HELP IN DEVELOPING ASPIRING BODHICITTA

(Various prayers & texts copied from the Web + my comments)

Last Update : August 22 2002, by Gileht

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CONTENT
❍ Prostration
❍ Establishing the level of motivation
❍ Purification of the environment
❍ Visualization
❍ Prayers to be Said at the Start of Meditation
❍ Taking Refuge and Generating Bodhicitta

❍ The Four Immeasurable Thoughts

❍ Refuge in the Guru

❍ Prayer of the Seven Limbs

❍ Mandala Offering

❍ Prayer of the Three Great Purposes

❍ Requests

❍ General Confession

❍ Prayer to Manjushri

❍ The Holy Heart Sutra of the Perfection of Wisdom

❍ Insert meditation here

❍ ex. The Foundation of all Perfections, by Lama Tsong Khapa

❍ ex. Mantra Recitation

❍ Prayers to be Said at the End of Meditation

❍ Dedication of Merit

❍ Dedication of Bodhicitta

❍ Short Prayer for the Long Life of His Holiness

❍ Short Request to Lama Tzong Khapa

❍ Precept Dedication Prayer

❍ The Four Immeasurables

❍ The Seven Branches of Worship
❍ Generating the Mind of Enlightenment
❍ Bodhicitta Offering

❍ Lojong
❍ Seven Point Mind Training Prayer, Atisha
❍ The Seven Point Thought Transformation, Geshe Chekawa
❍ The Eight Verses of Thought Transformation (lojong), Geshe Langri Tangpa
❍ Tonglen - 'Sending and Taking'
❍ Leveling out all Conceptions, by the precious spiritual teacher Protector Serlingpa

❍ The 37 Practices of The Path of the Bodhisattva

❍ The 37 Conditions of the Bodhi-Way
❍ Chenresig Meditations
❍ Prayer for the Long Life of His Holiness the Dalai Lama

❍ The 10 Non-Virtues
❍ Refuge vows
❍ Eight Benefits to Taking Refuge in the Three Jewels
❍ Eight Precepts of Bodhichitta
❍ Benefits of Bodhicitta
❍ Bodhisattva vows
❍ The Bodhisattva's Confession of Ethical Downfalls -- Prostrations to the Thirty-Five Buddhas

See also on this site:

❍ The Cultivation of Bodhicitta - Taking and Sending - By Lama Tashi Namgyal, Shenpen Ösel
❍ Commentary on Longchenpa's Great Chariot - Chapter 7: Four Immeasurables; Chapter 8 : Bodhicitta
❍ Aryadeva's The Treatise of the Four Hundred Stanzas on the Yogic Deeds of Bodhisattvas (catuhsataka sastra karika nama)
❍ Chandrakirti's Guide to the Middle Way (Madhyamakavatara)
❍ Atisha's Essential wealth for the warrior-like people who wish to be liberated
❍ Atisha's The Jewel Rosary of an Awakening Warrior
❍ Advice from Atisha
❍ Longchenpa's Thirty Pieces of Advice From the Heart
❍ Three Principals of the Path, by Venerable Ribur Rinpoche, FPMT
❍ The Four Immeasurable Minds - The Bodhisattva's Reality-Based Skillfulness, From Nagarjuna's Treatise on the Great Perfection of Wisdom - Kalavinka
❍ Heart Sutra - Diamond Sutra - Vimalakirti Nirdesa Sutra - Lankavatara Sutra - Lotus Sutra - Platform Sutra

See also on the Web:

❍ Acharya Shantideva's A Guide to the Bodhisattva's Way of Life

❍ The Practice of The Four Immeasurables, Amitabha Buddhist Centre
❍ The Four Immeasurables, A Teaching from Jetsunma Ahkön Lhamo
❍ The Four Immeasurable Minds in Prajnaparamita -- kalavinka
❍ The Eight Verses of Thought Transformation, by His Holiness the Fourteenth Dalai Lama, FPMT
❍ The Eight Verses on Thought Transformation, Lam Rim Bristol Site
❍ The Eight Verses of Thought Transformation, Amitabha Buddhist Centre
❍ The Teaching on Aspirational Bodhicitta, HHDL
❍ Om Mani Padme Hum - the mantra of Avalokiteshvara (Kuan Yin), Buddha Village
❍ Bodhicitta: the Perfection of Dharma, by Lama Thubten Yeshe, FPMT
❍ Generating the Bodhimind, by His Holiness Kyabje Ling Rinpoche, FPMT
❍ Training the Mind in Loving-kindness and Compassion, (7 talks), KTD
❍ The Manifestation of Compassionate Activity, His Holiness the Sixteenth Gyalwa Karmapa, Ranjung Rigpe Dorje

❍ Advice on Spiritual Practice, His Holiness the Sixteenth Gyalwa Karmapa, Ranjung Rigpe Dorje

❍ Compassion without Illusions, Ven. Khenpo Karthar Rinpoche

❍ Engendering Bodhicitta, Very Ven. Kalu Rinpoche

❍ The Practice of Loving-Kindness and Compassion, Ven. Khenpo Karthar Rinpoche

❍ The Bodhisattva Vow, Ven. Thrangu Rinpoche

❍ Sending and Receiving, Ven. Khenpo Karthar Rinpoche

❍ Developing thew Mind through Sadhana Practice, KTD

❍ A Teaching on the Chenrezig Sadhana, Ven. Khenpo Karthar Rinpoche

❍ Comments on the Practice of the Chenrezig Sadhana, Very Ven. Kalu Rinpoche

❍ Meditations on Chenresig, Osel Shen Phen Ling

❍ The Reason We Practice Meditation, By V.V. Thrangu Rinpoche
❍ Bodhicitta, Lama Zasep Tulku Rinpoche
❍ Lo Jong, Lama Zasep Tulku Rinpoche
❍ Tonglen - The Seven Points of Mind Training - Exchanging Self for Others
❍ Using Illness To Train The Mind, By Seventh Dalai Lama, Kelsang Gyatso

DEVELOPING ASPIRING BODHICITTA°

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Setting up an altar (i.e. a mirror reflecting the real nature of the three realms)

● "Traditionally, Buddhists place a statue of Buddha, a Stupa and a Holy Text on their family altar as objects of veneration,
symbolizing the Holy Body, Holy Mind and Holy Speech of Buddha." (i.e. symbolizing the realization of the real nature of
everything, of the three inseparable realms, the trikaya) -- Zurmang Kagyud Buddhist Foundation
● "In every Tibetan home, a place is reserved to make offerings to the Three Jewels, the Buddha, Dharma and Spiritual
Community. The Three Jewels are often represented by a statue or thanka painting, a scripture and a stupa or a reliquary
object. Before them is space to set up a set of standard offerings, represented by bowls of water, and the occasional torma
ritual cake or other offerings of food." -- Tibet Exile Web Site by The Office of Tibet
● "It is a tradition to make offerings to the Gurus and Buddhas out of gratitude and to purify oneself and increase one's merit. ...
On the altar: The eight traditional outer offerings on the altar are: ambrosia for drinking, water for bathing, flowers,
incense, light, perfumed water for sprinkling on the body, fine food, and music. Other outer offerings are: various types of
wealth and good fortune, things owned by oneself and others, and ownerless things (forests, oceans, beautiful views, etc.)
Inner offerings include all of one's virtues, and so on. Actually present whatever offerings you can and visualize the rest --
through visualization increase them in quality and number to pervade all of space." -- Frequently Asked Questions, Zasep
Tulku Rinpoche Web Site
● "Setting up an image of the field of refuge on the altar would help one in the visualization." -- by Dr. Yutang Lin
● "The meditation should be performed in a quiet, pleasant place, or in a part of your dwelling that is appropriate. Begin by
mindfully sweeping and cleaning the area of practice. Upon the table to be used as the altar, you should arrange an image or a
statue of the Buddha, as well as of the three Bodhisattvas symbolizing the three essential Buddha-attributes: Avalokiteshvara
(compassion), Manjushri (wisdom) and Vajrapani (energy or right action); and also Arya Tara who symbolizes the activity of
all the Buddhas. In this manner, Buddha Form is represented. In addition, to the right of the assembly, place a copy of a sacred
scripture, preferably one of the Prajnaparamita Sutras, to symbolize Buddha Speech. Finally, to the left of the assembly, place
a miniature stupa (reliquary monument) to symbolize Buddha Mind. If a text of the Prajnaparamita is not available, any
Buddhist sutra can be substituted. Similarly, if the images or statues are difficult to obtain, just a statue of the Buddha will
suffice. Even that is not indispensable. The one absolute essential is a proper state of mind. Next, one sets forth offerings.
These should consist of water, flowers, incense, light, food and sound. They should be set out as elegantly as possible to
denote heartfelt respect and appreciation." -- HHDL, A Tantric Meditation Simplified for Beginners
● "You must set up an altar. ... Lian Shen knows that this may pose problems to some of the disciples. As some of them are
financially incapable, and some situations do not allow this. If that is the case, you need only a statue, or just a photograph of
the guru; this is the most simplified way. After the practice, just keep the statue or photograph in a clean place. If you can't
even burn the incense, you can set up an altar in your mind." --

- - -

The real meaning:

● "Today, we'll talk about the thing called "prison." This should help us to understand the thing called "life" better.
Then, we'll know Dhamma better, which will help us to live life without dukkha (dissatisfaction, pain, stress,
suffering). So today we'll talk about the thing called "prison." Please prepare your minds to listen carefully.
Wherever the conditions and signs of prison exist, right there is dukkha. You should observe that all the forms and
types of dukkha have a quality of prison about them. Being captured, incarcerated, enchained, and put through
difficulties and hassles, are characteristics of dukkha. If you understand this, then you will understand more clearly
the meaning of what we call "upadana" (clinging, attachment). Wherever there is upadana, right there is a prison.
This thing "upadana" itself brings about the conditions of imprisonment. Wherever there is upadana, right there is
bondage. The bondage may be positive or negative; both are equally binding. By regarding things and clinging to
them as "I" or "mine," bondage occurs. When bound to something, we get stuck in it, just like being stuck in prison
...
● Life Itself Is Prison... The Instincts Are Prison... The Senses Are Prison... (i.e. see the original text for those sections)
● Superstition Is Prison : For the next prison, we want to mention being deceived by the thing known as "saiyasatr".
All the superstitious formalities and beliefs are saiyasatr. The more ignorance there is, the more one lacks correct
knowledge, then the more trapped one is in superstitious prisons. Now, education and science (vidayasatr) have
improved, which has led to a better understanding of natural truths, and of all things. Still, there remains too much
entrapment in superstitious prisons. It's a personal thing. Some people are caught very much and others not so much.
People are caught in different degrees and ways, but we can say that there are still people caught in the prison of
saiyasatr, trapped by superstition. Although in general superstition has diminished greatly due to the progress of
science, there is still quite a bit of saiyasatr left in the temples and churches. Please forgive us for saying so, but the
place we can find superstition the most is in churches, in the temples, and in those kinds of places. Although
superstition has lessened in general, there's a lot remaining in such places. Wherever there are altars, wherever
people bow down and worship so-called sacred and holy things, there is the place where the "science of the
sleeper" persists. Superstition, saiyasatr, is for people who are asleep. It's for those who don't understand
correctly, who are ignorant. We are taught these things as children, before we have the intelligence and ability to
reason about them. Children believe whatever they're told, and so "adults" teach them many superstitious things. If
you still feel that thirteen is an unlucky number, that's saiyasatr. You're still sleeping. There are many other examples
of superstition, but we'd better not name them. Some people might get offended. These kinds of things are prisons.
Why not look carefully enough to see them as such. Even the number "13" becomes a prison when we're foolish. ...
● Sacred Institutions Are Prisons... Teachers Are Prison... (i.e. see the original text for those sections)
● Holy Things Are Prison. The next prison is that of holy scriptures, which we can find everywhere. Among those
people where there isn't much wisdom, these things are much clung to, and the more so as being "holy." They even
become stand-ins or replacements for God. It's as if merely bringing in the holy books is the same as actually getting
help. It leads to there being many kinds of holy objects: sacred relics, holy water, and all kinds of sacred things. Be
most careful of this word "holy." It will become a prison before you know it. The more holy something is, the more
greatly it imprisons (i.e. no exceptions at all). Watch out for so-called "sacredness" or "holiness." You ought to
know that there is nothing more sacred than the law of idappaccayata (the law of conditionality) (i.e. or of the perfect
Union of the Two Truths: dependent origination and emptiness, a union which is beyond any capacity of
conceptualization -- not one, not two; just one of those two is a prison, both together is a prison, neither or anything
else is also prison; all concepts are prisons if we cling to them as absolute), the supreme holiness higher than all
things(i.e. that is the prison of the Hinayanists). Everything else is holy by convention or by what people concoct
themselves, which is holy through upadana. Wherever there is holiness through upadana, that holiness is a prison.
The law of idappaccayata is sacred in itself (i.e. nop; that is just the prison of the Hinayanists, just another extreme
position / view), without needing any attachment (i.e. that is attachment to conditionality, to causality, to absolute
karma; but dependent origination, or karma itself, is also empty of inherent existence, as Nagarjuna has
demonstrated in his Karikas, otherwise it would lead to much absurdity). There's no need for upadana (i.e. no
exceptions). It controls everything already and is truly holy all by itself. Please don't get caught in the prison of holy
things (i.e. not even in this Hinayanist one; not even in dependent origination, or in emptiness, or in the concept of
the Union of The Two Truths, etc. ... It is much more subtle than anything we can think of. It cannot be described
with words. it has to be directly seen, by directly seeing the real nature of our own mind in the present.). Don't make
sacred things into a prison for yourself. (i.e. There is no absolutes, only adapted skillful means, only relative useful
truths depending on the situation. Accepting any truth as absolute is one extreme; rejecting everything as completely
non-existent or useless is the other extreme -- nihilism.)

Goodness Is Prison... Views Are Prison... Purity is the Highest Prison... Voidness is Prison..." (i.e. all are extreme
positions based on unconscious conditioning / habits / karma (physical or mental investments / assumptions). The
Middle Way consists of staying away from all extremes: not accepting any of them as absolutes / existent, nor
rejecting them as completely non-functional, meaningless, useless, completely non-existent)
-- Buddhadasa Bhikkhu, The Prison of Life
● "The subject here today is an explanation of the significance of the eight offerings. We make these offerings to the
enlightened beings in many practices - in the Vajrasattva practice, Guru Yoga, and a lot of other practices. We have
been doing this for a long time, so I thought it would be useful if we studied a little about what that practice signifies.
The enlightened beings do not want or need these things. We make offerings for our own benefit, to accumulate
great merit and wisdom. (i.e. Even if they are empty of inherent existence, they still are functional, useful, part of a
gradual path, one of the rafts to cross the ocean of samsara. We should use the adapted raft, but remember all the
time its real nature: dependently arisen, relative, impermanent, empty of inherent existence.) Enlightenment,
Buddhahood, is achieved through the two great qualities - accumulation and purification. As you know, the Buddha
has limitless qualities, which were gained through the great accumulations and purifications. Our offerings are a
simple way to accumulate both merit and wisdom." (i.e. all of this with the Bodhicitta motivation, of course) -- A
Teaching on the Significance of the Eight Offerings, A Talk by Khenpo Konchog Gyaltsen Rinpoche
● "The most important Dharma practice is to cease the delusions, the three poisonous minds, which are the root of all
suffering, as well as the self-centered mind. All the reciting of mantras and prayers, listening to Dharma, meditating,
prostrating, offering mandalas, making offerings at the altar to the holy objects -- all of it is for ceasing the
delusions and ego. Therefore the main Dharma practice is to watch the mind during your daily life and to try to free
it from being controlled by delusion; to stop torturing yourself with delusions, abusing yourself with your own
delusions. How? By applying the three principal aspects of the path and tantra -- or at the very least, impermanence
and death." -- Lama Zopa Rinpoche
● "Dharma philosophy is not Dharma; doctrine is not Dharma; religious art is not Dharma. Dharma is not that statue of
Lord Buddha on your altar. Dharma, or religion, is the inner understanding of reality, which leads human beings
beyond the dark shadow of ignorance, beyond dissatisfaction. ... Use that religion to gain an understanding of the
reality of our own mind..." (i.e. to gradually understand the real nature of everything, of the three inseparable
realms, and to become free from all conditioning / suffering) -- Lama Thubten Yeshe, Creating Space for Dharma
● "So look there; don't look at the gilded Buddha statue on the altar here. Look in the mirror. Have a good look
every day. Reflect on what you perceive there. There's nothing to get too depressed about actually, but there's also
nothing to get too excited or elated about. Getting enlightened is just one more experience. The world will just keep
turning. " -- Lama Surya Das, Swooping Down from Above
● "So whatever spiritual practice we do-whatever we do actually-if it is informed by such authentic awareness, this
present awareness, then our life is a rich life, not an, unconscious, brutish life. As Henry David Thoreau said, the
unreflected life is hardly worth living. He was referring to going through life like an automaton or an animal,
without self-consciousness or introspection. That's why Buddha said, one moment in a day of recognizing the truth of
impermanence makes your life meaningful; it is more meaningful to live one day like that, than 100 years as an
automaton. It's all about awareness, about attention, mindfulness, spirit, love, whatever you want to call it. It is
about presence of mind, not wandering around being dazed and absent-minded. It's about really fully inhabiting
ourselves and what we're doing. ... This present awareness is all and everything. It is called the Buddha within, the
true refuge, the inner or mystical Dharma. It is the Sangha too. Those who are absent-minded are not the Sangha.
They're not really totally here, so how can they be counted? That is why it is said that awakened body, speech, and
mind are the true Triple Gem of Sangha, Dharma, and Buddha. " (i.e. To directly see the real nature of our own
mind in the present, the real nature of everything beyond any concepts, of the three inseparable realms, the
trikaya -- pristine awareness before the duality subject vs object)
● (i.e. When a stupid animal looks at itself in the mirror, it doesn't see itself but only the mirror. We are intelligent
enough to see that this is a physical reflexion of ourselves, but yet not wise enough to see ourselves in the mirror of
the altar. Until then, the guru is our mirror. Just saying "I am already a Buddha; so I have nothing to do" is not
going to help at all. It is usually a long gradual deconditioning process, with a sudden direct realization beyond
causality.)

\\

Way of Prostrating in Tibetan Buddhism

The method of Tibetan prostrating is similar to the prostration methods of Ancient India. ("The physical posture adopted by the
devotees when performing these acts of worship may vary according to the solemnity of the occasion or the degree of the devotion of
the worshipper.") This method of prostration is often known as "the Great Homage."

("Reverently, I prostrate with my body, speech and mind ..."

"The Great Homage can also stop one's pride, which I think is very important. To prostrate and worship is to learn
humility and reverence. Its intention is to eradicate the three poisons of greed, anger, and ignorance. One should
know that too often cultivators, generally, after accomplishing a small degree of success, become too easily proud of
themselves, allowing arrogance and self-complacency to emerge. When they see others at a higher level than
themselves, they become jealous and want to compete arbitrarily with others. Therefore a student in Buddhism needs
to first prostrate to the Buddhas to learn reverence. To bow and prostrate is to stop haughtiness and arrogance."
-- i.e. And it symbolizes more at a subtler level. It is pointing out the need to change our perception and
understanding about the real nature of our body, speech & mind (the three realms), and their relation /
inseparability. It is this ignorance about the real nature of the three realms that is the cause of all attachment and
suffering. Mistakes, wrong investments, karma formation, necessarely lead to consequential suffering. So, for those
who can see it, the very subtle transcendental perspective about the inseparable trikaya -- and the real nature of
everything -- is already embedded into the very first simple act of a Buddhist: prostration and taking refuge in the
three gems. Prostrating is humbly acknowledging that our actual perspective of the three realms is erroneous; that
all that we think we objectively see and know are like mere illusions, dependently arisen; that all of our worldly
actions are based on accumulated conditioning (habits / karma) supported by false assumptions (ignorance); that
this is the very cause of all suffering; that we need to purify this perspective (ignorance) about our body, speech and
mind (the three realms), and their actions (karma formation), so we can transmute them into the body, speech, mind
and activities of a Buddha by directly seeing their real non-dual nature beyond any conceptualization.)

Here is the method:

1. Hold your palms together before your chest in a standing position.

2. Bring your joined palms to your forehead (i). ("Touch your third-eye chakra and visualize white
light entering your forehead to purify your body") (i.e. purification of the body; about realizing
the real nature of the body; of the physical, perceptible, desire realm (the sense world); of the
seven consciousnesses; white OM & rays; planting the seeds for nirmanakaya)
3. Bring your joined palms to your throat (ii). ("Touch your throat chakra and visualize red light
entering your throat to purify your speech.") (i.e. purification of the speech; about realizing the
real nature of the speech; of the abstract, conceptual, symbolic, form realm (the Realm of Pure
Form); of the Alayavijnana; red AH & rays; planting the seeds for sambhogakaya)
4. Bring your joined palms to your heart (iii) ("Touch your heart chakra and visualize blue light
entering your heart to purify your mind.") (i.e. purification of the mind; about realizing the real
nature of the mind; of the intuitive, formless realm (the Realm of Non-Form); of the Alaya; dark
blue HUM & rays; planting the seeds for dharmakaya)
5. Release your palms and kneel down on the ground. (i.e. purification of the body, speech and mind together (iv); about
realizing the real nature of the three realms together; of the the ultimate realm; of the inseparability of body, speech and
mind, of the three kayas; complete non-dual union; union of the Two Truths; planting the seeds for svabhavikakaya)
6. Immediately, lie down on your stomach and stretch your arms out
(i.e. or knee down and have the five limbs: your forehead, knees and elbows (and palms), touch the floor)
("Prostrating is very important. It is an outward form that is part of practice. This form should be done correctly.
Bring the forehead all the way to the floor. Have the elbows near the knees and the palms of the hands on the floor
about three inches apart. Prostrate slowly, be mindful of your body. It is a good remedy for our conceit. We should
prostrate often. When you prostrate three times you can keep in mind the qualities of the Buddha, the Dhamma and
the Sangha, ... So we use the outward form to train ourselves. Body and mind become harmonious." -- The Venerable
Ajahn Chah, Bodhinyana)
7. While your still on the floor, recite this mantra once:

Om Namo Manjushriye (I pay homage to the Buddha)

Namo Sushriye (I pay homage to the Dharma)
Namo Uttama sushriye (I pay homage to the Sangha)
Soha!

Stand up and start this whole procedure again (i.e. minimum 2 more time (B,C), then a fourth (D)
without descending to the knees).

(i.e. The meaning is i, ii, iii (like for body, speech and mind, or for the three realms), then iv (the
three together, their inseparability) -- the whole set three times (A, B,C), then a fourth (D). This is
equivalent to the inseparable three kayas, or to the inseparable three realms of desire, form, and
the formless, or to the inseparable three gems. It is equivalent to the fourfold purification /
gradually transforming our impure body, speech and mind into the Body, Speech, and Mind of a
Guru-Buddha; to the four empowerments. It is equivalent to directly realizing the real nature of the three inseparable realms; or
realizing Nagarjuna's Tetralemma. It is all about realizing the truth beyond conceptualization, the real nature of our own mind and of
all dharmas -- not existing, not non-existing, not both existing and non-existing together, not neither existing nor non-existing (or
something else).)

