How to Meditate

A simple ten or fifteen minute breathing meditation can help you to overcome
your stress and find some inner peace and balance.

With the hectic pace and demands of modern life, many people feel stressed and over-worked. It
often feels like there is just not enough time in the day to get everything done. Our stress and
tiredness make us unhappy, impatient and frustrated. It can even affect our health. We are often
so busy we feel there is no time to stop and meditate! But meditation actually gives you more time
by making your mind calmer and more focused. A simple ten or fifteen minute breathing
meditation as explained below can help you to overcome your stress and find some inner peace
and balance.
Meditation can also help us to understand our own mind. We can learn how to transform our mind
from negative to positive, from disturbed to peaceful, from unhappy to happy. Overcoming
negative minds and cultivating constructive thoughts is the purpose of the transforming
meditations found in the Buddhist tradition. This is a profound spiritual practice you can enjoy
throughout the day, not just while seated in meditation.

On this website you can learn the basics of Buddhist meditation. A few books are mentioned that
will help you to deepen your understanding if you wish to explore further. Anyone can benefit from
the meditations given here, Buddhist or not. We hope that you find this website useful and that
you learn to enjoy the inner peace that comes from meditation.

Why Learn to Meditate

Eventually, we will be able to stay happy all the time, even in the most
difficult circumstances.

The purpose of meditation is to make our mind calm and peaceful. If our mind is peaceful, we will
be free from worries and mental discomfort, and so we will experience true happiness; but if our
mind is not peaceful, we will find it very difficult to be happy, even if we are living in the very best
conditions. If we train in meditation, our mind will gradually become more and more peaceful, and
we will experience a purer and purer form of happiness. Eventually, we will be able to stay happy
all the time, even in the most difficult circumstances.

Usually we find it difficult to control our mind. It seems as if our mind is like a balloon in the wind –
blown here and there by external circumstances. If things go well, our mind is happy, but if they
go badly, it immediately becomes unhappy. For example, if we get what we want, such as a new
possession or a new partner, we become excited and cling to them tightly. However, since we
cannot have everything we want, and since we will inevitably be separated from the friends and
possessions we currently enjoy, this mental stickiness, or attachment, serves only to cause us
pain. On the other hand, if we do not get what we want, or if we lose something that we like, we
become despondent or irritated. For example, if we are forced to work with a colleague whom we
dislike, we will probably become irritated and feel aggrieved, with the result that we will be unable
to work with him or her efficiently and our time at work will become stressful and unrewarding.

By training in meditation, we create an inner space and clarity that enables

us to control our mind

Such fluctuations of mood arise because we are too closely involved in the external situation. We
are like a child making a sandcastle who is excited when it is first made, but who becomes upset
when it is destroyed by the incoming tide. By training in meditation, we create an inner space and
clarity that enables us to control our mind regardless of the external circumstances. Gradually we
develop mental equilibrium, a balanced mind that is happy all the time, rather than an unbalanced
mind that oscillates between the extremes of excitement and despondency.
If we train in meditation systematically, eventually we will be able to eradicate from our mind the
delusions that are the causes of all our problems and suffering. In this way, we will come to
experience a permanent inner peace, known as “liberation” or “nirvana”. Then, day and night in
life after life, we will experience only peace and happiness.

Breathing Meditations

Generally, the purpose of breathing meditation is to calm the mind and develop inner peace. We
can use breathing meditations alone or as a preliminary practice to reduce our distractions before
engaging in a Lamrim meditation

A Simple Breathing Meditation

The first stage of meditation is to stop distractions and make our mind clearer and more lucid.
This can be accomplished by practising a simple breathing meditation. We choose a quiet place
to meditate and sit in a comfortable position. We can sit in the traditional cross-legged posture or
in any other position that is comfortable. If we wish, we can sit in a chair. The most important
thing is to keep our back straight to prevent our mind from becoming sluggish or sleepy.

The first stage of meditation is to stop distractions and make our mind
clearer and more lucid.

We sit with our eyes partially closed and turn our attention to our breathing. We breathe naturally,
preferably through the nostrils, without attempting to control our breath, and we try to become
aware of the sensation of the breath as it enters and leaves the nostrils. This sensation is our
object of meditation. We should try to concentrate on it to the exclusion of everything else.

At first, our mind will be very busy, and we might even feel that the meditation is making our mind
busier; but in reality we are just becoming more aware of how busy our mind actually is. There
will be a great temptation to follow the different thoughts as they arise, but we should resist this
and remain focused single-pointedly on the sensation of the breath. If we discover that our mind
has wandered and is following our thoughts, we should immediately return it to the breath. We
should repeat this as many times as necessary until the mind settles on the breath.

