the bodies begin to smell. The garlands of flowers that hung around their necks whither away, and they feel uncomfortable on their throne as their friends begin to depart and some even shun them.

Due to the exhaustion of tremendous amounts of karma needed to sustain their existence, only negative unskilled karma is left to ripen and cause them to take a rebirth in the lower realms. Therefore, taking rebirth in the deva realm is deceptive and undesirable especially from the standpoint of complete liberation.

7. Three Kinds of Suffering

a. The Suffering of Suffering

This refers to mental and physical suffering that all beings in samsara would have to experience on way or another. This is known to ordinary people as suffering. All of us have to go through this whether we are in Dharma or not. This makes our shared suffering a universal quality that all beings can relate to and do their best to avoid.

b. The Suffering of Change

The second type of suffering is subtler, because people not well versed in Dharma would mistake it for true happiness. This would include all ordinary physical and mental pleasures. An example would be a person who experiences physical discomfort of cold, who then moves into a sunny spot to keep warm. However, after a while, it becomes unpleasantly hot, and the person would then have to move back into the shade to cool off. That is why this is called the suffering of change, as our experience of things switch all the time.

It is mental suffering that is most easily seen in the example of a country that was liberated from an oppressor. After winning its freedom, the country eventually falls prey to another form of oppression. Another example is a man who after a lot of hard work, gains a high position in society. After a period of time, the man begins to experience problems and difficulties due to his responsibilities and competition from other jealous parties. Over time, the problems faced will weigh down on him and his family. All worldly people strive for this form of temporal happiness when in actuality it is false and offers no real security.

All temporal pleasures appear as happiness because the suffering experienced is subtle and not easy for people to perceive. If these pleasures bring true happiness, then our happiness would keep increasing instead of dwindling and becoming increasingly just another form of grief. When the suffering of change is observed through the eyes of Dharma, it would be instantly recognisable as just another form of suffering.

c. The Suffering of Extensiveness

The suffering of extensiveness can be said to be the very basis for the existence of samsara. Any rebirth in the 6 realms is the basis for the earlier two kinds of sufferings at the moment, and being in that rebirth becomes the instrument for further production of even more unskillful actions, and results will definitely ripen in the future as well.

The pain we feel from a sore on our hand is the first type of suffering and all beings are familiar with this type of obvious suffering and try to avoid it. Those steeped in Dharma knowledge and practice are aware of the second type of suffering but only the awakened Aryan beings would understand the third type of suffering. In essence, all beings endeavor to avoid the first type of suffering, devas from the formless realm endeavor to escape from the second type of suffering, while awakened Aryan beings seek freedom from the third type of suffering.

The reality is that all unskillful actions stem from the four erroneous views.

1. The belief that all existence is permanent is the first error.
2. Holding the view that this existence is the basis for happiness is the second error.
3. Holding the view that the ordinary five aggregates to be faultless when the body itself is a mass of impurities and the mind is filled with defilements is the third error.
4. To impose the idea of an independently or permanently existing self on all beings, while the truth of the matter is that existence is without self-nature is the fourth error.

If one is unable to recognise these mistaken views and see how they are all inextricably linked, one’s actions will be like millions of other beings, and that your actions will be based on these wrong views.

In Dharma, there are two types of meditation– contemplation and concentration. By way of contemplation, you would develop an intimate comprehension of impermanence, karma and its results, renunciation, this precious human rebirth, interdependent origination, compassion, loving-kindness, bodhichitta and a relative understanding of shunyata. By way of concentration, you would achieve single-pointed placement of the mind. Therefore, at the end of every incident of contemplation, you should concentrate on what had been realised to familiarise the mind with it.

However, the mind does not change just as a result of concentration alone. In practicing the Dharma, you must first understand clearly what you have learnt. Then, you must understand what is to be cultivated and what is to be abandoned along with the methods to destroy wrong conceptions. One must keep in mind that there are appropriate and inappropriate times to engage in contemplation. It would not be feasible to engage in all methods simultaneously, and if you have found a method that works for you, you should stick to it. If we feel that our energy for meditation has waned, then recalling the benefits of meditation should help overcome this sinking feeling and store up energy to continue meditating.

In order to cut down a tree, you need to strike at the right area (concentration) and when to sharpen an axe (contemplation). Our afflictions are deeply rooted and difficult to uproot immediately and so we should train ourselves to eradicate them gradually.

If we truly want to eradicate suffering, we have to avert its causes– the production of karma. In order to do this, you must find the right method and put it into practice because no meditator can transfer his insights into another. The Buddha himself clearly said that every being is his own master and enemy at the same time.

The two steps to destroy karma:

1. Purification of seeds from past unskillful karma which may ripen.
2. Prevent fresh accumulation of unskilled karma.

It is with this purpose that we engage in the extraordinary preliminaries.

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Extraordinary Preliminaries

In general, Dharma practice should be viewed as a gradual process of mental development. One completed step will naturally lead to the next. Therefore, one needs to begin with the very first step, and work your way up to the final step.

People these days are fascinated by Tantric practices, and those wishing to engage in them should be committed, from the initial practices to completion. The expressed prerequisite for Tantra is the experiences of the Three Principle Aspects of the Path– renunciation, bodhichitta and the correct view of shunyata. These experiences should be stronger that those engaged on the path of Paramitayana (Path and practice of the six perfections) because they act as an entry point onto the path of Tantra.

Other prerequisites for Tantra includes an indestructible faith in the Guru, as explained in the 50 Stanzas on Guru Devotion by Ashvagosha, and the appropriate initiation from a qualified teacher. Just looking at the images of the Buddhas, reading tantric texts and knowing the mantras are not tantric practices, as even those who don’t have interest in the Dharma can do so.

There are various texts and methods to perform the extraordinary preliminaries, each according to specific tantric practice. The following are the general flow of preliminaries, but one has to keep in mind that it is necessary to consult a spiritual teacher who can give further instructions on the preliminaries.

1. Taking Refuge and Generating Bodhichitta
2. Prostration
3. Vajrasattva Sadhana
4. Offering the Mandala
5. Guru Yoga

1. Taking Refuge and Generating Bodhichitta

In the following videos, Rinpoche talks about refuge on Wesak Day, just before offering refuge to a group of people.