-- From: http://www.geocities.com/Athens/Parthenon/7534/

Prostrations are performed

❍ as a show of respect and gratitude to the Buddha and Bodhisattvas, (i.e. humbling ourselves; accepting that we have
been mistaken all this time)
❍ in order to purify mental blocks and negative karma, (i.e. gradual deconditioning)
❍ to help us gain the correct view of reality, and (i.e. gaining better views are intermediary stages on the path; but
there is no final ultimate view; all views/conceptualization are flawed)
❍ to create the positive potential for realizing our innate Buddha nature. (i.e. to create enough calm, concentration and
mental flexibility for us to directly see the real nature of our own mind in the present)

(i.e. An adapted skillful means to gradually prepare / purify our body, speech and mind in order to finally directly realize the
real non-dual nature and the inseparability of the three realms; 1, 2, 3, then 4, together, again and again ... That is sufficient
for Buddhahood -- beyond causality -- not accepting it, not rejecting it.)

Prostrations can be verbal, mental or physical.

● Verbal prostration are performed when we pay spoken homage to the Buddhas and Bodhisattvas.

● We perform mental prostrations when we affirm our faith in the Three Jewels. (i.e. when we accept the real non-dual nature
of the three realms, until we directly see this and transcend all appearances)

● Physical prostrations can take several forms.

❍ A small bow or simply pressing the palms of the hands together if done with humility and faith is a proper
prostration.

❍ Half-prostrations and full-prostrations are performed in sets of four (i.e. 4x4 -- [A, B, C, D] x [i, ii, iii, iv] ). Place
the palms of the hands together loosely. Tuck the thumbs just inside the pocket created by the two palms. With
enlightenment and compassion for all creatures in mind:

Bring the two palms together between the eyes (or forehead) (i) and recite (in English or Sanskrit)

OM NAMO MANJUSHRIYE
I pay homage to the Buddha

Bring the two palms to the throat (ii) and recite

NAMO SUSHRIYE
I pay homage to the Dharma

Bring the palms to the heart (iii) and recite

NAMO UTAMA SHRIYE SOHA

I pay homage to the Sangha

Now descend to the knees and touch the forehead to the floor (iv) (i.e. the three together).

Repeat this two more times for a total of three prostrations (A, B, C). On the fourth (D) and final
prostration in a set, follow the same actions but do not descend to the floor. Only a head bow is
performed after bringing the palms to the heart during the fourth prostration.

❍ A full-prostration is performed in similar fashion, however, the body is fully prostrated after descending to the
knees. The arms are to be extended in front of the prostrated body and the forehead is brought to the floor.

Prayers may also be recited when performing prostrations. Repetitions can be counted on a mala. Prostrations of hundreds of thousands
may be performed over the course of months or years. This forges a powerful mental and spiritual connection with the Three Jewels.

-- From: Fairhope website

Great prostrations

Great prostrations are usually practiced along with the recitation of refuge taking. In the Gelug school, great prostrations are sometimes
included in the 35-Buddha Purification Practice to replace the Vajrasattva Purification Practice. If one finds it difficult to count the
numbers of refuge recitations and prostrations together, it would be better to keep count only of the number of prostrations, and then
count the refuge recitations separately in additional recitations.

For this practice it is convenient to use a long board in the length of one's body plus one arm. Raise the end toward Buddha about 4
inches high and cover the front half with a surface, such as wall paper, smooth enough for sliding of hands. The area for standing and
kneeling should not be smooth lest it cannot yield support. Use a pair of small hand cushion or wear cotton gloves. Beginners may need
to use elbow and knee caps (as sold in sports supplies stores) for protection from bruises. After about 20,000 prostrations, the body
would feel light and easy, and then these caps would no longer be needed. It is much more convenient to use a tally counter than a mala
for counting prostrations. The tally counter can be placed near the kneeling position and pressed once when getting up after each
prostration.

The great prostration is done as follows:

● One stands at the lower end of the board and starts to recite the Great Prostration Mantra.
● Raise both hands from the sides so that they form a circle that meets in front of the forehead (i) where the palms fold
together. Chant "Om" while raising hands, "Namo Man Ju Shi Er Ye" while folding palms at the forehead.
● Then lower the folded palms to the throat (ii) and recite: "Namo Su Shi Er Ye."
● Again lower the folded palms to the heart (iii) and say, "Namo U Da Ma Shi Er Ye."
● Then bow down while reciting "Soh Ha," and stretch both hands as wide as the shoulder to the front to reach the
board, then push out until the whole body touches the ground (iv) (i.e. the three together).
● Fold the hands briefly in front of the head and then stand back up to complete one great prostration which includes
one repetition of the Great Prostration Mantra.

Therefore, the accumulation of 100,000 great prostrations actually include also 100,000 repetitions of the Great Prostration Mantra.
When refuge taking is combined with prostrations, one should start reciting the refuge formulas right after "Soh Ha" until one stands
up. The recitations can be done silently if it is difficult to coordinate the action with chanting.

Great Prostration Mantra:

Om, Namo Man Ju Shi Er Ye,

Namo Su Shi Er Ye,
Namo U Da Ma Shi Er Ye,
Soh Ha.

-- From: Dr. Yutang Lin, The Foundational Practices of Vajrayana: A Summary of the Essential Points

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PROGRESSIVELTY ESTABLISHING THE RIGHT MOTIVATION

("Buddha taught many different levels of meditation and a variety of techniques to suit the needs or dispositions
of many people (all progressive adapted skillful means fine tuned to the level of illusions / progress of each person).
... the essence of the spiritual path (dharma) taught by Buddha lies in the development of our own inner awareness
and our loving attitude towards our fellow beings. These inner qualities need to be developed stage by stage,
therefore Buddha skilfully taught at different levels: the practice of the Hinayana Path, or Small Vehicle, and the
practice of the Mahayana Path, or Great Vehicle. Again within the Mahayana Path there are two stages:
Prajnaparamitayana, or the Path to Perfection, and Tantrayana, or the Transformational Path." -- Extracted from
Awakening the Mind of Enlightenment by the Ven Geshe Namgyal Wangchen)

("In entering on the great vehicle of the buddha-sons, There are three ways of taking refuge with three kinds of
intention. These are the unsurpassed, the excellent, and the common." -- Longchenpa)
(i.e. These three levels are a schematisation of the infinite number of adapted skillful means -- in fact, there are as
many paths as sentient beings -- no absolute path, only adapted skillful means. They allways start at the level of
understanding / illusions of the practitioner and gradually bring him/her to directly realize the real nature of his/her
assumptions, until he/she is free from their conditioning.)

LEVEL 1 : THE PRAYER OF THE BEING OF LOWER SCOPE

("Lesser people do so -- taking refuge -- fearing the lower realms. ")

At this moment I have received a perfect human rebirth, which is supremely meaningful and for many
reasons very difficult to attain. Though it is infinitely precious it is very perishable and subject to decay
even in the shortest instant because of its changeable nature. My death is definite, but the actual time
of my death is unknown to me.

The profound law of Karma cannot be denied and the sufferings of the three lower realms (heat and
cold; hunger and thirst; dullness and stupidity) are unbearable. Therefore, please bestow upon me the
ability to perform virtuous actions and to expel negative actions, and to take refuge in the Buddha,
Dharma and Sangha from the depth of my heart.

(i.e. These correspond to the initial Lamrim meditations, or to the Hinayana Path and motivation:
precious human life, death and impermanence, suffering in the lower realms of samsara, the law of
karma or cause & effect, and taking refuge. Their goal is to escape a rebirth in one of the lower realms,
and thus to maintain the opportunity of transcendence that comes only with this precious human life.
-- They insist on causality/karma which cannot be denied -- that is the "not rejecting" part of the Middle Way. But, by itself this is not
complete; dependent origination is not the ultimate/absolute truth as some Hinayanists think. The second / complementary part of the
Middle Way, which is "not accepting" would be presented only after a solid foundation in wholesomeness is developped, otherwise
there is a danger of falling into the extreme of nihilism. But some Hinayanists have the tendency to fall into the extreme of "too much
causality / too much realism", thinking there is such things as absolute right and wrong, absolute paths, absolute causality / karma,
absolute individual Liberation, etc. Like any other religious extremists, they have the tendency to get attached to their relative views,
their tools, their methods, and to fight those who do not share their absolutes, their "truths". Completely blind with pride and rage,
some sacrifice wholosomeness to defend their "truths". But this is the very precise principle that the cause of all suffering, the belief in
the absolute existence (or non-existence) of something either material, conceptual or intuitive -- the illusions of the objects of the three
realms and their separatedness. It is OK to use adapted skillful means in order to progress from our actual level. That is why Buddha
taught Hinayana. But the goal is to go beyond any attachment even to those temporary methods. Using a raft, but not holding eternally
to the raft. When a method or view is imposed there is no more freedom, flexibility, and capacity to progress -- then there is only the
conditions and suffering of a cold hell.)

LEVEL 2 : THE PRAYER OF THE BEING OF MIDDLE SCOPE

("The two intermediate kinds -- those of the families of shravakas and pratyekabuddhas -- are afraid of the state of
samsara.")

Through the practices of the being of lower scope I will attain rebirth in the three
upper realms (still with suffering of desire and attachment -- rise and fall; fighting
and quarreling; change and falling). This is not enough to gain final release from the
sufferings of conditioned cyclic existence (samsara). Thus I will be compelled to
continuously undergo the limitless sufferings of conditioned cyclic existence because
of uncontrolled delusion and Karma.

Therefore, I must deeply realise the evolution of conditioned cyclic existence

(dependent origination, the wheel of life) from uncontrolled rebirth to death to
rebirth. Please bestow upon me the ability to practice, both day and night, the
three essentials of the Dharma Path;

❍ higher conduct,
❍ higher concentration,
❍ and higher wisdom,

through which I will go beyond all suffering and arrive at the citadel of Nirvana
(liberation for myself).

(i.e. These correspond to the intermediary Lamrim meditations: the suffering in all realms of samsara, the four Noble Truths, the
Wheel of Life, dependent origination. The goal is to generate renunciation for the whole samsara, the whole cycle.
-- So, this is an introduction to the second part of the Middle Way, which is "not accepting", where it is shown that there is no place in
the whole samsara (in the three realms) that is worth going to, no absolute truth that is to attain, nothing to produce, nothing to cause.
Buddhahood is beyond the whole samsara, beyond any self to liberate, beyond causality: not accepting it, not rejecting it. Getting
attached to any truth, any path, any absolute is the very cause of all suffering. Rejecting everything, nihilism, is no better; it is just
another form of absolutism / extremism. The Middle Way is to stay away from all extremes: not accepting, not rejecting; it is an
efficient path because it is more in accord with the real non-dual nature of everything, because it is "less wrong" and subject to
unwanted consequences / suffering. Buddhahood is directly realizing this real non-dual nature of all the objects of the three realms and
their inseparabilty, it is to realize the way our own mind dependently creates all of those illusions; it is to become free from their
conditioning, from the suffering caused by believing in their existence (or non-existence).
-- This level of motivation is still based on the belief that there can be an individual liberation, and thus an individual liberating path.
Getting attached to these ideas could be harmfull in the long run as mentionned above.)

LEVEL 3 : THE PRAYER OF THE BEING OF HIGHER SCOPE

("The greatest have seen all the aspects of samsaric suffering, Finding others' suffering to be unbearable. They fear
the happiness of a personal nirvana.")

There is not one being in cyclic existence that has not been my mother countless times.
Thus I love all living beings without exception (equality) and have great compassion for
them in their infinite sufferings. Please grant me blessings that I may be able to lead all
sentient beings to final liberation. In order to do this I renounce the perfect happiness
of self, which is the Nirvana of the lower vehicle, and vow to obtain Buddhahood
through exchanging myself with others upon the basis of the equilibrium meditation
and through engaging in the practice of the six transcendental perfections of the
Bodhisattva's path. (Generosity, moral discipline, patience, effort, mental stabilization,
widom)

(i.e. These correspond to the advanced Lamrim meditations, or to the Bodhisattva

motivation: the four immeasurables, developing Bodhicitta, the three higher trainings.
-- "The path that Bodhisattvas practice is called the Great Vehicle because their
motivation is great, their skill is great, their wisdom is great, their enthusiasm is great,
their deeds are great, their effort is great and their achievements are great." -- Maitreya
in his commentary on the Mahayana sutras entitled Ornament to the Mahayana Sutras
-- Mahayana is based on the realization that there cannot be an individual liberation,
that the very idea of a separation between sentient beings is a cause for attachment, pride, and suffering. There is no absolute right and
wrong, no absolute pure and unpure, no individual self to purify and liberate, no separated individual karma in absolute terms.
Everything is much more subtle than this. But all of this cannot be grasped by an individual drowning in ignorance and in the
consequences of his/her unwholesomeness. The path has to be gradual and adapted; wisdom is based on concentration, which is based
on moral disipline. Limitless Love, compassion, Joy and Equanimity, and the six Paramitas, are skillful means adapted for higher level
beings. Again they are efficient in reducing suffering and creating the proper conditions for transcendence (Buddhahood) because they
are more in accord with the real nature of everything, with the inseparability of everything. They consist of bringing the results into the
path and thus slowly facilitating the transition by eliminating the bad consequences of mistakes based on ignorance.)

THE PRAYER OF THE BEING OF HIGHEST SCOPE

Through following the Bodhisattva's path I will gain indestructible courage and will have no sorrow in
experiencing the sufferings of others even to the end of time. The sufferings of others are unbearable even
for the shortest second and as I feel their sufferings as if they were my own, please grant me blessings to be
able to complete the lightening quick path of the Vajrayana and to attain the stage of Buddha
Vajradhara within this short life time by protecting the ordinations and pledges of the spiritual master as if
they were my eyes.

(i.e. These correspond to the Vajrayana practices.

-- "Tantrayana teaches the practice of very fine and profound techniques and skills for transforming our
ordinary state of body, speech and mind into the divine, pure state of body, speech and mind. The practice
of tantra is based on meditations on deity yoga, psychic channels, psychic nerve wheels and energy drops
within our body." -- Ven Geshe Namgyal Wangchen
-- At this high level, following a long practice in Mahayana, there is almost no more separatedness between self and others (thus great
Love and Compassion), and much less attachments to any particular view or path (thus a readyness to use tantric methods in order to
speed up the direct realization of the real nature of the mind, and of everything). But this approach, this advanced adapted skillful
means, cannot be precipitated by introducing it to an unprepared person. This would only result in total rejection, or in developing
much misplaced pride; in both case the result could be hell. The problem is that a lot of new Buddhists are already so proud that they
feel insulted if this is not made available to them immediately; that is why there is so many complex introductory techniques in Tantra.)

-- From: The Sadhana of the Inseparability of the Spiritual Master and Avalokiteshvara - Chenrezi Sadhana, from Lam Rim
Bristol Web Site
and from: The LAM RIM, Teaching of Ven. Geshe Namgyal Wangchen

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Purification of the environment & offerings

Recite the "purification verses":

May the surface of the earth in every direction

Be stainless and pure without roughness or fault
As smooth as the palm of a child's soft hand
And as naturally polished as lapis lazuli.

May the material offerings of god and men

Both those set before me and those visualised
Like a cloud of offerings of Samantabhadra
Pervade and encompass the vastness of space.

(i.e. Samantabhadra: Universally Excellent, All-around-goodness, the primordial Buddha

Kuntuzangpo, the symbol of the state of Dharmakaya - the ultimate reality, ultimate
Bodhicitta, the realization of the ultimate state of enlightenment.)

and the "purification mantra":

om namo bhagavate - bendze sarwaparma dana tathagataya -

arhate samyaksam buddhaya - tayata - om mendze bendze maha
bendze maha tadza bendze - maha bidya bendze maha bodhicitta bendze -
maha bodhi mendo pasam kramana bendze -
sarwa karma awarana bisho dana bendze soha
(3x)

and :

By the force of the truth from the three Jewels of Refuge

By the firm inspiration from all Bodhisattvas and Buddhas
By the power of all the Buddhas who have fully completed
Their collections of both good merit and insight
By the might of the void
Inconceivable and pure
May all of these offerings be hereby transformed
Into their actual nature of voidness (i.e. uniting prajna to upaya)

(i.e. "The Sanskrit word "Samantabhadra" in Tibetan is Kuntuzangpo, "kuntu" meaning "ultimately" and "zangpo" meaning
"goodness." What is known as "Kuntuzangpo" is primordially free from any fault, stain, or mental confusion, and therefore is not only
presently pure, but also can never be defiled in the future. shown with ornaments and garments. When Samantabhadra is depicted in
thangka paintings, He is depicted naked, without ornaments and garments, to symbolize that his state of realization is unconditionally
free from mental projection and primordially pure, as is the dharmakaya." -- KTD

Everything is already pure and simple, beyond conceptualization and dualities; it is just a matter of seeing this.

"The nature of multiplicity is non-dual

And things in themselves are pure and simple;
Being here and now is thought-free
And it shines out in all forms, always all good;
It is already perfect! the disease of uptight striving expunged,
Spontaneity is as it is."
-- The Six Vajra Verses)

"In the Kingdom of Samantabhadra

Happiness and suffering are of one taste;
Without grasping, they liberate of themselves."
-- A Prayer To Recognize My Own Faults And Keep in Mind the Objects of Refuge, by H.H. the Late Dudjom
Rinpoche

"Dharmakaya Buddhas such as Samantabhadra appear only to highly realized beings, such as tenth bhumi Bodhisattvas who can also
receive teachings from the five Dhyani Buddhas." -- Khenpo Palden Sherab, The Three Kayas

"Anayoga ascertains that all the appearances of phenomenal existence are Samantabhadra (the father), the spontaneously
accomplished man, data of the deities (i.e. conventional truths, dependent origination). The emptiness nature (of phenomenal
existence), free from all the extremes (i.e. the ultimate truth, emptiness), is Samantabhadri (the mother), the mandala of primordial
suchness. The essence both of appearances and nature is indivisibly present as equalness nature (i.e. the Union of the Two Truths -
dependent origination and emptiness - not one, not two), and that is the great blissful son, the mandala of enlightened mind (i.e. the
single mandala beyond conceptualization, causality, space & time)." -- The Tibetan Buddhist Library, Dzogchen

-- Note: "equalness" should not be confused with Monism, with the belief that everything is "One" or "the same". That would be falling
for an extreme view. The Middle Way is more subtle than that. The real nature of everything, non-duality, means "not separate or
different, but still not the same"; "not two, but still not one"; "not existent, not non-existent, not both, not neither". That is the whole
point that is beyond any description, beyond any conceptualisation, the point that has to be directly seen by seeing the real nature of
our own mind in the present.
-- It is because everything is non-dual (the union of dependent origination and emptiness -- not one, not two), or "not separate or
different, but still not the same", that there is no absolute bad/wrong (or right), and that everything is alrealy pure (or of one taste).
And that is why the Middle Way (not accepting, not rejecting) is efficient as a path to transcend all illusions and their conditioning.)

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Visualization of Guru Shakyamuni Buddha

The entire visualization is made of light and is transparent, intangible

and radiant. At the level of your forehead, about six feet away, is a large
golden throne adorned with jewels and supported at each corner by a
pair of snow lions. There is an open lotus on top of the throne. The sun
and moon discs are on top of the lotus. Guru Shakyamuni Buddha is
seated on these. He is the embodiment of all the buddhas' omniscient
minds and is the ultimate guru in the aspect of Shakyamuni Buddha,
who has purified all defilements and attained all realizations. His body
is of golden light and he wears the saffron robes of a monk. He is seated
in the vajra posture. The palm of his right hand rests on his knee, the
fingers touching the moon disc, symbolizing his control over Mara. His
left hand rests in his lap in the meditation posture, holding a bowl filled
with nectar- medicine that cures our disturbing states of mind, pacifies
the lord of death and the mara of samsaric aggregates. The Buddha's
face is very beautiful. His smiling, compassionate gaze is directed
toward you as well as all beings. He is free of all critical and judgmental
thoughts. His eyes are long and narrow. His lips are red and his earlobes
are long. His hair is blue-black and each one is individually curled to
the right. Every feature of his holy body represents an aspect of his
omniscient mind. The Buddha is the supreme refuge and he
encompasses the guru, buddha, dharma and sangha (i.e. the real non-
dual nature of the inseparable body, speech and mind - the three
realms.).

-- From: Venerable Lama Thubten Zopa Rinpoche

(i.e. This visualization of the Field of Merit can be much more

elaborated depending on the particular sadhana and the
level/obsessions of the student -- all adapted skillful means with a lot of
symbolism, or not. But these various visualizations always represent the same inseparable trikaya, the real non-dual nature of the three
inseparable realms: body, speech & mind.)

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Prayers to be Said at the Start of Meditation

(i.e. The actual prayers, and order, vary according to Buddhist traditions and sects; but their essence is unique
(many adapted skillful means, but a unique extremely profound and subtle Dharma which cannot by itself be
gotten at, which cannot be teached, which can be directly seen only by directly seeing the real nature of our own
mind -- the single mandala, beyond any conceptualization, beyond the tetralemma treatment of existence and non-
existence -- so there should be nothing to get attached to or produced, and nothing to reject, stop or drop -- no
absolute to preach, only adapted skillful means -- everything is already pure and perfect).

-- The following prayers are just examples taken from the Net. Most of them correspond to the gelug tradition of
Tibetan Buddhism.)

The Four Refuge Mantra

Namo Guru bei (I pay homage to the Guru -- both the distance lineage gurus and the close lineage gurus, as well as
our personal root guru from whom we received the teachings on the ultimate meaning)
Namo Buddhaya (I pay homage to the Buddha)
Namo Dhar ma ya (I pay homage to the Dharma)
Namo Sanghaya (I pay homage to the Sangha)
(3x)

(i.e. "This mantra is very important to the Vajrayana school of Buddhism. This mantra is recited to build a spiritual
bond with the guru or, dorje lopon acharya. Recite it by first visualizing your guru in the space above your head.
Your guru then radiates a light on you. Thus, empowering you and bestowing to you blessings from your guru. Recite
this mantra with the utmost devotion. You will eventually gain the blessings from the Four Precious Ones (Guru,
Buddha, Dharma, and Sangha).")

Namo mahamudraya (Homage to mahamudra, the great seal of reality)

Taking Refuge and Generating Bodhicitta

I take refuge until I am enlightened

In the Buddhas, the Dharma and the Sangha.

Through the positive potential I create

By practicing generosity and the other far-reaching attitudes (the six paramitas),
May I attain Buddhahood for the sake of all sentient beings (bodhicitta).

