{"id":354,"date":"2023-02-16T11:47:33","date_gmt":"2023-02-16T01:47:33","guid":{"rendered":"https:\/\/ngondro-practices.org\/?page_id=354"},"modified":"2023-03-01T18:46:30","modified_gmt":"2023-03-01T08:46:30","slug":"the-path-of-liberation","status":"publish","type":"page","link":"https:\/\/ngondro-practices.org\/index.php\/the-path-of-liberation\/","title":{"rendered":"All the Preliminary Practices"},"content":{"rendered":"\n

The following notes are based on excerpts from Preliminary Practices<\/em> by Geshe Rabten Rinpoche (see reference at the end of these notes).<\/p>\n\n\n\n

\u201cIn order to practise Dharma, we should learn about the different traditions and, after finding one which is best suited to ourselves, we should follow it sincerely.<\/p>\n\n\n\n

The Buddha came to fulfil the wishes of sentient beings, to end suffering, and to attain temporary and permanent happiness.<\/p>\n\n\n\n

All the various levels of teachings were delivered to individuals of different capacities by the Buddha Shakyamuni, and they are similar in the respect that their aim is one.\u201d (Geshe Rabten)<\/p>\n\n\n\n

Some readers may find that some of the information presented in these notes does not meet their understanding at this time \u2013 this, of course, is understandable. It is highly recommended that one work with a trusted Buddhist teacher to help in understanding the Buddhist Dharma at one\u2019s level of spiritual development. Over time, our understanding of the Buddhist Dharma will grow.<\/p>\n\n\n\n

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THE ORDINARY PRELIMINARIES<\/strong><\/h4>\n\n\n\n

The ordinary preliminaries have also been described in detail in other sections of this website.<\/p>\n\n\n\n

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The Perfect Human Rebirth<\/h4>\n\n\n\n

This has three aspects:<\/p>\n\n\n\n

(1) Recognition of the perfect human rebirth<\/p>\n\n\n\n

(2) Contemplation on its value<\/p>\n\n\n\n

(3) Contemplation on its scarcity<\/p>\n\n\n\n

The Eight Freedoms<\/strong><\/p>\n\n\n\n

1. Not to be born as a hell sentient being<\/em>. In this realm there is continual and unbearable suffering. Not a word of the Dharma is ever heard. A man whose arm is on fire cannot think of meditation for even a second. Killing<\/em> and other similar deeds are the main causes for rebirth in this realm.<\/p>\n\n\n\n

2. Not to be born as a hungry ghost<\/em>. The beings in this realm can never satisfy their hunger and thirst, and have no opportunity to practise the Dharma. If you were forced to go without food for even one day, you would find it very difficult to do anything. However, this is nothing compared to the miseries of the hungry ghosts. The main causes for rebirth in this realm are greed<\/em>, avarice<\/em>, and covetousness<\/em>.<\/p>\n\n\n\n

3. Not to be born as an animal<\/em>. The misery of this realm is quite obvious. The ignorance and extreme stupidity of animals prevent them from ever coming close to the Dharma. The main causes for rebirth in this realm are sexual misconduct<\/em>, calling others by animal names as a form of abuse, and reluctance to learn the Dharma<\/em>.<\/p>\n\n\n\n

4. Not to be born as a Deva<\/em>. Devas of the form and formless worlds enjoy the bliss of Samadhi for a very long period of time, whereas Devas of the realm of desire are totally involved in sensual pleasures. The happiness they experience accounts for the lack of motivation amongst most Devas to practise the Dharma. Life in these spheres is like the enjoyment gained from living off a large sum of borrowed money. When the funds run out difficulties arise. The main causes for rebirth in this realm are practising skilful deeds without the motivation to attain enlightenment<\/em>, or specifically wishing to be reborn as a Deva.<\/p>\n\n\n\n

5. Not to be born in a place of no Dharma<\/em>. From the point of view of the Dharma, the life of a human being who works, eats, sleeps, and wakes to work again for only the temporal gratifications of his life, is not different from that of an animal.<\/p>\n\n\n\n

6. To be free from perverted views<\/em>. Although a person may be born in a country where the Dharma flourishes and may be surrounded by many teachers, if he has erroneous beliefs<\/em>, he will not be able to benefit from these favourable conditions. Perverted views are dangerous because they destroy the seeds of merit accumulated in former lives and close the door to further development<\/em>.<\/p>\n\n\n\n

7. To be free from deluded practices<\/em>. Some people spend their energy on wrong practices<\/em>. For instance, animal sacrifice, asceticism, and giving the name of the Dharma to paths which in fact produce opposite results.<\/p>\n\n\n\n

8. To be free from stupidity<\/em>. No matter how much a man who has no intelligence is taught, he will never retain the smallest glimpse of knowledge.<\/p>\n\n\n\n

Repeated contemplations on your own lives would not fail to reveal that if death came at this moment, the non-virtuous actions you have committed since the beginning of your life would constitute sufficient cause for immediate rebirth in one of the three lower realms.<\/p>\n\n\n\n

Contemplation on the causes for rebirth in these worlds should help to eliminate any remaining doubts concerning this certainty.<\/p>\n\n\n\n

However, all human beings have the potential to possess the eight freedoms. You are alive and free from the obstacles of wrong views and stupidity, and by discrimination between right and wrong you are able to practise skilful deeds.<\/p>\n\n\n\n

You should rejoice at this great opportunity presented by the precious rebirth and use it in the right way before it is lost once again.<\/p>\n\n\n\n

A criminal who has escaped from a mob feels great joy at regaining his freedom, but at the same time fears his recapture.<\/p>\n\n\n\n

In the same way, you will feel compelled by this realisation not to waste a single moment of your precious rebirth<\/em>.<\/p>\n\n\n\n

This in turn will establish in your mind the strong motivation necessary for the practice of higher meditations.<\/p>\n\n\n\n

Five Personal Endowments<\/strong><\/p>\n\n\n\n

(1) To be born a human being.<\/p>\n\n\n\n

(2) To be born in a central country. This means wherever the Dharma is flourishing.<\/p>\n\n\n\n

(3) To be endowed with complete faculties. This means to have a body without defects and not deficient in any of the five senses.<\/p>\n\n\n\n

(4) To respect and have faith in the Buddha, and not to have committed any of the five heinous crimes, namely killing one’s father or mother, killing an Arhat, shedding the blood of a Buddha or causing a schism in the Sangha or between a Buddha and the Sangha.<\/p>\n\n\n\n

(5) To have faith in the Tripitaka and the desire to practise its teaching. Initially, for most people it is difficult to have faith in the Buddha and the Dharma, since such faith is the result of gradual spiritual development and growth.<\/p>\n\n\n\n

Five Circumstantial Endowments<\/strong><\/p>\n\n\n\n

(1) To be born in a time when the Buddha has appeared. There are many dark aeons without Buddhas and only very few illuminated by their presence.<\/p>\n\n\n\n

(2) To be born in a time when the Buddha has taught. In some circumstances Buddhas appear and pass away without teaching.<\/p>\n\n\n\n

(3) To be born when the teaching of the Buddha is alive is to enjoy particular good fortune. At present there still are teachers propounding the Dharma.<\/p>\n\n\n\n

(4) To be born where the Dharma is practised. The example of others who are practising is a great encouragement.<\/p>\n\n\n\n

(5) To be born in a place where you find a means of support. Material necessities become available when all your energies are dedicated to the practice of Dharma: Luipa was living on the offal of a fish and Milarepa lived on nettle soup. How can you do this while you are so attached to pleasure?<\/p>\n\n\n\n

It is very rare to be endowed with these eighteen conditions at one time<\/em>.<\/p>\n\n\n\n

When you recognise the true value of your precious rebirth you are like the man who realises that he has found gold. Brass, copper and other metals shine like gold, but gold has its own inimitable qualities.<\/p>\n\n\n\n

At this moment you are midway between the higher and lower realms. If you fail to act virtuously, you will definitely lose this precious opportunity. To be convinced of this point brings about the decision to practise Dharma.<\/p>\n\n\n\n

By means of this rebirth, through work and study, you can attain all worldly goals and happiness.<\/p>\n\n\n\n

However, these are not important compared with the goal of the full enlightenment of Buddhahood.<\/p>\n\n\n\n

Liberation is achieved by the correct use of the precious rebirth and is not automatically produced by the eighteen conditions.<\/p>\n\n\n\n

Even if you possessed all the wealth of the universe, it would not help to attain liberation.<\/p>\n\n\n\n

Until now you have been unable to raise your head above the misery of Samsara. By abandoning the unskilful Karma and by practising Bodhicitta, great compassion, great loving kindness and the various levels of the path, you can not only attain liberation, but also supreme enlightenment in this very life. At this stage you will realise that you have the ability to practice the Dharma.<\/p>\n\n\n\n

In the Bodhisattvacharyavatara<\/em> the Bodhisattva Shantideva said:<\/p>\n\n\n\n

How rare is this precious life.<\/em><\/p>\n\n\n\n

If a man who is endowed with it fails to benefit from it,<\/em><\/p>\n\n\n\n

How difficult it will be for him to acquire it again!<\/em><\/p>\n\n\n\n

With the boat of this precious life,<\/em><\/p>\n\n\n\n

You can cross the waters of Samsara.<\/em><\/p>\n\n\n\n

How rare to find this boat!<\/em><\/p>\n\n\n\n

O ignorant one, do not fall asleep now!<\/em><\/p>\n\n\n\n

The purpose of this teaching is not that it should be read through and kept in a book, but that it should be interiorised and used for contemplation.<\/p>\n\n\n\n

Only if you do this at least three times a day<\/em> can you hope to effect a definite change in your mind.<\/p>\n\n\n\n

You may think that so far your life has been wasted, and form the intention to do better in your next rebirth. This is a false hope. You must realise the unlikelihood of ever finding such favourable conditions again<\/em>. Contemplation on the scarcity of the human rebirth will help avoid the forming of such a hope.<\/p>\n\n\n\n

Maintaining the Purity of Moral Discipline<\/strong><\/p>\n\n\n\n

A farmer who wishes to harvest a crop of wheat must first sow the seed. Similarly, to gain this precious rebirth requires a specific seed: maintaining the purity of moral discipline.<\/p>\n\n\n\n