Benefits of Meditation

If we practise patiently in this way, gradually our distracting thoughts will subside and we will
experience a sense of inner peace and relaxation. Our mind will feel lucid and spacious and we
will feel refreshed. When the sea is rough, sediment is churned up and the water becomes murky,
but when the wind dies down the mud gradually settles and the water becomes clear. In a similar
way, when the otherwise incessant flow of our distracting thoughts is calmed through
concentrating on the breath, our mind becomes unusually lucid and clear. We should stay with
this state of mental calm for a while.
Even though breathing meditation is only a preliminary stage of meditation, it can be quite
powerful. We can see from this practice that it is possible to experience inner peace and
contentment just by controlling the mind, without having to depend at all upon external conditions.
 So much of the stress and tension we normally experience comes from our
mind

When the turbulence of distracting thoughts subsides and our mind becomes still, a deep
happiness and contentment naturally arises from within. This feeling of contentment and well-
being helps us to cope with the busyness and difficulties of daily life. So much of the stress and
tension we normally experience comes from our mind, and many of the problems we experience,
including ill health, are caused or aggravated by this stress. Just by doing breathing meditation for
ten or fifteen minutes each day, we will be able to reduce this stress. We will experience a calm,
spacious feeling in the mind, and many of our usual problems will fall away. Difficult situations will
become easier to deal with, we will naturally feel warm and well disposed towards other people,
and our relationships with others will gradually improve.

Transforming Meditations

Meditation is a method for acquainting our mind with virtue. The more familiar our mind is with
virtue, the calmer and more peaceful it becomes. When our mind is peaceful we are free from
worries and mental discomfort, and we experience true happiness. If we train our mind to become
peaceful we shall be happy all the time, even in the most adverse conditions, but if our mind is
not peaceful, then even if we have the most pleasant external conditions we shall not be happy.
Therefore it is important to train our mind through meditation.

When our mind is peaceful we are free from worries and mental discomfort,
and we experience true happiness.

There are two types of meditation: analytical meditation and placement meditation. When we
contemplate the meaning of a Dharma instruction that we have heard or read we are doing
analytical meditation. By deeply contemplating the instruction, eventually we reach a conclusion
or cause a specific virtuous state of mind to arise. This is the object of placement meditation.
Having found our object through analytical meditation, we then concentrate on it single-pointedly
for as long as possible to become deeply acquainted with it. This single-pointed concentration is
placement meditation. Often, analytical meditation is called simply `contemplation’, and
placement meditation simply `meditation’. Placement meditation depends upon contemplation,
and contemplation depends upon listening to or reading Dharma instructions.

Since most of the problems we experience when we are new to meditation come from
overstraining at placement meditation, it is important to be moderate and avoid becoming tense
from exerting too much pressure. The effort we apply should be relaxed and steady, and
whenever we become tired we should rest.

Lamrim: The Stages of the Buddhist Path

In general, any virtuous object can be used as an object of meditation. If we discover that by
acquainting our mind with a particular object our mind becomes more peaceful and virtuous, this
indicates that for us that object is virtuous. If the opposite happens, for us it is a non-virtuous
object. Many objects are neutral and have no particular positive or negative effect on our mind.

If we appreciate the great potential of this life we shall not waste it

There are many different virtuous objects of meditation. By relying upon a qualified Spiritual
Guide we open the door to practising Dharma. Through the blessings of our Spiritual Guide we
generate faith and confidence in our practice, and easily attain all the realizations of the stages of
the path. For these reasons we need to meditate on relying upon a Spiritual Guide. We need to
meditate on our precious human life to realize that we now have a special opportunity to practise
Dharma. If we appreciate the great potential of this life we shall not waste it by engaging in
meaningless activities.

We need to meditate on love, compassion….

and develop and maintain a good heart towards all living beings.

We need to meditate on death and impermanence to overcome procrastination, and to ensure

that our Dharma practice is pure by overcoming our preoccupation with worldly concerns. If we
practise Dharma purely it is not very difficult to attain realizations. By meditating on the danger of
lower rebirth, taking refuge sincerely, and avoiding non-virtue and practising virtue, we protect
ourself from taking lower rebirth and ensure that life after life we shall obtain a precious human
rebirth endowed with all the conditions conducive to the practice of Dharma.
We need to meditate on the sufferings of humans and gods so that we develop a spontaneous
wish to attain permanent liberation, or nirvana. This wish, known as `renunciation’, strongly
encourages us to complete the practice of the spiritual paths, which are the actual methods for
attaining full liberation.