This practice is the first and the most important to prepare the mind for Dharma practice. This is likened to a clean bowl in which food is placed inside, as a dirty bowl would spoil the food being served inside. Hence, taking refuge in the Buddha is a necessary preliminary practice before we undertake more advance practice to ensure that it becomes successful Dharma practice. Taking refuge has three aspects– the object, reason and manner.

i. Object

For a normal person, when we come across something that we cannot overcome, we often seek the assistance of someone who knows better. Likewise, we seek refuge from the Three Jewels because we wish to be free from the faults of samsara, the chains of karma, and negative afflictions. Therefore, we only seek refuge from those who are worthy and able to assist like the Buddha, who possesses all the necessary qualities and abilities to do so.

Buddha in Tibetan is known as ‘Sangye’. ‘Sang’ literally means awakened from the two obstructions, and ‘Gye’ means the three qualities of a Buddha– compassion, wisdom, and power, are fully developed. The Buddha’s compassion is directed equally upon all sentient beings. The Buddha’s wisdom is boundless and covers all existing knowledge. His powers are fully developed to save all beings, and the Buddha is able to develop these attributes by eliminating all mental afflictions and perfecting all virtues. In our daily lives, a preferred position can be attained when we have completed all prerequisites.

The Buddha has attained all the prerequisites to be worthy of refuge. This is just like an experienced person who is able to give expert advice on what to pursue and what to avoid. Those who offer advice without any experience are like the blind leading the blind.

Just like the Buddhas of the past have done, you too can achieve Buddhahood, because all beings have the seed of enlightenment within them. This is known in Tibetan as ‘Sangye kyi Rig’. Rig means seed or race. In the Sutras, this seed is called a Buddha, but you must not mistakenly assume that there is a Buddha within you. In mining, raw iron must be put through many processes before the impurities are removed and pure iron ore is produced. Likewise, you may have the potential to become a Buddha inside of you, but it is obscured by delusions. The seed can only emerge and reach full enlightenment when it is passed through many stages of purification.

In the beginning, you cannot just overcome all delusions at once. It is only with continuous and consistent effort that we can eliminate all delusion. Thus, all beings in samsara are temporarily separated from the Buddhas, and with attainment of enlightenment, they become of similar nature, just like different rays of light are magnified and focus onto one bright spot. Thus, meditation focusing on a particular form of the Buddha is equivalent to worshipping all the Buddhas because they are all of the same nature.

Upon receiving refuge, you should visualise the space before you as a pure land. In the centre of this land is a wish-fulfilling tree adorned with the most precious objects that we can imagine. On top of this tree is a large lotus seat that supports a golden throne, which supports your Root Guru in a human aspect surrounded by other lineage Gurus. In front of your Guru is another golden throne, which supports the Buddha Heruka Cakrasamvara, and surrounding him are all the other meditational deities. On the right side of the Guru is seated Buddha Shakyamuni, attended by various other Buddhas, and on the left side, is the bodhisattva Avalokiteshvara with a large retinue of bodhisattvas, arhats and pratyakabuddhas. All of which are manifestations of the Guru. Behind the Guru, on another throne rests the Buddha’s teachings in the form of scriptural texts. In the intermediate directions are the dakas, dakinis, viras, viris and Dharma protectors.

This visualisation is described according to a text, but if it is found to be too difficult, just visualising your personal deity alone is sufficient. It would be the same effect as if you were visualising the entire assembly or just one Buddha.

ii. Reason

There are two reasons to seek refuge:

• The intent to be released from samsara, and unless you realise the faults of samsara, neither this nor the wish to seek refuge can arise
• Full confidence in the Buddha as the only one who can help us to accomplish this aim

iii. The Manner

The correct way in which we seek refuge is to place our full trust in the Buddha. Without such a mental attitude, the circumambulation of stupas and scriptural recitation would not bear result.

Bodhichitta

When a person with a beginning or middling type of motivation takes refuge, he is looking towards liberation from the suffering of samsara and its causes for himself. On the other hand, Bodhichitta takes this desire one level higher to encompass all sentient beings. In actuality, all beings in samsara share the same type of aspiration to be free of suffering. Therefore, we take on the superior aspiration to rescue all from this suffering, and take them to the far shore of enlightenment.

At the moment, we lack the necessary ability to fulfill this aspiration, but by attaining full awakening, we will acquire this skill not just for our own sake but for the sake of all sentient beings. Such an aspiration is called Bodhichitta, and that is the wish to attain complete enlightenment for the sake of others. A hallmark of Bodhichitta is when we readily take on any suffering so others may gain happiness. One can see great examples of such aspiration in the Jataka tales– stories of the Buddha’s previous lives.

On some occasions, we may feel such an aspiration, but this is not really Bodhichitta and it does not make us Bodhisattvas. Real Bodhichitta is cultivated gradually, and our present state of mind is gradually transformed when we are long-acquainted with it. When Bodhichitta arises spontaneously and naturally, like the thought of food in a starving man, a person becomes a real bodhisattva. When that happens, even a small virtuous deed is far greater than any ordinary good deeds of a person without Bodhichitta, and thus creating incomparable amount of merit as vast as space. The profound difference lies with the motivation of every action, which embraces all beings, and so the merit gained is of equal magnitude. When someone with an ordinary mind teaches with a benevolent intention, he accrues as much merit as there are students in his classroom, but to teach with bodhichitta intention accumulates far greater amount of merit than the amount of students in his classroom.

It is of utmost importance to generate this wish to benefit others because it brings us closer to Buddhahood, and it’s the root of all higher practices. Even if a shravaka–arhat meditates for a million years on shunyata, the merits gained will not be equal to a similar meditation done for short moment by a bodhisattva with bodhichitta.

This mental disposition to accept all responsibility and hardships needed to assists all sentient beings single-handedly give rise to equanimity, a level of the mind where the waters of compassion can be poured. At the moment, we feel closer to those we are attached to, for those we dislike, while for others we feel indifferent to. Hence, contemplation is essential to develop equanimity with firm foundation towards others. Otherwise, daily contact with others will upset our equilibrium, as bodhichitta is not something we acquire overnight. The process is likened to building a house. The construction site should be level, and all the necessary building materials brought together before the structure of the house is erected.