Among the different levels of moral commitment, we are mainly concerned with the abandonment of the ten non-virtuous deeds<\/em>:<\/p>\n\n\n\n

(1) Three actions of the body<\/em>: killing, stealing, and sexual misconduct.<\/p>\n\n\n\n

(2) Four of speech<\/em>: lying, slander, abuse, and idle talk.<\/p>\n\n\n\n

(3) Three of mind<\/em>: covetousness, harmful thoughts, and wrong views.<\/p>\n\n\n\n

Milarepa said:<\/p>\n\n\n\n

Rare indeed are those endowed with a perfect rebirth, for it is hard to meet beings who keep pure morality.<\/em><\/p>\n\n\n\n

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Impermanence and Death<\/h4>\n\n\n\n

This has three parts:<\/p>\n\n\n\n

(1) Contemplation on the certainty<\/em> of death.<\/p>\n\n\n\n

(2) Contemplation on the uncertainty<\/em> of the time of death.<\/p>\n\n\n\n

(3) The realisation that at the time of death the Dharma is the only saviour<\/em>.<\/p>\n\n\n\n

The Certainty of Death<\/strong><\/p>\n\n\n\n

Milarepa said:<\/p>\n\n\n\n

Impermanence is like the spreading shadow of a mountain at sunset. No matter how hard you run from it, the darkness will finally overtake you. Therefore, I find no escape.<\/em><\/p>\n\n\n\n

As a result of previous Karma, you have obtained this human life. It is not within your power to add even a minute to its span.<\/em><\/p>\n\n\n\n

Milarepa said that our body is like an old house with a leaking roof which gradually deteriorates under the rains of years and months, and the drops of days and hours.<\/p>\n\n\n\n

Although this body is not a strong edifice, you must use it for the achievement of enlightenment<\/em>.<\/p>\n\n\n\n

Some may not find these teachings very pleasant, but to limit explanations to subjects which are agreeable does not lead to the real meaning of the Dharma.<\/p>\n\n\n\n

These aspects of death are clearly evident but until now this knowledge has not acted as an impetus for the practice of Dharma.<\/p>\n\n\n\n

The Uncertainty of the Time of Death<\/strong><\/p>\n\n\n\n

When you understand the uncertainty of the time of death, you will develop the necessary inner motivation to begin practising at once.<\/em><\/p>\n\n\n\n

If it was possible to forecast the time of death, you could establish a programme for your life. But this is not so. Even age is not a guarantee. Generally, the old die before the young, but this does not necessarily hold true when you consider individual cases.<\/p>\n\n\n\n

Life is as unsteady as the flame of a butter lamp in the wind, and even those very things which maintain and facilitate life may turn out to be causes for death. People can die from eating harmful food or become victims of car accidents, and so forth.<\/p>\n\n\n\n

Milarepa said:<\/p>\n\n\n\n

When you, young people are together,<\/em><\/p>\n\n\n\n

You have absolutely no awareness of death,<\/em><\/p>\n\n\n\n

Yet it strikes like a thunderbolt<\/em>.<\/p>\n\n\n\n

When you hear news of war, you fear for your life but in fact the danger of death is always present. To witness the sudden death of a healthy person reminds you of life’s uncertainty and gives you a momentary glimpse of the possibility of your own death since you are no different.<\/p>\n\n\n\n

Gyals\u00e4 Thogme Sangpo said:<\/p>\n\n\n\n

Despite the fact that you cannot be certain of living throughout the night, you make preparations as though for eternal life. This is a sure sign that fear and regret will arise at the time of death.<\/em><\/p>\n\n\n\n

Nagarjuna said:<\/p>\n\n\n\n

Life is so tenuous and beset by many dangers, it is more fragile and unsteady than a bubble blown to and fro by the wind. How truly astonishing is someone who believes that after breathing in he will breathe out again or that he will awake from a night’s sleep.<\/em><\/p>\n\n\n\n

The Practice of Dharma in this Life Is Essential<\/strong><\/p>\n\n\n\n

The proper practice of Dharma during your life is the only real help. When you realise this, then the decision to practise purely<\/em> and whole-heartedly<\/em> will arise. You should be aware that your death will one day come and therefore you should begin to prepare immediately<\/em>.<\/p>\n\n\n\n

Through acquaintance with the practice, you will have the strength to face the fears<\/em> and sorrows<\/em> that arise at death.<\/p>\n\n\n\n

If you can keep the mind firmly on the necessary practices<\/em> at the time of death or if you can remember with strong awareness the form of the Buddha<\/em> worshipped during your life, then the chances for freedom or for a favourable rebirth are good.<\/p>\n\n\n\n

However, if you have neglected the Dharma, you will experience strong regret and distress and will die utterly confused<\/em>.<\/p>\n\n\n\n

The Dharma exhorts you to make use of the experience of death for the attainment of liberation<\/em>. Therefore, in it you will find your greatest help.<\/p>\n\n\n\n

The results obtained depend on the capacities of the individual; a very intelligent person can attain Buddhahood<\/em> and a man of medium intelligence will be able to obtain a favourable rebirth in order to continue the practice.<\/em><\/p>\n\n\n\n

To strengthen the former contemplations, you can recite the following prayer:<\/p>\n\n\n\n

To all the Buddhas I pray:<\/em><\/p>\n\n\n\n

“Please grant your blessings to enable me to realise that this perfect rebirth, acquired only once, is quickly destroyed, and is hard to find again. May I be able to take the essential meaning of this life without being distracted by purposeless actions.”<\/em><\/p>\n\n\n\n

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The Law of Karma<\/h4>\n\n\n\n

Karma means action<\/em> or deed<\/em>.<\/p>\n\n\n\n

Two Main Types of Karma<\/strong><\/p>\n\n\n\n

(1) Samsaric<\/em>, which ripens in any of the six realms of existence.<\/p>\n\n\n\n

(2) Non-samsaric<\/em>, which is free from the possibility of ripening in any of the three unfortunate realms.<\/p>\n\n\n\n

The Karma of ordinary beings is of the first kind and the Karma of Arya<\/em> beings is of the second.<\/p>\n\n\n\n

Two Divisions of Samsaric Karma<\/strong><\/p>\n\n\n\n

There are many divisions of samsaric<\/em> Karma:<\/p>\n\n\n\n

(1) Unskilful Karma<\/em> which results in suffering.<\/p>\n\n\n\n

(2) Skilful Karma<\/em> which is the cause of happiness.<\/p>\n\n\n\n

Two Aspects of Karma<\/strong><\/p>\n\n\n\n

(1) Individual Karma<\/em> is created by one person and he alone will experience the results.<\/p>\n\n\n\n

(2) Collective Karma<\/em> is produced by a group of people and the results are experienced by that same group in similar circumstances. It is because they have collected the same cause that when the circumstances are present people will face analogous sufferings and joys.<\/p>\n\n\n\n

The Heaviness of Karma<\/strong><\/p>\n\n\n\n

The heaviness of a particular Karma depends on the following:<\/p>\n\n\n\n

(1) The object<\/em>: actions directed towards your father, mother, Gurus, Bodhisattvas, the sick or the helpless produce a stronger result.<\/p>\n\n\n\n

(2) The subject<\/em>: The result of a particular action will be heavier for a person who has taken vows.<\/p>\n\n\n\n

(3) The motivation<\/em>: Strong hatred or desire affects the power of Karma.<\/p>\n\n\n\n

(4) The manner<\/em>: The way in which an action is carried out influences also the result.<\/p>\n\n\n\n

Throwing Karma and Accomplishing Karma<\/strong><\/p>\n\n\n\n

Karma can also be divided into:<\/p>\n\n\n\n

(1) Throwing Karma<\/em>: this throws sentient beings into the different realms of existence.<\/p>\n\n\n\n

(2) Accomplishing Karma<\/em>: this is responsible for the various qualities which differentiate beings and their living conditions.<\/p>\n\n\n\n

Other Characteristics of Karma<\/strong><\/p>\n\n\n\n

(1) An action of body or speech that is unintentional<\/em>.<\/p>\n\n\n\n

(2) An intention that is not completed<\/em> through physical action or speech.<\/p>\n\n\n\n

(3) The intention and deed are both committed<\/em>.<\/p>\n\n\n\n

(4) Powerful Karma<\/em>, the results of which can be clearly perceived in the same life.<\/p>\n\n\n\n

(5) Karma experienced in the next life<\/em>.<\/p>\n\n\n\n

(6) Karma experienced in the third or subsequent lives<\/em>.<\/p>\n\n\n\n

(7) The certainty of Karma<\/em>: the results of an action must inevitably be experienced.<\/p>\n\n\n\n

(8) An action can produce great results. A young woman with pure motivation gave alms to the Buddha. He prophesied when and where she would attain Pratyekabuddhahood<\/em> as a result of that action. Her husband, however, could not accept that so small an action could have such a result. The Buddha in reply explained that as a tall tree grows from a small seed, the result of a seed of Karma is immeasurable.<\/p>\n\n\n\n

(9) If no seed<\/em> is sown no effect<\/em> will arise as in the case of the cook who worked for the Arya Bhikshunis.<\/p>\n\n\n\n

(10) A seed of Karma never dies<\/em>. Unless it is eliminated by the practice of Dharma, such a seed is dormant until the right conditions bring about its germination.<\/p>\n\n\n\n

How to Eliminate Unskilful Karma<\/strong><\/p>\n\n\n\n

You may wonder whether the Buddha through his infinite compassion can assist in the elimination of the unskilful Karma of a certain being. All beings have accumulated innumerable unskilful deeds which will inevitably result in suffering and misery.<\/p>\n\n\n\n

Out of compassion the Buddha has shown how Karma may be destroyed and thereby eliminate suffering.<\/em> However, it is entirely up to the individual whether or not this is to be achieved.<\/p>\n\n\n\n

A doctor may have great sympathy for a patient and give him the best treatment, but it is up to the patient to follow the prescribed cure.<\/p>\n\n\n\n