(3x)

(i.e. There are many different forms of taking refuge

depending on the level of understanding (all
progressive adapted skillful means). The temporary
refuge is the three jewels (the refuge attained from
symbols). Knowing the truth (beyond
conceptualization, complexity, existence and non-
existence ...) is the ultimate reliance, the ultimate
refuge. The ultimate refuge is the the realization and
recognition of one’s own mind as mahamudra --
directly seeing the real non-dual nature of our own
mind, and of everything; the inseparable trikaya, the
Union of The Two Truths. Attaining dharmata is the
world-transcending refuge. The supreme object of
refuge is one's own primordial wisdom or Buddha
nature (the nature of one's own mind, free from all
the extremes of complexity). The nature of one's own
mind, self-arising wisdom, is the primordially
existing three jewels. This is the object of fruition-
refuge. Resting in that without accepting and
rejecting or defilements of artificiality is the fruition
refuge. The external causal refuges are a
corresponding condition for establishing that.
-- The opposite of taking refuge in the three Gems, is
to rely only on dependently arisen impermanent
worldly dharmas, and to pursue only worldly goals
like fortune, status, praise, pleasure, in this life or for
the next lives, instead of using them, as adapted
skillful means whenever appropriate for a greather
purpose like helping all other sentient beings to
transcend their conditioning and suffering cycle.)

(i.e. Developing Bodhicitta is a series of more and more subtle adapted skillful means that brings us more and more
in accord with the real non-dual nature of everything than other more unwholesome actions / habits based on
ignorance. In a sense, it is being more mature and realistic; and because of this we make less gross mistakes (bad
karma), and cause less suffering for others and for us. According to this real nature of everything, we always need
both method (like methods to develop Bodhicitta, mindfulness, concentration ...) and wisdom (gradually realizing the
emptiness of inherent existence of all dharmas) together on a gradual path in order to escape the cycle of
conditioning. This Middle Way, consisting of not accepting and not rejecting, aims at transcending the duality of
existence and non-existence; that is realizing the perfect Union of The Two Truths. "Dropping all" would mean to
adopt emptiness as an absolute truth and would be a grave mistake for it is falling for the extreme of nihilism.
Perfecting Bodhicitta is practicing the six paramitas while knowing the emptiness of the three: subject, object,
action -- the perfect union of upaya and prajna -- not accepting, not rejecting -- because there is no absolute, only
adapted skillful means (not even this). That is the perfect union of compassion and emptiness; one cannot exist
without the other, one implies the other. So, we start by wishing to attain enlightenment in order to be able to
liberate all other sentient beings, then later we realize that the duality self vs others is just another illusion to be
transcended -- that we are not separate or different, but still not the same.
-- The opposite of bodhicitta is to think that one can be Liberated as an individual, independently of the rest of the
world, as if he / she was really separate from all other sentient beings, as if there were really a clear absolute
distinction between being wholesome and being unwholesome, between being worthy and unwhorthy of Nirvana, as
if one can really produce Nirvana through his / her own effort by doing / knowing something, or not doing / dropping
something else -- All very childish immature egoistic views that would only cause much more suffering in the long
run. Isn't it an oxymoron to talk about getting rid of selfishness from an individual perspective, or personal
Liberation? Sounds like the job is not finished yet; that there are still some subtle obscurations before complete
Enlightenment.
-- Personal Liberation through doing something, or dropping something else, is impossible because dependent
origination (causality) is not the absolute truth, no more than emptiness is (emptiness is itself empty of inherent
existence, a mere dependently arisen conventional truth, a pole in a duality), nor is it the two together, nor is it
something else. That is the whole point. This absolute truth, the single mandala, is called by many names, like the
Union of The Two Truths (dependent origination (all conventional truths including all techniques like bodhicitta) &
emptiness of inherent existence), but it is really beyond any of our conceptualization, beyond any duality, beyond
production and non-production, beyond causality, space & time. Emptiness is inseparable from bodhicitta, and vice
versa -- not two, not one -- that is the whole point of the Buddhist teachings.)

The Four Immeasurable Thoughts

May all sentient beings have happiness and the causes of happiness. (limitless
loving-kindness)
May all sentient beings be free from suffering and the causes of suffering.
(limitless compassion)
May all sentient beings never be separated from the happiness that knows no
suffering. (limitless joy)
May all sentient beings abide in equanimity, free from attachment and anger that
hold some close and others distant. (limitless equanimity)

(3x)

(i.e. Kindness, compassion, joy and equanimity are respective antidotes to aggression, egotism / desire, jealousy,
pride and ignorance; which are all causes of much consequential suffering because they are mistakes based on
wrong assumptions. The four immeasurables are skillful means to develop aspiring Bodhicitta. They consist of
bringing the result -- similar to Buddha activities -- into the path; and for this reason, being based on the truth, they
bring much more happiness. Considering our interrelations with others, and acting with more kindness, compassion,
less competitivity, is more in accord with the real nature of the three inseparable realms, more close to the truth,
and thus less prone to gross errors and their consequences (karma formation and suffering). We have to realize the
relative (circumstantial, dependently arisen) nature of our feelings toward others, our interdependence, and act with
more equanimity, compassion and wisdom (not accepting, not rejecting). The four immeasurables are gradually
developped from partial (with disrimination), to universal (without discrimination), then perfected by combining
them with the wisdom realizing the real nature of the three: subject, object, action. Gradually perfecting the four
immeasurables is equivalent to gradually purifying our inseparable body, speech and mind, to gradually seeing the
real nature of the three inseparable realms, to planting the seeds for the Four Kayas. With the union of upaya (ex.
developing Bodhicitta) and prajna (gradually realizing the emptiness of inherent existence of all dharmas) the five
poisons (and all defilements) are transmuted into the Five Wisdoms and one attains the Four Kayas. Then, our own
already present unborn Buddha-Nature shines through the layers of accumulated complexity and illusions. The
meaning is : Emptiness is compassionate; they are inseparable; one implies the other; not two, not one; not separate
or different, not the same. That is the realization of the Union of The Two Truths, of emptiness and dependent
origination. That is why we need both method (conventional truths, dependent origination, a path, bodhicitta) and
wisdom (emptiness) together all the time, in order to be in accord with the result: the transcendence of the duality
existence and non-existence, realizing the two Buddha kayas, realizing the Union of The Two Truths -- realizing that
they have always been inseparable (~1, ~2) and that this is the whole point, the key to everything.)

Refuge in the Guru

The Guru is Buddha, the Guru is Dharma,

The Guru is Sangha, also;
The Guru is the creator of all happiness:
In all Gurus I take refuge.

(3x)

(i.e. "The secret form of going for refuge is going for refuge to one’s root guru alone - recognizing that he is the
embodiment of the Buddha, dharma, sangha, and the gurus, yidams, and dakinis and dharma protectors, the
embodiment of all these in one form, possessing all of their qualities."
-- "So we rely on the guru as the condensed essence of all the objects of refuge, all the Buddhas, bodhisattvas, lamas,
meditational deities, dakinis and Dharma protectors all rolled into one, including all of the teachings. These are the
liberating truths of Dharma. These are the objects of refuge. So the lama becomes the door through which we exit
samsara."
-- "A guru is a mirror that reflects our highest nature." "Having devotion to the guru means being fully committed to
finding the truth," and having faith that he is the means to do it, the best adapted skillful means to progressively
realize our own unborn Buddha-nature. "The relative, objective guru is the teacher who, by communicating with us
in different ways, shows us how to act so that we can discover our own totality. But on a deeper, more subjective
level, our guru is none other than our own inner wisdom, our own fundamental clarity of mind. ... The practice of
guru-yoga is primarily a method for learning how to listen to our inner guru."
-- All the various form of taking refuge, as well as the Guru Puja, are adapted skillful means depending on the level
of the student; they are part of upaya inseparable from prajna (we need both method and wisdom together all the
time to be in accord with the real nature of everything, otherwise we only generate more uncontrolled conditioning,
more karma and suffering, without progressing on the path to transcend it all).
-- The guru is the one to be relied upon 100%, but only after carefull examination over a long period of time. All of
this should not be confused with passive submission, abdication of responsibility, blind faith, ignorant adoration, or
slavery to an unworthy abusing fake guru. There are ways, as described in the sutras and tantras, to evaluate the
motivation and qualities of a guru. In a word the guru should be a convincing manifestation of the inseparability of
compassion (~1) and emptiness (~2). He should be teaching by the example all the Buddha activities and qualities.
-- The perfection of this skillful means is to combine this method with the realization of the emptiness of the three:
subject, object, action.
-- "By pleasing him, let us serve the truth itself." "It is our connection with our true nature." "Devotion is the way to
develop pure perception. Pure perception is to appreciate the primordial qualities of the true nature.")

Prayer of the Seven Limbs

Reverently, I prostrate with my body, speech and mind (Prostration)

And present clouds of every type of offering, actual and mentally-transformed. (Offering)
I declare all my negative actions accumulated since beginningless time (Confessing)
And rejoice in the merits of all holy and ordinary beings. (Rejoicing)
Please remain until samsara ends (Entreating)
And turn the wheel of Dharma for sentient beings. (Requesting)
I dedicate the merit created by myself and others to the great enlightenment. (Dedication)

(i.e. The seven limbs are respectively antidotes to pride, greed, the three poisons, jealousy, abandoning the Dharma,
wrong views and negative actions toward the buddhas & gurus, and to the destructive force of anger. They are
adapted skillful means more in accord with the real nature of everything than our usual reactions / conditioning
based on ignorance. By reducing the effects of these and other so called gross unwholesome actions, we can escape
their consequences and create the proper conditions to develop more peace, tranquility, mindfulness, concentration,
wisdom, and to, ultimately, be able to see through the whole conditioning cycle, to directly see the real nature of the
three realms, of all dharmas. It is a matter of reducing bad habits and their disturbing consequences, while
developing new better habits, with more and more subtle wisdom, that will eventually help us to transcend all habits,
all conditioning, all karma formation and its consequence - the cycle of suffering. It will permit the real pure nature
of our own mind to shine through, burning the layers of accumulated illusions, confusion and bad habits,
transcending all complexity, conceptualization, causality, the whole samsara (note: "transcending" does not mean to
reject, or to drop, no more than to accept it as it seems to be. It means more like to include it into a transcendent
perspective where we are not slave to it anymore, so we can use it when required as an adapted skillful means to
help others -- those become like Buddha activities).
-- The perfection of these skillful means is to combine them with the realization of the emptiness of the three: subject,
object, action -- not falling for any absolute, not completely rejecting the adapted skillful means. Thus combining the
two accumulations, perfectly uniting upaya and prajna, aiming at the perfect Union of The Two Truths, planting the
seed for the two inseparable Buddha kayas. That is the only way to gradually get to the very subtle nature of our own
mind, and of everything; to get to the liberating truth.
-- These seven limbs should not be confused with the "seven limbs of awakening", which are seven qualities that all
buddhas and bodhisattvas possess as factors of their attaining awakening : the virtue of faith, knowledge or insight,
prajna, samadhi or meditative absorption, joy,. diligence, the faculty of mindfulness, which is a mind kept tranquil
and always consciously aware of what is going on in the mind and what one’s actions are, and equanimity, a state of
mind in which the bodhisattva is free from the afflictions of attachment to some things and aversion to
other things.)

Mandala Offering

Outer Mandala

The fundamental ground is scented with incense and strewn with flowers,
Adorned with Mount Meru, the four continents, the sun and the moon.
I imagine this as a Buddha-land and offer it.
May all living beings enjoy this pure realm.

Inner Mandala

The objects of attachment, aversion and ignorance --

friends, enemies and strangers, my body, wealth and enjoyments --
Without any sense of loss, I offer this collection.
Please accept it with pleasure
And bless me with freedom from the three poisons.

idam guru ratna mandala kam nirya tayami

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

(i.e. "The offering of the Mandala is where we offer the entire world, we offer everything, not just this earth, not just
this planet, but the billions of worlds throughout the universe. We gather them together as an offering in which we
hold nothing back and make the great Mandala offering." -- "The practice of offering the Mandala consists of the
ritual offering of the world, and all its wealth, to the Object of Refuge as an act of veneration. The configuration of
your hands contains the same meaning as the Mandala offering. The two fingers raised upwards in the centre
represent Mount Meru. The four corners formed by interlocking the other fingers, represent the four continents and
you should imagine that all the wealth contained in the entire world is present in your hands. When the offering is
completed, if you would like to visualise those to whom you have offered the Mandala as happily accepting it, you
should proceed to unfold your hands away from you. If, on the other hand, you feel it is more appropriate to receive
the blessings of the Object of Refuge to whom the offering is made, then you should unfold your hands towards you." -
- "Mandala Offering (visualization and prayer for developing surrender and gaining merit)." -- "A ritual offering of
the mandala is a practice to purify attachment" -- "Giving is the sharpest sword to cut through the knot of
miserliness." -- "by reducing craving, greed, selfishness and egoism", thus creating much more peace, tranquility,
concentration, insights ... -- "The main purpose of making offerings of Mandala is to accumulate the stocks of
wisdom and merits." -- "Mandala offering: a symbolic act of generosity, offering the universe to the teachers and
enlightened beings" to thank them.
-- Generosity is another adapted skillful means used as an antidote to unwholesome habits, and to develop a more
mature perspective. It is again bringing the result into the path, acting in accord with the realization of the
interdependence of self and others, of the inseparability of all (not one, not two).
-- The perfection of the paramita of generosity is to do it while remembering the emptiness of the three: subject,
object, action -- not accepting, not rejecting -- uniting upaya and prajna -- only then is it more in accord with the
real nature of everything.
-- "In the third practice, Mandala offerings, wisdom and merit are equally emphasized. We understand that the
Refuge to which we make offerings and our own essence are really one. Here, the unity of subject, object and
 action becomes much clearer. " -- note: "unity" here means: not two, not one; not separate or different, but still not
the same; not dualism, but still not monism -- all pointing to the tetralemma : not existent, not non-existent, not both,
not neither. Or pointing to the realization of the Union of The Two Truths: one implying the other.)

(Prayer of the Three Great Purposes)

I prostrate and go for refuge to the guru and the Three Precious Sublime Jewels.
Please bless me to immediately stop all wrong conceptions -- From lack of guru devotion to the subtle dual
view --.
Bless me to actualize all the realizations -- from guru devotion to the unification of no-more-learning.
May all my outer and inner obstacles be pacified.
(-- From: Venerable Lama Thubten Zopa Rinpoche)

❍ [Note: a) Afin que les pensées et les attitudes erronnées cessent de se produire dans notre esprit
1. L'aversion et l'irrespect envers notre guide spirituel (Irrespect to the Guru)
2. Ne pas désirer prendre l'essence de notre précieuse vie humaine (wasting this Precious Human
Life)
3. Ne pas se souvenir de la mort (Death & Impermanence)
4. Être attaché aux plaisirs et au bonheur de cette seule vie (Worldly concerns)
5. Ne pas avoir peur de la renaissance dans les règnes inférieurs (Lower Realms)
6. Ne pas souhaiter prendre refuge dans les trois joyaux (Refuge)
7. Ne pas avoir de foi ou de conviction en les lois du karma (Karma)
8. Chercher à accumuler des actions non vertueuses plutôt que des actions vertueuses
(Unwholesomeness)
9. Considérer le samsara comme possédant la nature du bonheur (Samsara)
10. Souhaiter augmenter nos perturbations mentales et nos actions contaminées (Worldly concerns)
11. Ne pas être intéressé par la réalisation de la libération (Desire for Liberation)
12. Ne pas vouloir pratiquer les trois entraînements supérieurs qui sont les causes de la libération (The
Three Trainings)
13. Abandonner les êtres vivants qui sont nos mères (our Mothers)
14. L'auto-préoccupation (Self-preoccupation)
15. La saisie du soi (Self)
16. L'aversion envers la pratique du mantra secret (Tantrayana)
❍ b) Afin que les pensées et les attitudes correctes soient cultivées
1. S'en remettre avec foi à notre guide spirituel et avoir du respect à son égard
2. Désirer prendre l'essence de notre précieuse vie humaine
3. Se souvenir de la mort
4. Ne pas être attaché aux plaisirs et au bonheur de cette vie
5. Avoir peur de la renaissance dans les règnes inférieurs
6. Souhaiter prendre refuge dans les trois joyaux
7. Avoir de la foi et de la conviction en les lois du karma
8. Chercher à accumuler des actions vertueuses et non pas des actions non vertueuses
9. Considérer le samsara comme possédant la nature de la souffrance
10. Souhaiter abandonner nos perturbations mentales et nos actions contaminées qui sont les causes de
la renaissance cyclique
11. Avoir la détermination d'atteindre la libération
12. Vouloir pratiquer les trois entraînements supérieurs
13. Chérir tous les êtres vivants qui sont nos mères
14. Abandonner l'auto-préoccupation
15. Réaliser le non-soi
16. Aimer la pratique du mantra secret, etc ... les 6 paramitas, les étapes de la voie vaste du mantra
secret,
❍ c) Afin que les obstacles intérieurs et extérieurs à notre pratique du dharma soient éliminés]

Requests

Glorious and precious root guru, please stay on the lotus and moon seat above my head. Guide me with
your great kindness and bestow the attainments of your holy body, speech and mind. (i.e. To finally directly
see / realize the real non-dual nature of our own inseparable body, speech and mind.)

Your holy body is the result of millions of virtues,

Your holy speech fulfills the wishes of all living beings,
Your holy mind sees every existence.

At the holy feet of the King of the Sakyas, I make these requests. Guru Vajradhara, encompassing the
three objects of refuge, Manifesting in whatever form is necessary to subdue deluded beings, Granting
both common and sublime realizations, To you, the kind guru, I make these requests.
(-- From: Venerable Lama Thubten Zopa Rinpoche)

General Confession

So be it!

O spiritual masters, great vajra holders, and all the Buddhas and bodhisattvas who abide in the ten
directions, as well as all the venerable Sangha, please pay attention to me.

I, who am named ________________, circling in cyclic existence since beginningless time until the
present, overpowered by disturbing attitudes such as attachment, aversion and ignorance, have created
the ten negative actions by means of body, speech and mind. I have transgressed the vows of individual
liberation, contradicted the trainings of a bodhisattva, broken tantric commitments. I have been
disrespectful to my kind parents, spiritual masters, spiritual friends, and those following pure paths. I have
committed actions harmful to the Three Jewels, avoided the holy Dharma, stolen from the Sangha, and
harmed living beings. These and many other destructive actions I have done, have caused others to do,
and have rejoiced in others' doing. In short, I have created many obstacles to my own higher rebirth and
liberation, and have planted countless seeds for further wanderings in cyclic existence and miserable
states of being.

Now in the presence of the spiritual masters, the great vajra holders, all the Buddhas and bodhisattvas
who abide in the ten directions, and the venerable Sangha, I confess all of these negative actions, I will
not conceal them and I accept them as negative. I promise to refrain from doing these actions again in the
future. By confessing and acknowledging them, I will attain and abide in happiness, while by not
confessing and acknowledging them, true happiness will not come.

om vajrasattva hum (28x)

or

[100 SYLLABLE MANTRA OF VAJRASATTVA:]

OM BANZA-SATTVA, SAMAYAM MANU-PULAYA

Oh Vajrasattva, keep your pledge,
BANZA-SATTVA TVENO PATISHTA
Vajrasattva reside in me,
DIRDHO ME BHAVA, SUTOSHYO ME BHAVA
Make me firm, make me satisfied,
SUPOSHYO ME BHAVA, ANU RAKTO ME BHAVA
Fulfill me, make me compassionate,
SARVA SIDDHAM ME PRAYACCHA
Grant me all siddhis.
SARVA-KARMA SUCHA ME
Also make my mind
CHITTAM SHRIYAM KURU HUM HA HA HA HA HOH
Virtuous in all actions Hum Ha Ha Ha Ha Hoh
BHAGAVAN SARVA TATHAGATA
All the Blessed Tathagatas,
BANZA MA ME MUNCHA, BANZA BHAVA
Do not abandon me, make me indivisible,
MAHA SAMAYA SATTVA
Great Pledge Being.

AH HUM PHAT

(recite three times)

Prayer to Manjushri

Obeisance to my Guru and Protector Manjushri,

Who holds to his heart a scriptural text, symbolic of his seeing all things as they
are;
Whose intelligence shines forth as the sun, unclouded by delusions or traces of ignorance;
Who teaches in sixty ways with the loving compassion of a father for his only son
all creatures caught in the prison of samsara, confused in the darkness of their
ignorance, overwhelmed by their suffering.
You, whose dragon-thunder-like proclamation of Dharma arouses us from the stupor of our
delusions and frees us from the iron chains of our karma;
Who wields the sword of wisdom, hewing down suffering wherever its sprouts
appear, clearing away the darkness of our ignorance.
You, whose princely body is adorned with the one hundred and twelve marks of a Buddha;
Who has completed the stages achieving the highest perfection of a Bodhisattva;
Who has been pure from the beginning.
I bow down to you, O Manjushri,
With the brilliance of your wisdom, O compassionate one,
Illuminate the darkness enclosing my mind,
Enlighten my intelligence and wisdom so that I may gain insight
Into Buddha's words and the texts that explain them.

-- All from: Osel Shen Phen Ling

The Holy Heart Sutra of the Perfection of Wisdom

I - (Homage to the Holy Perfection of Wisdom!)

Thus have I heard. At one time
The Lord was staying at Rajagriha on Vulture Peak Mountain
together with a great host of monks
and a great host of Bodhisattvas.
At that time, the Lord was composed in the concentration
on the course of Dharmas called Profound Illumination.

II - At that time also, the noble Lord Avalokiteshvara,

the Bodhisattva and Mahasattva,
in the practice of the profound Perfection of Wisdom
looked down; he beheld but five skandhas
and that in their own-being they were empty.
Then, through the inspiration of the Buddha,
the elder Sariputra said to the noble Lord
Avalokiteshvara, the Bodhisattva and Mahasattva,
"How should any son of good family train who wishes
to engage in the practice of the profound Perfection of Wisdom?"
And the noble Lord Avalokiteshvara,
the Bodhisattva and Mahasattva,
spoke to the elder Sariputra as follows:
"Sariputra, any son or daughter of good family who wishes to
engage in the practice of the profound Perfection of Wisdom
should look upon it thus:
he (or she) beholds but five skandhas and
that in their own-being, they are empty.

III - "Form is emptiness,

emptiness is form
Emptiness does not differ from form,
and form does not differ from emptiness.
Likewise, feelings, recognition, volitions
and consciousnesses are empty.

IV - "So, Sariputra, all dharmas are emptiness,

lacking differentiating marks;
they are not produced nor stopped,
not defiled and not immaculate,
not deficient and not complete.

V - "Therefore, Sariputra, in emptiness there is no form,

no feeling, no recognition, no volition, no
consciousness; no eye, no ear, no nose, no tongue, no
body, no mind; no visible form, no sound, no smell
no taste, no tangible, no mental object;
no eye-element, etc., up to no mind-element,
and no mental-consciousness element;
no ignorance and no extinction of ignorance, etc.,
up to no aging and death and no extinction of aging and
death; likewise there is no Suffering, Origin, Cessation
or Path, no wisdom-knowledge, no attainment and no
non-attainment.