We need to meditate on love, compassion, and bodhichitta so that we can overcome our self-
cherishing and develop and maintain a good heart towards all living beings. With this good heart
we need to meditate on tranquil abiding and superior seeing so that we can eradicate our
ignorance and finally become a Buddha by abandoning the two types of obstruction.

What is the goal of meditation?

Through analytical meditation we shall perceive our object clearly, then through placement
meditation we shall gain deeper levels of experience or realization. The main purpose of all
Lamrim meditations is to transform our mind into the path to enlightenment by bringing about the
deepest levels of realization. The sign that we have gained perfect realization of any object is that
none of our subsequent actions are incompatible with it and that all of them become more
meaningful. For example, when we have gained a perfect realization of compassion we are never
again capable of willingly inflicting harm upon any other living being and all our subsequent
actions are influenced by compassion.

How to Meditate on Lamrim

By training in meditation eventually we shall be able to maintain a peaceful
mind continuously, throughout our life.

There are five essential stages to successful meditation on Lamrim:

• 1.Preparation
• 2.Contemplation
• 3. Meditation
• 4. Dedication
• 5. Subsequent Practice

1. Preparation
The preparatory practices prepare our mind for successful meditation by purifying hindrances
caused by our previous negative actions, empowering our mind with merit, and inspiring it with
the blessings of the Buddhas and Bodhisattvas.

Geshe Kelsang explains that we all have the potential to gain realizations of
the twenty-one Lamrim meditations.

Geshe Kelsang explains that we all have the potential to gain realizations of the twenty-one
Lamrim meditations. As he says, these potentials are like seeds in the field of our mind, and our
meditation practice is like cultivating these seeds. However, our meditation practice will be
successful only if we make good preparations beforehand. If we want to cultivate external crops
we begin by making careful preparations. First, we remove from the soil anything that might
obstruct their growth, such as stones and weeds. Second, we enrich the soil with compost or
fertilizer to give it the strength to sustain growth. Third, we provide warm, moist conditions to
enable the seeds to germinate and the plants to grow. In the same way, to cultivate our inner
crops of Dharma realizations we must also begin by making careful preparations. First, we must
purify our mind to eliminate the negative karma we have accumulated in the past, because if we
do not purify this karma it will obstruct the growth of Dharma realizations. Second, we need to
give our mind the strength to support the growth of Dharma realizations by accumulating merit.
Third, we need to activate and sustain the growth of Dharma realizations by receiving the
blessings of the holy beings.

There are three essential preparations for successful meditation: purifying

negativities, accumulating merit, and receiving blessings.

It is very important to receive blessings. For example, if we are growing outer crops, even if we
remove the weeds and fertilize the soil we shall not be able to grow anything if we do not provide
warmth and moisture. These germinate the seeds, sustain the growth of the plants, and finally
ripen the crop. In the same way, even if we purify our mind and accumulate merit we shall find it
difficult to meet with success in our meditations if we do not receive the blessings of the holy
beings. Receiving blessings transforms our mind by activating our virtuous potentials, sustaining
the growth of our Dharma realizations, and bringing our Dharma practice to completion.

From this we can see that there are three essential preparations for successful meditation:
purifying negativities, accumulating merit, and receiving blessings.

Prayers For Meditation

If you like, you can engage in these preparatory practices by reciting the following prayers while
contemplating their meaning,

Going for refuge

(We imagine ourself and all other living beings going for refuge
while reciting three times):

I and all sentient beings, until we achieve enlightenment,

Go for refuge to Buddha, Dharma, and Sangha. (3x, 7x, 100x, or more)

Generating bodhichitta
Through the virtues I collect by giving and other perfections,
May I become a Buddha for the benefit of all. (3x)

Generating the four immeasurables

May everyone be happy,

May everyone be free from misery,
May no one ever be separated from their happiness,
May everyone have equanimity, free from hatred and attachment.

Visualizing the Field for Accumulating Merit

In the space before me is the living Buddha Shakyamuni surrounded

by all the Buddhas and Bodhisattvas, like the full moon surrounded by stars.

Prayer of seven limbs

With my body, speech, and mind, humbly I prostrate,

And make offerings both set out and imagined.
I confess my wrong deeds from all time,
And rejoice in the virtues of all.
Please stay until samsara ceases,
And turn the Wheel of Dharma for us.
I dedicate all virtues to great enlightenment.