Samsara would have ended long ago if the Buddha’s mercy alone could liberate all beings. His compassion even surpasses the powerful love of self. It is like the sun shining equally on all things. Yet if a pot is upside down how can the sunlight enter it?<\/p>\n\n\n\n

If Karma is certain, and no relationship has been established with the Buddha in terms of faith and practice, then change is impossible.<\/p>\n\n\n\n

Even where such a relationship does exist, change is very difficult.<\/p>\n\n\n\n

The Buddha’s influence can be effective in the case of uncertain Karma, provided a connection has been established.<\/p>\n\n\n\n

For example, the life span is determined by previous Karma, but death may occur before its exhaustion because of actions in this life. It is in this sphere that the Buddha’s influence may be felt, for by his compassion he can remove the causes for a premature death.<\/p>\n\n\n\n

A man’s life span is like a butter lamp which may go out either because the butter is finished or because of a gust of wind. The Buddha can only prevent this second occurrence.<\/p>\n\n\n\n

Karma is dangerous and, in order to uproot the delusions that lead to unskilful deeds, you must practise meditation<\/em>.<\/p>\n\n\n\n

For a clear understanding of the nature of delusions, you must know about the primary<\/em> and especially about the secondary<\/em> consciousnesses.<\/p>\n\n\n\n

The latter is divided into fifty-one mental factors (Caitta<\/em>), as explained clearly in the Abhidharmasamuccaya<\/em> of Asanga.<\/p>\n\n\n\n

Its correct study enables you to ascribe to each action, virtuous or non-virtuous, the mental factors responsible for it.<\/p>\n\n\n\n

Karma Is a Complex Subject<\/strong><\/p>\n\n\n\n

Karma is a very difficult subject to grasp. It is important to know its different aspects and thus to understand that the various conditions among beings, and the experiences they undergo, are not the result of mere chance<\/em>. It is easy to see the external effects resulting from a particular cause, but the law of Karma and its fruit is extremely complex<\/em>.<\/p>\n\n\n\n

There are three ways to understand phenomena<\/em>:<\/p>\n\n\n\n

(a) Through the direct application of the senses<\/p>\n\n\n\n

(b) By means of logic and analysis as in the case of Shunyata<\/em>;<\/p>\n\n\n\n

(c) Reliance on the knowledge of the Buddha.<\/p>\n\n\n\n

Karma belongs to this third category. Only the Buddha is able to trace all the causes responsible for a particular phenomenon such as, for example, the reasons for each of the colours in a peacock’s feather.<\/p>\n\n\n\n

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The Misery of Samsara<\/h4>\n\n\n\n

The Six Realms<\/strong><\/p>\n\n\n\n

Rebirth in any of the realms of existence is conditioned by Karma. Unskilful Karma<\/em> leads to the three unfortunate realms (hells, hungry ghosts, animals), while skilful Karma<\/em> leads to the three fortunate realms (men, Asuras, Devas).<\/p>\n\n\n\n

Of the three lower realms, the animal world is very evident to human beings because they have a permanent karmic relationship with it.<\/p>\n\n\n\n

However, they do not have this contact with the worlds of the hungry ghosts and the hells.<\/p>\n\n\n\n

But the mere fact that most people cannot see them is not a sufficient reason to deny their existence.<\/p>\n\n\n\n

To deny that a person is thinking just because his thoughts are not seen is nonsensical.<\/p>\n\n\n\n

If at present a person cannot establish a connection with these worlds, it is because his mind is not yet developed, and his knowledge resembles the dew drop on a blade of grass compared to the ocean of Buddha’s wisdom.<\/p>\n\n\n\n

To reject the existence of these realms on such a basis is like a blind man who stubbornly refuses to admit the existence of colour. The understanding of these realms will be improved with the conviction of Karma and its resulting fruits.<\/em><\/p>\n\n\n\n

All changes in nature have both causes and conditions. This is a natural law and is easily apprehensible. Knowing the seed, you can foresee the fruit.<\/p>\n\n\n\n

Although the same law applies to changes within the mind, most people refuse to accept it. When a seed bears fruit, it gives rise to a new form. When a human being dies, a new form originates conditioned by previous actions.<\/p>\n\n\n\n

From a very early age, a child may instinctively perform unskilful deeds because of its prior acquaintance with such actions in a past life.<\/p>\n\n\n\n

Why Is it so Difficult to Produce Good Karma?<\/strong><\/p>\n\n\n\n

Skilful deeds are like good handwriting and come as a result of practice. Through intense investigation, you can find the proof of your previous existences.<\/em><\/p>\n\n\n\n

Only when you are convinced of rebirth, will contemplation on the six realms be effective.<\/p>\n\n\n\n

Such explanations will never be satisfactory, unless you can examine the teachings for yourself by applying the three ways of understanding phenomena.<\/p>\n\n\n\n

The Buddha has said:<\/p>\n\n\n\n

Judge my teachings with good reasons in the way that a man assays a piece of gold, weighing it, cutting it, melting it until he is certain that it is gold. Do not follow my teaching only out of respect for me.<\/em><\/p>\n\n\n\n

In the Bodhisattvacharyavatara<\/em>, the Bodhisattva Shantideva asks:<\/p>\n\n\n\n

Who has created this burning iron floor, the guards who inflict the pain and the raging fires, from where do they come?<\/em><\/p>\n\n\n\n

The Tathagata says that all these phenomena are the projection of the evil mind<\/em>.<\/p>\n\n\n\n

Although the hells are mental projections and not self-existent places, they are as real as the human world, but are not like the dream state \u2013 in which no actual suffering is experienced.<\/p>\n\n\n\n

Life in the hells is extremely long and varies according to the different causes. Because of very heavy Karma, some beings will remain there until the destruction of the world. Where will they be afterwards?<\/p>\n\n\n\n

There are millions of worlds, and if their Karma is not exhausted, those beings will take rebirth in other worlds under similar circumstances, in the same way as a prisoner whose term is not up is transferred to another jail to complete his sentence.<\/p>\n\n\n\n

To Purify Oneself, One Should Confess One\u2019s Faults with Sincerity<\/em><\/strong>.<\/p>\n\n\n\n

From fear of the fire of suffering of the three lower realms, I go for refuge from the heart to the Triple Gem. Please grant your blessing to enable me to intensely exert myself to accomplish all virtues and to abandon all non-virtues.<\/em><\/p>\n\n\n\n

The Three Kinds of Suffering<\/strong><\/p>\n\n\n\n

(1) The Suffering of Suffering<\/p>\n\n\n\n

This is what ordinary people call suffering. All can recognise it, whether or not they know about the Dharma. It is the mental and physical misery endured in worldly existence.<\/p>\n\n\n\n

(2) The Suffering of Change<\/p>\n\n\n\n

The suffering of change is what people, who lack the understanding of Dharma, mistake for real happiness. It includes all physical and mental pleasures.<\/p>\n\n\n\n

For example, a person who experiences the physical misery of discomfort in the shade seeks the warmth of a sunny spot. But, as soon as the heat of the sun becomes unpleasant, he moves into the shade. It is for this reason that it is called “the suffering of change”.<\/p>\n\n\n\n

Mental suffering of this kind can be seen in the example of a people whose country has been liberated from an oppressor. Having obtained their freedom they rejoice, but eventually the situation turns into another form of oppression.<\/p>\n\n\n\n

Another example is the happiness of a man who has won a high position in society. If he remains in that position for a period of time, problems and difficulties will arise because of his responsibilities and due to competition from others. These will ultimately cause him, and his relatives, grief. All worldly people strive to acquire this kind of temporary happiness which in reality is only misery.<\/p>\n\n\n\n

Why does it appear as happiness? Because this suffering is less pronounced and less easy to perceive than the first kind described.<\/p>\n\n\n\n

If it was true happiness, it would increase but instead it decreases and gradually turns into misery. When the suffering of change is observed through the eye of the Dharma, it will be recognised to be one aspect of suffering, and the practice will have been worthwhile.<\/p>\n\n\n\n

(3) The Suffering Conditionality<\/p>\n\n\n\n

It is the very fact of existence in Samsara. Any rebirth, the basis for the first two kinds of misery, does not bring suffering only now, but is the instrument for the production of further unskilful actions, the fruits of which will undoubtedly ripen in the future.<\/p>\n\n\n\n

The pain felt from a sore of the hand is the first kind of misery, and all beings are aware of it.<\/p>\n\n\n\n

Those who have a good understanding of the Dharma are aware of the second, but only Aryas<\/em> totally comprehend the third aspect of suffering.<\/p>\n\n\n\n

All beings wish to escape from the first kind of suffering; Devas<\/em> from the formless realms wish to escape from the second; and Aryas<\/em> desire freedom from the third.<\/p>\n\n\n\n

Since every samsaric<\/em> being is oppressed by the three types of suffering you should now develop the wish to be liberated from Samsara.<\/p>\n\n\n\n

Four Erroneous Views<\/strong><\/p>\n\n\n\n

All unskilful deeds stem from four erroneous views.<\/p>\n\n\n\n

(1) The belief that existence is permanent<\/em> is the first error.<\/p>\n\n\n\n

(2) Viewing this existence as happiness<\/em> is the second.<\/p>\n\n\n\n

(3) Believing the five aggregates to be pure<\/em> when in fact the body is a mass of impurities and the mind is filled with defilements, is the third.<\/p>\n\n\n\n

(4) To superimpose the idea of independent self-existence on all phenomena, while every existence is without self-nature<\/em>, is the final misconception.<\/p>\n\n\n\n

If you fail to recognise these mistaken notions, and to see how they are linked, your activities, like those of millions of other people, will be based on and fettered by them.<\/p>\n\n\n\n

Two Kinds of Meditation<\/strong><\/p>\n\n\n\n

In Dharma practice, there are two kinds of meditation: contemplation<\/em> and concentration<\/em>.<\/p>\n\n\n\n

By means of the former you develop intuitive understanding of impermanence, Karma and its fruit, renunciation, the precious human form, interdependent origination, compassion, loving kindness, Bodhicitta, as well as a relative understanding of Shunyata<\/em>.<\/p>\n\n\n\n