VI - "Therefore, Sariputra,
because there is no attainment,
Bodhisattvas abide relying on the Perfection of Wisdom,
without obscuration of thought, and so are unafraid.
Transcending perverted views,
they attain the end, Nirvana.

VII - "All Buddhas existing in the three times,

relying on the Perfection of Wisdom,
fully awaken to the highest, perfect Enlightenment.

VIII - "Therefore, one should know that the mantra of the

Prajnaparamita is the mantra of great knowledge,
the highest mantra, the unequalled mantra,
the mantra which allays all suffering,
the Truth, since it has nothing wrong.
The mantra of the Prajnaparamita is proclaimed:

tayata om gate gate paragate parasamgate bodhi soha

("Thus, Om, gone, gone, gone beyond, gone well beyond, enlightenment, hail"
-- i.e. The path consists of gradually going beyond the four extremes of existence, non-existence,
both, neither.)

IX - "In this way, Sariputra, should a Bodhisattva and

Mahasattva train in the profound Perfection of Wisdom."
Then the Lord rose from that concentration
and commended the noble Lord Avalokiteshvara,
the Bodhisattva and Mahasattva, saying
"Well done, well done, oh son of good family!
So it is, oh son of good family, so it is.
Just as you have taught, should the profound
Perfection of Wisdom be practiced and
all the Tathagatas will rejoice."
When the Lord had uttered this, the elder Sariputra,
the noble Lord Avalokiteshvara,
the Bodhisattva and Mahasattva, and
all the people present, including the devas,
human beings, asuras and gandharvas were delighted
and applauded the Lord's speech.

(This completes the Arya Bhagavati Prajnaparamita Hrdaya Sutram.)

-- Osel Shen Phen Ling

\\

INSERT MEDITATION HERE !

ex.

● The Foundation of all Perfections, by Lama Tsong Khapa

● Three Principals of the Path, by Lama Tsong Khapa
● etc. Various texts

\\

Mantra Recitation

ex. Visualize white light and nectar beams flowing from the heart of Guru Shakyamuni
Buddha. Then enter your body, speech and mind and purify disease, harms from spirits,
negative karma and obscurations. These negativities are washed out of you just like dirt is
washed out of clothes. Imagine all living beings on a large moon disc at your heart chakra.
They are being purified along with you. Do this visualization while reciting Shakyamuni
Buddha's mantra 50 to 100 times. TAYATA OM MUNI MUNI MAHA MUNAYE
SOHA While reciting the mantra, yellow light and nectar beams flow from Buddha's heart
and enter your body, speech and mind, as well as those of the beings on the moon disc at
your heart. You receive all the qualities of the Buddha's holy body, speech and mind.
Concentrate on your mind being in union with the Buddha's omniscient mind. Think that
you've recieved the perfect power, compassion and wisdom that enables you to fulfill the
wishes of all living beings and to guide them to everlasting happiness. Feel how unbearable
it is that even one living being has to experinece so much suffering. Even one minute of
suffering in samsara is like the suffering of many eons. Have a strong wish and
determination to free every being from suffering and its causes. Feel how wonderful it
would be to take each being's karma, delusions and sufferings upon yourself. Feel happy to
take on their problems and to guide them to the perfect happiness of full enlightenment. Feel determined that you
will live your life with bodhicitta (the good heart) and with great compassion and loving-kindness for all beings. Feel
committed to free them from suffering and its causes and to guide them to enlightenment. Imagine that the Buddha is
extremely pleased with you for having generated the thought to benefit all beings with the good heart, bodhicitta, and
for making your life worthwhile. Shakyamuni Buddha dissolves into light. The light absorbs into you at your
forehead, blessing your body, speech and mind. (From: Venerable Lama Thubten Zopa Rinpoche) (see also
"Meditation On Buddha Shakyamuni" form Osel Shen Phen Ling)

ex. Other mantras

OM AH HUM - (All Buddhas)

TAYATA OM MUNI MUNI MAHA MUNAYE SOHA - (Shakyamuni Buddha)
OM MANI PADME HUNG - (Avalokiteshvara) Compassion
OM WAGI SHARE MUM - (Manjushri) Wisdom
OM BADZA PANI HUNG - (Vajrapani) Invincible power over negativity
OM AH BANZA DHARA HUM - (Vajradhara)
om vajrasattva hum (Vajrasattva's Mantra)
om ah hum vajra guru padma siddhi hum (Padmasambhava's Mantra)
OM TARE TUTTARE TURE SOHA - (Green Tara) Helpfulness over obstacles
OM TARE TUTTARE TURE MAMA ARYU PUNI GYANYA PUNDING GURUYE SOHA - (White Tara) Long
Life Mantra
OM AH GURU BANZA DHARA SUMATI KIRTI SIDDHI HUM HUM - (Tsongkhapa)
tayata om bhekandzyai bhekandzyai maha bhekandzyai bhekandzyai randza samungate soha (Medicine Buddha's
Mantra)

MIG-ME TSE-WAI TER-CHEN CHEN-RE-ZI

DRI-ME KHYEN-PE WONG-PO JAM-PE-YANG
DU-PUNG MA-LU JOM-DZE SANG-WAI-DAG
GANG-CHEN KHE-PE TZUG-GYEN TSONG-KHA-PA
LO-ZANG-DRAG-PAY ZHAB-LA SOL-WA-DEB (5x) (Migtséma / Short Request to Lama Tzong Khapa)

OM AH GURU BANZA-DHARA WAGINDA SUMATI SHASANA DHARA SAMUDRA SHRI BARA SABA
SIDDHI HUM HUM - (HHDL Mantra)
OM BANZE NARA CRING CRING HUNG HUNG PHAT PHAT SOHA - (Mahakala short mantra)

om namo manjushriye namo sushriye namo uttama shriye soha (Prostration Mantra)

(i.e. "Most of the mantras here are presented in short form. There are longer versions. These are power syllables, words, or phrases
that help focus, calm and protect the mind by maintaining a strong spiritual connection. Mantras are usually written, visualized and
recited in Sanskrit and are employed when meditating, rotating a prayer wheel, and circumambulating a stupa. They are often counted
on a mala (or rosary) during mental and verbal recitation." -- Fairhope Web Site)

Dissolution of the Field of Merit

TAYATA OM GATE GATE PARAGATE PARASAMGATE BODHI SOHA - (Prajnaparamita)

("Thus, Om, gone, gone, gone beyond, gone well beyond, enlightenment, hail")

(i.e. Go beyond the tetralemma treatment of existence and non-existence; transcend all dualities. No absolute, only adapted skillful
means; nothing to do or produce, nothing to reject or drop. Enlightenment is beyond production & non-production, beyond good &
bad, beyond causality, space & time.)

\\

Prayers to be Said at the Conclusion of Meditation

Dedication of Merit

Due to this merit may we soon

Attain the enlightened state of Guru-Buddha
That we may liberate all sentient beings
From their suffering.

Dedication of Bodhicitta

May the precious bodhi mind

Not yet born arise and grow;
May that born have no decline,
But increase forever more.

Short Prayer for the Long Life of His Holiness

In the snowy mountain paradise,

You're the source of good and happiness;
Powerful Tenzin Gyatso-Chenresig,
May you stay until samsara ends.

Short Request to Lama Tzong Khapa

Chenresig, great treasure of objectless compassion,

Manjushri, master of flawless wisdom,
Vajrapani, destroyer of hoards of inner demons,
Tzong Khapa, crown jewel of the Snowy Land's sages,
Losang Dragpa, I make request at your holy feet. (3X)

same as :

MIG-ME TSE-WAI TER-CHEN CHEN-RE-ZI

DRI-ME KHYEN-PE WONG-PO JAM-PE-YANG
DU-PUNG MA-LU JOM-DZE SANG-WAI-DAG
GANG-CHEN KHE-PE TZUG-GYEN TSONG-KHA-PA
LO-ZANG-DRAG-PAY ZHAB-LA SOL-WA-DEB (3x)

Precept Dedication Prayer

by Shantideva, revised by His Holiness the Fourteenth Dalai Lama

May all beings everywhere,

Plagued by sufferings of body and mind,
Obtain an ocean of happiness and joy
By virtue of my merits.

May no living creature suffer,

Commit evil or ever fall ill.
May no one be afraid or belittled,
With a mind weighed down by depression.

May the blind see forms,

And the deaf hear sounds.
May those whose bodies are worn with toil
Be restored on finding repose.

May the naked find clothing,

The hungry find food.
May the thirsty find water
And delicious drinks.

May the poor find wealth,

Those weak with sorrow find joy.
May the forlorn find hope,
Constant happiness and prosperity.

May there be timely rains

And bountiful harvests.
May all medicines be effective
And wholesome prayers bear fruit.

May all who are sick and ill

Quickly be freed from their ailments.
Whatever diseases there are in the world,
May they never occur again.

May the frightened cease to be afraid

And those bound be freed.
May the powerless find power
And may people think of benefiting each other.

-- Taken from Osel Shen Phen Ling

\\

The Four Immeasurables

When one displays bodhicitta, one understands that all sentient

beings are suffering.

One looks at cyclic existence and sees that it is impermanent;

that all sentient beings, no matter how happy they are,
temporarily, ultimately lose that happiness by experiencing
old age, sickness, and death; that in the six realms of cyclic
existence, there are many different forms of suffering due to
impermanence and the mind of duality.

SHORT VERSION

May all sentient beings abide in equanimity, free from attachment

and anger that hold some close and others distant.
May all sentient beings have happiness and the causes of
happiness.
May all sentient beings be free from suffering and the causes of
suffering.
May all sentient beings never be separated from the happiness that
knows no suffering.

The Limitless Equilibrium Meditation

(i.e. equality based on impermanence, emptiness, and relativity; antidote to duality and the three sensations)

SEM-CHEN TAM-CHE NYE-RING CHA-DANG-DANG

How wonderful it would be if all beings were in Equanimity

DREL-WAI TANG-NYOM LA-NE-NA CHI-MA-RUNG

Free from attachment and hatred which keeps some beings
close and others far

NE-PA GYUR-CHIG, NE-PA DAG-GI CHA-WO

May they be in equanimity, I myself will make them be in
equanimity

DE-TAR CHE NU-PAR LAMA-LHA JIN-GYI LAB-TU-

SOL
Please Guru Deities bless me to be able to do this

(Note : Recite the immeasurables serie three times)

The Limitless Love Meditation

(from equality, reciprocity and as a tool to fight the ego; antidote of hatred)

SEM-CHEN TAM-CHE DE-WA-DANG

How wonderful it would be if all sentient beings had
happiness and

DE-WAY GYU-DANG DEN-NA CHI-MA-RUNG

the cause of happiness. May they have happiness and its
cause

DEN-PA GYUR-CHIG DEN-PA DAG-GI CHA-WO

I myself will make them have happiness and its cause

DE-TAR CHE NU-PAR LAMA-LHA JIN-GYI LAB-TU-

SOL
Please Guru Deities bless me to be able to do this

The Limitless Compassion Meditation

(based on the wheel of life; antidotes to hurting)

SEM-CHEN TAM-CHE DUG-NGEL-DANG

How wonderful it would be if all sentient beings were released from suffering

DUG-NGEL-GYI GYU-DANG DREL-NA CHI-MA-RUNG

And the cause of suffering. May they be released from suffering and its causes

DREL-WAR GYUR-CHIG DREL-WAR DAG-GI CHA-WO

I myself will release them from suffering and its causes

DE-TAR CHE NU-PAR LAMA-LHA JIN-GYI LAB-TU-SOL

Please Guru Deities bless me to be able to do this

The Limitless Joy Meditation

(appreciating good examples and teachings of cause and effect; antidote for jealousy)

SEM-CHEN TAM-CHE TORE-DANG

How wonderful it would be if all sentient beings were never separated

TAR-PEY DE-WA DAMPA-DANG MA DREL-NA CHI-MA-RUNG

From the sublime happiness of release and the happiness of higher rebirths.

MI-DREL-WAR GYUR-CHIG MI DREL-WAR DAG-GI CHA-WO

May they not be separated from these, I myself will make them not be
separated from these.

DE-TAR CHE NU-PAR LAMA-LHA JIN-GYI LAB-TU-SOL

Please Guru Deities bless me to be able to do this.

For detailed comments on each see:

● The Practice of The Four Immeasurables, Amitabha Buddhist Centre

● The Four Immeasurables, A Teaching from Jetsunma Ahkön Lhamo
● The Four Immeasurable Minds in Prajnaparamita -- kalavinka
● Chapter 7 of Longchenpa's Great Chariot commentary
● The Reason We Practice Meditation, By V.V. Thrangu Rinpoche
● THE FOUR SUBLIME STATES, Contemplations on Love, Compassion, Sympathetic Joy and Equanimity, by Nyanaponika
Thera

\\

The Seven Branches of Worship:

The Key to Purifying Misdeeds and Accumulating Merit
As Well As Offering the Mandala

To all the Buddhas who traverse the three times,

To the Teaching and the spiritual community
I bow down with emanations of my body
Equal to the number of atoms in a Buddha-field.

Just as Bodhisattvas such as Manjushri

Make offering to the Conquerors,
So I make offering to you, Thus Gone Ones,
You, the Protectors and your offspring.

In this beginningless cyclic existence

In this life or in others
Compelled by the errors of ignorance
I needlessly engaged in misdeeds.

I urged others to commit wrongdoings

And rejoiced in others' bad actions as well.
Having understood my faults
I confess them to the Protectors from my heart.

I rejoice with pleasure in actions helpful to beings

And in the oceans of virtue
Which increase the altruistic aspiration
And bring happiness to all.

I join my palms requesting

The Buddhas of all the directions,
"Please light the lamps of the teaching
For beings who suffer in dark confusion."

I pray with joined palms

To the Buddhas who wish for final Nirvana,
"Please stay for innumerable eons;
Do not leave beings in this blindness."

I have done all these in this way

And accumulated virtue;
My it remove all the miseries
Of all sentient beings. (i.e. dedication)

- HHDL, Generating Bodhicitta

-- For details on the Seven Limbs see: The sevenfold service, in the commentary on Longchenpa's Great Chariot

Generating the Mind of Enlightenment

With the wish to free all beings

I shall always go for Refuge
To the Buddha, Dharma, and Sangha
Until the attainment of full enlightenment

Enthused by compassion and wisdom

Today in the Buddha's Presence
I generate the Mind of Enlightenment
For the benefit of all sentient beings

As long as space endures

And as long as sentient beings remain
May I, too, abide
To dispel the miseries of the world.

-- HHDL, Generating Bodhicitta

\\

Bodhicitta Offering

In the Buddhas, Dharma and Sangha

Until enlightened I seek refuge.
Through giving and other perfections
To aid all may I become Buddha. (3x)

This wish to attain complete enlightenment

To free all beings from dangers of samsara and nirvana,
From henceforth until I become a Buddha,
I never give up even for sake of my life. (3x).

O Gurus, Buddhas and Bodhisattvas

Please listen to what I now say:
Just as the previous Sugatas
Generated Bodhicitta
And successively accomplished
The Bodhisattva trainings,
So shall I, to benefit beings,
Generate Bodhicitta
And practice in succession
The Bodhisattva trainings (3x)

Now my life is fruitful.

It's well that human life's been found.
Today I'm born into Buddha lineage
And now become a Bodhisattva.

From now henceforth I shall act

In accordance with this lineage
So as to never bring disgrace
Upon this lineage, pure and faultless.

When the Sun Lord Protector Maitreya rises

O'er the mountain summit, the Vajra Seat,
Opening my wisdom's lotus blossom
May bumble-bee swarms of fortunate ones be satisfied!

Then as Conqueror Maitreya, fully pleased,

Places his right hand on my head
And prophecies supreme unexcelled enlightenment
May I swiftly attain Buddhahood for sake of all beings!

-- DGTL

\\

Lojong:

Literally meaning 'Thought Transformation' or 'Mind Training'. A unique group of practices related to the training
of one's mind in the generation of bodhicitta and living one's life in accord with the principles of a bodhisattva. One of
the main characteristics of this practice is the skilful transformation of circumstances, which might normally be
considered adverse or harmful, into conditions favorable to one's practice.

● The origin of the texts related to this approach can be traced to the Indian master Dharmara-shita, author of
The Wheel of Sharp Weapons.
● This tradition was continued in Tibet by Atisha and his immediate disciples.
● The most famous Tibetan text on Lojong is the celebrated Eight Verses of Thought Transformation by
Geshe Langn Thangpa. Although very short and succinctly expressed, it outlines the essential aspects of the
training of one's mind in the conduct of a bodhisattva. Its main emphasis is on the altruistic practices of the
bodhisattva's way of life. Particularly highlighted are the skilful ways in which a true practitioner can
transcend adverse circumstances and transform these into conditions which will enhance spiritual progress.

-- The Tibetan Buddhist Library

Seven Point Mind Training Prayer, Atisha

-- a prayer for the practice of "Exchanging Self for Others" (Tonglen), brought to Tibet in the eleventh century by the Indian Buddhist
teacherAtisha.

(Note: The same seven points as described by Chehawa in the next text.)

I bow to the Spiritual Friends of the Supreme Vehicle,

Source of everything good in Samsara and Nirvana.

By the gracious Lama's blessings, may my mind be purified with the three
kinds of faith.

By the gracious Lama's blessings, knowing how hard to obtain and how easily
destroyed is this precious human life. In all my actions according to their
karmic effect, may I try to do what is right and avoid what is wrong and
develop a genuine determination to be free from Samsara, as I train in the
preliminaries (1).

By the gracious Lama's blessings, may I purify the untruth of duality into the space of voidness and practice the
profound exchange of my own and others' happiness and suffering, meditating continually on the two aspects of
Bodhicitta (2).

By the gracious Lama's blessings, may I see whatever adverse events and sufferings (3) befall me as tricks of the evil
spirit of ego clinging and use them as the path of Bodhicitta.

By the gracious Lama's blessings, may I condense my lifetime's practice (4) into a single essence. By applying
throughout my life the five powers of pure determination, pure practice, accumulation of merit, purification of
obscurations, and prayers of aspiration.

By the gracious Lama's blessings, when everything arises as the antidote to ego clinging and my mind finds freedom
with happiness and confidence, may I take all adverse circumstances as the path (measure of success: 5).

By the gracious Lama's blessings, may I keep my promises, be free of hypocrisy, have no partiality, and little outward
show. Protecting the commitments (6) of the mind training as I would my own life.

In essence, by the gracious Lama's blessings, may I genuinely train my mind according to all the precepts (7) which
further the two aspects of Bodhicitta and attain realization of the Supreme Vehicle within this very lifetime.

By the merit of this heart-felt aspiration to practice the Seven Point Mind Training, essence of the minds of the
peerless Lord and his disciples, may all beings accomplish enlightenment!

-- Thrangu Rinpoche's Web Site

The Seven Point Thought Transformation, Chekawa (Blo-sbyong don-bdun-ma)

Composed by Geshe Chekawa, the virtuous spiritual friend of the Kadam tradition.

(Note: The seven points of training the mind enumerated by Bodhisattva Chekawa are:
1. The preliminary practices of training the mind
2. The main practice: training in the two Bodhicitta
● Developing aspring Bodhicitta: Exchanging self for others

● Developing ultimate Bodhicitta : meditation on emptiness

3. Transforming adverse conditions into the path to enlightenment

4. How to integrate all our daily practices
5. The measurement of succes in training the mind
6. The commitments of training the mind
7. The precepts of training the mind)

[The seven points are : ]

LINEAGE: LA LIGNÉE DE L'ENTRAÎNEMENT DE L'ESPRIT

Om Svasti: Homage to great compassion. Hommage à la grande compassion.

The essence of this nectar of advice is in continuity from Serlingpa. Ces instructions, comparables à l'essence d'ambroisie,
Nous ont été transmises par Serlingpa.
It is like a diamond, the sun and the healing tree.
When the five degenerations flourish, Elles sont comme un diamant, comme le soleil, comme un
transform them into the path to full awakening. arbre médicinal.
Le sens de ce texte doit être bien compris.
Les cinq impuretés de nos temps
Deviendront alors la voie de l'éveil.

ONE - Preliminaries LES PRATIQUES PRÉLIMINAIRES DE

L'ENTRAINEMENT DE L'ESPRIT
First train in all the preliminary practices.
D'abord apprenez les préliminaires.
1. (Precious human life
2. Death & impermanence
3. Karma
4. Dangers of samsara)

TWO - training in the two Bodhicitta (aspiring & ultimate) LA PRATIQUE PRINCIPALE

A. Developing ordinary Bodhicitta A. LA CULTURE DE LA BODHITCHITTA

ORDINAIRE

b) a) Méditation sur la mise à égalité de soi et d'autrui

Banish the one object of every blame. Tout d'abord, je dois m'efforcer de méditer
Sur la mise à égalité de moi-même et d'autrui.
je dois veiller sur tous les êtres vivants comme sur moi-
c)
même
Car, identiquement, nous souhaitons le plaisir
Meditate on the great kindness of all. Et répugnons à souffrir.

e) b) Contemplation des inconvénients de l'auto-préoccupation

Practise a combination of both giving and taking. Accusez un seul de tout.

Commence taking progressively from your own side.
Place these two astride the breath.
c) Contemplation des avantages de l'amour d'autrui

Méditez sur la grande bonté de tous.

d) Méditation sur l'échange de soi contre autrui

e) Méditation sur la prise et le don

Entraînez-vous alternativement à donner et à prendre.

Commencez par prendre de votre côté.
Montez les deux sur la respiration.

f) Méditation sur la bodhitchitta

Between meditations Pratique entre les périodes de méditation

There are three objects, three poisons, and three sources of virtue. Les trois objets, les trois poisons et les trois racines du bien
Remember this by repeated recollection. Sont, en bref, les instructions conduisant aux réalisations qui
Practice every activity by these words. suivent.
Pour vous souvenir de cela
Entraînez-vous dans chaque activité à l'aide de mots.

B. Developing Ultimate Bodhicitta B. LA CULTURE DE LA BODHITCHITTA ULTIME

Having gained stability, receive the secret (teaching).
Consider all phenomena as a dream.
Examine the nature of unborn awareness.
The remedy itself is released in its own place.
Place (your meditation) on the nature of the
foundation of all: the essence (of the path).
In the meditation break be a creator of illusion.
Révélez le secret à celui qui est bien établi.
Considérez tous les phénomènes comme des rêves.
Analysez la nature non née de la cognition.
L'adversaire lui-même est sans réalité propre.
Placez la voie même sur la base de tout.
Entre méditations, considérez tous les phénomènes comme
illusoires.

THREE - Transforming adverse conditions into the path FAIRE DE L'ADVERSITÉ LA VOIE DE L'ÉVEIL
TOTAL
When the container and its contents are filled with evil,
change this adverse circumstance into the path to full awakening. 1) EN ADOPTANT UNE CERTAINE FAÇON DE
Utilize every immediate circumstance for meditation. PENSER

Possess the four preparations, the highest of means. Lorsque contenant et contenu sont pleins de mal,
Faites de l'adversité la voie de l'éveil.
Appliquez la méditation à toutes les circonstances de la vie.