Offering the mandala

The ground sprinkled with perfume and spread with flowers,

The Great Mountain, four lands, sun and moon,
Seen as a Buddha Land and offered thus,
May all beings enjoy such Pure Lands.
I offer without any sense of loss
The objects that give rise to my attachment, hatred, and confusion,
My friends, enemies, and strangers, our bodies and enjoyments;
Please accept these and bless me to be released directly from the three poisons.
IDAM GURU RATNA MANDALAKAM NIRYATAYAMI

Prayer of the Stages of the Path

The path begins with strong reliance

On my kind Teacher, source of all good;
O Bless me with this understanding
To follow him with great devotion.

This human life with all its freedoms,

Extremely rare, with so much meaning;
O Bless me with this understanding
All day and night to seize its essence.

My body, like a water bubble,

Decays and dies so very quickly;
After death come results of karma,
Just like the shadow of a body.

With this firm knowledge and remembrance

Bless me to be extremely cautious,
Always avoiding harmful actions
And gathering abundant virtue.

Samsara’s pleasures are deceptive,

Give no contentment, only torment;
So please bless me to strive sincerely
To gain the bliss of perfect freedom.

O Bless me so that from this pure thought

Come mindfulness and greatest caution,
To keep as my essential practice
The doctrine’s root, the Pratimoksha.

Just like myself all my kind mothers

Are drowning in samsara’s ocean;
O So that I may soon release them,
Bless me to train in bodhichitta.

But I cannot become a Buddha

By this alone without three ethics;
So bless me with the strength to practise
The Bodhisattva’s ordination.

By pacifying my distractions
And analyzing perfect meanings,
Bless me to quickly gain the union
Of special insight and quiescence.

When I become a pure container

Through common paths, bless me to enter
The essence practice of good fortune,
The supreme vehicle, Vajrayana.

The two attainments both depend on

My sacred vows and my commitments;
Bless me to understand this clearly
And keep them at the cost of my life.

By constant practice in four sessions,

The way explained by holy Teachers,
O Bless me to gain both the stages,
Which are the essence of the Tantras.

May those who guide me on the good path,

And my companions all have long lives;
Bless me to pacify completely
All obstacles, outer and inner.
May I always find perfect Teachers,
And take delight in holy Dharma,
Accomplish all grounds and paths swiftly,
And gain the state of Vajradhara.

Receiving blessings and purifying

From the hearts of all the holy beings,

streams of light and nectar flow down,
granting blessings and purifying.

(At this point we begin the actual contemplation and meditation. After the
meditation we dedicate our merit while reciting the following prayers:)

Dedication prayers

Through the virtues I have collected

By practising the stages of the path,
May all living beings find the opportunity
To practise in the same way.
May everyone experience
The happiness of humans and gods,
And quickly attain enlightenment,
So that samsara is finally extinguished.

2. Contemplation

The purpose of contemplation is to bring to mind the object of placement meditation. We do this
by considering various lines of reasoning, contemplating analogies, and reflecting on the
scriptures. It is helpful to memorize the contemplations given in each section so that we can
meditate without having to look at the text. The contemplations given here are intended only as
guidelines. We should supplement and enrich them with whatever reasons and examples we find
helpful.

3. Meditation

When through our contemplations the object appears clearly, we leave our analytical meditation
and concentrate on the object single-pointedly. This single-pointed concentration is the third part,
the actual meditation.

When we first start to meditate, our concentration is poor; we are easily distracted and often lose
our object of meditation. Therefore, to begin with we shall probably need to alternate between
contemplation and placement meditation many times in each session. For example, if we are
meditating on compassion we begin by contemplating the various sufferings experienced by living
beings until a strong feeling of compassion arises in our heart. When this feeling arises we
meditate on it single-pointedly. If the feeling fades, or if our mind wanders to another object, we
should return to analytical meditation to bring the feeling back to mind. When the feeling has been
restored we once again leave our analytical meditation and hold the feeling with single-pointed
concentration.
Both contemplation and meditation serve to acquaint our mind with virtuous objects. The more
familiar we are with such objects, the more peaceful our mind becomes. By training in meditation,
and living in accordance with the insights and resolutions developed during meditation, eventually
we shall be able to maintain a peaceful mind continuously, throughout our life. More detailed
instructions on the contemplations and on meditation in general can be found in Introduction to
Buddhism, Joyful Path of Good Fortune, and Universal Compassion.