By means of the latter you achieve single-pointedness of mind. At the end of every contemplation, you should concentrate on what has been realised. The mind, however, does not undergo development as a result of concentrated meditation alone.<\/p>\n\n\n\n

When practising Dharma, you must first understand as clearly as possible what you are learning. You must then comprehend what is to be accepted and abandoned, as well as the methods for destroying wrong conceptions.<\/p>\n\n\n\n

There are proper and improper times for the practice of contemplation. Since it is impossible to practise all the methods simultaneously, once you have found what is really effective for you, you should stop searching and concentrate on that.<\/p>\n\n\n\n

If energy decreases during meditation, then a brief contemplation on the benefits of meditation should help to overcome this feeling of sinking and build up further energy for concentration.<\/p>\n\n\n\n

In order to fell a tree, you need to strike at the right spot (concentration) and to sharpen the axe well (contemplation). Delusions are deeply rooted and are difficult to destroy immediately; therefore, you must train yourself to eradicate them gradually.<\/p>\n\n\n\n

Ending Suffering<\/strong><\/p>\n\n\n\n

In order to end suffering, you must avoid its cause \u2013 the production of Karma<\/em>.<\/p>\n\n\n\n

To do this, you must find the method and put it into practice through your own efforts, because no meditator can transfer his insights to another person. The Buddha stated clearly that every being is at the same time his own master and his own enemy<\/em>.<\/p>\n\n\n\n

Two Steps for the Destruction of Karma<\/strong><\/p>\n\n\n\n

(1) To purify the seeds of past unskilful Karma which have the power to bear fruit.<\/p>\n\n\n\n

(2) To prevent a fresh accumulation of unskilful Karma.<\/p>\n\n\n\n

It is for these purposes that the extraordinary preliminaries<\/em><\/strong> are practised.<\/p>\n\n\n\n

Please grant your blessings that I may hold the banner of liberation by abandoning the view that this Samsara, which is like an unbearable prison, is a delightful park, and by holding firmly the three trainings, the treasure house of the Aryas.<\/em><\/p>\n\n\n\n

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THE EXTRAORDINARY PRELIMINARIES<\/h4>\n\n\n\n

The following have been referred to as the extraordinary preliminaries, and to accomplish them one should keep in mind the necessity of meeting a spiritual teacher<\/em> who will eventually reveal the details of the procedures.<\/p>\n\n\n\n

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Taking Refuge<\/h4>\n\n\n\n

This is the most important preparation for the practice of Dharma since it makes the mind serviceable for this purpose.<\/p>\n\n\n\n

Taking refuge in the Buddha is a necessary precondition for the successful practice of the Buddha Dharma.<\/p>\n\n\n\n

In everyday life a person who is powerless to solve a particular problem must seek the help and advice of someone who can assist him.<\/p>\n\n\n\n

Similarly, we go for refuge because we wish freedom from (a) the misery of Samsara and its causes, (b) the bondage of Karma and (c) delusions. To rely on those who are themselves powerless to assist is worthless since only the Buddha possesses all the proper qualifications.<\/p>\n\n\n\n

Buddha in Tibetan is “sang gya\u201d. “Sang” means awakened from the sleep of the two obstructions. “Gya\u201d means the three qualities of a Buddha \u2013 compassion, wisdom, and power \u2013 are fully developed.<\/p>\n\n\n\n

The Buddha’s compassion is equal for all beings. His wisdom is unlimited and embraces all objects of knowledge. His power to rescue all beings is fully mature. These qualities of a Buddha can only be attained gradually with great perseverance by destroying all delusions and perfecting all virtues.<\/p>\n\n\n\n

In everyday life also, a desired position can only be acquired by gradually accomplishing the prerequisites.<\/p>\n\n\n\n

On the Buddha’s part, all means of giving refuge are present. A person endowed with experience can advise others for he knows what must be avoided and what must be pursued. To offer help without experience is like guiding others when you yourself are blindfolded.<\/p>\n\n\n\n

Just as all Buddhas have done, you also can achieve enlightenment because all beings have the seed of Buddhahood.<\/p>\n\n\n\n

Iron ore must go through many processes before the impurities are removed and it is refined. Similarly, you have the Buddha potentiality within, but it is shrouded in delusions. This seed can grow into perfect Buddhahood by passing through many stages of purification.<\/p>\n\n\n\n

Now, at the very beginning you cannot overcome all delusions at once. Continuous and persistent effort<\/em> is the sole means by which you will eliminate them. All samsaric<\/em> beings are temporarily separated from the Buddhas, but with the attainment of enlightenment, they become of the same nature as all the Buddhas<\/em>.<\/p>\n\n\n\n

Meditation<\/strong><\/p>\n\n\n\n

A meditation practised with a particular form of the Buddha is equivalent to worshipping all the Buddhas for their nature is one.<\/p>\n\n\n\n

When taking refuge, visualise in the space directly before you, the place of refuge as a pure land.<\/p>\n\n\n\n

In the centre is the wish-fulfilling tree adorned with the most precious objects imaginable.<\/p>\n\n\n\n

On the top of this tree is a large lotus seat surmounted by a golden throne.<\/p>\n\n\n\n

Seated on it is the root Guru in human form, surrounded by the line of Gurus of the tradition.<\/p>\n\n\n\n

In front of him, also on a golden throne, stands Cakrasamvara and around him all the meditational deities.<\/p>\n\n\n\n

Buddha Shakyamuni, attended by many Buddhas, is seated on the right side of the Guru while on his left is the Bodhisattva Avalokiteshvara with a large retinue of Bodhisattvas, Arhats and Pratyekabuddhas.<\/p>\n\n\n\n

All these are manifestations of the Guru.<\/p>\n\n\n\n

Behind the Guru, on another throne, is the Buddha’s teaching in the form of scriptures.<\/p>\n\n\n\n

In the intermediate directions are Dakas and Dakinis, Viras and Viris, and Dharmapalas.<\/p>\n\n\n\n

However, if the visualisation is found to be too difficult, you can visualise your personal deity alone.<\/p>\n\n\n\n

The effect is the same whether you visualise a great assembly or just one Buddha.<\/p>\n\n\n\n

Two Reasons for Taking Refuge<\/strong><\/p>\n\n\n\n

(1) The will to be free from Samsara. Unless you realise the misery of Samsara<\/em> neither this will nor the wish to take refuge can arise.<\/p>\n\n\n\n

(2) The trust in the Buddha as the sole help<\/em> to accomplish this aim.<\/p>\n\n\n\n

The correct manner in which to take refuge is to entrust yourself to the Buddha with all sincerity<\/em>. Without such an attitude of mind the circumambulation of Stupas and recitation of verses are not so beneficial.<\/p>\n\n\n\n

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Generating Bodhicitta<\/h4>\n\n\n\n

An individual with the initial or intermediate type of motivation takes refuge with the desire to attain personal liberation from the suffering of Samsara and its causes.<\/p>\n\n\n\n

Bodhicitta extends this desire to encompass all sentient beings<\/em>.<\/p>\n\n\n\n

All beings in Samsara share the same condition. Therefore, we aspire with enthusiasm to rescue them from this bondage and lead them to enlightenment.<\/p>\n\n\n\n

At present, we lack the necessary powers to accomplish this task, but by attaining Buddhahood we can acquire them, not for our personal happiness but for the benefit of all living beings.<\/p>\n\n\n\n

Bodhicitta is the wish for supreme enlightenment for the sake of others. The sign of true Bodhicitta is the constant readiness to undergo any sacrifice for the happiness of all beings<\/em>. Many instances of this are found in the former lives of the Buddha.<\/p>\n\n\n\n

Sometimes, a similar willingness is felt, but this is not Bodhicitta nor does it make us Bodhisattvas.<\/p>\n\n\n\n

The pure Bodhicitta grows gradually and our present state of mind is transformed only after long acquaintance with it<\/em>.<\/p>\n\n\n\n

When Bodhicitta arises spontaneously like the thought of food in a starving man, a person becomes a real Bodhisattva.<\/p>\n\n\n\n

Then, the smallest virtuous action is incomparable with any ordinary good deed, creating merit as vast as space.<\/p>\n\n\n\n

Why is there such a profound difference? When the motivation for an action embraces all beings, the merit gained is of equal magnitude<\/em>.<\/p>\n\n\n\n

When someone with an ordinary state of mind teaches with a benevolent intention he accrues as much merit as there are students in his classroom, but to teach with Bodhicitta motivation accumulates merit beyond measure.<\/p>\n\n\n\n

It is most important to arouse from within this wish to benefit others<\/em>, for it shortens the path to Buddhahood and is the root of all higher practices. For example, even if a Shravaka meditates for a million years on Shunyata, the merit gained will not equal that from one minute of similar meditation by a Bodhisattva endowed with Bodhicitta.<\/p>\n\n\n\n

A disposition that is prepared to undergo hardships and accept the responsibility of helping all living beings single-handed gives rise to equanimity, the levelled terrain on which the waters of love and compassion may be poured.<\/p>\n\n\n\n

At present we feel close to those for whom we have attachment, and we dislike, or feel indifferent towards all others.<\/p>\n\n\n\n

Contemplation <\/em>is absolutely essential for the development of an equanimity which has firm foundations, otherwise, everyday worldly contacts will continue to disturb our equilibrium.<\/p>\n\n\n\n

Bodhicitta is not something acquired instantaneously. It is similar to the process of building a house. The ground must first be levelled, and after the different materials have been collected and combined, construction can begin.<\/p>\n\n\n\n

Generating Bodhicitta<\/strong><\/p>\n\n\n\n

There are numerous ways of generating Bodhicitta.<\/p>\n\n\n\n

The two main traditions are like two great rivers from a snowy mountain. Both originate from Buddha Shakyamuni. One passed from Maitreya to Asanga and, through many Gurus, to Atisha. The other from Manjushri to Nagarjuna, Shantideva and also to Atisha. Either can yield the same effect, but if they are practised together, the result is more powerful. The following method is a combination of the two traditions.<\/p>\n\n\n\n