2) AU MOYEN DES PRÉPARATIONS

L'application des quatre préparations est la méthode

suprême.

FOUR - Integration COMMENT INTÉGRER TOUTES NOS PRATIQUES

QUOTIDIENNES
Gather together the abridged quintessence of this advice.
Blend the practice of one life with the five forces. Ces brèves instructions essentielles
The instruction for the great vehicle transmigration Sont à appliquer avec les cinq forces.
of consciousness is to apply those very five forces, Les cinq forces sont la pratique la plus importante
lying in the perfect position. Des instructions sur le transfert dans le mahayana.
All dharma collects into one intention.
Retain the two witnesses of foremost importance.

FIVE - Measurement of success COMMENT MESURER L'EFFICACITÉ DE

One is always accompanied by only joyful thoughts.
A reversed attitude indicates a transformation.
One is trained if one is capable, although distracted.
L'ENTRAÎNEMENT DE L'ESPRIT
Tout le Dharma n'a qu'un seul objet.
Tenez-vous en au principal des deux témoins.
Faites confiance toujours et uniquement à l'esprit heureux.
L'esprit entraîné se reconnaît au retournement.
Celui qui est entraîné possède les cinq grandeurs.
Celui qui es entraîné peut pratiquer même dans les
distractions.

SIX - Commitments LES 18 ENGAGEMENTS DE L'ENTRAÎNEMENT DE

L'ESPRIT
Always practise the three general points.
Change your attitude while remaining natural. Observez toujours, dans l'entraînement, les trois points
Speak not of the shortcomings of others. généraux.
Think not about whatever is seen in others.
Purify first whichever affliction is heaviest.
● - Ne permettez pas à votre entraînement de l'esprit de
Give up all hope of reward.
causer des comportements mal avisés.
Abandon poisonous food.
● - Ne permettez pas à l'entraînement de l'esprit d'aller à
Do not serve the central object leniently.
l'encontre de vos voeux.
Be indifferent towards malicious jokes.
● - Ne pratiquex pas l'entraînement de l'esprit avec
Do not lie in ambush.
partialité.
Never strike at the heart.
● Restez naturel tandis que changent vos aspirations.
Do not load an ox with the load of a dzo.
● Ne parlez pas d'infirmités.
Do not compete by a last-minute sprint.
● Ne pensez jamais aux défauts d'autrui.
Do not be treacherous.
● Purifiez en premier lieu votre plus forte perturbation
Do not bring a god down to a devil.
mentale.
Do not inflict misery for possession of happiness.
● Abandonnez tout espoir de résultats.

● Renoncez aux nourritures empoisonnées.

● Ne cédez pas aux perturbations mentales.

● Ne répondez pas aux insultes.

● Ne posez pas de traquenards.

● N'offensez pas autrui.

● Ne chargez pas autrui de vos défauts et fardeaux.

● Ne faites pas mauvais usage du Dharma.

● Ne cherchez pas à arriver le premier pour prendre la

meilleure part.
● Ne faites pas un démon d'un dieu.

● Ne cherchez pas le bonheur au prix du malheur des autres

SEVEN - Precepts LES 22 PRÉCEPTES DE L'ENTRAÎNEMENT DE

L'ESPRIT
Practise all yogas (or activities) by one.
● Accomplissez tous vos yogas dans une seule intention.
Practise every suppression of interference by one.
● Remédiez à toutes les interférences de la même façon.
There are two duties: at the beginning and the end.
● Il y a deux activités : la première et la dernière.
Endure whichever situation arises, either (good or bad).
● Acceptez l'un et l'autre comme ils se présentent.
Guard both points more preciously than your life.
● Préservez les deux commme votre vie.
Practise the three hardships.
● Entraînez-vous aux trois difficultés.
Attain the three principal causes.
● Cultivez les trois causes principales.
Meditate on the three undeclining attitudes.
● Apprenez à connaître les trois-dégénérations.
Possess the three inseparables.
● Possédez les trois inséparables.
Always practise with pure impartiality on all objects.
● Entraînez-vous sans partialité à l'égard des objets.
Cherish the in-depth and broad application of all skills.
● Il est important de s'entraîner profondément et de tout
Always meditate on those closely related.
embrasser.
Depend not upon other circumstances.
● Méditez toujours sur les cas particuliers.
Exert yourself, especially at this time.
● Ne dépendez pas d'autres conditions.
Do not follow inverted deeds.
● Appliquez la pratique principale maintenant.
Do not be erratic.
● N'interprétez pas à tort.
Do not underestimate your ability.
● Appliquez-vous régulièrement.
Be liberated by two: examination and analysis.
● Entraînez-vous avec certitude.
Do not be boastful.
● Soyez libéré par ces deux : l'investigation et l'analyse.
Do not retaliate.
● Ne vous vantez pas.
Do not be fickle.
● Ne vous laissez pas aller à la colère.
Do not wish for gratitude.
● Ne soyez pas instable.

● Ne cherchez pas la gratitude.

CONCLUSION CONCLUSION

Before practising I examined my expanding actions; A cause de mes nombreux souhaits,

(then) because of many of my wishes,
having undergone suffering, insults and criticism,
I requested the instruction for taming self-grasping.
Now if I die, I have no regrets.
-- Translated by Brian Beresford for Wisdom Publications, London.
Ayant toléré souffrance et mauvaises réputations,
J'ai reçu les instructions sur la maîtrise de la saisie d'un soi
Maintenant, si je meurs, je n'aurai pas de regrets.
-- La Compassion Universelle, L'entraînement de l'Esprit en
Sept Points de Guéché Tchékhawa

\\
 The Eight Verses of Thought Transformation (lojong) by Geshe Langri Tangpa

Each of the eight verses of this thought-transformation text highlights a different way in
which we can transform our thoughts from being uncompassionate and self-centered, to
being more compassionate and concerned about others. This is because the main obstacle to
developing compassion is self-centeredness, also called "the self-cherishing attitude". We can
overcome selfishness and become more caring and compassionate. It is just a question of
gradually training our mind, learning to transform our thoughts so that we are less concerned with
me -- what I want, what I need, what makes me happy -- and more concerned about others -- what
they want and need, what makes them happy..

Note: SHORT VERSION

1. Preciousness : they enable us to create the merit we need

2. Humility and respect : to overcome pride, be less critical, see the qualities of others,
not ...
3. Mindfullness : watch for anger, antidote / let go, disadvantages of it, learn from
mistakes
4. Difficult : separate person and illusion; permits us to see the limit of our patience and
love
5. Victory : patiently accept or see their illusion, accept karma, aware of attachment to
reputation
6. Close : permits to see the limits of our patience, love, the conditions we put on them
7. Tog-len : in short give all hapiness, and secretly take all sufferings, harm and bad karma
8. Emptiness : keep our Dharma pure, free of the eight worldly concerns + all illusion, no
inherent existence, no need for self-grasping, no permanent faults

1. THE PRECIOUSNESS OF ALL LIVING BEINGS

Determined to accomplish all success, I shall always practise holding dear all sentient beings, who are more
precious than wish-fulfilling gems. (from HHDL article)

or:
With the thought of attaining enlightenment
For the welfare of all beings,
Who are more precious than a wish-fulfilling jewel,
I will constantly practice holding them dear. (from Amitbha Buddhist Center)
So one way in which other sentient beings are precious is that they enable us to create the merit we need to experience happiness in our
present and future lives. Another way sentient beings are precious to us is that they provide us with our needs. But the main reason
other beings are precious is that without them we would not be able to attain enlightenment. To achieve this wonderful happiness of a
Buddha, we need to develop positive states of mind, such as loving-kindness, compassion, generosity and patience. And to develop
these qualities, we need other people, other living beings. So other sentient beings are extremely precious. When we realize how
precious others are, we practice "holding them dear", which means respecting them, cherishing them, caring for them, avoiding
giving them any kind of harm and doing what we can to help them.
-- For more details on each verses see:
The Eight Verses of Thought Transformation, by His Holiness the Fourteenth Dalai Lama, FPMT
The Eight Verses of Thought Transformation, Amitabha Buddhist Centre
The Eight Verses on Thought Transformation, Lam Rim Bristol Site

2. DEVELOPING HUMILITY AND RESPECT

Wherever I go and whomever I accompany I shall practise seeing myself as the lowest of all and sincerely
hold others dear and supreme.

or:

Whenever I am with others

I will practice seeing myself as the lowest of all,
And from the very depth of my heart
I will respectfully hold others as supreme.
Here, in the second verse, we go a step farther and try to see them as more important than ourselves. What it means is that we need to
overcome pride. Pride and self-importance cause us to look down on others and even to disregard or mistreat them. This is a hindrance
to our spiritual development. ... this does no good at all, and in fact only causes problems ... Since pride is not helpful and brings only
problems, we need to put effort into developing its antidotes of humility and respect for others. One way of doing this is to train
ourselves to see the good qualities of others, rather than their faults. That is what this verse is all about. It is not telling us to put
ourselves down, but rather to stop putting others down and ourselves up. Instead of focusing on our own qualities and on other people's
faults and mistakes, we should direct our attention to our own faults and focus on the good qualities of others. If we take this verse to
heart and practice it, we will become more humble, more respectful towards others and less critical. As a result, our mind will be
more happy, less negative, and our relationships with others will improve.

3. CULTIVATING MINDFULNESS

In all actions I shall examine my mind, and the moment an unsubdued thought arises, endangering myself
and others, I shall face and avert it.

or:

In all actions I will examine my mind

And the moment a disturbing attitude arises,
Endangering myself and others,
I will firmly confront and avert it.
When we are mindful, it is easier to see disturbing attitudes arise, and to take action to prevent them from harming ourselves and
others. There are several ways we can "confront and avert" our disturbing attitudes. One is to apply an antidote, something opposite to
that particular disturbing emotion, such as meditating on compassion as an antidote to anger (footnote), or on joy as an antidote to
jealousy (footnote). Another way is simply to let it go. Remind yourself that it is just an experience, a mental state that comes and
goes in the mind, and see if you can let it go. Of course, there will be times when neither of these methods will work. In this case it is
good to think about the faults of anger, its disadvantages. ... Anger, therefore, is like a mental illness, or a poison, which harms both
ourselves and others. Reminding ourselves of the drawbacks of anger and the other disturbing emotions can help us to generate
the wish to avoid them and instead turn our mind to more positive attitudes. .. Other times ... We may need to do something to keep
calm, like taking a few deep breaths, counting to ten, saying a prayer or mantra, or leaving the room until we have cooled down. For
the long term : is to sit down, think back over what happened, and try to understand why we got angry. By using clear, rational
thinking, we may then be able to recognize mistakes we made ... Learning from our mistakes. The important thing is to not act on the
disturbing thoughts when they arise since this just leads to problems both now and in the future.

4. CHERISHING THOSE WHO ARE DIFFICULT

Whenever I see a being of wicked nature, who is overwhelmed by heavy non-virtue and suffering, I shall
hold him near, as if I had discovered a precious treasure, difficult to find.

or:

Whenever I meet a person of bad nature

Who is overwhelmed by negative energy and intense suffering,
I will hold such a rare one dear,
As if I had found a precious treasure.
Why is this ? Because difficult people provide us with the opportunity to recognize that our patience and love have limits, and
that we still have shortcomings like aversion and selfishness that need to be overcome, they are very beneficial for our spiritual
development. Realizing this, we will be able to hold them dear and cherish them, like "a precious treasure". One way to do this is to
remind ourselves constantly when we are with others: "This person wants to be happy just as I do, and just like me does not want to
experience any problems or suffering. The reason he or she is behaving in a disturbing way is because of strong delusions and negative
imprints in the mind. This outer behavior and appearance is a reflection of the inner delusions and imprints obscuring the mind. But
these are temporary, not permanent. Like everyone else, this person's real nature is pure and good and has the potential to attain
enlightenment. One day he or she will be free from the delusions that are causing so many problems right now, and will attain the state
of enlightenment." It is important to separate a person from his or her delusions, and to attribute a person's bad behavior to the
delusions, not the person. It is also helpful to reflect that this person probably has more suffering than other people, and so is in greater
need of kindness and compassion. Thinking in these ways can help us to overcome feelings of fear and anger. We may even feel
motivated to extend a helping hand to those who are troubled and needy. However, we also need to use our wisdom.

5. OFFERING THE VICTORY TO OTHERS

When out of jealousy others treat me badly with abuse, insult and the like, I shall practice accepting defeat
and offering the victory to others.

or:

When others, out of jealousy,

Mistreat me with abuse, slander and so on,
I will practice accepting defeat
And offer the victory to them.
Anger never helps, it only brings problems like resentment and conflict, and plants the seeds for future suffering. As an alternative to
anger and retaliation, this verse advises us to patiently accept the situation and to let the other person have the victory. How to
develop this kind of attitude ? ... one thing we can do is to check our mind, to question why we respond the way we do .. where is the
illusion. We need to be realistic. there is never any reason for us to get upset if we are criticized. We should look inside ourselves and
check whether the criticism is true or not. If it is not true, then the other person's words are like empty, meaningless noise, and there is
no need to get upset about them. But if we check and find that the criticism is true, then we can gratefully accept it as helpful advice for
our spiritual development. It is often difficult to see ourselves objectively -- we tend to be blind to our faults and mistakes, so when
others point them out it can be useful for us. Also ... "Why is winning so important to me?" .. Another method is to reflect on karma. If
we check our response to the criticism, we may notice our mind saying things like: "This isn't fair. I haven't done anything to deserve
this. This shouldn't be happening to me!" Think again. According to karma, or the law of cause and effect, whatever difficulties we
experience now are the result of our previously-committed negative actions. We might also try to cultivate compassion for the person
who is criticizing us. Some other times we need to use wisdom. In most cases of being criticized, our response arises from our
attachment to reputation -- wanting others to like and respect us.

6. LEARNING FROM THOSE WHO HARM US

When someone I have benefited and in whom I have great hopes gives me terrible harm, I shall practise
regarding him or her as my holy guru.

or:

When someone I have benefited

And in whom I have placed great trust
Hurts me very badly,
I will practice seeing that person as my supreme teacher.
why this person is such a valuable teacher. He has given us the opportunity to recognize the limits of our love. We discover that our
love was not free from conditions, and was not strong enough to withstand hurt and betrayal. We may then decide that we need to work
harder at developing pure, unconditional love. ... it is useful to regard the situation as a valuable lesson, and to regard the harm-giver as
a teacher. He has given us the opportunity to understand ourselves better, to see our limitations and to become aware of the areas we
need to work on to perfect our love. In fact, that person is a supreme teacher, because it is only through facing difficulties such as
this, that we can develop real love, compassion and wisdom, and progress along the spiritual path. Difficult situations also give us an
opportunity to learn about and work on developing our patience. Patience is a valuable asset, because it enables us to remain peaceful
and joyful, no matter what happens.

7. THE PRACTICE OF TAKING AND GIVING -- tog-len

In short, both directly and indirectly, I offer every benefit and happiness to all my mothers. Secretly, I shall
practise taking all their harmful actions and suffering upon myself.

or:

In short, I will offer directly and indirectly

Every benefit and happiness to all beings, my mothers.
I will practice in secret taking upon myself
All their harmful actions and sufferings.
The practice of taking and giving is a very effective way gradually to overcome self-cherishing and to develop its opposite: the mind
that cherishes others. Combining it with the breathing is an advanced level of practice. (see the text bellow)

8. THE ILLUSORY NATURE OF PHENOMENA

With all these (practices) undefiled by the stains of the superstitions of the eight (worldly) dharmas, by
perceiving all dharmas as illusory I shall practise, without grasping, to release (all sentient beings) from
bondage.

or:

Without these practices being defiled by the stains of the eight worldly concerns,
By perceiving all phenomena as illusory,
I will practice without grasping to release all beings
From the bondage of the disturbing unsubdued mind and karma.
There are two very important Buddhist teachings contained in this verse. The first is the need to keep our Dharma practice pure,
free of the eight worldly concerns. The second is the understanding of the real nature of all phenomena -- that they are like an
illusion. Understanding the illusory nature of all phenomena will free us from disturbing emotions and karma, and then we can help
others likewise to become free.
What are the eight worldly concerns? They are concern about gain and loss,
pleasant and unpleasant experiences, praise and blame, and the wish to have a good
reputation and not to have a bad one. When we have these eight attitudes, we feel
happy when we receive or possess things, unhappy when we lose or are unable to get
what we desire; happy when we have pleasant experiences, unhappy when we
experience pain or anything unpleasant; happy when someone praises us, unhappy
when we are blamed or criticized; happy when our reputation is good, unhappy
when our reputation is bad or we are unknown.
All these eight concerns can be condensed into two attitudes:
■ being attached to what is pleasant

■ and having aversion or fear towards whatever is unpleasant

This is what the eight worldly concerns are all about: being overly concerned about
the good and bad things that happen in our life. The best remedy to the eight
worldly concerns is to reflect on impermanence: the changing nature of all
things.
The second teaching contained in this verse is that all phenomena are like an
illusion. This refers to the Buddha's teaching on emptiness, also known as
"selflessness". Emptiness is the actual, correct way in which everything exists:
oneself, all other people and living beings, all inanimate phenomena. It is the
ultimate, true nature of all things. "Why should I be concerned about this?" We
should be concerned because this tendency to perceive, believe in and grasp at things
as truly existing or inherently existing lies at the root of all our problems. Fear,
worry, frustration, dissatisfaction, loneliness, grief, pain, and all the other myriad problems and sufferings of mind and body that we
experience are caused by this attitude, which in Buddhism is known as "self-grasping ignorance". We all have the potential to enjoy
ever-lasting peace, bliss, wisdom and freedom from all suffering -- the state of enlightenment or Buddhahood -- but we are unable to
attain this as long as our mind is caught up in ignorance, and does not understand the true nature of things.
Self-grasping ignorance pervades our view of everything. We see ourselves as inherently existing -- we cling tightly to an illusory
image of a permanent, independently existing I or self. We hold on to self-limiting concepts about ourselves, believing that mistakes
made in the past have become permanent aspects of our personality. These "permanent faults" become the basis of low self-esteem
and even self-hatred, obscuring our potential to be pure, perfect and free -- an enlightened being. All this arises from ignorant
misperception.
Moreover, we tend to cherish our sense of self, as if it were the center of the universe. Out of this strong self-centeredness, we develop
desire and attachment for people and things that make us happy and support our sense of I, we have aversion and fear towards people
and things that disturb us or threaten our sense of I, and we are indifferent towards whoever or whatever neither helps nor harms us.
Believing all these people and objects to also exist in a real, permanent, independent way further intensifies our attitudes of attachment
and aversion. These attitudes disturb our mind and motivate us to create negative actions or karma, such as harming our enemies, and
lying or stealing to benefit ourselves and our loved ones, and this karma is the cause of suffering and problems in the future. Self-
grasping ignorance is also the main factor that keeps us circling in samsara, the cycle of death and rebirth.
That is why we should be concerned about our tendency to see things as truly or inherently existent, and why we should learn to
perceive things in their correct way, as empty of inherent existence, or, as it says in the verse, as "illusory".
Keeping in mind that all things are illusory, a bodhisattva engages in the practice of Dharma, the path leading to enlightenment,
without grasping at anyone or anything as truly existing. In this way the bodhisattva frees him- or herself from disturbing states of mind
and karma -- the causes of all suffering in the prison of samsara -- and works to help all other living beings to likewise become free.
FROM:
-- The Eight Verses of Thought Transformation by His Holiness the Fourteenth Dalai Lama, FPMT
-- The Eight Verses of Thought Transformation by Geshe Langri Tangpa, Amitabha Buddhist Centre
-- The Eight Verses on Thought Transformation, Lam Rim Bristol Site

\\

VARIOUS TEXTS ON "TONGLEN":

VERSE SEVEN: THE PRACTICE OF TAKING AND GIVING

This verse describes a practice called "taking and giving", or tong-len in Tibetan. This is a very powerful meditation technique used
by those who are following the bodhisattvas' path to strengthen their love and compassion and to awaken the mind of enlightenment. It
involves imagining that one is taking on the suffering of others, and giving to them one's own happiness and virtue.

How does this practice work? Well, the main obstacle to developing love, compassion and the mind of enlightenment is the self-
cherishing attitude. This is the habitual tendency that we all have to think primarily of our own welfare, happiness, needs and wishes,
and to neglect the happiness and well-being of others. It is the thought: "I want happiness and don't want to suffer, but I don't care
about the happiness and suffering of others." This attitude needs to be reversed if we are to reach enlightenment, and the practice of
taking and giving is a very effective way gradually to overcome self-cherishing and to develop its opposite: the mind that cherishes
others.

When we do this practice of "taking and giving", the "taking" usually comes first. This is because it is difficult for people to be truly
happy while they are experiencing suffering. Someone who is very ill, for example, would find it hard to enjoy the things that normally
give him pleasure until he regains his health. Therefore we need to first remove others' sufferings, and then give them happiness. We
begin by meditating on the various sufferings that other people are undergoing, such as sickness and pain, aging and dying, failure,
dissatisfaction, fear, grief and so on, and generate a strong, compassionate wish that all beings be free of these sufferings. We then go a
step further and feel the wish to actually take their suffering upon ourselves. With this compassionate thought, we visualize all the
sufferings in the form of black smoke and imagine drawing the smoke into our heart. At our heart, we visualize our self-cherishing
attitude in the form of a black stone or spot. When the black smoke of others' suffering is drawn into this black spot at our heart, the
spot becomes smaller and smaller until it finally disappears. At that point we feel joyful, thinking that now all beings have been freed
from their suffering, and our own self-cherishing attitude has been overcome.

● Initially, it may be difficult to sincerely wish to take on all the sufferings of others. We may feel: "I can't even handle my own
problems, so how can I take on those of others?"
● Because of this, it is often advised to start the practice of "taking and giving" by taking on our own present and future
suffering. The procedure is the same as above, but instead of focusing on the sufferings of other beings, we focus on whatever
problems and difficulties we are now facing in our life. We visualize taking all these problems into our heart and imagine that
doing so diminishes and destroys our selfishness.
● Then we think of those we can expect to face in the future -- such as sickness, loss, conflict with others, frustration and
disappointment, growing old and eventually dying -- and visualize in the same way.
● Once we feel comfortable about accepting and transforming our own suffering, we can move on to imagine taking on the
suffering of people with whom we are close, such as parents, relatives and friends.
● Eventually we will be able to take on the suffering of strangers and even of those whom we dislike.

There is a simple way of practicing "taking" that can be used whenever we experience a problem -- whether it be physical pain or
sickness, or an emotional problem such as loneliness, fear, hurt, grief and so on. Normally we feel aversion to any kind of problem or
unpleasant experience, and wish it to disappear as quickly as possible. We may also get caught up in self-pity, and feel as though we're
the only person in the world who is suffering. This is just adding more problems to what is already there, and creates a lot of tension in
our mind. Instead of this, we can use the problem to open our heart and cultivate compassion.