There are many ways to generate bodhichitta, and there are two great traditions often compared to great rivers that flow from the snowy mountain. Both traditions stem from the Buddha Shakyamuni, and one tradition was passed to Maitreya onto Asanga, and through many great masters before arriving at Atisha. The other great river was revealed to Manjushri onto Nagarjuna, Shantideva down to Atisha as well. Both lineages are different but can produce the same result and if they are practiced together, the result is far more pronounced. The following method is a combination of the two great traditions:

• Equanimity
• Recognition of all beings as our mother
• Remembering their kindness
• Equality of self and others
• The faults of self-cherishing
• The advantages of cherishing others
• The mental attitude of exchanging self and others
• Taking and giving
• The supreme wish
• Generation of bodhichitta

These are like pit stops on the long journey towards bodhichitta. When we set out to reach the destination, it is not enough to know their names, but we need to recognise and find a means to reach each stop.

a. Equanimity

In the beginning, we need to have an awareness of our general condition and mental attitude. Then we must examine each one and decide whether they are right or wrong.

Examining our mental condition

All of our actions of body and mind, and yet when we examine them closely, we cannot locate the self in any physical part, even in the smallest of atoms. We cannot discover it even in our primary or secondary consciousness. When we try to look for the self, we usually identify it with the body because it is the most tangible and visible aspect. This normally leads one to assume that when the body passes on, everything stops there. This is the first misconception. However, there are those who are more intuitive would equate the mind that seemingly controls the body to be the self. This constitutes the second misconception.

Superficially, the self appears to be in the mind but when one delves deeper, this is also untrue. The third misconception arises from the conclusion that since it is not found in the body or mind, this negates the existence of self. This is considered a grave mistake, because this negation is sometimes thought to be shunyata, and many hold onto this view tightly. Unfortunately, holding this view does not bring any progress to one’s practice, and actually regresses our practice because these is still a relative self that is doing the meditation, performs daily activities, but is holding onto this wrong view.

These misconceptions pertain to the existence of self, but there are actually many others. In order to arrive at the realisation of shunyata, we must traverse many dangerous passes, and just reading books will not lead there. Such realisation is extremely difficult to discover. In what manner does this elusive self exist? Therefore, in order to find the true nature of the relative self, we must know the right method of analysis, and familiarise ourselves with it. Eventually, the answer will become clearer and clearer.

This is likened to thangka painting, where we are aware of the right colours to use, but lack the know-how on how to apply the pigment. Upon doing it, we will find it more difficult than we had imagined it to be. We should abide by the teacher’s instructions and accustom ourselves to the technique. This example is exactly the same with meditation. The relative self exists in far subtler and not as obvious and gross as was previously assumed in our investigations into this matter.

Our mental attitude

For those engaged in deep retreat, they require external circumstances for their realisation to arise. But in the beginning, they still rely on special circumstances when the false self is apparent. When we experience strong emotions of hatred, suffering, or happiness, this false self appears most clearly. However, it is not necessary to always rely on external stimuli alone because these feelings arise quite quickly from our own thoughts. When it happens, we should maintain special awareness and examine this manifestation of the false self.

In such a situation when the ‘I’ feels pain and the thought of “I cannot bear this suffering anymore” arises, it is the best occasion to closely examine this ‘I’. The outcome of this examination would be a strong ego and uncontrolled self that appears independent from the body and mind. Although it is a clear manifestation, a vivid appearance of ignorance, which is make-belief of the relative self that is without substance, just like the hallucinations of a drunkard. This is when we are most aware of it, but it has been with us unknowingly all the time.

Up until now, we have been reinforcing the creation of our ignorance. We stick to this false sense of self and hold it tightly. An easier understanding of it is our attitude of self-cherishing, which arises from a deep-seated grasping. The people who are beneficial to this self become “my family, my relatives, my friends and my compatriots”, and we are attached to them. Towards different beings, we hold different levels of attachment like waves on the ocean. We thus commit countless unskillful deeds on behalf of this false self on the account of beings we hold an attachment to.

However, those that harm us, we label as our enemy and we direct our animosity towards them. Due to constant dwelling on anger, we would even direct our anger towards the animate and inanimate. At times, we would even get angry when it rains when we want to go out. In this manner, we commit even more unskillful actions through the body, speech and mind. There exists a third person that we totally do not relate with the self-cherishing ‘I’ and therefore, we treat them with indifference, just like how we treat little stones on the roadside. We do not rejoice for their happiness, nor do we care for their sorrows.

Upon examination, we will find that this attitude has been found within ourselves since the dawn of time, in groups, in nations of people, in animals, and even down to the smallest of insects. If our behaviour continues along these lines, we should examine if it is right or wrong. We may rest if it does not but we must be sure that this conclusion does not arrive from a mistaken view, denial of the truth, stupidity or failure to engage in proper self-examination. The reality of the matter is that we act out of this attitude all the time, and so we will continue to experience suffering in our present and future lives until we realise this selfish approach is at fault. In order to realign these three category of beings, we have to create an internal revolution by means of correct reason and proper method.

For those that have benefitted us, such as our friends, we would go to great lengths to perform unskillful deeds by sacrificing anything for their sake. We would have reasons that do not make any sense. We say that just because they had helped us in the past we should have special regard for them. This may seem to make sense but ultimately, it is superficial and illogical because in previous lives, the same beings had been our enemy, harmed us, frightened us, and even devoured our flesh. Their names had been the cause for us to shiver and shake with great hatred. It is not until we are free from the cycle of samsara that we will continue to meet them again, and they will appear as enemies and cause us harm. This temporary nature can also be seen in this life when small disagreements can turn good friends into enemies. It is just as equally foolish to give everything up for someone who had harmed us for years just because that person gave us a gift.

This change from good to bad and vice versa is a frequent phenomenon between individuals and even nations. When we are attempting to train the mind, it would be fruitless to dwell on the wrongs that others have done to us, but to remember so we do not think they are our friends and helpers.