There are eleven rounds of contemplation:<\/p>\n\n\n\n

(1) Equanimity<\/p>\n\n\n\n

(2) Recognising all beings as our mother<\/p>\n\n\n\n

(3) Remembering their kindness<\/p>\n\n\n\n

(4) Repaying their kindness<\/p>\n\n\n\n

(5) Equality of self and others<\/p>\n\n\n\n

(6) The faults of self-cherishing<\/p>\n\n\n\n

(7) The advantages of cherishing others<\/p>\n\n\n\n

(8) The mental attitude of exchanging self with others<\/p>\n\n\n\n

(9) Taking and giving<\/p>\n\n\n\n

(10) The supreme wish<\/p>\n\n\n\n

(11) Generation of Bodhicitta.<\/p>\n\n\n\n

Bodhicitta is the steadfast vow not to rest until Buddhahood is reached<\/em>.<\/p>\n\n\n\n

When this vow has been taken, we must follow resolutely every practice necessary for its fulfilment.<\/p>\n\n\n\n

If there is a hidden treasure at the top of a mountain, the wish to unearth it is not enough; one must take action, climb the mountain and start digging.<\/p>\n\n\n\n

Buddhahood is within everyone’s reach, since all have the necessary potential.<\/p>\n\n\n\n

All Dharmas have void nature and it is precisely because the mind also has void nature that enlightenment is attainable.<\/p>\n\n\n\n

To say that Buddhahood is beyond our reach is a complete contradiction. Before we have iron we have the unrefined ore; to transform this requires knowledge and skill. In the same way, our everyday mind which is like a seed, can be transformed into an enlightened mind.<\/p>\n\n\n\n

If it is our sincere wish to develop Bodhicitta this is how we must practise.<\/p>\n\n\n\n

May the precious and supreme Bodhicitta<\/em><\/p>\n\n\n\n

Grow where it has not grown;<\/em><\/p>\n\n\n\n

May it unceasingly increase<\/em><\/p>\n\n\n\n

Where it has already grown and is undefiled.<\/em><\/p>\n\n\n\n

The Training of the Mind<\/strong><\/p>\n\n\n\n

Outside the meditation period there is the need to actualise the experience in one’s daily life<\/em>.<\/p>\n\n\n\n

There are numerous points with respect to this training, and they have been summarised by the Khadam Geshe Chekawa in seven divisions:<\/p>\n\n\n\n

(1) Explanation of the basis for the training of the mind<\/strong><\/p>\n\n\n\n

In order to develop Bodhicitta, we need a firm basis in the meditations on impermanence, the precious human rebirth, karma, and the misery of samsara, as explained above.<\/p>\n\n\n\n

(2) Actual generation of the Bodhicitta<\/strong><\/p>\n\n\n\n

There are two types of Bodhicitta:<\/p>\n\n\n\n

(a) Conventional: compassion and love<\/p>\n\n\n\n

(b) Absolute: the realisation of voidness<\/p>\n\n\n\n

(3) Turning all unfavourable circumstances into the pure practice of Bodhicitta<\/strong><\/p>\n\n\n\n

In time of sickness, we should feel that it is the result of our past Karma, and we should pray that this suffering be sufficient to alleviate the suffering of all sentient beings. Also, when experiencing happiness and wealth, we should not forget Bodhicitta practice.<\/p>\n\n\n\n

(4) The practice for one life condensed into five forces<\/strong><\/p>\n\n\n\n

The five forces are as follows:<\/p>\n\n\n\n

(a) The force of beneficial intention<\/em>. From today until the attainment of Buddhahood, all good motivations will be combined into one, Bodhicitta. This sets your intention on the development of Bodhicitta from the time you wake up.<\/p>\n\n\n\n

(b) The force of acquaintance<\/em>. Whatever you do<\/em> or think<\/em> or say<\/em> becomes a means for the development of Bodhicitta.<\/p>\n\n\n\n

(c) The force of the white seed<\/em>. Whatever virtuous actions you do, always direct these towards the development of Bodhicitta.<\/p>\n\n\n\n

(d) The force of uneasiness and disgust whenever the self-cherishing attitude arises<\/em>.<\/p>\n\n\n\n

(e) The force of prayers<\/em>. Pray that you will never be separated from the mind that wishes to develop Bodhicitta.<\/p>\n\n\n\n

(5) The measure of the development of Bodhicitta<\/p>\n\n\n\n

Whether you are meditating or not, thinking of Bodhicitta or not, if you have a natural effortless love and compassion for all beings in all circumstances<\/em>, this is the measure of your development of Bodhicitta. The naturalness is like that of a person who has achieved the perfection of patience or like that of an accomplished horseman.<\/p>\n\n\n\n

(6) Eighteen commitments of the training of the mind<\/strong><\/p>\n\n\n\n

1. Do not transgress the vows of the training of the mind<\/em>. To despise the Hinayana, for example, would be to transgress the foundation of the Bodhicitta practice.<\/p>\n\n\n\n

2. Do not transgress vowed conduct by doing such things as digging earth, cutting down trees, or any acts which disturb the lives of any sentient being. You must always act out of consideration for all beings<\/em>.<\/p>\n\n\n\n

3. Do not be one-sided in the dedication of your Bodhicitta practice. Thus, you should not practise Bodhicitta only in relation to your relatives or friends. You must not exclude any being from your practice<\/em>.<\/p>\n\n\n\n

4. Do not ostentatiously change your outer actions because of an inner change of mind<\/em>. If others are eating, do not break company to sit in meditation.<\/p>\n\n\n\n

5. Do not say bad and abusive things about any sentient being.<\/em> You can never be certain whether a being is a Bodhisattva or not, and harsh words to a Bodhisattva destroy your chances for a higher rebirth.<\/p>\n\n\n\n

6. Do not look for faults in others or dwell on what faults you see. You should rather see how you too share in these faults. “To see your own faults is wisdom, to leave the fault of others in indifference is virtue<\/em>.”<\/p>\n\n\n\n

7. Observe yourself and recognise your most serious delusion<\/em>, and you should attend to that one first.<\/p>\n\n\n\n

8. Abandon all hopes for the good results of your actions. You should have the pure selfless motivation of helping all sentient beings<\/em>.<\/p>\n\n\n\n

9. Do not mix the poison of ego-grasping, self-cherishing, or the belief in independent self-existence with the pure practice of Bodhicitta<\/em>. This is like destroying good food by adding poison to it.<\/p>\n\n\n\n

10. Do not hold a grudge against those who harm you. Harbour no revenge motives nor return any acts of harm<\/em>.<\/p>\n\n\n\n

11. Take abusive words without retaliating in kind; exert patience at all times<\/em>.<\/p>\n\n\n\n

12. Do not be indulgent with your delusions<\/em>.<\/p>\n\n\n\n

13. Do not spitefully cause suffering to others by sharp words<\/em>.<\/p>\n\n\n\n

14. When you do something bad, do not pretend someone else did it by shifting the blame<\/em>. Also, do not burden others with your own responsibility and work-load<\/em>.<\/p>\n\n\n\n

15. Do not be possessive and use the wealth and achievements of others for your own<\/em>; even thinking to do so is a violation of your training.<\/p>\n\n\n\n

16. Do not think to develop Bodhicitta so you will be protected from evil circumstances such as harmful spirits. Your motivation should only be to help other sentient beings<\/em>.<\/p>\n\n\n\n

17. Abandon pride and a sense of accomplishment from the practice of Bodhicitta<\/em>.<\/p>\n\n\n\n

18. Abandon thoughts of having another suffer so that you will be happy<\/em>. This would be like the heir apparent wishing the king to die.<\/p>\n\n\n\n

(7) Advice on the training of the mind<\/strong><\/p>\n\n\n\n

1. There are many yogas for all types of mundane actions. Whatever you do, from the time you wake up, you should do with a selfless attitude in order to benefit all sentient beings<\/em>. Since, by doing Bodhicitta practice you have given up yourself for others<\/em>, when you eat you should think, “I am eating in order to survive to help all sentient beings.” When you turn the light off think, “Now the door to lower rebirths is closed.” The same attitude should prevail for all daily actions.<\/p>\n\n\n\n

2. Whatever Mantras you might think to use to eliminate the harmful interferences from others, think rather on the Bodhicitta exchange of self for others, and return loving kindness.<\/p>\n\n\n\n

3. Whatever virtuous actions you do should begin with the Bodhicitta motivation and end with the dedication of merit for your own and all others’ Enlightenment.<\/em> On waking, think, “whatever I may do today, may it be for all sentient beings.” In going to sleep, count not your money like a trader, but count your virtuous actions and apply opponent powers to any non-virtuous action committed.<\/p>\n\n\n\n

4. Remain indifferent to all sort of living conditions<\/em>, not letting them interfere with your practice of training the mind. When ill, think, “May the sufferings I am now experiencing be sufficient for the suffering of all sentient beings.” When happy do not be carried away so that you forget Dharma, rather think, “The happiness I am now experiencing has karmic causes, therefore I must collect the white karmic causes for future happiness”.<\/p>\n\n\n\n

5. Keep all vows in general pure<\/em>, and especially the commitments of the training of the mind.<\/p>\n\n\n\n

6. Whenever you commit non-virtuous actions<\/em>, grasp the Four Opponent Powers, and seeing clearly their consequences, try not to commit such actions in the future.<\/p>\n\n\n\n

There are three difficulties<\/em> for the abandonment of the delusions:<\/p>\n\n\n\n

(a) It is difficult to recognise the delusions.<\/p>\n\n\n\n

(b) Even if recognised, it is difficult to apply the four opponent powers.<\/p>\n\n\n\n