4. Dedication

Dedication directs the merit produced by our meditation towards the attainment of Buddhahood. If
merit is not dedicated it can easily be destroyed by anger. By reciting the dedication prayers
sincerely at the end of each meditation session we ensure that the merit we created by meditating
is not wasted but acts as a cause for enlightenment.

5. Subsequent Practice

This consists of advice on how to integrate the meditation into our daily life. It is important to
remember that Dharma practice is not confined to our activities during the meditation session; it
should permeate our whole life. We should not allow a gulf to develop between our meditation
and our daily life, because the success of our meditation depends upon the purity of our conduct
outside the meditation session. We should keep a watch over our mind at all times by applying
mindfulness, alertness, and conscientiousness; and we should try to abandon whatever bad
habits we may have. Deep experience of Dharma is the result of practical training over a long
period of time, both in and out of meditation, therefore we should practise steadily and gently,
without being in a hurry to see results. To summarize, our mind is like a field. Engaging in the
preparatory practices is like preparing the field by removing obstacles caused by past negative
actions, making it fertile with merit, and watering it with the blessings of the holy beings.
Contemplation and meditation are like sowing good seeds, and dedication and subsequent
practice are the methods for ripening our harvest of Dharma realizations.
Lamrim instructions are not given merely for the sake of intellectual understanding of the path to
enlightenment. They are given to help us to gain deep experience, and should therefore be put
into practice. If we train our mind in these meditations every day, eventually we shall gain perfect
realizations of all the stages of the path. Until we have reached this stage we should not tire of
listening to oral teachings on Lamrim or reading authentic Lamrim commentaries, and then
contemplating and meditating on these instructions. We need continually to expand our
understanding of these essential topics and to use this new understanding to enhance our regular
meditation.

Meditation Posture
When we practise meditation we need to have a comfortable seat and a good
posture.

When we practise meditation we need to have a comfortable seat and a good posture. The most
important feature of the posture is to keep our back straight. To help us do this, if we are sitting on
a cushion we make sure that the back of the cushion is slightly higher than the front, inclining our
pelvis slightly forward. It is not necessary at first to sit cross-legged, but it is a good idea to
become accustomed to sitting in the posture of Buddha Vairochana. If we cannot hold this
posture we should sit in one which is as close to this as possible while remaining comfortable.

The seven features of Vairochana’s posture are:

(1) The legs are crossed in the vajra posture. This helps to reduce thoughts and feelings of
desirous attachment.
(2) The right hand is placed in the left hand, palms upwards, with the tips of the thumbs slightly
raised and gently touching. The hands are held about four fingers’ width below the navel. This
helps us to develop good concentration. The right hand symbolizes method and the left hand
symbolizes wisdom – the two together symbolize the union of method and wisdom. The two
thumbs at the level of the navel symbolize the blazing of inner fire.
(3) The back is straight but not tense. This helps us to develop and maintain a clear mind, and it
allows the subtle energy winds to flow freely.
(4) The lips and teeth are held as usual, but the tongue touches against the back of the upper
teeth. This prevents excessive salivation while also preventing our mouth from becoming too dry.
(5) The head is tipped a little forward with the chin slightly tucked in so that the eyes are cast
down. This helps prevent mental excitement.
(6) The eyes are neither wide open nor completely closed, but remain half open and gaze down
along the line of the nose. If the eyes are wide open we are likely to develop mental excitement
and if they are closed we are likely to develop mental sinking.
(7) The shoulders are level and the elbows are held slightly away from the sides to let air
circulate.

If we want to colour our mind with a virtuous motivation we need to clear

away all our negative thoughts and distractions.

A further feature of Vairochana’s posture is the preliminary breathing meditation, which prepares
our mind for developing a good motivation. When we sit down to meditate our mind is usually full
of disturbing thoughts, and we cannot immediately convert such a state of mind into the virtuous
one we need as our motivation. A negative, disturbed state of mind is like pitch-black cloth. We
cannot dye pitch-black cloth any other colour unless we first remove all the black dye and make
the cloth white again. In the same way, if we want to colour our mind with a virtuous motivation
we need to clear away all our negative thoughts and distractions. We can accomplish this
temporarily by practising breathing meditation.