On the other hand, we should not harbor hateful intentions of killing, cheating, refusing help and wishing harm to those who have harmed us. If we feel compelled to hate those that have harmed us is equally superficial and meaningless. In this opposite end of the spectrum, we should reject such petty reasoning as well. The suffering we experience is owing to our karma in the form of our prior harm done to others. Right at this point, they appear as enemies but in the past, they had shown great kindness, and we were so close to them that we were dependent on their kindness.

It is not until we are free from the cycle of samsara that this situation of interdependence will continue. Even in this life, things might change and those we think of as our enemies may become such close friends that we would willingly entrust all of our secrets with. This is evident especially in the politics of nations where rivalries and allegiances are forged and broken all the time. There are those that had been kind to us for many years, and suddenly this person scolds us and we begin to regard him as our enemy child. Our hatred in this case is pointless and we should instead try to decrease our aversion.

Likewise, we should examine why we are so indifferent to the happiness and suffering of others. Why is it that we feel no reaction is required for those we have not established any relationship with? This may be true at the moment but there are many incidents of strangers helping us in the past and will do so again in the future. All it takes is just a few words to establish a fruitful relationship. Hence, it would be foolish to neglect and ignore strangers we have no prior relations with.

These self-examinations should be reflected on for many years to come, and over time, we will be successful in destroying the duality of our views, and establish a harmonious and balanced relationship with others. Without such firm foundations, a feeling of equality, which is generated quickly, would be transient. A pill can be administered to relieve someone who is very ill, but if the person needs urgent surgery, only that will cure that person. Therefore, we must permit the negative emotions of our mind and intention to arise and then examine and surrender them in relation to the three classes of beings.

If we are going to construct this sublime palace of bodhichitta, this is how we must prepare the foundation. Just the definition and knowledge of bodhichitta is not going to bring about change. It is only with meditation that we are able to diminish our delusions and bring us greater peace of mind, which is obviously of personal benefit, but not our prime concern. The purpose of this practice is to develop the mind to be of benefit to all beings. It is important to focus on this first phase as it takes time to affect real change after following this eleven-round contemplation.

b. Recognition of all beings as our mothers

The idea to be of assistance to all sentient beings is not without valid basis. Although most beings are far removed from us and we don’t seem to share any relations with them, it turns out that we do have a measure of responsibility. The nature of this bond with all beings is that of a mother and child. We must understand that our present life is the result of many previous lives beforehand. In previous lives, we have been reborn via the four processes- womb, egg, moisture, and miracle. For the rebirths via a womb or an egg, we do so through a mother. Therefore, through our countless lives, all beings have been our mother once.

It is extremely difficult to accept this notion as fact because it would require conviction in rebirth, and that we have been reborn countless times before this present life. For most people, that explanation alone may not convince them of this Buddhist belief, and it requires deep contemplation and acquiring a deep insight into these teachings, and not just dry intellectual knowledge. Normally, people believe and act that this is the only life, that reincarnation is a belief that is cultural for some people, while for others it’s just an exotic myth. To dispel this, we delve into the teachings on the nature of consciousness, its existence and how it arises, along with what constitutes the mind and its functions.

When we see our mother, we experience her as being very kind to us. Hence, if we can come to a conviction that all beings had been our mothers once, then we have reached this stage. This is to make us feel for others in the same manner as how we feel for our mother. This way, we would be able to regard our mother and a dog in a similar manner. In the past, we had been a puppy to a dog before, and therefore, there is actually no difference between our mother and a dog. This viewing of all beings as our mother is a training of the mind. This view has a qualitative difference with the practice of equanimity. Equanimity cultivates peace of mind while viewing all beings as our mother fosters a feeling of closeness and relatedness. This stage of practice is likened to sunrise, and the following stages will be like the increasing brightness and heat of the sun, till it reaches its zenith.

c. Remembering their kindness

A step further beyond just recognising all beings as our mother is the remembrance of their kindness. When we recall our mother’s kindness towards us, we would inevitably feel a deeper sense of fondness. Our mother protected and carried us in her womb, and when we were born we were nursed, bathed and fed lovingly. Taking care of us as infants took a toll on her sleep and her freedom as well. A mother is constantly concerned for her child, and she does this joyfully. Although at birth, we gave her a lot of suffering, she does not hold onto it, and she still takes care of us when we are sick with great care, even to the point of cleaning our vomit and excrement with her bare hands. She always speaks to us with kindness and concern.

Some might argue that it is her duty as a mother to take care of us but we should focus on the nature of her care, the spontaneity in which she accepted us even though we were mostly a burden to her, her constant care and nurturing during our childhood, without which we would not be alive today. A mother does not look for hope of repayment from us. In fact, a mother is free to choose and her choice was always to benefit us. A mother still has a self-cherishing attitude, but more often, she would willingly sacrifice her own benefit and wellbeing for our sake.

The care of a mother to her child is universal and can be seen even within the animal realm. Little birds that are being attacked by predators would have their parents, especially the mother fiercely protecting her offspring. Of course, due to karma, there are incidents of mothers damaging and abusing their offspring, but this is more of an exception to the norm. The norm is that usually a mother would treat her offspring with a lot of love and care.

As beings of samsara, we been reborn across many realms. Although we could have had mothers who abused us in some lifetimes, that is merely the result of past karmas ripening. In fact, we have experienced more kindness from others than we had received harm. Until we become enlightened, we will continue to be reborn and experience various beings as our mothers, and will continue to depend on their kindness. In the end, their benevolence is very much needed for our samsaric happiness, for without them, our spiritual attainments would not come. How do we practice the six perfections without sentient beings as our object? In order to attain Buddhahood, we rely on the Buddha’s kindness to show us the teaching and to assist all beings.