● Start by thinking: "I'm not the only one who has such a problem. There are many other people, many other beings, who are
experiencing the same problem -- in some cases far worse than mine." Reflect on that for some time -- see if you can think of
specific examples....
● Then think: "How wonderful it would be if all those other people and beings could be free from this suffering." Really feel
that compassionate wish....
● Next, decide to accept your own problem on behalf of all those other beings: "I accept this problem, this suffering, and by my
accepting it, may all those other beings be relieved of theirs."
● This method works like magic -- it brings peace and spaciousness to our mind, lightens our suffering, and expands our
compassion for others.

If we find it hard to understand the wish to take on others' suffering, we can think of how parents feel when they see their children in
pain. Parents have so much love and concern for their children that they cannot bear to see them suffer. They may even feel: "I wish I
could take away my child's suffering. I would rather experience it myself than have my child suffer!" When a mother or father has this
kind of love they would willingly sacrifice their own well-being in order to take on their child's suffering and give it their happiness in
exchange. This shows that where there is strong love and compassion, people are able to generate the kind of selfless attitude expressed
in this verse. In fact, we all have this potential. We can all develop universal love and compassion, and we can all develop the sincere
wish to take on the suffering of others and to give them our happiness. It is just a question of training the mind.

After we have visualized freeing all beings from their sufferings by taking those sufferings onto ourselves and thereby destroying our
self-cherishing attitude, we turn to "giving". For our practice of "giving" to be powerful we need first to meditate on loving-kindness,
the wish for all beings to have happiness and the causes of happiness. We meditate on loving-kindness until we feel this so strongly
that we wish to give our own happiness to others. The actual meditation on giving involves visualizing all the good things we have --
our happiness, good qualities, wisdom and accumulation of virtue -- in the form of light. We then imagine sending this light out to
others and when it reaches them, it transforms into whatever they need in order to be happy: food for those who are hungry, money for
those who are poor, medicine for those who are sick, friends for those who are lonely, and so forth. Since everyone needs Dharma in
order to attain the highest, most perfect happiness of enlightenment, we also imagine the light transforming into Dharma teachings and
visualize that by receiving these, the beings attain all the realizations of the path up to enlightenment. Then we meditate on a feeling of
great joy, thinking that all beings are now fully satisfied and perfectly happy.

You may wonder why the verse says: "all beings, my mothers". This refers to the idea that each and every living being has been our
mother -- not in this present lifetime, of course, but in our previous lifetimes, which are said to be countless and without beginning. In
fact, we have been in every possible type of relationship with every living being, but that of mother and child is emphasized because,
generally, our mother is more important and more kind to us than anyone else. She brings us into the world, feeds us, nurtures us with
love and affection, protects us from harm, teaches us basic skills like walking and talking, and so on. Once we realize the vast kindness
of our mother, and think of all beings as having been mother to us, we will feel closer to them, and will want to repay their kindness by
helping them as much as we can.

When we are more familiar with the practice of taking and giving, we can combine it with our breathing: as we breathe in we
imagine taking in others' suffering, and when we breathe out we send out our happiness to others. This is an advanced level of practice,
and a way to create immense merit and get closer to enlightenment with every breath!

You may wonder: "By doing this practice, will I actually receive someone else's sickness? And can I actually give happiness to
someone who is unhappy?" The answer is that it is very unlikely. According to the law of cause and effect, or karma, each of us is
responsible for our own actions, and thus our own suffering and happiness. No one can take away another person's negative karma and
suffering, or give them one's own good karma and happiness. If it were possible to do so, the Buddha would have removed all our
suffering and given us the perfect peace of enlightenment long ago! "Taking and giving" is practiced to train our own mind: to
develop compassion and loving-kindness, and to overcome the self-cherishing attitude. By developing our mind in this way,
eventually we will achieve enlightenment and will then possess unlimited resources with which to help and guide others to freedom
from suffering, karma and delusions. Nonetheless, by practicing taking and giving with sincere compassion and love, we may be able
to provide some relief to those who are suffering, and help them to feel more calm and peaceful.

-- The Eight Verses of Thought Transformation, An explanation by Ven Sangye Khadro, Amitabha Buddhist Centre

TONGLEN - 'Sending and Taking', by Thrangu Rinpoche

TongLen is a meditation done in conjunction with one's breathing, and in relation to one's parents, friends and enemies, to all beings
gathered around oneself.

● As one breathes out, imagine that with the exhalation out goes all one's happiness and all the causes of happiness, all the good
karma that one has, in the form of white light rays. These light rays go out to all beings to touch them, so that they obtain
present temporary happiness and the cause for the ultimate happiness of buddhahood.

● With inhalation one imagines that all the suffering, the causes of suffering and the bad karma that beings have are drawn into
oneself with the incoming breath, in the form of black light rays. These black rays enter and merge into oneself, so one thinks
that one has taken on the suffering of all other beings. Thus this Sending & Taking meditation involves giving away happiness
and taking on suffering, in combination with one's breathing.

What does this meditation accomplish? Generally, happiness & suffering occur as a result of karma, one's good or bad actions. If
someone has done a good action, then naturally from that there will come a result of happiness. That person will receive the result of
happiness that cannot be denied him or her. Likewise, suffering occurs as the result of bad actions. If someone has done a bad action
then the only result that can be obtained from that is suffering, which cannot be avoided.

In doing this meditation one changes the attitude of seeing oneself as more important than other beings; one will come to
consider others as more important than oneself.The normal attitude that people have is to think that it does not matter if other beings
are not happy, it does not matter if others are suffering, but it is important that oneself is happy & free from suffering. One normally
considers oneself, takes care of oneself first, regarding oneself as more important than others. Through doing this sending & taking
practice it is possible to change one's attitude so that it does not matter if oneself is unhappy or suffering, but it does matter that others
are happy & free from suffering. Thus one develops the attitude that one is able to take on the suffering of other beings.

Some people new to this practice get worried because they think that by doing the practice they will have to lose happiness and
experience suffering, which makes them fearful. However, there is no need for this anxiety because whatever happens to oneself is
solely a result of one's karma. Doing this practice does not bring suffering.

Other people do the practice with great expectation, with great hope. They think of a friend who is ill, unhappy or otherwise suffering
and they visualise this friend during the meditation in the hope that they will remove the suffering. When they find it does not work
they lose hope and become disillusioned. This also is not what the practice is about. The point is to cherish other beings as important,
rather than regarding oneself as important. So there is no need to have worry, fear or expectation.

However, it is not true to say there is no result from the practice. In the immediate present one is not able to bring happiness or remove
suffering, but by doing this practice one will gradually cease to cherish oneself over others. Instead, one will develop the wish to
practise in order to benefit other beings, eventually leading to the ability to help beings, teach and train them in the Dharma, and so
forth. Consequently, one will be able to give them happiness and relieve them of suffering, and offer them whatever qualities and
abilities that one has. This is the relative bodhicitta.

The ultimate bodhicitta is approached by pacifying concepts and dualism: all one's thoughts are calmed; one's clinging to
dualism assuaged; one just rests in the state of peace, of meditation. One dissolves into emptiness and just rests in the true
nature of the mind. This is the ultimate bodhicitta.

-- Taken from the Oral Instructions on the Karma Pakshi Practice

given by Thrangu Rinpoche‚ to the retreatants of Samye-Ling, December 1993
-- Heritage Trust

From: The Reason We Practice Meditation, By V.V. Thrangu Rinpoche

Question: In practicing compassion, there's the practice of tonglen, which is the sending and receiving, taking the suffering from all
sentient beings and giving them the happiness and merit that we have. And, in this practice, I've practiced it before, and it seems to go
well for a while, but then there's a subtle sense of "I" that creeps in that says, "I don't really want to take the suffering," or its, "I can't
deal with too many people having cancer, I just can't take it all on myself," and so one kind of loses a little courage in the practice. So,
could you illuminate us on this practice, and how to overcome these obstacles and really develop heroic mind?

Rinpoche: What you say is very true, especially in the beginning of undertaking this practice. And, in fact, its okay that it be
experienced that way. Even though there is a quality of faking it about the degree to which you actually really are ready to take on the
suffering of others in the beginning, there's still benefit in doing the practice, because up until you begin this practice, you've probably
been entirely selfish. And, to even attempt to fake altruism is a tremendous improvement. But it doesn't remain insincere like that,
because eventually the habit starts to deepen and starts to counteract the habit of selfishness.

Now if, when you began practicing tonglen, you already had one hundred per cent concern with the welfare of others and no concern
for your own welfare, then you wouldn't need to practice tonglen in the first place. So, it is designed to work for a practitioner who's
starting from a place of selfishness and to lead them into this place of concern for others. And, gradually, by using the practice, you
will actually cultivate the sincere desire to take suffering away from others and experience it yourself; you will cultivate real love and
compassion for others. But on the other hand, you don't really do the practice in order to be able to, at that moment, take on the
suffering of others and experience it yourself; you're really doing it in order to train the mind. And by training your mind and
developing the motivation and the actual wish to free others from suffering, then the long-term result is that you have the ability to
directly dispel the suffering of others.

From: Proper Motivation, Posture, and Mental Technique for the Practice of Meditation, By The V. V. Thrangu Rinpoche

Because this motivation of bodhichitta is so important for the practice of vajrayana, we possess a number of methods for increasing
it and intensifying it. In general, these include, of course, meditations upon love and compassion, and in particular the practice of
taking and sending, or the taking of suffering and the sending of happiness. Taking and sending, or tonglen, is a practice in which you
imagine taking into yourself all of the suffering and causes of suffering which afflict others, and imagine giving to all others all of the
happiness and causes of happiness which are within you.

Normally this practice is coordinated with the breathing, which is to say that, as you breathe in, you think that you breathe in all of the
sufferings of all other beings, freeing them from these sufferings, and that as you breathe out, you send out with your breath all of your
own happiness and virtue and so on, and that other beings thereby receive these and enjoy these things. Now, the meditation is
imagining something, and yet it actually generates, over time, the intention in practitioners to be able to actually take on to themselves
the sufferings of others and actually benefit others and relieve the sufferings of others.

The practice of taking and sending, or tonglen, is coordinated with the breathing, and so therefore it is one of a variety of meditation
practices which uses the breath. But, in addition, it uses visualization, and specifically the visualization of light or rays of light. When
you do the practice, normally you consider that in front of you are all the countless sentient beings that exist. And, as you breathe out,
you think that rays of brilliant, white, very, very luminous, brilliant light come out of you and strike and engulf all of those beings,
causing all of the happiness and causes of happiness " virtue, and so on " that have up to now been within you, to transfer to those
beings, causing them to actually experience this happiness, to possess this happiness, as well as the cause of future happiness. And as
you breathe in, you think that you take from all of these beings all of their misery, all of their suffering, and all of their pain, as well as
the causes of their pain, in the form of murky, smoky, grim " call it light, but it’s hard to call it light. It’s sort of smoky, grim light.
And, that you inhale this, and that they are thereafter free of all of this suffering and the causes of future suffering.

Now, according to the meditation, you are actually taking onto yourself or into yourself the suffering and causes of suffering which
would otherwise afflict others. But there is no actual danger that you will, through doing this practice, come to experience the
conditions of suffering through doing it, the conditions of suffering which afflict others.

Because in the practice you’re cultivating a virtuous state of mind, a positive state of mind, which cannot become a cause for suffering,
such as experiencing the sufferings of others and so on. Nevertheless, because that is what you are imagining, and because what you’re
cultivating is the readiness to actually undertake the suffering of others, it’s natural that, when beginners start to practice, they
experience some fear. Now, if you find that there is fear that inhibits your ability to do the practice, then it’s appropriate to imagine in
the center of your heart either a white HRI syllable, also very, very luminous and brilliant, like the rays you breathe out, or, if you wish,
simply a mass of brilliant light. And when you breathe in all the smoky, murky, grim stuff, then you think that, rather than its filling
your entire body, it all dissolves into and subsides into the HRI.

...

Question: Rinpoche, this morning, you talked about tonglen, taking and sending. And, as far as I can remember, you said that, when
we practice tonglen, we didn’t necessarily take part in or were involved in the conditions of suffering that we were taking in " the
suffering of other people that we were taking in. If we’re not involved in the conditions, which I think is like cause and effect, then how
can we become involved, or how can we participate? How can we become non-dual, if we have nothing to do with those conditions?
Could you say a little more about that?

Translator: I suspect this is something in the way I translated it. It sounds like doublespeak on my part, if it’s what I remember. I’ll
check. I think it’s me, not him, but let’s find out.

Let me say what I remember Rinpoche saying. What I think he may have said that for was that, although, when you’re practicing
taking and sending, you actually generate the intention to take on the sufferings of others, you will not actually experience those
"sufferings." And I said "conditions" " I remember saying that, but I don’t remember his saying that. But I can ask him.

Translator: Well he said he did say conditions, but I think he’s just covering up for me.

Rinpoche: The point is that the distinction that was being made, in any case, was between the intention to take on the sufferings of
others and actually experiencing the sufferings of others. When you’re doing the meditation, you actually think, "May I actually take
on the sufferings of others; may they not have to experience them; may only I have to experience them." And you generate that
intention as vividly and as genuinely as you can. But it is impossible. You cannot experience the sufferings of others. Because
experience is entirely individual. And experiences may be similar, but they cannot be shared or transferred. An individual’s experience
of suffering or any other kind of experience comes from that individual’s accumulated karma and habits. And, if you have not
accumulated the karma and habits to have a certain experience, you cannot experience it on the basis of somebody else’s accumulation
of karma and habits. So, in fact, you cannot actually take the experiences of others away from them and experience them yourself.
However, it is meaningful to generate the intention to do so, because by generating the intention to experience the suffering of others
and to give them all of your happiness, then you are cultivating an attitude which sees others as much more important than yourself,
which is a very powerful and direct contravention of our most dangerous and negative habit. And, because you’re cultivating the
intention to take on the sufferings of others, while you cannot literally do that, the generation of that intention will cause you to help
them a great deal. So it does benefit others. But you can’t literally experience their suffering.

Question: Rinpoche, first of all, thank you for coming to Seattle. My question is also about tonglen. Do you think that there should be
any prerequisite experience before practicing tonglen, such as meditating for some length of time or some experience with shinay, or
taking the refuge vow or taking the bodhisattva vow?

Rinpoche: Of course, it’s good that people have some preparation, such as meditation experience and the vow of refuge and so on,
before they practice tonglen. But there’s no necessity that they have any such prior experience or commitment. If someone who has not
taken the vow of refuge practices tonglen with pure intention, then they will still increase their love and compassion. They’ll still be
able to cultivate the desire and intention to benefit others. With regard to the need, in particular, for a prior experience of shinay, then,
if someone who has very good shinay practices tonglen, then, of course, it will be very effective. But even if someone who doesn’t
have very good shinay " someone who hasn’t practiced shinay very much " practices tonglen, it will still benefit them. So, because
there’s still benefit, it’s not appropriate to say there is such and such requirement.

Question: Rinpoche, getting back to the previous question, about tonglen, I have two questions that arose from that. One is that it’s
sort of " I’ve never heard it in teachings per se, but it’s commonly talked about that a lama takes on the karma of his disciples; that’s
why he’s sick or whatever. So is actually taking on the sickness " is that mostly for enlightened beings only? And, secondly, when we
want to benefit a particular sentient being " maybe it might not be in the teachings; you’re supposed to pray for all beings " but it’s
natural, when our lama is sick or our mother is sick or whatever, we want to benefit that person, so we’re doing practice just for that
person, not with our meditation in mind whatsoever. So would we do Tara practice? Is that more appropriate at that point?

Rinpoche: The answer to your first question is that it’s not possible to really take on the karma of another being, and that when lamas
or gurus appear to do so, of course, they have the intention to do so, the wish to do so. They wish they could, you know. And because
they wish they could, then they may sometimes appear to do so, largely because of the attitude of people around them. But, in fact, they
are not really literally taking on and experiencing what would otherwise be the suffering of others. Not literally.

The second question: It’s acceptable to do tonglen as a practice in order to benefit another specific person or specific set of persons,
provided that your intention is really to benefit them " provided that you’re not just doing it, and cultivating it as sort of an attachment.
But if you’re actually doing it to benefit those people, of course, it’s fine.

From: SENDING AND RECEIVING, Ven. Khenpo Karthar Rinpoche , KTD

In the sending and receiving practice, the mind is trained in a meditative way, with a basic understanding of the friendship and the
goodness that could be brought about. There is also a sense of responsibility towards eliminating the sufferings and the confusions of
others. To begin with, we sit in the formal meditation position and follow the breath. With the outgoing breath, we send out towards all
beings whatever goodness, health, and wholesome situation we have. As a result, all beings radiate with goodness, health and well-
being, creating an environment of richness and sanity. You can also be more specific, sending out joy and health to a particular being,
such as your mother or the person for whom you have the greatest concern. Whatever seems appropriate is fine. Then, while remaining
confident in your ability to accommodate the negativities of others, you take in with the incoming breath all the confusion, limitations,
and sufferings of other beings.

Working with the breath in this way, you train the mind by offering others all the wakefulness you have, and by taking all the
confusion and paranoia of others on yourself. It is as if a bright light were going out with the breath towards all beings, representing
your good and wholesome qualities. With the incoming breath, it is as if the embodiment of all suffering were coming towards you,
which you then gladly take in. This giving and taking is, in a sense, what we have been trying to do in the practice all along, but up to
this point we have not been able to generate true compassion or cut through the ego-clinging. On the contrary, everything has been for
the purpose of self-gratification, for protection and security, and has only resulted in greater dissatisfaction. This is why it is necessary
to change your attitude and the way you relate to the world at large.

Through this practice, we are able to see ourselves more clearly and let go of our clinging, loosening the state of fixation while also
generating compassion towards others. Nurturing this attitude in our minds is important, because, although we often do some sort of
giving and receiving, it is always incomplete because of the self aggrandizement we seek and the doubts and expectations we have.
One moment we will be glowing with a bright smile, and the next moment we will be completely frozen, because we have not been
properly trained.

To that end, a vital meditation practice will be consistent and will incorporate the Tonglen discipline of sending and receiving. It will
also bring positive effects into post-meditation situations. If you understand and take your responsibilities sincerely, and meditate
consistently, it is entirely possible that you will have the ability to produce these effects. You will feel that everyone, no matter who
they are, is actually quite friendly and amiable, and that no one intentionally means to do harm. You will begin to understand that there
may be great confusion in the surrounding world, but there is also some capacity for friendship. Whatever dissonance is taking place
will not be seen as intentional, but will be recognized as a result of the confusion and limitations beings suffer, and this will only
inspire you to take on even more responsibility. Furthermore, in all activities you will generate kindness, tenderness, and compassion;
you will speak gentle and kind words accompanied by comforting body gestures. You will be constantly giving of yourself to others.
There will be no sense of self-concern or selfish pride because you will identify with the responsibilities you have taken.

There may be situations where kindness shown towards beings who cannot appreciate it, will result in projections of further confusion.
However, because of intensive meditation, and because of the understanding that has been developed, you will be able to accommodate
that neurosis and perceive its unintentional nature. In this state of compassion, there is a sincere desire to benefit others however we
can. Because of these sane intentions and activities, there will be a great deal of inner and spiritual development. Outwardly, you
become a very decent, responsible, genial person.

We like to talk about the possibilities of a sane society where everyone is responsible and can generate a friendly environment and live
in a dignified, or uplifted, manner. This is definitely possible in the ordinary world, as well as in terms of the spiritual realm and the
experience of bodhisattva realization. It is not something out there beyond reach; instead, it is an inherent quality that is as close as
home. It is simply a question of some work and integration. If you could become truly responsible for yourself and for others, if you
could become responsible for your total liberation, then you could make a tremendous contribution to creating a very dignified and
sane society. This is what the Tonglen training can bring into the world.

-- Taken from a transcript of a teaching given at Karma Triyana Dharmachakra by Khenpo Karthar Rinpoche.

Q: You said that one person cannot take on the karma of another person. Is there still some value in the practice or attitude of
exchanging oneself for others? For instance, people were talking yesterday about eating meat. When eating meat, I was thinking of
trying to take on the karma of the person who might have been responsible for killing the animal. Is that possible? Is that something to
keep in mind, for instance, when eating or during any other kind of activity?

Khenpo Karthar Rinpoche: It is ordinarily almost impossible to shift any karma from one person to another. The Sending and
Receiving practice, or tonglen, is given quite freely to those who are beginners in the practice of dharma. However, a beginner does
not have the power or ability to take on the karma of others and, at the same time, transfer good karma to others. If we do not have that
power, why do we practice tonglen? By doing tonglen effectively, we are primarily cutting through our arrogance, our attachment to
self or ego. Whatever merit we accumulate by overcoming attachment (particularly the attachment to self) and arrogance, and because
that selfish notion has been removed, we are able to dedicate that merit quite freely or openly. The pure dedication of merit is very
helpful in the long run. Therefore, there is some connection, but it is not the case that by doing tonglen we are actually taking away
negative karma and giving out positive karma.

Concerning eating meat, there are great bodhisattvas (yogis and yoginis), those who are quite advanced in the practice who with their
intolerable love and compassion, by eating meat are able to concentrate their blessings on the being who is dead as well as the one who
did the killing, benefiting both individuals. There is that possibility, but those are quite advanced beings who can do such things.

Q: I began the tonglen practice using my grandmother as the specific focus, and it became very emotional, which seems paradoxical.
For instance, in shamata, you are not supposed to concentrate on the emotions or become involved in them as they arise. Is this practice
expected to stimulate emotions? How should I deal with them? Am I approaching this incorrectly?

Khenpo Karthar Rinpoche: At first the shamata and tonglen practices may seem contradictory, but after closer examination, you will
see that it is not so. It is like when you peel something which has two layers--both are of the same thing. There may seem to be
contradiction in that one layer is outside and one inside, but if you think about it, this is not paradoxical. Shamata meditation is crucial
because otherwise we are overwhelmed by all kinds of emotions and distractions. We will cling to anything; anything can tear us apart.
Almost all of these indulgences do not benefit us, even if they are beneficial, because of our destructive relationship to them. No matter
what the circumstances are, if we approach them with a neurotic attitude, we merely intensify the neurosis. In this case, we do the
shamata practice in order to avoid being inundated by confusions, negativities, and preoccupations.

Tonglen practice will definitely evoke some emotion; it should do this. But the quality of the emotion is quite different. Before
beginning your shamata practice you may have been totally engrossed with certain attitudes, but the quality of the emotion that you
begin to notice and experience in the tonglen practice is quite different. It is important to develop this kind of emotion to some extent,
and this sensibility as well. If you are just doing shamata practice, although it is absolutely important, it is very easy to mistake it for
the be-all and end-all. Therefore, you must realize the limitations and the importance at the same time. In order to appreciate the main
benefit of the practice, you need to integrate something else. Many times shamata practice becomes a form of security; for instance,
when you hear people saying, "Today I did well at work because I did my practice."