(c) It is difficult to cut the continuum of the delusions.<\/p>\n\n\n\n

7. Gather the favourable circumstances for Dharma practice<\/em>.<\/p>\n\n\n\n

(a) Find a spiritual teacher<\/p>\n\n\n\n

(b) Develop and tame your mind.<\/p>\n\n\n\n

(c) Gather the necessary food and clothing.<\/p>\n\n\n\n

8. Meditate on the three non-decreasing attitudes<\/em>.<\/p>\n\n\n\n

(a) Do not loose faith in the spiritual master.<\/p>\n\n\n\n

(b) Do not loose interest in the training of the mind.<\/p>\n\n\n\n

(c) Do not loose the practice of pure Sila<\/em>.<\/p>\n\n\n\n

9. Never separate your own action of body, speech and mind from virtuous actions.<\/p>\n\n\n\n

10. Develop an unbiased attitude towards all sentient beings<\/em> without being selective.<\/p>\n\n\n\n

11. Direct all your thoughts, whatever comes into your imagination, towards the training of the mind<\/em>.<\/p>\n\n\n\n

12. Develop mercy and compassion and an awareness of the arisings of delusions especially for those who are close to you<\/em>, since anger and irritation have more opportunity to manifest where there is frequent contact.<\/p>\n\n\n\n

13. Follow the practice of the training of the mind no matter what your living conditions may be. You should not be a fair-weather meditator<\/em>, practising only while the sun shines and you feel well.<\/p>\n\n\n\n

14. Condense the practice of the Dharma by developing Bodhicitta through exchange of self and others and have more regard for the next life than for the present one<\/em>.<\/p>\n\n\n\n

15. For some people, doing Dharma practice is a cause of drowsiness while in doing worldly actions they expend energy.<\/p>\n\n\n\n

There are six reversed actions to be abandoned:<\/p>\n\n\n\n

(a) Reversed patience, for worldly matters and no patience for difficulties in Dharma practice.<\/p>\n\n\n\n

(b) Reversed taste, for warfare and trade and no taste for Dharma practice.<\/p>\n\n\n\n

(c) Reversed mercy, for the poor Dharma practitioners instead of for rich samsaric<\/em>-drenched people.<\/p>\n\n\n\n

(d) Reversed wish or intention, for worldly pleasures and not for insights into Dharma.<\/p>\n\n\n\n

(e) Reversed generosity, giving money or samsaric<\/em> allurements instead of giving teaching in the Dharma.<\/p>\n\n\n\n

(f) Reversed rejoicing, in the sufferings and non-virtues of your enemies instead of in your own and others’ virtuous actions. Geshe Potowa has said that this non-virtuous action of rejoicing in the non-virtues of others is worse than others’ non-virtuous actions.<\/p>\n\n\n\n

16. Follow a steady practice of Dharma<\/em>. Do not practise while only in a spiritual atmosphere; it is important to have self-discipline in your practice even while away from a conducive environment<\/em>.<\/p>\n\n\n\n

17. Your practice of the training of mind should be done single-pointedly<\/em>, without any external, distracting considerations.<\/p>\n\n\n\n

18. Make special efforts to abandon delusions by always being alert for them<\/em>. The forces of delusions are not inherently strong for, once the appropriate opponents are located, they can be overcome.<\/p>\n\n\n\n

19. Abandon boasting while you are helping others<\/em>. It is your duty to help others, so you should be grateful when such opportunity arises.<\/p>\n\n\n\n

20. Abandon holding a grudge, or becoming angry when being criticised in front of people. You should be able to control your attitude when faced with abuse or with annoying circumstances<\/em>.<\/p>\n\n\n\n

21. Do not practise Dharma in an ostentatious way in order to gain a good reputation<\/em>.<\/p>\n\n\n\n

22. Do not be inconsistent by leaving a practice for another<\/em> but do your Dharma practice until you attain actual experience.<\/p>\n\n\n\n

\n\n\n\n\n\n\n\n

Prostration<\/h4>\n\n\n\n

Prostration can be practised to the object of refuge or as part of the Guru Yoga.<\/p>\n\n\n\n

It is one of the best methods for purifying the seeds of unskilful Karma, particularly of physical Karma.<\/p>\n\n\n\n

It is effective against karmic obstacles, delusions, and especially counteracts pride.<\/p>\n\n\n\n

The meaning of the Tibetan term ‘chak tsal’ is ‘requesting the hand’; we request to be given what is in the Buddha’s hand \u2013 his virtuous qualities of body, speech, and mind.<\/p>\n\n\n\n

Two Methods of Prostration<\/strong><\/p>\n\n\n\n

There are two methods of prostration<\/em> involving either three or four centres. In one, we touch the crown of the head, the forehead, the neck and the chest; in the other, simply the crown<\/em>, the neck<\/em> and the chest<\/em> are touched, and this is also considered sufficient.<\/p>\n\n\n\n

If we do prostrations by touching three points<\/em>, then:<\/p>\n\n\n\n

(a) the crown<\/em> symbolises our desire to attain the Buddha’s body,<\/p>\n\n\n\n

(b) the neck<\/em>, his speech, and<\/p>\n\n\n\n

(c) the chest<\/em>, his mind.<\/p>\n\n\n\n

To obtain these three, we must master wisdom and means<\/em>, both inseparably united. As we touch the three centres, our hands symbolise this. There are different ways of joining the palms, but in the Mahayana tradition the thumbs are tucked in the gem holding gesture<\/em>.<\/p>\n\n\n\n

We may prostrate either by placing only the knees, forehead, and palms on the ground, or by making a full prostration in which the whole body touches the ground and the arms are outstretched. If there is sufficient space, it is always better to perform full prostrations in which case it is important to rise quickly.<\/p>\n\n\n\n

The correct time to rest when making prostrations is after rising and not when one is on the ground.<\/p>\n\n\n\n

As in all things, we should take care to follow the proper procedure because the consequences of knowing a rule yet transgressing it are serious<\/em>. In the case to rest on the ground out of laziness may result in an unfortunate rebirth.<\/p>\n\n\n\n

On rising, the palms should be flat on the ground<\/em>. Using the knuckles as a means of support shows disrespect towards the object of prostration because it is lazy and may result in rebirth as an animal with hooves.<\/p>\n\n\n\n

Prostration if practised incorrectly is harmful, just as food which is meant for our nourishment if wrongly used can be a cause of death.<\/p>\n\n\n\n

The performance of full prostrations is more beneficial<\/em> since the merit accumulated equals the atoms in the earth beneath the outstretched body.<\/p>\n\n\n\n

If they are done correctly with the proper intention, then the merit acquired may result in rebirth as a Cakravartin king.<\/p>\n\n\n\n

In the Manjusrivikriditt-Sutra<\/em> taught by the Buddha to Manjushri, the benefit of skilful prostrations and the bad effects of unskilful ones are discussed in great detail.<\/p>\n\n\n\n

Since prostrations are a powerful means of creating merit<\/em>, we may infer that our failure to enjoy their potential effects is caused either by our incorrect practice or by a strong manifestation of delusions which counteracts the seeds of skilful Karma.<\/p>\n\n\n\n

In the Sutra given by the Buddha to Manjushri, he mentions hatred as being the most destructive of all delusions since it annihilates all skilful Karma that has been accumulated<\/em>.<\/p>\n\n\n\n

When making prostrations, we should recite the Triskandhasutra<\/em>, a form of confession which mentions the names of thirty-five Tathagatas and the ways in which we transgress the Buddha’s teaching.<\/p>\n\n\n\n

It takes about forty prostrations to complete one recitation after which one begins again. The body makes the physical movements; by repeating the Sutra we make prostration of speech; and our deep respect towards the object of refuge constitutes mental prostration.<\/p>\n\n\n\n

If we practise in this way, we make prostration through all three doors and not merely with the body.<\/p>\n\n\n\n

It is wise to begin with fifty prostrations gradually increasing to one hundred, then to one hundred and fifty, and so forth. Otherwise, the only result will be exhaustion which is not the intended purpose.<\/p>\n\n\n\n

\n\n\n\n\n\n\n\n

Vajrasattva Sadhana<\/h4>\n\n\n\n

The following describes a Vajrasattva Sadhana:<\/p>\n\n\n\n

On the crown of one’s head, visualise a lotus seat.<\/p>\n\n\n\n

Resting on this is a luminous moon-disc upon which is seated Vajrasattva, the form of all the Buddhas, facing in the same direction as oneself.<\/p>\n\n\n\n

He is the manifestation of the Buddha’s power of purification<\/em> and his radiant pure white colour symbolises the Buddha’s purity<\/em>.<\/p>\n\n\n\n

He has one face and two hands. In the right hand he holds the Vajra which signifies Upaya<\/em>, great compassion<\/em>, and in the left he holds the bell representing Pragya<\/em>, great wisdom<\/em> which, like the two wings of a bird, must work in unison for the attainment of enlightenment.<\/p>\n\n\n\n

He is adorned with beautiful ornaments and clad in silken garments.<\/p>\n\n\n\n

To symbolise his energy and power of action<\/em>, his appearance is youthful and dynamic.<\/p>\n\n\n\n

Seated in the Vajra posture, he looks down upon one with compassion.<\/p>\n\n\n\n

Having made this visualisation, one:<\/p>\n\n\n\n

(a) Takes refuge,<\/p>\n\n\n\n

(b) Generates the Bodhicitta,  <\/p>\n\n\n\n

(c) Recites the first six verses of the Seven Limb Puja, and<\/p>\n\n\n\n

(d) Dedicates the merit at the end.<\/p>\n\n\n\n

Refuge and Generation of Bodhicitta<\/strong><\/p>\n\n\n\n

“I go for refuge to the Buddha, the Dharma, and the supreme community until the attainment of enlightenment. By the merit gained from my practice of generosity and other perfections, may I attain the state of a Buddha for the sake of all sentient beings.”<\/p>\n\n\n\n

Prostrations<\/strong><\/p>\n\n\n\n

“As many atoms as there are in the thousand million worlds, so many times do I make reverent salutation to all the Buddhas of the three times, to the Dharma, and to the excellent community. I pay homage to all the shrines and places where the Bodhisattvas have been and make profound obeisance to the teachers.”<\/p>\n\n\n\n

Offerings<\/strong><\/p>\n\n\n\n

“Just as Manjushri and other Bodhisattvas make offerings to the enlightened beings, so do I make offerings to the Buddhas and Bodhisattvas so that I may develop the Bodhicitta.”<\/p>\n\n\n\n