Therefore, we should develop a sense of gratitude towards the Buddhas and sentient beings while being conscious of our shared bond. If a poor man is given a sack of grain by one person and a field to farm by another, who is kinder? Both are equally kind. The Buddha has given us the Dharma seeds and sentient beings have given us the field in which we can plant and nurture karmic seeds.

d. Repaying their kindness

Since we have realised that we owe a lot to all beings who had been our mothers, we must find a way in which we can repay their kindness. This lies in the fact that all beings wish to be without suffering and to be happy. Therefore, we must understand their problems and try to solve them, while giving them what they need. Our usual method of practicing the Dharma is to have sunshine filter through a small hole, but a bodhisattva’s practice is like sunshine flooding everywhere. We should try to widen our scope as to how we wish to practice the Dharma.

e. Equality of self and others

In order to develop the mental attitude needed to repay the kindness of mother sentient beings, we require a new attitude. We need to understand that they all have suffering, which we must help them eliminate, and offer them what they really want, which is happiness. We need to develop the necessary mental strength to do this personally, and we need to find the persuasion to eliminate their suffering when we actually see a greater desire to eliminate our own suffering.

We must realise that all mother sentient beings are just like us, they too shun suffering and desire to be happy. No matter how much we get, we desire greater happiness, and yet we are reluctant to experience even the smallest degree of suffering. Therefore, we share the same thoughts and mental attitudes. Since our condition is identical, to think only for ourselves is unreasonable and unsubstantiated. Since we seek only to eliminate our own suffering and feel unaffected by the suffering of others, we should consider what Bodhisattva Shantideva says in Bodhisattvacaryavatara,

“If the leg is cut, is it true that the hand does not need to tend the wound because only the leg has sustained the injury? Since the person as a whole experiences the suffering, it is natural for the hand, although not affected, to take action.”

A farmer sows wheat in order to harvest the grain only and not the stalk or leaves, which are like side benefits. Likewise, we should benefit others with pure intent, and not for side benefits which might not even arise. We might doubt that the beneficial results of our actions cannot be perceived immediately. This is like saving money for our old age when we cannot immediately see the benefits, but we go ahead and do it anyway. We feel, in this case, our actions are justified because we will definitely see returns in the future. However, to reject the former in favour of the latter is shortsighted, because the results of benevolent actions to others will be felt in future lives, which is part of the continuum from youth to old age.

In the end, true realisation of equality between self and others comes as a result from years of practice. There are many reasons as to why we should be of benefit to others. We must remove all the doubts that arise in our mind by dealing with them in a practical way, and not in a theoretical manner.

f. The fault of self-cherishing

All beings, without any exception, should be considered to be precious in the same manner we regard ourselves. At the moment, we nod and agree with this but we still act in our self-cherishing ways. We would leave a dog outside when there is a downpour, but when we are made to go out under such weather conditions, we are not willing. Under such circumstances, we should change our attitude by deciding that one must suffer neglect rather than let the other party suffer. But this does not mean we should allow ourselves to suffer from extreme self-neglect either, as this will not help anyone.

The Buddha talked about self-cherishing attitudes as a chronic disease that brings all kinds of suffering. Such an attitude does not help us to achieve our goals, and also does not make any progress since we are only concerned with ourselves. All beings from those of the lowest hells to the highest of bodhisattvas are obstructed from attaining full enlightenment due to the imprints of afflictions and restrained by the same self-cherishing attitude, the root of all problems.

From something as small as two insects fighting, to something as large as two nations at war, this clearly exemplifies this negative attitude. We may find that having this attitude is to our advantage, but it is the biggest stumbling block for practice to be a bodhisattva. It is because of greed and the desire to gratify the self that we accumulate immeasurable unskillful deeds. In the end, we have to realise the faults of placing ourselves in such supreme importance over others, and we should thereby reverse this view.

g. The Advantages of Cherishing Others

The whole idea of developing Bodhichitta is to cherish others, and that is why this is the right attitude to develop. Cherishing others is the supreme quality of the awakened ones, and it is also becomes the basis of our happiness in this life that has arisen from our work for others. In fact, this human rebirth that we have is the result from our previous life’s attempts to practice non-violence and to refrain from killing and harming others. In fact, our possessions and living quarters are the result of charity and other skillful deeds that we have done in the past. In fact, all spiritual attainments stem from our ability to cherish others.

The Buddha’s decision to turn the wheel of Dharma after his enlightenment under the Bodhi tree was due to his great compassion for all sentient beings. At our level of practice, cherishing others is important in the beginning, middle, and completion of our practice. We can even see that animals such as dogs, birds and mice are attracted to a person who is kind to them and feeds them, while avoiding those that are crude and rough. A person who cherishes others beyond friends and relatives are considered of noble character.

It is very easy to cherish kind people, and it doesn’t matter that they are in Dharma or not. What is difficult is to cherish those who are unpleasant or difficult to be with. Soldiers are trained in combat so that they are ready to go into battle because an untrained soldier would not serve the purpose. Likewise, we should train ourselves to deal with difficult situations and people. When others treat us badly, we have to have even greater compassion. If someone we have benefitted does not respond favorably back to us, we should not be discouraged, but should consider them like a precious teacher. This is because how we react to their rejection of our kindness is a yardstick of our practice. There are times that the Buddha or even our Gurus would manifest as such beings to put us to the test.

Since we have been meditating on the advantages of cherishing others over ourselves, it is difficult to gauge our practice. Under such conditions, if we do not get upset, it is a good sign that real spiritual progress has been made. On the other hand, if our reaction lacks equanimity to deal with such situations, this should spur us to practice harder in order to realise the importance of cherishing others.

We have others to thank for this incentive to practice. Some nations have big budgets to test their bombs, and if they were not effective, they would have to continue their research to perfect these weapons. However, cherishing others is not a weapon which is used against the self-cherishing attitude. Even our enemies will eventually succumb to sickness, old age and death, but the real and fiercest inner enemy will not die unless we wage an internal war. If we examine these teachings deeply and practice them sincerely, these teachings will be like the best of friends during our most difficult times.

Change can come gradually over years of practice, because our self-cherishing attitude is so deeply rooted within us. Some people would put up a fight against an intruder, but in reality, we harbor a far deadlier intruder who we have been far more tolerant towards. We should grow a new mind with this same body so that change may occur.

h. The Mental Attitude of Exchanging the Self With Others

When we have weighed the disadvantages of cherishing ourselves over others, and the advantages of cherishing all beings over ourselves, we must actualise the practice of exchange of self with others. We should not literally think we become them and they become us, but rather have a change of mental attitude. Although this can feel unfamiliar, with great effort, we can change and be made to feel that it is unbearable for others to suffer.