Breathing Meditation

When we have settled down comfortably on our meditation seat we begin by becoming aware of
the thoughts and distractions that are arising in our mind. Then we gently turn our attention to our
breath, letting its rhythm remain normal. As we breathe out we imagine that we are breathing
away all disturbing thoughts and distractions in the form of black smoke that vanishes in space.
As we breathe in we imagine that we are breathing in all the blessings and inspiration of the holy
beings in the form of white light that enters our body and absorbs into our heart. We maintain this
visualization single-pointedly with each inhalation and exhalation for twenty-one rounds, or until
our mind has become peaceful and alert. If we concentrate on our breathing in this way, negative
thoughts and distractions will temporarily disappear because we cannot concentrate on more
than one object at a time. At the conclusion of our breathing meditation we should think `Now I
have received the blessings and inspiration of all the holy beings.’ At this stage our mind is like a
clean white cloth which we can now colour with a virtuous motivation such as compassion or
bodhichitta.

Loving Kindness Meditation

All living beings deserve to be cherished because of the tremendous kindness
they have shown us.

The five stages of the meditation:

• 1.Preparation
• 2.Contemplation
• 3. Meditation
 • 4. Dedication
• 5. Subsequent Practice

1. Preparation

We sit in the meditation posture as explained above and prepare our mind for meditation with
breathing meditation. If we like we can also engage in the preparatory prayers.

2. Contemplation

All living beings deserve to be cherished because of the tremendous kindness they have shown
us. All our temporary and ultimate happiness arises through their kindness. Even our body is the
result of the kindness of others. We did not bring it with us from our previous life – it developed
from the union of our father’s sperm and mother’s ovum. Once we had been conceived our
mother kindly allowed us to stay in her womb, nourishing our body with her blood and warmth,
putting up with great discomfort, and finally going through the painful ordeal of childbirth for our
sake. We came into this world naked and empty-handed and were immediately given a home,
food, clothes, and everything else we needed. While we were a helpless baby our mother
protected us from danger, fed us, cleaned us, and loved us. Without her kindness we would not
be alive today.

The mere fact that we are alive today is a testimony to the great kindness of
others.

Through receiving a constant supply of food, drink, and care, our body gradually grew from that of
a tiny helpless baby to the body we have now. All this nourishment was directly or indirectly
provided by countless living beings. Every cell of our body is therefore the result of others’
kindness. Even those who have never known their mother have received nourishment and loving
care from other people. The mere fact that we are alive today is a testimony to the great kindness
of others.

It is because we have this present body with human faculties that we are able to enjoy all the
pleasures and opportunities of human life. Even simple pleasures such as going for a walk or
watching a beautiful sunset can be seen to be a result of the kindness of innumerable living
beings. Our skills and abilities all come from the kindness of others; we had to be taught how to
eat, how to walk, how to talk, and how to read and write. Even the language we speak is not our
own invention but the product of many generations. Without it we could not communicate with
others nor share their ideas. We could not read this book, learn Dharma, nor even think clearly.
All the facilities we take for granted, such as houses, cars, roads, shops, schools, hospitals, and
cinemas, are produced solely through others’ kindness. When we travel by bus or car we take the
roads for granted, but many people worked very hard to build them and make them safe for us to
use.

Everyone who contributes in any way towards our happiness and well-being
is deserving of our gratitude.

The fact that some of the people who help us may have no intention of doing so is irrelevant. We
receive benefit from their actions, so from our point of view this is a kindness. Rather than
focusing on their motivation, which in any case we do not know, we should focus on the practical
benefit we receive. Everyone who contributes in any way towards our happiness and well-being is
deserving of our gratitude and respect. If we had to give back everything that others have given
us, we would have nothing left at all.
We might argue that we are not given things freely but have to work for them. When we go
shopping we have to pay, and when we eat in a restaurant we have to pay. We may have the use
of a car, but we had to buy the car, and now we have to pay for petrol, tax, and insurance. No one
gives us anything for free. But from where do we get this money? It is true that generally we have
to work for our money, but it is others who employ us or buy our goods, and so indirectly it is they
who provide us with money. Moreover, the reason we are able to do a particular job is that we
have received the necessary training or education from other people. Wherever we look, we find
only the kindness of others. We are all interconnected in a web of kindness from which it is
impossible to separate ourself. Everything we have and everything we enjoy, including our very
life, is due to the kindness of others. In fact, every happiness there is in the world arises as a
result of others’ kindness.

Our spiritual development and the pure happiness of full enlightenment also
depend upon the kindness of living beings.

Our spiritual development and the pure happiness of full enlightenment also depend upon the
kindness of living beings. Buddhist centres, Dharma books, and meditation courses do not arise
out of thin air but are the result of the hard work and dedication of many people. Our opportunity
to read, contemplate, and meditate on Buddha’s teachings depends entirely upon the kindness of
others. Moreover, as explained later, without living beings to give to, to test our patience, or to
develop compassion for, we could never develop the virtuous qualities needed to attain
enlightenment.