Confession<\/strong><\/p>\n\n\n\n

“In this beginning-less samsaric<\/em> state, in this life and in other lives, I have committed unfitting and unskilful actions or caused others to do so. Being confused by ignorance, I have even taken pleasure and rejoiced in these non-virtuous actions. By confessing this to all the Buddhas and Bodhisattvas with a pure state of mind, I open my heart and expose all my faults, applying the four opponent powers. The harmful mistakes which I have committed through ignorance and foolishness, mistakes in the world of everyday experience as well as in understanding and intelligence, all these I admit to the enlightened beings. What is not good, O Buddhas, I will not do again.”<\/p>\n\n\n\n

Rejoicing<\/strong><\/p>\n\n\n\n

“I rejoice in the compassionate deed of giving happiness to sentient beings. I rejoice in the deeds of the Buddhas and Bodhisattvas in granting peace to sentient beings. I rejoice in their ocean-like wish to give permanent happiness to all beings.”<\/p>\n\n\n\n

Requesting the Buddhas to Turn the Wheel of the Dharma<\/strong><\/p>\n\n\n\n

“Saluting them with folded hands, I entreat the Buddhas in all the quarters to light the lamp of the Dharma for those obscured by the darkness of suffering.”<\/p>\n\n\n\n

Request for the Stability of the Buddha’s Physical Manifestations<\/strong><\/p>\n\n\n\n

“With hands folded in reverence, I implore the Buddhas desiring to enter Parinirvana to remain here for endless ages so that life in this world does not grow dark.”<\/p>\n\n\n\n

Then, the white letter HUM appears on a luminous moon-disc in the heart of Vajrasattva. The white letters of the Mantra stand clockwise around the HUM, and from each syllable flows a fountain of nectar. Each produces its own sound and radiates light. At this stage, we make the following request:<\/p>\n\n\n\n

“O Bhagavat Vajrasattva, I request you to purify and cleanse myself and all sentient beings of our harmful deeds, our delusions, and the transgressions we have committed against our vows.”<\/p>\n\n\n\n

When this request has been made, the HUM in Vajrasattva’s heart emits rays of light which wash away the harmful deeds and delusions of all sentient beings who then make offerings which delight the Buddhas and their sons. All the supreme accomplishment of these enlightened beings are collected in the form of light which is reabsorbed into the HUM, so that Vajrasattva becomes an accumulation of brightness, power and force.<\/p>\n\n\n\n

\u201cOM VAJRASATTVA SAMAYA, MANU PALAYA, VAJRASATTVA TENOPA TISHTA, DRIDHO ME BHAVA, SUTO SHYO ME BHAVA, SUPO SHYO ME BHAVA, ANURAKTO ME BHAVA, SARVA SIDDHI ME PRAYACCHA, SARVA KARMA SUCA ME, CITTAM SHRIYAM, KURU HUM, HA HA HA HA HO BHAGAWAN, SARVA TATHAGATA, VAJRA MAME MUNCA, VAJRI BHAVA MAHA SAMAYA SATTVA, A HUM PHAT.”<\/p>\n\n\n\n

While reciting the Mantra distinctly at moderate speed and volume, visualise the nectar from the letters of the Mantra filling Vajrasattva’s body. They then enter one’s body through the top of the head, expelling all mental and physical impurities in the form of impure water, scorpions, spiders and other black matter. These leave the body by the lower orifice and enter the earth which cracks and absorbs all the defilements.<\/p>\n\n\n\n

“Through my ignorance and delusion, I have transgressed and damaged my vows; O Guru, protector, be my refuge! In the lord, holder of the Vajra, whose essence is the great compassion, in the lord of beings, I take my refuge.”<\/p>\n\n\n\n

Then, Vajrasattva speaks:<\/p>\n\n\n\n

“O son of the family, all your harmful deeds, defilements and transgressions against your vows are purified and cleansed.”<\/p>\n\n\n\n

When he has spoken these words, he is absorbed into ourselves and we become endowed with his qualities of body, speech, and mind.<\/p>\n\n\n\n

Dedication of Merit<\/strong><\/p>\n\n\n\n

“Having thus acquired all these merits and having done all these skilful actions in the past and present, empower me to lift the veil of suffering from all sentient beings. May the merit gained by my acting thus go to the alleviation of the suffering of all beings. My personalities throughout my existences, my possessions and my merits, in all three ways I give up without regard for myself. Just as the earth and other elements are serviceable in many ways to the infinite number of beings inhabiting limitless space, so may I become that which maintains all beings so long as all have not attained peace”.<\/p>\n\n\n\n

Four Opponent Powers<\/strong><\/p>\n\n\n\n

There are four opponent powers which must be applied so that the purification of non-virtues may be effective.<\/p>\n\n\n\n

(a) The power of repentance<\/strong><\/p>\n\n\n\n

If one has mistakenly taken poison, one will feel great regret at having done so. Instead of remembering and enumerating useless items from our past as we are prone to do, we should endeavour to remember the unskilful actions performed in this and in previous existences and develop strong and sincere repentance<\/em>.<\/p>\n\n\n\n

(b) The power of the decision not to repeat such actions<\/strong><\/p>\n\n\n\n

If one has eaten something harmful, naturally one will resolve to avoid doing so again. We should make the decision to refrain from such unskilful actions even at the cost of our own life. If, however, we feel too weak to make this ultimate commitment immediately, we should gradually build and reinforce our resolution day by day.<\/p>\n\n\n\n

(c) The power of the object of refuge<\/strong><\/p>\n\n\n\n

We must take refuge, entrusting ourselves to Vajrasattva as the manifestation of all the Buddhas, and develop Bodhicitta. If you trip and fall you use the ground as a support to help you stand up again. All unskilful deeds are committed against the Triple Gem and sentient beings, so to purify the seeds of these actions we must turn for refuge to the Three Jewels and cultivate Bodhicitta for the sake of all beings.<\/p>\n\n\n\n

(d) The power of remedy<\/strong><\/p>\n\n\n\n

Recitation of the Mantra of Vajrasattva is the most effective method of counteracting the storage of unskilful Karma. With these four powers we should repeat the hundred syllable Mantra at least twenty-one times daily, and continue doing so without omitting a day until we have completed at least one hundred thousand recitations. As we become more deeply involved in this practice, signs of purification will appear recurrently in dreams such as vomiting impurities, drinking milk or curd, bathing, and so forth. In daily life devotion to the Guru and to the Triple Gem, as well as concentration, will increase. By reciting this Mantra, one requests union with Vajrasattva, destroys the seeds of past unskilful Karma, and can even purify transgressions against the tantric root vows.<\/p>\n\n\n\n

\n\n\n\n\n\n\n\n

Offering the Mandala<\/h4>\n\n\n\n

Mandala means to take the essence. Although this is a simple practice, it is an effective means of accumulating merit.<\/p>\n\n\n\n

It is offered to the object of refuge which is free from all impurity and attachment; therefore, the practice is for our own benefit.<\/p>\n\n\n\n

Description<\/strong><\/p>\n\n\n\n

The Mandala base should be a round plate about six inches in diameter; if possible, this should be of a precious substance such as silver, but even a stone or wooden surface is adequate.<\/p>\n\n\n\n

Whatever the material is, it should be visualised as a golden ground, the symbol of the Buddha-nature in us.<\/p>\n\n\n\n

The offering substance can be cleaned grains such as wheat or rice. One can also add precious stones, rings and so forth.<\/p>\n\n\n\n

To begin place a few grains in the left hand and hold the base before yourself at the heart level. With your right hand drop some grain on the centre of the base and, while reciting the verses of refuge and generating Bodhicitta, wipe off the grain in a clockwise direction three times or more with the right forearm. This signifies the elimination of the three poisons of ignorance, anger and attachment which obscure our Buddha-nature. It is done with the right forearm because along it runs the nerve of wisdom.<\/p>\n\n\n\n

Now drop some grain on the centre of the base and polish three times in an anticlockwise direction. This symbolises our wish to attain the qualities of body, speech, and mind of the Buddha.<\/p>\n\n\n\n

Then, drop the remaining grain in the hand on to the centre of the base and, taking a fresh handful, sprinkle a fence around the edge of the base in a clockwise direction.<\/p>\n\n\n\n

Next, form a small heap at the centre with one handful of grain, to symbolise Mount Meru; around it are the four continents at each of the cardinal points. Two more heaps on either side of the central one symbolise the sun and the moon.<\/p>\n\n\n\n

When this has been done, all the preciousness and beauty of the universe is offered, while reciting the following verses:<\/p>\n\n\n\n

“By the virtue of offering to this assembly 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”.<\/p>\n\n\n\n

When the offering has been made, tip the Mandala towards yourself and, as the grain falls onto your lap, visualise that you are receiving the blessings of the object of refuge. Although it may seem absurd to attempt to offer the whole universe, by cultivating a mental attitude which predisposes one to offer everything, great results are achieved.<\/p>\n\n\n\n

Once a king made a great offering to the Buddha and the Sangha. A beggar, seeing this offering, rejoiced at the king’s action. The enlightened one declared that the merit accumulated by that beggar in rejoicing was greater than that of the king, since the value of no material gift can equal the power of a pure mental offering.<\/p>\n\n\n\n

The Six Perfections and the Mandala Offering<\/strong><\/p>\n\n\n\n

The practice of the six perfections is also contained in the Mandala offering.<\/p>\n\n\n\n

(a) To clean the base regularly with a mixture made of saffron and water is the training in the perfection of generosity<\/strong>, for water symbolises prosperity and plenty.<\/p>\n\n\n\n

(b) To look after the base and keep it clean is training in the perfection of moral discipline<\/strong> which is the foundation for this and all practices.<\/p>\n\n\n\n

(c) To carefully remove insects and worms from the grain before beginning the offering is training in the perfection of patience<\/strong>.<\/p>\n\n\n\n

(d) To offer the Mandala with energy and joy is training in the perfection of enthusiastic effort<\/strong>.<\/p>\n\n\n\n

(e) To offer the Mandala with a concentrated mind is training in the perfection of meditation<\/strong>.<\/p>\n\n\n\n

(f) To offer it with right understanding of the voidness is training in the perfection of wisdom<\/strong>.<\/p>\n\n\n\n