We can also feel great joy at other people’s happiness. This is just like a mother who feels great suffering when she knows that her child is in pain. Likewise, she also feels great joy when she knows her child is happy because she considers her child more precious than herself. Although a mother’s ability to exchange self for others is limited to one being, we should aim to do the same and extend that to all beings.

i. Taking and Giving

The meditation of Taking and Giving begins with the visualisation of wrong self-cherishing attitudes in the form of a black spot in our heart. Surrounding us are the sentient beings of the six realms, and we can visualise them according to each of the realms or all of them in the human form. Then, we generate compassion, the great wish to separate the beings who are suffering from their problems and obstacles.

We take deep slow breaths with our nostrils and visualise all the mental and physical suffering of all beings entering our body in the form of black rays which are absorbed into a black spot of self-cherishing at the heart. As we engage in this visualisation, we imagine all beings are left to be clean and pure and that our self-cherishing attitude is to bear the brunt of all this suffering.

Understanding that all beings seek happiness but continue to suffer, we therefore generate loving kindness and give our happiness to others. After that, we visualise all our merits and seeds of our skillful deeds in the form of bright white light being exhaled from our nostrils, and going out to all sentient beings. The light bring mental and physical happiness to all beings that it touches.

In the beginning, it is very important to persevere for as long as possible and with as much clarity as possible before inhaling the suffering and exhaling the happiness. Once we are familiar, we may actually begin in this stage right away. We may visualise all types of beings in human form as weak and poor before inhaling their sufferings. Then we visualise them becoming happy and contented later on in the meditation.

Next, we contemplate on the lack of material happiness of sentient beings, and their desire for material comfort. Once again, we inhale their suffering as visualised and exhale loving kindness and a special light, which fulfills their every need. We acknowledge their great ignorance and the suffering they endure of not knowing the Dharma, we take on the burden and send out wisdom in the form of lights so that they attain Buddhahood, freed from ignorance and supreme wisdom.

We may question the usefulness of this practice since we are only benefitting beings by imagination only. However, it is extremely beneficial in bringing us closer to Bodhichitta and accumulating virtue.

j. The Supreme Wish

In the end, our practices of visualisation have done virtually nothing for sentient beings except helping us to develop the supreme wish. Therefore, this must act as an encouragement to double our efforts when we reflect on the kindness of mother sentient beings and the sufferings that they go through life after life. This should also embolden us to dedicate ourselves to deliver all beings from suffering.

We have to think that all beings will look to us alone for the fulfillment of their hopes and dreams. We may have voiced this wish to help others before but this time, we firmly decide to undertake this task on our own accord. This resolve had arisen from a series of stages called examination meditation. The more profound the meditation and contemplation used, the stronger the meditation on the supreme wish.

k. Generating Bodhichitta

After we arise from meditation, we must reflect on whether we have what it takes to fulfill the commitments that we have made. Although we aspire to remove the suffering from all beings, we find that we are still completely overwhelmed with obstacles and problems. Even great arhats who are endowed with great power to assist do not have complete control. Even the Bodhisattvas who possess tremendous compassion for sentient beings are unable to act with the blessings of the Buddhas. The only beings who have the power and can truly benefit all beings independently are the Buddhas.

Our present consciousness is likened to that of the sun obscured by clouds. With practice, the clouds get dispersed, and the sunshine becomes brighter, until the sun is finally totally revealed and the sunshine bathes the land in golden light. Likewise, with each of the bodhisattva stages, certain obstacles are removed and wisdom is strengthened. Only when all obstacles are removed and wisdom is completely developed does one becomes a fully enlightened Buddha.

In this manner, a fully enlightened Buddha’s unobstructed light penetrates all knowledge, knowable objects, or dharmas until nothing left is unrevealed. Hence, all knowledge and wisdom is revealed to the Buddha, and thus, he is able to liberate all beings. An awakened one not only has stainless wisdom but boundless compassion, which means that he will work unceasingly for the welfare of all beings. His compassion draws him to all beings and yet he is totally free of their suffering. It is a million times more intense than the highest bodhisattva whose compassion is already immense, and that is why he will never abandon any being.

On top of his great wisdom and compassion, he also has completely effective action. Therefore he is always ready and never forgetful. In the same manner as the brilliant light of the sun’s rays cannot shine through an upturn pot, so the Buddha’s help cannot reach us if we do not have the karma for it.

That is why by attaining Buddhahood, we accomplish the sublime qualities that will enable us to fully accomplish all of our desires for others and ourselves. Once the will to accomplish enlightenment for all mother sentient beings become part of our mind stream, we have attained Bodhichitta. If we generate this once, it does not constitute bodhichitta nor does it make us a bodhisattva. It is only after many years of practice that we have made it a part of our mind. Then the will to liberate all beings will arise spontaneously whenever we perceive suffering. At this time, our mind is pure bodhichitta and we have become a bodhisattva by having attained the first of the five Mahayana paths.

Having attained this stage, it is not the time we should rest because with bodhichitta, we vow never to rest till Buddhahood is achieved. In taking such a vow, we will follow through with all practices necessary in order to reach completion. In searching for hidden treasure up in the mountain, the wish alone begins the actual climbing of the mountain, which is followed by digging until we unearth the treasure.

Therefore, Buddhahood is within everyone’s reach since all beings have the potential to do so. All Dharmas are empty and that is precisely because the nature of the mind is empty as well that complete enlightenment is possible. If we were to say that Buddhahood is beyond our reach is a complete contradiction. Before we have pure iron, we have the unrefined ore and to transform the ore requires knowledge and know-how. Likewise, our everyday gross mind is very much like a seed that can be planted to grow into the tree of the enlightened mind.

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2. Prostration

Rinpoche teaches prostration here in this video.

Prostration is to be performed before an object of refuge or even as part of Guru Yoga. This is one the most effective means of purifying the seeds of unskillful karma, especially that of physical karma. This is also effective purification of obstacles, afflictions, and it specifically counters pride. The Tibetan term is ‘chak tsal’ or ‘requesting the hand’ and this is to request the Buddha to be given what is in his hand– his enlightened body, speech and mind.