Certainly it is good to do the practice and to have a good feeling from that. But on the other hand, if that is the reason you are doing the
practice, you are not going to get very far. Sometimes you may feel very happy and calm and think "Oh, this is really great!" and you
will want to continue with it, but that is just another form of clinging. As mentioned earlier, if you are tied up with either a black or a
white rope, it amounts to the same thing. You might have a sense of immediate satisfaction, thinking that because the rope is white, it
will be looser. But in fact, you are still immobile. In this way, it is important to use shamata meditation to clear things up and not to get
caught in them.

But the possibility is very real of getting caught up in some of the experiences we encounter in shamata practice. Therefore, we must
avail ourselves of the tonglen practice, which involves a lot of emotion and will supply us with many things to work with. These have
been neglected, and you may not have even known you had those things to work with. This gradual refinement is quite necessary.

In a very literal sense, you may step from an unwholesome, confused attitude to an attitude which embodies a subtler shade of
confusion, but it is still a matter of clinging and a continuation of the confusion. The bias still remains, which is why you should begin
the practice by focusing on somebody you know well, somebody you love. You may not be able to begin with other beings, like
somebody you really hate, because the idea of giving benefit and of accommodating that person's neurosis may freeze you. As you can
see, the dualism is very powerful, and the clinging, of course, is very predominant. But this is all right, you will be working at it.

There will be many things to work out, many emotions to deal with and refine. The emotions of this practice will have a different
quality and taste, because as you work with them, they shift and change, and you will find that it is really not that difficult to participate
in situations and work with beings in general. You will begin to willingly relate to everyone with feelings of confidence, capability, and
responsibility. So the sense of duality you feel will change, and you will be able to bridge those distinctions.

Q: When practicing Sending and Receiving, are you attempting to give something internal, such as your feelings or your desire to help
other beings, or are you trying to send all of yourself by giving the positive elements of your identity, such as your intelligence or your
upbringing?

Khenpo Karthar Rinpoche: At this point in the giving and receiving, it is just an attitude, as you know. It is probably a very foreign
attitude for us, because we are used to always wanting and taking for ourselves. The habitual pattern we have developed is to
constantly feed our egos. Giving all good to other beings and receiving all of their negativities demands quite a dramatic shift from
trying to give all our negativities to others and taking all the good for ourselves. But there is no cause to worry, because you are not
actually giving anything at this point, nothing will be taken from you, and you do not need to concern yourself with where these things
may be put. There may be a point where it might be relevant to know what you should give and to whom, what they are going to do
with it and how well they are going to take care of it. But at this point, it is simply an attitude. Initially, one must cultivate this attitude,
hoping it will make some sense, because it will be quite foreign to you.

Thus, the primary thing is to give whatever goodness you have, completely and without hesitation or expectations. And whatever
negativities there may be, close by or distant, you welcome all of them. That is the essential attitude. If there is anything you have
reservations about giving, give it all the more. If there are any sufferings that you really do not want to receive, welcome them all the
more. That is the correct way to deal with it.

Q: While practicing tonglen, should the eyes be angled down as in shamata meditation?

Khenpo Karthar Rinpoche: As long as you maintain a meditative body position, it does not matter where the focus of your eyes is, or
whether they are open or closed. The important thing is the awareness of sending out all goodness with the exhalations and taking in all
the negativities and confusion with the inhalations. That is the basis of this meditation practice. Sometimes you might remind yourself
of a couple of specific incidents, to make it more real or to clarify what you are doing, instead of merely following the breath, unaware
of what you are doing.

If you are able to handle the practice of giving and receiving with all sentient beings, that is very good. But to begin with, it might be
helpful to choose a specific target. You can start with a person as the focal point, somebody that you are fond of and want to help
experience goodness and happiness, and then expand it to include groups, such as your community, your country, the human species,
and so on. Slowly, you can focus on those whom you dislike or hate, welcoming them as foremost among beings that you are going to
work with. Extend to them all goodness, health, happiness, and awakening, and take all their negativities and limitations of whatever
kind. In gradually expanding the focus to include greater and greater numbers, after a while you will be able to send and receive for the
benefit of all sentient beings, without reservations. This practice incorporates both loving kindness and compassion: loving-kindness in
your desire for and rejoicing in the happiness, liberation and sanity of all beings, and compassion in your desire to uproot the
sufferings, problems, and negativities of others.

Q: Sometimes, when I am doing tonglen, it seems so real that I do not want to do it. That is silly, because I made vows to help all
beings. But it is difficult to pick up someone else's pain and actually feel it. It is like thinking about all the people with hangovers on
New Years Day, and getting a bad headache. I know that is an emotional response, but how do I develop the correct exertion?

Khenpo Karthar Rinpoche: As far as the experience is concerned, it is a very, very good experience. Now you have to deal with the
resistance you feel. It sounds as if you have really worked on this practice to be able to do this, which is excellent. In a sense, this is a
good habit, and we encourage it. You are not going through the pain, but you are watching it and you can see it very clearly. This is
fine for a particular situation or person. But the emotion here is so strong that you are getting caught up in the emotional pattern. It
becomes a situation of great worry and concern. Instead of allowing it to become like that, the reality of this particular experience
should be an instrument of encouragement for you, helping you to overcome this resistance. And this is but one of a thousand cases.

You also mentioned that you have taken a vow to work and to generate something totally sane for all beings. Right now you may find it
very difficult, but you have a lot more work to do and you cannot stop here. Taking into account the reality of the suffering that all
sentient beings are going through, your practice needs immediate attention. It should not be delayed. You develop exertion by paying
sincere and immediate attention to what your practice requires. At this point, nothing is happening--you are just watching these
sufferings, and it is very moving. Ordinarily there are many veils and pretensions, and we do not see sufferings very dearly. But you
have cultivated the ability to go beyond that.

Therefore, remind yourself of the commitment you have made and the sanity in that commitment. It may sound ironic, but that makes
an excellent reminder. And you are going to do it. You may feel you lack something, but actually you do not lack anything, because
you have taken refuge and have some understanding of the lineage. You know your teacher and your relationships well. If nothing else,
you can revitalize your exertion by thinking of how silly and embarrassing it would be to the people you associate with to halt your
forward progress. For this reason, supplicate your root guru and the lineage, and remind yourself of the situation of having taken
refuge. Connect that with your own sincerity and strength and confidence, and nothing will be impossible for you.

Test yourself, as well, by working on different specific situations. If there are particular beings or people you do not feel very
comfortable about, work on them. Realize how joyful you can feel working with them. If there are some people you have a
discrimination against because of religious or professional background, maybe you should include them in your practice and see how
well you are able to deal with them. If you feel that way about one person or group, think of how many other beings are going through
similar torments. How sincere are you with them? Is your sincerity nondiscriminating? You can test yourself with these questions.

Q: Along the same lines as one of the previous questions, when I meditate I have been watching the negativities come into Dorje
Chang [visualization of the primordial Buddha] and disappear as they enter his body. And then, all the goodness comes out from the
void. Is this all right?

Khenpo Karthar Rinpoche: In the tonglen practice, please understand that the target of practice is simply you and your ego, and that
is what you have to work with. You should not try to bring about any help or try to shield yourself--you simply work with the situation.
You should face the work by yourself with confidence, knowing it is something you can and will do alone. It is like a battle with your
own ego. The task is quite difficult, but it is possible. In some of the more advanced practices, deities are incorporated, but that is not
relevant to this discussion. In the tonglen practice, you simply develop the attitude of giving and receiving, and just sit in that
awareness, following the movement and riding the breath with your mind.

Q: I have been trying to do this practice for a while, and I find it very difficult to do, and I am able to get very little out of it. I become
very spaced out, and, although I have had that experience with other practices, this particular one seems to be the one that gets me. I am
wondering why that is. Is more exertion needed? Could a particular fixation be keeping me from experiencing it correctly?

Khenpo Karthar Rinpoche: There is probably a certain lack of exertion, but this may result from a lack of understanding concerning
the practice. You have to understand your practice, and the practice has to become, in some sense, realistic. But exertion is most
important. And exertion does not necessarily mean being able to spend a long time with the practice. Exertion here means that you are
very sincere about the practice, and do it with joy and willingness rather than with a feeling of being forced to do it. When there is
sincere and willing participation, you are able to focus yourself and be right on the spot with the practice. If there is not that sense of
sincerity and exertion, you could be spending a lot of time and be quite apart from the practice.

To have genuine exertion we have to understand the reality of the practice. That is why the emphasis of this talk has been on
understanding of the practice. We must have confidence in the reality of the practice, because the suffering and confusion that beings
are going through is quite real. Often we are not aware of or concerned about this. Sometimes we think about it, but it is upsetting and
we try to forget it, especially since we want to believe that everything is just fine, and create a soft and cushy world for ourselves.

Usually we even fail to appreciate the sufferings that others have gone through for our own sake. For instance, the actual physical and
mental sufferings that your parents went through have been tremendous, no matter how insincere you think they have been. If you
examine it carefully, without trying to protect yourself, and allow yourself to nakedly see what has really happened, you will find that
there is a lot to take into consideration and a lot to appreciate. Because of you, a great deal of confusion has been generated, and the
intensity of the resulting sufferings that your parents are going through or will be going through is immeasurable. From that point of
view, you have a great responsibility. Confidence in the reality of this is essential if you are to appreciate, in a real sense, the practice
you are going to do.

If you incorporate this example into your practice, perhaps it will help you be mindful of what the limitations in your practice could be.

Q: When I do the practice, I imagine a big white light in my heart filled with love and compassion and so forth, and I send it out with
my breath. When I breathe in all the suffering of the world, I imagine it as a black cloud which, when it meets the white light,
dissipates. This makes it easier to breathe in the suffering and breathe out light, because instead of my heart turning black with the
suffering, the light dispels the blackness. I was wondering if this is okay?

Khenpo Karthar Rinpoche: In some sense, it is fine, but still, it needs improvement. When you imagine that there is this white light,
clinging to the notion of self is very evident because you are building a form of protection for yourself. This light acts as a protective
barrier between you and the negativities you are supposed to be accepting. Instead of promoting the experience of egolessness, this
allows you to remain involved with your ego, which misses the point. Although there is a sense of goodness and direction, it is not
completely appropriate and needs to be refined.

It is not necessary to imagine a light or anything like that. Earlier, we used light to exemplify specific qualities of the practice. To
elaborate on that, in the meditation practice you give out all the goodness that you have, that you are, and that you could be. Whatever
is good--sanity, wealth, awakening, spiritual or mundane happiness--is given to all beings. This radiates out towards all sentient beings,
just like when something is lit in darkness and light spontaneously radiates, dispelling the darkness in the whole room. But again, it is
not necessary to imagine the light. Then all sufferings, confusions, and negativities, whatever they may be, you welcome to yourself,
which is like nailing down your ego with the hammer of all these things. And that is where the actual work needs to be done.

At this point, however, when the negativities of others are welcomed in this way, we encounter what can be the most difficult problem:
the fear of these negative things actually causing us harm. After all, if we are going to invite the sufferings and limitations of all beings
to ourselves, what is going to happen? Who is there to get hurt? What can you complain about?

Furthermore, in the giving, we are giving every form of goodness we have. Usually we desire everything, but who is going to want
anything now? It has all been given. You have decided to give everything, so what is there to want now? Fundamentally, we are
training ourselves in the experience of egolessness. It may seem that what we are doing is making no difference, but actually it is
making a difference to us and is indirectly benefitting beings. If you have not recognized or experienced some form of egolessness,
your desire to benefit sentient beings is going to be very limited, if you have any at all, because of expectations of returns and so on.
Ultimately speaking, it would just be words--there would be little practical benefit you could extend to beings. Thus, even though you
have a very sincere desire to work for others, first you have to work on yourself in this way. That is how you should relate to the
practice, instead of trying to shield yourself from something.

Q: As I practiced Sending and Receiving, I visualized a large plain filled with people and animals. To breathe over the whole plain,
however, I had to be much larger than they were. And that was bothering me. Should I be more specific in my focus?

Khenpo Karthar Rinpoche: For sending or for receiving, it is not necessary for you to become bigger. We are so attached to form that
we can relate only to fixed, substantial objects. As a result, we feel the need to expand ourselves or to become like some kind of a
container. In some respects, this is okay, but not with this fixed preconception that you need to be larger. The primary thing is the
attitude. The embodiment of the negativity and suffering comes from everywhere, and keeps coming and coming. And the goodness
and sanity starts from you and radiates out in all directions. You could be any size or shape. So you do not have to be bigger or smaller
in that sense.

Right now, we are not working on envisioning lights coming out of our bodies, or anything like that. All we are dealing with is our
need to feel protected and be the center of everything. We are working on our ego clinging, our clinging to the concept of self. This is
why we welcome everything to this I, wherever it is, and give of the self to all. It does not matter whether you visualize yourself larger
or smaller--nothing is coming into your body.

As for having specific focuses, this is done for a few different reasons. For instance, all of you here seem quite familiar with the
Buddhadharma and have some grounding in the teachings, so you can understand and relate to it. Otherwise, this teaching could be so
alien to our habitual way of thinking that it could initially frighten people. That is why we teach stage by stage, allowing time to
integrate an experience before moving to another stage. Given all at once, it could be too overwhelming. Also, abilities vary, and some
people are more courageous than others. All can do the work, but in different ways or in different stages. Some are not very courageous
in accommodating the sufferings and confusions of all sentient beings, and especially of certain beings. Therefore, by working with a
friendly situation, with those whom you really like, you could perhaps extend yourself from there. Gradually you become more and
more outgoing and courageous.

Another reason for being specific is that when you have not developed the attitude of compassion and loving-kindness, it is likely that
the practice will not really flow. It is as if sensitivity to the practice has not yet evolved. Our attention becomes spaced out, and losing
interest rapidly, we focus wherever we think to, as if it does not matter. When you are specific, however, and deeply conscious of the
suffering, then it becomes quite a sensitive situation. From there you can extend your awareness. Sensitivity to the reality of the
practice thus seems to grow and expand.

Those who are more courageous, and have a stronger desire to be a conqueror, can begin working with the most unfavorable situations
first. This would include beings that you hate or dislike, such as people from a country with which your own country is at war. There
may be specific people in your everyday life you do not like to be around, and you can start with them first. You welcome whatever is
most difficult first. After that, the rest will come quite easily. These are a few examples of the value of specificity to the tonglen
practice.

Q: Is it all right to focus your Sending and Receiving on a particular person or group of people while you are doing the practice?

Khenpo Karthar Rinpoche: Actually this practice has to encompass all beings. Letting go and sending out goodness and virtue from
yourself to all beings is done with a sense of contentment and with the intention that goodness, happiness, and well-being may
penetrate all beings and that goodness may become all-encompassing. Inviting and receiving all the suffering, confusion, and negativity
of all beings involves having the willingness, the courage, and the openness to take all of this upon yourself. This should be the general
practice, but if you have a problem getting into that state of mind, you can work with individuals or groups where you can see specific
sufferings that are definitely physical and very obvious. When you are able to have a one-to-one relationship with these people, there is
naturally a strong feeling of wanting to send out every goodness to them and to take in every possible limitation they experience. Such
people could include your parents, to whom you are grateful, or perhaps a friend, or someone you see in a very difficult situation. You
can begin with them, but you must not get stuck with them. The more heroic way of performing the mahayana level of practice is to
start with the more difficult task: to start with all beings.

By starting with those who are the most difficult, such as those you might regard as enemies or feel hatred for, whether human beings,
animals, or whatever, the next level becomes more achievable. If you are able to deal with them, doing the sending out and taking in
with those who are difficult for you, then it is certain you will be able to do it with all beings, which is very wonderful.

Q: What is a good thing to do when you take in the sufferings and you feel a kind of heaviness or fear, depending on how much you do
it?

Khenpo Karthar Rinpoche: The Sending and Receiving practice is very healthy and sane. It is also a very powerful and heroic
practice because we have always been caught up with doing everything for ourselves, with trying to get all the goodness for ourselves.
Now, suddenly, we are going in the opposite direction. Yes, it may definitely be a shock at first. There may be a sense of, "How is this
happening?" This is because our attachment has been so strong. Because of our clinging, we have always had the orientation that if we
seek benefit for ourselves, that is how we will get it.

Now we are learning, however, that taking on the sufferings of others is the key to benefiting ourselves. Therefore, the more you are
able to take in, the more you should rejoice. If you are able to take in the sufferings of all human beings, that is fantastic. But even if
you are just thinking or imagining it, rather than actually taking in all sufferings, at least you are able to have the right kind of attitude:
heroic and truly open and compassionate. There should be joy in that, because it is such a contrast to the way we are usually thinking,
"I am good," "I am the best one," and so forth. The benefit of this practice is the purification of our own negative patterns, and also a
greater sense of being able to respect other beings. That is actually what you incorporate, what you take in and develop, instead of
something negative. If there are fears, if there is some hesitation or heaviness, it is actually very positive. Think, "Maybe I am able to
take it--so why not take more of it?" In reality, of course, you will not be afflicted by anything at all.

The main reason human beings are caught up in samsaric patterns is a very strong sense of dichotomy: the sense of myself and my
group, and desiring everything for my group, in opposition to the concerns and needs of others. Now suddenly you are going in reverse.
At the beginning it may be uncomfortable because you really do not have the habit of doing much to benefit others, so we train
mentally, by imagining we are doing something. Who is benefitted? We are, of course, because right now we are not enlightened
beings, we are not bodhisattvas, and we are not actually able to take on anybody's suffering. It is not possible right now, even if we
want to, because we do not have the ability at the moment. We can imagine it, though, which is a means of self-purification. We
imagine we are taking in the sufferings of all beings, and at first this is most beneficial to just us personally. Then, gradually, the
benefit spreads to all beings. However, it is important to be clear about what you are actually doing, or you might become confused and
feel that you are taking in something that you are not.

Q: I was thinking that in doing the practice it would be easier for me to envision giving to friends whom I know and care about, or even
animals, than to beings I see as my enemies. Mosquitos I see as my enemies--they take my blood and make me itch. Worms get into
my system. Roaches infest my food. I'd like to kill these animals--so I have a question about that, about starting the practice off with
beings you see as your enemies. It seems that I would be giving especially to those beings I feel aggressive toward, and I wondered at
what point it would be harmful to do that. At what point would it make you sick?

Khenpo Karthar Rinpoche: Actually it is very difficult, but it is also very important to work with beings or animals you see as your
enemies. It is important to have loving-kindness and compassion toward such creatures, because they are very helpless. They are born
in a situation in which they are able to cause harm--though totally helpless, they are still able to harm, which is to say that in the future
these creatures will cause more harm for beings and more suffering for themselves. When you realize this, genuine compassion can
arise. These creatures are harming you, yet it is almost certain that in past lifetimes they were in human form, or in some form in which
they helped you. These beings are not aware of this now, yet they have been born into their present situations, and you have been born
into yours. Now they do not know any better; they are very stupid and in a confused situation. You are now in a better situation to
understand, in an enlightened situation to understand and to relate, and you have the freedom and the power to do so. Make use of the
knowledge you have, and understand that there is no question about it: you must generate loving kindness and compassion to transform
the situation. It will not cause you any harm to do so. Even when great harm or disturbance is being caused to you, there are gentle and
skillful ways you can put the other beings into a situation where they are not harmed. It is best to do so to the degree of understanding
that you have.

Using Illness To Train The Mind By Seventh Dalai Lama, Kelsang Gyatso

Whenever a physical illness arises, we usually multiply our suffering by worring and by pressing mental anxiety on top of it. One
should understand that the human body is a composite of elements and agents that constantly are struggling with one another. When
these elements and agents fall into disharmony or when external factors such as the many types of evil powers are affected, the various
diseases naturally arise with intensity and for long period of time. Therefore one might as well face up to the fact that during the course
of one's life a certain amount of disease is inevitable. When one does fall painfully ill, one should not be concerned with one's own
situation. Instead consider the inconceivable sufferings of the hell denizens, the hungry ghosts, animals and so forth whose anguish is
infinitely greater than one's own. Ask yourself, "If they must bear such immense pain, how can I not bear this suffering which by
comparison is small? If I am so weakened by my suffering, how must they feel who anguish is so much greater? May their afflictions
be alleviated by this illness of mine."

Thinking in this way, visualize that you are surrounded by all sentient beings experiencing every type of suffering. As you inhale,
visualize that all their negativities and obscurations, sickness and pain ripen upon you, freeing them from all misery, and as you exhale,
visualize all good things going to them in the form of white nectar giving them happiness. Repeat this process again and again.

As the benefits of this contemplation surpass the effects of any virtuous actions, any illness should be seen as an excellent
opportunity to practice Dharma. Think, "Even if I never recover, I can continue to practice the meditation of taking others' suffering
upon myself and giving others peace - a powerful practice unsurpassed by all. Therefore I am perfectly happy to lie here with this
illness."

If you can practice this advice from the depth of your heart, there is no doubt that you will be benefited in both this and future lives,
hence keep it in mind.

Why is it an experience of sheer delight when we are suffering in the pits of samsara (4)? The reason is that the pits of samsara and the
pinnacle of nirvana are just dependently existent. To say that they are dependently existent is to say that one exists only in dependence
on the other and vice versa. And that is to say that they really do not exist. They are of the nature of equality. It is the same with
happiness and unhappiness. Happiness and suffering exist only in dependence on each other.

To say, "this is suffering," depends on some idea of what happiness is. To say, "this is happiness," does not truly exist because that
depends on having some idea of what suffering is. To say that they are dependently existent is to say that they are really not existent.
They are like happiness and suffering in a dream.

We can have different kinds of happiness and different kinds of suffering in a dream. But these experiences are not truly existent.
Therefore the last line says: When karmic consequences bloom , delight. Well, karmic consequences blooming means the results of
actions we have taken in the past, particularly the bad ones that result in suffering. Whether they happen or they do not happen, they do
not truly happen, because whether they do or they do not is again just dependently existent - and not truly existent. In terms of relative
truth we can be happy when we have suffering because that experience is the cleansing or the purifying of the seed of some bad action
which we have sown in the past. Once we experience its result we will never have to experience it again. We can have that attitude
towards suffering in terms of its mode of appearance. In terms of the ultimate truth we know it to be not truly existent. Then when it
happens it is an experience of delight.

Suffering from illness (5) is, again, the result of some negative actions taken in the past. So the result we experience now is illness,
sickness. And again, we can experience delight when illness comes because we know that that is the purification of those negative
actions. We won't have to experience the ripening of that particular karma again.

The suffering of illness also gives us the opportunity to practice tonglen, the practice of taking and sending, which is a very important
practice in the mahayana. When you experience the suffering of illness, in the practice of tonglen you pray that all the suffering of
illness of all sentient beings ripens in you at that moment. You take in all the suffering of others and you send out your own happiness,
your own joy, and you imagine that others experience that happiness and joy. When we suffer sickness we have the experience of
empathy with others, so it is a very good time to practice tonglen. In terms of understanding its ultimate nature we understand that
whether sickness arises or does not arise, it is just a dependent concept. It depends on our thoughts. When we have an idea that we are
sick, it depends on a thought of not being sick; and when we have an idea of not being sick, it depends on some idea of what sickness is
like. Realizing the true nature of suffering from sickness to be equality is also an occasion for delight.