There are four levels of Mandala offering: outer<\/em>, inner<\/em>, secret<\/em>, and absolute<\/em>. In the Preliminary Practices described here we are concerned with the outer offering<\/em> which should be performed one hundred thousand times. The whole meaning of the Dharma, from the beginning of our practice until the attainment of enlightenment, is contained within this practice. Offering the Mandala is of great benefit to both the initiated or uninitiated.<\/p>\n\n\n\n

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Guru Yoga<\/h4>\n\n\n\n

There are many ways of practising Guru Yoga.<\/p>\n\n\n\n

In the meditation called Guru Puja, the visualisation is as depicted on many Thangkas.<\/p>\n\n\n\n

The Guru first appears on a lotus seat at the centre of the wish-fulfilling tree.<\/p>\n\n\n\n

From him emanates light which takes the form of countless Buddhas and Bodhisattvas all seated on lotus thrones.<\/p>\n\n\n\n

This whole assembly is visualised on the wish-fulfilling tree, and in the space above sits the whole lineage of Gurus.<\/p>\n\n\n\n

However, this is very difficult for the beginner because of its complexity.<\/p>\n\n\n\n

Guru Yoga can also be performed in conjunction with one particular meditational deity, for example Buddha Maitreya.<\/p>\n\n\n\n

In the space before us, we visualise a pure white cloud on which rests a golden throne surmounted by a lotus seat and moon-disc.<\/p>\n\n\n\n

On this sits Buddha Maitreya in a position which indicates that he is about to rise.<\/p>\n\n\n\n

His feet rest on a lotus footstool; his body is radiant and golden; his hands are in the Dharmacakra Mudra at his heart, and from them come two flower stems.<\/p>\n\n\n\n

The flower on his right supports a Dharmacakra; the flower on his left a flask of nectar.<\/p>\n\n\n\n

His ornaments are rich and brilliant. At the centre of his chest at his heart, is a small moon-disc on which stands the golden syllable MAI. Around this letter, in clockwise direction, is the Guru Mantra; surrounding this is the short Mantra of Buddha Maitreya; and around this is the extended Mantra of Buddha Maitreya.<\/p>\n\n\n\n

If Guru Yoga is performed with Tara as the deity, we visualise in the same way a cloud, lotus seat, and moon-disc.<\/p>\n\n\n\n

Seated on this is Tara in the position and with Mudra and ornaments as described in the Sadhanas.<\/p>\n\n\n\n

At the heart of this white or green Tara is a white or green TAM; around it stands the Guru Mantra; and surrounding this is the Tara Mantra both in clockwise direction.<\/p>\n\n\n\n

With the Guru Shakyamuni, visualise the seed syllable MUM.<\/p>\n\n\n\n

If the Guru is visualised as Vajrapani, Vajradhara, or other deities, the procedure is the same, only the outward form, seed syllable, and Mantra differ.<\/p>\n\n\n\n

The most important point to remember is that in whatever form they are visualised, the Guru and the deity are of the same nature.<\/p>\n\n\n\n

The deity and everything else visualised are all manifestations of the Guru.<\/p>\n\n\n\n

The purpose of visualising the Guru as a deity is that, since our minds are deluded, to visualise him in his ordinary form might decrease instead of increase our respect, whereas if we see him as an extraordinary being, our devotion and reverence will grow.<\/p>\n\n\n\n

However, we may visualise him in his ordinary form, if to see him in such a way does not present us with this difficulty.<\/p>\n\n\n\n

If the Guru is alive, we visualise a golden throne with two cushions instead of the lotus seat visualised only if he has passed away.<\/p>\n\n\n\n

When we do this practice with the Guru in his ordinary form, we visualise the blue letter HUM at his heart, and around this only the Guru Mantra.<\/p>\n\n\n\n

Next, we make whatever physical offerings we can, and chant the verses of the Seven Limb Puja, slowly and as melodiously as possible, while contemplating on their meaning.<\/p>\n\n\n\n

After this, the Mandala offering is made seven or twenty-one times.<\/p>\n\n\n\n

If there is sufficient time, the Mandala of thirty-seven heaps should be offered seven times.<\/p>\n\n\n\n

Otherwise, the first offering should be the long one and the subsequent offerings should consist of the Mandala of seven heaps.<\/p>\n\n\n\n

Then, with deep respect and faith, the Guru Mantra is recited during which we visualise light and nectar emanating from the seed-syllable and from the syllables of the Mantras at the Guru’s or deity’s heart which shower down upon our head.<\/p>\n\n\n\n

Within the nectar and light are small radiant letters of the Guru Mantra, and tiny forms of the Guru or deity which are absorbed into the body at the crown of the head, just as snow becomes one with the water of a lake as soon as it falls on it.<\/p>\n\n\n\n

As they are absorbed, we are cleansed of all impurities.<\/p>\n\n\n\n

If it is primarily purification we seek, the light and nectar are visualised as white, whereas for physical and spiritual development they are seen as yellow.<\/p>\n\n\n\n

For the acquisition of power, they are seen as red, and as blue if our purpose is to defeat and subdue inner and outer obstacles and evil. After this, we should imagine ourselves as completely pure.<\/p>\n\n\n\n

During each meditation on Guru Yoga, the Guru Mantra should be recited at least one hundred and eight times, and the Mantra of the deity twenty-one times.<\/p>\n\n\n\n

The practice is continued until the Guru Mantra has been recited one hundred thousand times.<\/p>\n\n\n\n

At the end of the day, when the recitation of Mantras is concluded, all the emanations of the Guru return to their source.<\/p>\n\n\n\n

Then we visualise the Guru on our head becoming smaller until finally he is absorbed into ourselves.<\/p>\n\n\n\n

At this moment the Guru nature and our own become one.<\/p>\n\n\n\n

The same procedure is followed if our visualisation of the Guru is in the form of a deity.<\/p>\n\n\n\n

Between sessions of Guru Yoga during the day, the Guru or deity is not absorbed in this manner, so that when we begin a new period of meditation their form is remembered.<\/p>\n\n\n\n

In this practice, devotion to our Guru and complete confidence in him are of primary importance.<\/p>\n\n\n\n

At present there is a great disparity between our Guru’s nature and our own; by exerting effort to eliminate the obstacles which separate our nature from his, this disparity will diminish.<\/p>\n\n\n\n

The attainment of union of our own nature and that of the Guru is the accomplishment of Guru Yoga.<\/p>\n\n\n\n

\n\n\n\n

This concludes the explanation of the Extraordinary Preliminary Practices.<\/p>\n\n\n\n

In order to practise Dharma, we should learn about the different traditions and, after finding one which is best suited to ourselves, we should follow it sincerely.<\/p>\n\n\n\n

The Buddha came to fulfil the wishes of sentient beings, to end suffering, and to attain temporary and permanent happiness.<\/p>\n\n\n\n

All the various levels of teachings were delivered to individuals of different capacities by the Buddha Shakyamuni, and they are similar in the respect that their aim is one.<\/p>\n\n\n\n

Therefore, because there is nothing taught by the Buddha that is not beneficial, distinctions such as good and bad, high and low, cannot be made.<\/p>\n\n\n\n

If any tradition was partially or totally wrong, then it could not have been taught by a Buddha. Moreover, to disparage the teachings is to disparage the master himself.<\/p>\n\n\n\n

The Karma produced by such an action is called ‘abandonment of the Dharma’, and the Buddha has stated in many Sutras that its degree of heaviness cannot be compared with killing as many Arhats as there are grains of sand in the Ganges.<\/p>\n\n\n\n

The practice of Dharma is for the abandonment of unskilful actions and for the collection of skilful ones.<\/p>\n\n\n\n

If simultaneously, the teachings are disparaged, it is like taking poison to cure an illness.<\/p>\n\n\n\n

Knowing this, we should be extremely careful and, whatever tradition we follow, it should be done according to our own capabilities, while respecting equally the other teachings.<\/p>\n\n\n\n

Complete certainty concerning this can be found in such Sutras as the Saddharma Pundarika Sutra<\/em> and the Samadhiraja Sutra<\/em>.<\/p>\n\n\n\n

May all sentient beings, my fathers and mothers, become endowed with happiness;<\/em><\/p>\n\n\n\n

May all the lower realms be constantly empty;<\/em><\/p>\n\n\n\n

May the prayers of all the Bodhisattvas be speedily accomplished.<\/em><\/p>\n\n\n\n

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(Source: Rabten, Geshe. The Preliminary Practices of Tibetan Buddhism<\/em>. Translated by Gonsar Tulku. Compiled by Georges Driessens. Library of Tibetan Works and Archives, 1974.)<\/p>\n\n\n\n

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\"\"
Contemplation<\/strong>

Ngondro<\/strong>

Ng\u00f6ndro means \u201cpreliminary practice,\u201d that which goes before the main training. 

Although its main focus is the foundation of the training, it includes the highest practice of unifying oneself with Buddhahood through dissolving into ultimate nature. 

Ng\u00f6ndro starts with the trainings on turning the mind toward Dharma, but it ends with the unification of one\u2019s mind with the enlightened wisdom of the Buddha, Guru Rinpoche. 

Therefore, I am translating Ng\u00f6ndro as \u201cthe essential practice.\u201d 

If Ng\u00f6ndro is practiced properly and earnestly, it includes a complete path that leads to the highest goal\u2014enlightenment. 

So the result is up to us; it depends on how we can understand, assimilate, and practice. 

If we have the capacity, Guru Yoga will lead us from the beginning to the highest Buddha realization.

(Tulku Thondup, Enlightened Journey: Buddhist Practice as Daily Life<\/em>)<\/figcaption><\/figure><\/div>\n\n\n\n
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The following notes are based on excerpts from Preliminary Practices by Geshe Rabten Rinpoche (see reference at the end of these notes). \u201cIn order to practise Dharma, we should learn about the different traditions and, after finding one which is …<\/span> Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"ngg_post_thumbnail":0},"yoast_head":"\nAll the Preliminary Practices - Ng\u00f6ndro<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ngondro-practices.org\/index.php\/the-path-of-liberation\/\" \/>\n<link rel=\"next\" href=\"https:\/\/ngondro-practices.org\/index.php\/the-path-of-liberation\/2\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"All the Preliminary Practices - 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