There are two ways in which we can engage in prostration involving three or four centres. In the first way, we touch the crown of the head, forehead, neck and chest with our folded palms, and in the other we simply touch the crown, neck and chest, which is considered sufficient.

When we are performing prostrations by touching the three points, touching the crown would symbolise the attainment of the Buddha’s body, the neck, the attainment of Buddha’s speech, and the chest, the attainment of the Buddha’s mind. To accomplish the three, we must accomplish wisdom and means inseparably together. As we touch the three centres, our hands symbolise this union. There is a traditional way in which we fold our palms together but in the Mahayana tradition, we fold and tuck our thumbs in to represent the jewel-holding gesture so our palms are never empty.

How to do prostration, click on image to enlarge.

In the first way we prostrate, we can either place only the knees, forehead and palms on the ground in half prostration, or the other way is to make a full-length prostration, in which the whole body touches the ground and the arms are outstretched. When there is sufficient space, we should always perform a full-length prostration, in which case, it is important to rise quickly. The time you can rest when making prostration is after rising and not when one is on the floor. We should take special note because there are consequences of not knowing the rules and transgressing them is quite serious.

Resting on the floor out of laziness is a bad omen for an unfortunate rebirth. Using our knuckles to push our body up shows disrespect to the object of refuge because it appears lazy, and it is a bad sign that you will be reborn as an animal, especially one with hooves. Therefore, it is just an extra precaution not to transgress these few rules, as there are dire consequences just like ingesting certain foods wrongly can upset the stomach.

Between the half-length and full-length prostration, the full-length prostration is more meritorious because the merits accumulated by it equals to the atoms in the earth beneath the outstretched body. If the prostration is done correctly with proper intention, the merits accrued may result in rebirth as a Chakravartin, a universal ruler king. In the Manjushrivikridittsutra taught to Manjushri, the Buddha tells of the benefit of skillful prostrations, and the bad effects of unskillful ones are explained in detail. Hence, prostration is actually a powerful practice to accumulate merit, which means that if we fail to gain the benefits, it means either we are doing it wrong, or that we are lazy. In the same sutra given by the Buddha to Manjushri, it was explained that hatred is one of the more destructive delusions that has the potential to destroy all skillful karmas that was accumulated.

When engaging in the prostration practice or retreat, we should recite the Triskandhasutra or the Sutra of the Three Baskets, which is a form of confession that mentions the names of 35 Buddhas and the ways in which we transgress the Buddha’s teachings. It takes about 40 prostrations to complete the recitation after which we begin again. In this practice, the physical prostration involves the body, the recitation of the sutra involves the speech and our deep respect towards the object of refuge constitutes the prostration of the mind. When we practice in this manner, we are prostrating through all three doors and not just with our body.

If we are doing it on a daily basis or as a retreat, it is wise to begin with 50 prostrations and gradually increasing to one hundred, then to one hundred and fifty and more. Otherwise, the only result we gain from the practice is exhaustion, which is not the intended purpose.

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3. Vajrasattva Sadhana

Rinpoche discusses the practice of Vajrasattva in this blog post here.

The following prayers are to be recited during each session of a vajrasattva retreat or as a daily sadhana. A shrine to a Vajrasattva statue, thangka or print should be arranged with a Dharma text on the left of the shrine, and the stupa on the right side. Sensory offerings are optional, but there should be at least 4 rows of water offerings offered during each session. This is along with other offerings of flowers, abundant food, incense, mandala, lights, and so forth.

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4. Offering the Mandala

Rinpoche offers a practical explanation on how to offer a 37 heap mandala offering with a modern mandala set that comes complete with 3 rings and victory banner.

Mandala, or Kyilkor in Tibetan, means taking the essence. The offering of the mandala literally refers to taking the essence of the universe and generating tremendous amounts of merit. Mandala offerings are actually a simple practice of accumulating merit. It is an offering to a Buddha like Lama Tsongkhapa, who is free from defilement and attachment, and therefore a practice that is for our benefit.

The mandala set consists of a base that is a round plate around 6 inches in diameter. The set should be of a precious substance like gold, silver, copper, metal, even stone or wood is acceptable. Whatever the material it is made of, it should be visualised as a golden ground, which is the symbol of the Buddha’s nature within us. The offered substance can be pearls, semi-precious jewels or even purified grains like wheat or rice. One can also add precious stones, rings, and so forth.

We begin the offering by placing a few grains in the left hand and hold the base in front of us at the level of the heart. Then, with the right hand, we scoop some grains and drop it at the centre of the base while reciting the refuge verses and generating bodhichitta. We then wipe off the grains in a clockwise direction three times or more with the right forearm. This signifies the destruction of the three psychic poisons of ignorance, anger and attachment, which obstructs our Buddha nature. This is done with the right forearm because this runs along the psychic nerve that increases wisdom.

Then, we deposit more grains into the centre of the base and polish three times again but this time in an anticlockwise direction. This gesture represents our aspiration to attain the qualities of Buddha body, speech and mind.

Next, we place a heap of grain right in the centre, with a handful onto the base, and taking another fresh handful, sprinkle a fence around the edge of the base in a clockwise manner.

Subsequently, we place another heap in the centre with a handful of grains to represent Mount Meru, and around it are the four continents at each of the cardinal points. Two more heaps are placed on either side of the central one to represent the sun and the moon.

Upon placing of all the heaps, all beauty and preciousness are represented by the mandala we had just constructed. Then we recite the following verse to offer the universe up (the final verse of the long mandala offering prayer):

By the virtue of offering to this assemblage of Buddhas visualised before me this mandala, built on a base resplendent with flowers, incense, saffron water, and adorned with Mount Meru, the four continents, the sun and the moon, may all sentient beings share in its good effects.

Upon completion of the mandala offering verse and mantra, tip the mandala offering towards yourself, and allow the grains to fall into your lap. In doing so, we visualise we have received the blessings from the Object of Refuge. It would be good to have a cloth placed on your lap beforehand in order to collect all the grains that we have tipped into our lap.