In short, we need others for our physical, emotional, and spiritual well-being. Without others we
are nothing. Our sense that we are an island, an independent, self-sufficient individual, bears no
relation to reality. It is closer to the truth to picture ourself as a cell in the vast body of life, distinct
yet intimately bound up with all living beings. We cannot exist without others, and they in turn are
affected by everything we do. The idea that it is possible to secure our own welfare whilst
neglecting that of others, or even at the expense of others, is completely unrealistic.

3. Meditation

Contemplating the innumerable ways in which others help us, we should make a firm decision: `I
must cherish all living beings because they are so kind to me.’ Based on this determination we
develop a feeling of cherishing – a sense that all living beings are important and that their
happiness matters. We try to mix our mind single-pointedly with this feeling and maintain it for as
long as we can without forgetting it.

4. Dedication

We dedicate all the virtues we have created in this meditation practice to the welfare of all living
beings by reciting the dedication prayers.

5. Subsequent Practice

When we arise from meditation we try to maintain this mind of love, so that whenever we meet or
remember someone we naturally think: `This person is important, this person’s happiness
matters.’ In this way we can make cherishing living beings our main practice.

Buddhism Today
With the fast pace and high stress of modern life many people are becoming interested in the
peaceful philosophy of Buddhism. In particular there is a very deep interest in learning how to
meditate, both to overcome stress and anxiety, and to deepen one’s spiritual experience. In
response to this growing interest Kadampa Buddhism offers many different ways of learning
about Buddhism and practicing meditation.

Kadampa Buddhism was first introduced to the West in 1976 by the renowned Kadampa Buddhist
Master, Venerable Geshe Kelsang Gyatso. Since then he has worked tirelessly to provide all the
conditions necessary to support contemporary practitioners. He has written nineteen authentic
books on Buddhism that are now being translated into many different languages.

A worldwide network

Geshe Kelsang has also established over 1100 Kadampa Buddhist centers and study groups in
40 countries around the world where people of all cultures can train in meditation and other
Buddhist practices.

These centers all have qualified local teachers and offer introductory classes, structured study
programs, and meditation retreats. All Kadampa Buddhist Centers are open to the public.

Every year Kadampa Buddhists from around the world gather for meditation festivals in the USA
and Europe, including two in England, where they receive special teachings and empowerments
and enjoy a spiritual holiday.

Books on Buddhism & Meditation that guide and inspire us

Buying books online

We are affiliated to Tharpa Publications – a non-profit corporation that publishes books on

Buddhism and meditation by Geshe Kelsang Gyatso.

If you click on a book or other item on this page you will be taken to Tharpa’s website, which will
open in a separate window.

On the Tharpa (pronounced “Tar-pa”) site you can read more about the the book or other item
and, if you wish, purchase it online.

(Note: All profits from the sale of any items purchased through Tharpa Publications will be
donated by Tharpa to the non-profit organization NKT International Temples Fund – Building for
World Peace.)

Besides books, Tharpa also supplies audio books, tapes and CD’s, Buddhist art and sadhanas for
prayer and meditation.

Once you have finished, close the Tharpa window to return to this site.
 Meditation for Relaxtion - CD

This audio CD provides a simple introduction to meditation for anyone who wants to learn to
meditate. It offers easy to follow guided meditations to relax body and mind. Also available as an
MP3 download.

More information at Daily-Meditations.com

Purchase CD - Meditation for Relaxtion

Download - Meditation for Relaxtion

How to Solve Our Human Problems

In How to Solve Our Human Problems, Geshe Kelsang explains with characteristic clarity how we
can easily apply the Four Noble Truths to our modern day lives and begin to experience the taste
of true, lasting happiness…

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The New Meditation Handbook

Written especially for the modern reader who is trying to incorporate a meditation practice into a
busy lifestyle, this book guides us through a sequence of 21 meditations, known as lamrim, that
lead to an experience of true inner peace.

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Introduction to Buddhism

Introduction to Buddhism explains basic Buddhist view, intention, and action, and how to follow
the Buddhist way of life in the modern world. It is the perfect manual for anyone with an interest in
Buddhism and meditation.

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Transform Your Life

This highly popular book is a manual for positive living.

Characterized throughout by a thoroughgoing optimism, it shows with extraordinary clarity how

we can transform an ordinary human life into a blissful spiritual path.