Although it may seem ridiculously grandiose to offer the whole universe, what we are actually doing is cultivate an attitude of generosity and giving, thus great spiritual results can be accomplished. There was once a king that lived during the Buddha’s time and with great pomp and ceremony, he made great offerings to the Buddha and the Sangha. Amidst the grand ceremony, a beggar seeing this offering rejoiced at the king’s actions. The Buddha witnessed this and declared that the merit accumulated by the beggar in rejoicing was far greater than the king, since the value of a mental offering with a pure intent is greater than that of material offering with a selfish intent.

The practice of the Six Perfections is also contained in the mandala offering.

1. Cleaning the base regularly with a mixture composed of saffron and water trains in the Perfection of Generosity, because water symbolises prosperity and abundance
2. Maintaining the base and keeping it clean trains in the Perfection of Moral Discipline, the foundation of all practices
3. To remove insects and worms from the grains before the offering trains in the Perfection of Patience
4. To make the offering with passion and joy trains in the Perfection of Enthusiastic Effort
5. Offering the mandala with concentration trains in the Perfection of Meditation or Concentration
6. Offering the mandala with the correct view of Emptiness trains in the Perfection of Wisdom

In general, there are four levels of mandala offerings– outer, inner, secret and absolute. However, in the extraordinary preliminary practices as it is discussed here, we are mainly concerned with the outer offering. As a preliminary practice, we should perform the mandala offering a hundred thousand times. The entire profound meaning of Dharma right from the beginning of practice until the attainment of complete enlightenment is contained within this single practice. Mandala offering is of great benefit to both who have initiation and without initiation.

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5. Guru Yoga

In our tradition, there are many ways of practicing Guru Yoga. In the practice of Guru Puja (Lama Chopa), the visualisation is what is depicted on many thangkas of the Guru Tree. The Guru is visualised sitting on a lotus seat in the middle of a wish-fulfilling tree. From the Guru’s heart issues forth countless Buddhas and Bodhisattvas that are all seated on their lotus thrones. The entire assembly is visualised on the wish-fulfilling tree, and in the space above sits the entire lineage of gurus. This is the standard visualisation, and unfortunately, it is too complex for most beginners.

The Guru Yoga practice can also be performed together with a particular meditational deity, for example Maitreya Buddha. An example of the visualisation would be as follows:

You visualise before you a pure white cloud upon which rests a golden throne supported by a lotus cushion and moon disc. Maitreya Buddha sits upon the moon disc in a position that indicates that he is about to rise. His golden feet rest upon a lotus footstool. His body is radiant and golden, his hands are in the gesture of the Dharmacakra mudra at the heart, and from his hands two flower stems issue forth. The flower on the left holds a pot filled with nectar with a golden spout at the level of his shoulder. The flower on the right holds a Dharma wheel at the level of the right shoulder.

In the middle of his chest, where his heart is, is a small moon-disc upon which the golden syllable MAI is written. Surrounding the syllables in a clockwise direction is the Guru’s mantra, which is surrounded by the short mantra of Maitreya, and around this is the extended mantra of Maitreya.

On the other hand, if Guru Yoga is performed with Tara as the deity, we visualise in the same manner, the cloud, lotus cushion and moon-disc. This time, we have Tara sitting in the position and with the mudra and ornaments as described in her sadhanas. At Tara’s heart is a green or white syllable TAM, around it stands the Guru mantra and surrounding this is the Tara mantra written in a clockwise direction.

With Guru Shakyamuni, we visualise the seed syllable MUM. On the other hand, if the Guru is visualised as Vajrapani, Vajradhara or other deities, the procedure is the same; just the outward appearance of the deity, seed syllable, and mantra are different. The most important aspect to remember is that whatever deity we have incorporated, the Guru and the deity are to be of the same nature. Thus, the deity is visualised as the manifestation of the Guru. The purpose of visualising the Guru as a deity is because our minds are deluded. Visualising him as an ordinary monk might decrease our respect, while visualising him in the extraordinary aspect of a deity will make our devotion and faith grow. If it does not make any difference, then it is alright to visualise him in his ordinary aspect. When we visualise our Guru in his ordinary aspect, we visualise the blue letter HUM at his heart, and around his heart is only the Guru’s mantra.

Then, we present whatever physical offerings we have prepared and chant the verses of the Seven Limb Puja slowly and melodiously as possible, while we contemplate the meaning of each verse. After this, we make the mandala offering seven or twenty-one times. If there is enough time, we should offer a long mandala offering of the thirty-seven heaps seven times. Otherwise, we can offer the long mandala offering on the first offering, and subsequently we can offer the mandala of the seven heaps (short mandala offering).

Upon completion, we recite our Guru’s mantra with faith and respect, during which we visualise lights and nectar emanating from the seed-syllable, and from the syllables of the mantras at the Guru’s or Deity’s heart rain down upon our head. Within the nectar and light are little radiant syllables of the Guru’s mantra and tiny aspects of the Guru’s form or deity, which are dissolved into the crown of the head in a similar manner as how snow dissolves into a lake. As these aspects of the Guru dissolve into us, our impurities are cleansed. If we want to engage in the purification, the light and nectar are to be visualised as white. If we want to engage in the increase of material and spiritual development, visualise the light and nectar as yellow in colour. For the activity of power and control, visualise it in red, and for the purpose of wrath and subjugation, visualise it as blue in colour. Upon completion, visualise that we are completely pure.

During the meditation on Guru Yoga, the Guru mantra should be recited at least one hundred and eight times and the mantra of the deity at least twenty-one times. The practice is to be continued until we have collected one hundred thousand times.

When the recitation of mantras is conclude, all the emanations of the Guru are to be returned to their source. Then we visualise the Guru on our head becoming smaller until he is finally dissolved into us. At this moment, the Guru’s nature and our own become one. The same visualisation is to be carried out if the Guru is in the form of a deity as well. Between sessions of Guru Yoga during the day, the Guru or deity is not required to dissolve in this manner until the last session of the day.

The practice of Guru Yoga would require complete confidence in him as our spiritual guide. At the moment, there is a huge disparity between the Guru’s nature and our own and by applying effort, we can eliminate the obstacles that separate his nature from ours, and thereby reducing the difference until we finally attain the same nature as our Guru. The ultimate attainment of union of our nature and that of our Guru is the successful accomplishment of Guru Yoga.

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