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 Eight Steps to Happiness

As a commentary to one of Buddhism’s best-loved and most enduring teachings, Eight Verses of
Training the Mind by the great Tibetan Bodhisattva Langri Tangpa, this book explains how to
transform every moment of our life into a step on the path to inner peace, and in particular how to
transform all of life’s difficulties into truly liberating experiences.

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The Bodhisattva Vow

This book shows how we can emulate the thoughts and deeds of a Bodhisattva and transform our
ordinary daily life into the Bodhisattva’s way of life.

It also includes a powerful purification practice taught by Buddha for eliminating negative karma.

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 Guide to the Bodhisattva’s Way of Life

This book is a translation of a famous and universally loved poem for daily living composed by the
8th century Buddhist Sage Shantideva.

It charts the spiritual journey of a Bodhisattva, one who is committed to attaining full
enlightenment for the sake of all living beings.

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Heart of Wisdom

In this extraordinary book, Geshe Kelsang takes us line by line through the Heart Sutra and
explains its hidden meaning with remarkable clarity – a perfect introduction to Buddha’s teachings
on ultimate truth emptiness.

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 Joyful Path of Good Fortune

The great Indian Pandit Atisha arranged all Budddha’s teachings in the order in which they are to
be practiced. This special arrangement became known as the Stages of the Path to
Enlightenment, or Lamrim.

In Joyful Path of Good Fortune, Geshe Kelsang provides a systematic, step-by-step commentary
to these teachings rendering them completely accessible to the modern reader.

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Meaningful to Behold

In Ocean of Nectar, Geshe Kelsang continues this noble tradition by providing an explanation of
Chandrakirti’s famous commentary Guide to the Middle Way.

With breathtaking clarity and insight he guides us step by step through a matrix of profound
subjects, making them easy to understand for the modern day reader and bringing the Mahayana
Path within reach of all of us.

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 Living Meaningfully, Dying Joyfully

In this beautiful book, Geshe Kelsang shows how coming to terms with our mortality enriches our
life and enables us to meet our passing with dignity, confidence, and joy. He teaches us how to
live a pure, liberating lifestyle in which every moment is meaningful.

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Ocean of Nectar

In Ocean of Nectar, Geshe Kelsang continues this noble tradition by providing an explanation of
Chandrakirti’s famous commentary Guide to the Middle Way.

With breathtaking clarity and insight he guides us step by step through a matrix of profound
subjects, making them easy to understand for the modern day reader and bringing the Mahayana
Path within reach of all of us.

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 Universal Compassion

The fundamental insight underlying this book is that the world we experience is a reflection of our
mind and so if we want to experience the world in a positive way we need to develop a positive
mind.

The supremely positive mind is universal compassion, which is developed using the special
meditations in this book.

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Clear Light of Bliss

Clear Light of Bliss is an advanced Tantric meditation manual that reveals the most profound
secrets of the ancient yogis and makes their blissful experience accessible to the modern world.

It principally explains the Completion Stage of Highest Yoga Tantra, which is the highest level of
Buddha’s teachings.

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 Understanding the Mind

The world we experience is the result of our karma, or actions, and all our actions of body,
speech, and mind originate in the mind.

In Understanding the Mind, Geshe Kelsang provides a comprehensive explanation of the different
types of mind and functions of mind.

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Essence of Vajrayana

Essence of Vajrayana is a truly unique book.

It is the first complete explanation in any Western language of the uncommon Tantric practice of
the Heruka body mandala generation stage.

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 Great Treasury of Merit

Great Treasury of Merit is a commentary to a sublime practice called Offering to the Spiritual
Guide, which is performed publicly twice a month in all Kadampa Buddhist centers, and often
daily by individual practitioners.

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Guide to Dakini Land

In Guide to Dakini Land Geshe Kelsang provides a comprehensive explanation of the Highest
Yoga Tantra practice of Vajrayogini, the female Buddha of wisdom.

The instructions on the eleven yogas of generation stage teach how we can create for ourselves
a new enlightened world through meditation.

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 Mahamudra Tantra

Mahamudra Tantra introduces a new world of meditation. It explains how we can use our
imagination as a powerful tool in our spiritual practice . . .

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Tantric Grounds and Paths

In Tantric Grounds and Paths Geshe Kelsang Gyatso gives an explanation of the four classes of
Tantra, with special emphasis on the Generation and Completion stages of Highest Yoga Tantra.

Drawing on his own experience and the teachings of Je tsongkhapa, Geshe Kelsang renders
even the most profound, esoteric aspects of Tantra accessible to the modern reader

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