When Götsangpa sings about illness, he is singing from his own experience. Götsangpa became quite painfully sick for long periods of
time when he was practicing in retreat. But he never left his retreat to go see a doctor or to go to a hospital. Since there were no doctors
where he was meditating high up in the rocks, he did not rely on doctors or medicine to try to get well. Instead he took his illness to the
path. Since he brought his illness to the path, the illness, in fact, became a catalyst for his realization. Eventually, when he became
realized, his illness completely went away of its own accord. So this verse is something from Götsangpa's own experience.

There are a couple of reasons why Tibetan yogis and yoginis do not go to see doctors. One reason is that, when they get sick, then that
experience provides a good opportunity to realize the true nature. And that is an experience of delight. Moreover, should they happen
to die while they are in retreat, since that is the best way to die, why would they ever want to go to a doctor? [laughter] Milarepa sang a
song called, How all my wishes can come true. One verse of that song says, "If I die in this retreat, all alone, then this yogi's wish will
come true." Milarepa sang his song before he passed away in a cave. This shows the extent of his commitment. Even when he was
dying, he still stayed in a cave. Tibetan caves are quite nice and dry, so you can stay there both in the summertime and the wintertime.

-- Discussion on the song The Seven Delights of Gyalwa Götsangpa

For the beginners, just before you go to sleep, just before drifting off, think you are actually placing your head in Buddha Shakymuni's
lap instead of your pillow. It is Buddha Shakymuni's lap and you go to sleep with that thought, with that kind of appearance. If you go
to sleep within this frame of mind, no matter how long you sleep, all of your sleep time will be virtuous. This is the easiest way of
practising when you go to sleep. If you are practising refuge then you go to sleep with the thought of the causes for refuge, the general
and specific samsaric suffering. You take refuge by thinking about the qualities of the Three Jewels and you drift into sleep taking
refuge. If you go to sleep like a rock as soon as you touch your pillow, it is better that you just think about Buddha Shakyamuni
because it is a quick thing. Just think about Buddha Shakyamuni and pass out in that way. If it takes time for you to sleep then you have
time to think more elaborately, like refuge and so on.

If you have actually received the teachings on thought transformation, on giving and taking, this is a very good moment to practice.
When you go to sleep, you concentrate on your breathing, when you breath out you think you are giving away all your possessions, all
your roots of virtue to sentient beings as I explained yesterday. When you breath in, you visualise that you are taking upon yourself all
the sufferings of sentient beings, along with the causes and so forth. In this way, it is a very powerful practice. If you do like this, going
to sleep practising Tonglen, by doing this visualisation until the time you wake up, all the time you spend sleeping goes into practising
Tonglen. It becomes the practice of Tonglen. This advice is for the general practitioner who is not engaged in twenty four hours
intensive activity, such as the four sessions of meditation, break sessions and so forth. This is just how to conduct one's life on a daily
basis so it becomes Dharma activity as much as possible, and virtuous activity as much as possible. It is quite simple and practical.

-- Three Principals of the Path by Venerable Ribur Rinpoche

gtong len: tonglen, sending and taking meditation. To reverse attachments one visualizes while one meditates that one is inhaling all
the sufferings and undesirable experiences of sentient beings. One visualizes exhaling all that is pleasant and desirable for their benefit.
From the ati viewpoint this meditation works because incidental sufferings dissolve in absolute bodhicitta, which then manifests
expansively. VCTR. )

\\

Leveling out all Conceptions, by the precious spiritual teacher Protector Serlingpa

A Commentary on the "Leveling out all Conceptions"

Seeking refuge, I pay homage to the precious spiritual teacher Protector Serlingpa, and to the entire lineage of this master and his
disciples. Pray, bless me!

Embodiment of wisdom and great compassion, the protector Serlingpa once said to Atisha.

'O my son, if you wish to serve others in these degenerate times, you must distill the sacred words of all three
collections of discourses, scriptures, and reasonings, as well as all the heartwood instructions of the spiritual teachers,
and practice them in one sitting. To accomplish this you need the teachings I shall now give you, teachings that will
make you invulnerable to sickness, harm, interference from obstructive forces, demons, or upholders of false
teachings, and any other adverse conditions and impediments.'

Then, he taught the following:

Level out all preconceptions,

Bring forth the force of all antidotes,
Cultivate the aspiration that embodies all wishes,
And seek the path where all paths converge.
These are the antidotes, the four enlightened factors.
They are essential to tame places that are far from dharma,
They are essential too in times of degeneration
To help bear negative samsara and its misguided ways.
 The meaning of these verses is as follows. It is essential to level out conceptions whenever they arise, to crush them at their very
source. Examine them, reflecting, 'Where does this conception appear? To what sense faculties does it appear? In what shape and color
does it appear?' Treat it like a venomous snake or rabid dog, not allowing it near you. Flatten it the moment it arises by applying its
antidote. Never let yourself be influenced of laziness. It is stated in sutra,

O, attachment, I've now discerned your root:

You arise from great proliferation of conceptions.

Again [we read in sutra],

Preconception is the great ignorance

That casts you into the ocean of cyclic existence.

The Entering the Middle Way states,

Ordinary beings are chained by conceptions,

While the yogis free of conceptions become released.
That which reveals the conceptions to be false
Was taught by the learned as fruits of a thorough analysis.

All the sacred words and treaties of the Great Vehicle, like these here cited, state that conceptions are a great obstacle to the attainment
of enlightenment. It is therefore vital to not let laziness overcome you. This means that if you harbor too many thoughts you will not
reach the final goal. Therefore even in relation to the profound truth that will liberate you remain without proliferation [of thoughts]
and concentrate all your energies on this single objective, destroying the conceptions.

It has also been stated in sutra that all forms of mental engagement are the acts of negative forces. Therefore coordinate all your
aspirations, relate all the grounds and paths, such as the paths of accumulation, seeing, and meditation, to the destruction of conceptions
as they arise by applying their antidotes. Continue this until the attainment of full enlightenment and the state of omniscience.

In brief, ensure that every time a conception surfaces there too is its antidote, because you concentrate all your aspirations into
destroying the conceptions by means of their antidotes. In just this way, always walk any path treading and crushing conceptions.

These four factors, belonging to the class of enlightened phenomena, are to be adopted.

Then, Serlingpa taught the following:

Adverse conditions are one's spiritual teacher,

Ghosts and possessor spirits, the Buddha's emanations.
Sickness is a broom clearing away negativity and obstructions,
The sufferings are ornamentation of ultimate reality's expanse.
These are the four thoroughly unenlightened factors,
They are essential to tame places that are far from dharma,
They are essential too in times of degeneration
To help bear negative samsara and its misguided ways.

The meaning of these lines is this. When undesirable and adverse conditions such as sickness and pain befall you, they should become
an impetus for you to also take on the sickness and suffering of all sentient beings. You should take these on in your mind, without any
reservation, and rejoice at having taken them upon yourself en mass. Similarly, give to [other] sentient beings whatever favorable
conditions such as happiness and peace that you may enjoy, and rejoice at helping them accomplish their accumulations. Further,
whatever the events that give rise to perception of forms, sounds, smells, tastes and so forth, when you search for them they are no
where to be found. Therefore place your mind in the truth of their unfindability. Reflect 'These are a spiritual teacher to me, a catalyst
[directing my thoughts] to the ultimate. These are favorable conditions for my attainment of enlightenment.' [Thinking this] rejoice!

When harm is caused by spirits of the dead, ogresses, regional spirits and so forth, make this a catalyst for wholeheartedly taking upon
yourself whatever harms and suffering [other] sentient beings may experience. Rejoice, thinking 'I have certainly taken [these harms
from them].' Give to perpetrators of harm whatever they desire from your body, such as flesh, blood and so forth, because from
compassion, loving kindness and the altruistic mind aspiring for enlightenment, this giving turns into factors conducive to your
attainment of enlightenment. This is how they assist you [on the path] to enlightenment. Therefore, all these malevolent forces are
emanations of the Buddha, and you should cultivate an inconceivable degree of joy and respect towards them.

Again, when you are free of sickness, make this a catalyst for giving to [other] beings your happiness, together with its causes. [Reflect
that] doing so helps all sentient beings accomplish the fulfillment of their wishes. Rejoice, thinking that your happines and its causes
have [therefore] served their right purpose. They are [like] brooms to sweep away your negativity and obstructions. This giving makes
it impossible for negativity and obstructions to [leisurely] rest within you for even a single moment.

As many sufferings arise, there are as many ways to search for them. Since all these sufferings have never existed, there uncountable
ways of not finding them [when you search]. Thus, all this is a great ostentatious display of reality's ultimate expanse for you take into
your path of 'a hundred abandonments and a hundred realizations.' [In this way] meditate and rejoice!

These are the four thoroughly unenlightened factors, which are to be discarded.

Again, the following was taught:

It is the great counterpoint to false happiness,

It is the great drawing to a close of miseries.
It is the charm that attracts misfortunes,
And it is the additional wish on top of those least useful.
These are the four antidotes of misguided ways,
They are required in places that are far from dharma.
They are essential too in times of degeneration,
To help bear negative samsara and its misguided ways.

The meaning of these lines is this. The counterpoint to pleasures such as [those derived from] food, drink, wealth, fame, and so forth,
obstacles to the pursuit of virtuous activity, is to be modest in your desires and practice inner contentment. [In fact] follow pain with
pain. If your leg hurts, go for circumambulation; if your back hurts, do prostration. If you suffer from greed, give away to others. If you
are attracted to distractions, enter into retreat. If you take delight in gossip, cut your speech [maintain silence]. If you suffer great
misfortunes, which are most undesirable, such as becoming the target of a negative publicity, a [vicious] dispute, a magical spell,
malicious gossip and so forth, make these means, taming the malevolent ghost of self-grasping. Welcome them as auspicious, like
charms for attracting good fortune. Calling out for more, generate courage and feel that as a consequence of all these useless events that
are now befalling you, you can tame this self, and never again be reborn into the cycle of existence. [In this way] add this wish [to all
of this] and strive to achieve the strength to practice the three kinds of forbearance. These are [then] the four factors of misguided ways
that are the objects of a thorough application of the antidotes.

Again, the following was taught:

Self is the root of [all] negative actions;

It is the one thing to be discarded with decisiveness.
The other is a source of enlightenment;
It is the one thing to be embraced with enthusiasm.
These two teachings condense those to be relinquished and their antidotes,
They are vital in places afar from dharma
They are essential too in times of degeneration,
To help bear negative samsara and its misguided ways.

The meaning of these lines is this. As the self is both the source of all undesirable events and the root of all negative deeds, do not
cherish it but discard it with total abandon. [Think this:] if enemies want it, they should have it. If ghosts want, they should have it. If
they are not in haste, they should cook it and eat it; if in haste, they should take it away with them. In this way tear yourself into pieces
and serve the wellbeing of all sentient beings, thereby casting aside your own self-interest and striving for other's wellbeing with vigor.
As this is the unexcelled source of enlightenment nurture [other] sentient beings with compassion and take upon yourself [their]
sufferings. These are the two teachings that bring to an end the [process of] relinquishment and [the application of] antidotes. For they
are the distinctive adverse conditions of the great beings.

Discard with decisiveness, and let go with abandon;

Dismantle with thoroughness, and let it be with tenderness.
These are the four seals of emptiness.
They are vital in places afar from dharma
They are essential too in times of degeneration,
To help bear negative samsara and it's misguided ways.
If one practices in this way,
Beings will be released and free of bondage.

The meaning of these lines is this. Throw far away all conceptions of object and subject. [Instead] place your mind at ease in that
ultimate expanse which is free of conceptual elaboration, a mind vividly devoid of conceptualization and absent of any binding fetters.
Do not chase after an earlier instance of cognition, do not anticipate future [instances of cognition], and let the present be as it is, free
of clinging. Let it be at ease in its natural state, uncontrived and devoid of exaggeration and denigration. These are the four seals of
emptiness. If you practice in this manner you will not be chained in the cyclic existence by karma but will attain liberation.

If you take on any practice other than this, hardened sentient beings in this degenerate age will not be tamed. Yet if you practise this
you will be invulnerable to obstacles, and the wellbeing of [other] sentient beings will be easily achieved.

[The master Serlingpa] taught thus. I have presented [here] the teachings of peerless Serlingpa exactly in accordance with his words.

The Tantra of Amoghapasha states,

Wisdom is indicated by 'enlightenment,' while 'heroic being' refers to the skilful means. It is with these two the
welfare of [other] sentient beings will be achieved.

Again, [we read in] the Drop of Liberation according to Guhyasamaja,

Then, with compassion alone as the ground,

Enlightened qualities will arise without exception.

Again [we read],

If the root compassion is absent,

Bearing difficulties cannot be sustained.

The Sutra Perfectly Assimilating the Qualities of Avalokiteshvara states,

Who so ever aspires to swiftly attain full enlightenment should not train in many different spiritual disciplines. What
is that sole discipline [that should be pursued]? It is great compassion. Whoever possesses great compassion
possesses all teachings of the Buddha within his palm. He [or she] shall achieve [his goal] without effort and without
exertion. In brief, the great compassion is the root of all teachings.

This instruction seems to have been given to Atisha, protector of [all] beings, by his spiritual teacher Serlingpa Chökyi Drakpa to help
tame places that are far from the dharma.

\\

The Thirty Seven Practices of The Path of the The 37 Practices of Bodhisattvas
Bodhisattva;

Extracts from 'Essential Teachings: His Holiness the Dalai I pay homage through my three doors,
Lama' To my supreme teacher and protector, Chenrezig,
Who while seeing all phenomena lack coming and going,
Makes single-minded effort for the good of living beings.
First Practice

Perfect Buddhas, source of all well-being and happiness,

The possession of this human base, this precious vessel so
difficult to obtain, in order to liberate others and ourselves from
the ocean of samsara, allows us to hear, reflect, and meditate
day and night without distractions. This is the practice of the
bodhisattva.
Arise from accomplishing the excellent teachings,
And this depends on knowing the practices,
So I will explain the practices of Bodhisattvas.

1. Having gained this rare ship of freedom and fortune,

Second Practice
Towards our friends and those we love run the waters of
attachment, towards our enemies burns the fire of aversion; in
the obscurity of ignorance, we lose sight of what should be
abandoned and what should be practised. Therefore,
renunciation of ones's country and home is a practice of the
bodhisattva.
Third Practice
When we abandon our harmful surroundings, our illusions
diminish, and because we have no distractions our practice of
virtue develops spontaneously, leaving us with a clear mind,
Our trust in the Dharma grows. To live in solitude is a practice
of the bodhisattva.
Fourth Practice
One day old and dear friends will separate, goods and riches
obtained by great effort will be left behind. Consciousness, a
guest of the body, this temporary dwelling, will depart. From
this moment on, to renounce all attachment to this life is a
practice of the bodhisattva.
Fifth Practice
If we have harmful companions, the three poisons are increased,
our reflection and meditation becomes degraded; love and
compassion are destroyed. To abandon dangerous company is a
practice of the bodhisattva.
Sixth Practice
To rely on a spiritual friend who has eliminated all illusions,
whose competence in the teachings and practice is complete,
and whose qualities increase like the crescent moon; to cherish
this perfect guru more than one's own body is a practice of the
bodhisattva.
Seventh Practice
Hear, think and meditate unwaveringly night and day
In order to free yourself and others from the ocean of cyclic
existence -- This is the practice of Bodhisattvas.
2. Attached to your loved ones you are stirred up like water.
Hating your enemies you burn like fire.
In the darkness of confusion, you forget what to adopt and
discard.
Give up your homeland -- This is the practice of Bodhisattvas.
3. By avoiding bad objects, disturbing emotions gradually
decrease.
Without distraction, virtuous activities naturally increase.
With clarity of mind, conviction in teaching arises.
Cultivate seclusion -- This is the practice of Bodhisattvas.
4. Loved ones who have long kept company will part.
Wealth created with difficulty will be left behind.
Consciousness, the guest, will leave the guesthouse of the body.
Let go of this life -- This is the practice of Bodhisattvas.
5. When you keep their company your three poisons increase,
Your activities of hearing thinking and meditating decline,
And they make you lose your love and compassion.
Give up bad friends -- This is the practice of Bodhisattvas.
6.When you rely on them your faults come to an end
And your good qualities grow like the waxing moon.
Cherish spiritual teachers even more than your own body --
This is the practice of Bodhisattvas.
7. Bound himself in the jail of cyclic existence,
What worldly god can give you protection?
Therefore when you seek refuge, take refuge in
The Three Jewels which will not betray you -- This is the
practice of Bodhisattvas.
8. The Subduer said that all the unbearable suffering of bad
rebirths
Is the fruit of wrongdoing.
Therefore, even at the cost of your life, never do wrong --
This is the practice of Bodhisattvas.

How could the gods of this world possibly liberate us, being
themselves tied to the prison of samsara? Instead let us take
refuge in that on which we can rely. To take refuge in the Three
Jewels is a practice of the bodhisattva.
Eighth Practice
The intolerable suffering of the lower realms is said by the
Buddha to be the fruit of karma, therefore never to commit
unwise deeds is a practice of the bodhisattva.
Ninth Practice
The happiness of the three worlds is like the dew on the tip of a
blade of grass, disappearing in an instant. To aspire to supreme,
immutable liberation is a practice of the bodhisattva.
Tenth Practice
Since beginningless time, our mothers took care of us with
tenderness. What use is our own happiness when they still
suffer? To generate bodhichitta in order to liberate infinite
beings is a practice of the bodhisattva.
9. Like dew on the tip of a blade of grass, pleasures of the three
worlds
Last only a while and then vanish.
Aspire to the never-changing supreme state of liberation --
This is the practice of Bodhisattvas.
10. When your mothers, who have loved you since time without
beginning,
Are suffering, what use is your own happiness?
Therefore to free limitless living beings,
Develop the altruistic intention -- This is the practice of
Bodhisattvas.
11. All suffering comes from the wish for your own happiness.
Perfect Buddhas are born from the thought to help others.
Therefore exchange your own happiness
For the suffering of others -- This is the practice of
Bodhisattvas.
12. Even if someone out of strong desire
Steals all of your wealth or has it stolen,
Dedicate to him your body, your possessions
And your virtue, past, present and future -- This is the practice
of Bodhisattvas.

Eleventh Practice
All suffering, without exception, comes from the desire for
happiness for oneself, while perfect buddahood is born from the
desire to make others happy. This is why completely
exchanging one's happiness for that of others is a practice of the
bodhisattva.
Twelfth Practice
13. Even if someone tries to cut off your head
When you have not done the slightest thing wrong,
Out of compassion take all his misdeeds
Upon yourself -- This is the practice of Bodhisattvas.
14. Even if someone broadcasts all kinds of unpleasant remarks
About you throughout the three thousand worlds,
In return, with a loving mind,
Speak of his good qualities -- This is the practice of
Bodhisattvas.

If, in the grip of violent desire or cruel necessity, an unfortunate
person steals our possessions or incites someone else to steal
them, to be full of compassion, to dedicate to this person or
body, possessions, and past, present and future merit, is a
practice of the bodhisattva.
Thirteenth Practice
Even if we are beaten or tortured, we must not allow any
aversion to arise within us. To have great compassion for those
poor beings who, out of ignorance, mistreat us is a practice of
the bodhisattva.
Fourteenth Practice
If, without reason, certain people slander us to the point where
the entire world is filled with their malicious gossip, to praise
their virtues lovingly is a practice of the bodhisattva.
Fifteenth Practice
If in the company of several people, one among them reveals a
fault that we would have liked hidden, not to become irritated
with the one who treats us in this manner but to consider him as
a supreme guru is a practice of the bodhisattva.
Sixteenth Practice
15. Though someone may deride and speak bad words
About you in a public gathering,
Looking on him as a spiritual teacher,
Bow to him with respect -- This is the practice of Bodhisattvas.
16. Even if a person for whom you have cared
Like your own child regards you as an enemy,
Cherish him specially, like a mother
Does her child who is stricken with sickness -- This is the
practice of Bodhisattvas.
17. If an equal or inferior person
Disparages you out of pride,
Place him, as you would your spiritual teacher,
With respect on the crown of your head -- This is the practice of
Bodhisattvas.
18. Though you lack what you need and are constantly
disparaged,
Afflicted by dangerous sickness and spirits,
Without discouragement take on the misdeeds
And the pain of all living beings -- This is the practice of
Bodhisattvas.
19. Though you become famous and many bow to you,
And you gain riches to equal Vaishravana's,
See that worldly fortune is without essence,
And do not be conceited -- This is the practice of Bodhisattvas.

If someone whom we have helped and protected as our own 20. While the enemy of your own anger is not subdued
child show only ingratitude and dislike in return, to have Though you conquer external foes, they will only increase.
towards this person the tender pity a mother has for her sick Therefore with the militia of love and compassion
child is a practice of the bodhisattva. Subdue your own mind -- This is the practice of Bodhisattvas.

Seventeenth Practice 21. Sensual pleasures are like saltwater:

If someone who is your equal or someone who is obviously your
inferior despises you or out of arrogance attempts to debase you,
to respect him as your master is a practice of the bodhisattva.
Eighteenth Practice
When we are abandoned, overcome with sickness and worry,
not to become discouraged but to think of taking on all the
wrongful actions committed by others and suffering their
consequences is a practice of the bodhisattva.
Nineteenth Practice
When we enjoy a good reputation and the respect of everyone,
the wealth of Vaishravana, to see that the fruits of karma are
without substance and not to take pride in this observation is a
practice of the bodhisattva.
Twentieth Practice
Unless the aggression of our inner adversaries ceases, the more
we fight them the more they multiply. Similarly, until we have
mastered our own mind, negative forces will invade us. To
discipline the mind through love and compassion is a practice of
the bodhisattva.
Twenty-first Practice
The nature of sense pleasures is like that of saltwater: the more
we drink, the more our thirst increases. To abandon the objects
towards which desire arises is a practice of the bodhisattva.
Twenty-second Practice
All that appears comes from an illusion of the mind and the
mind itself is from beginningless time without inherent
existence, free from the two extremes of manifestation
(eternalism and nihilism) and beyond all elaboration. To
understand this nature (Tathata) and not to conceive of subjects
and objects as really existing is a practice of the bodhisattva.
Twenty-third Practice
When we encounter an attractive object, or something that
pleases our mind, we see it as beautiful and real, but actually it
is empty as a summer rainbow. To abandon attachment towards
it is a practice of the bodhisattva.
The more you indulge, the more thirst increases.
Abandon at once those things which breed
Clinging attachment -- This is the practice of Bodhisattvas.
22. Whatever appears is your own mind.
Your mind from the start is free from fabricated extremes.
Understanding this, do not take to mind [inherent] signs of
subject and object.
This is the practice of Bodhisattvas.
23. When you encounter attractive objects,
Though they seem beautiful
Like a rainbow in summer, do not regard them as real, and give
up attachment.
This is the practice of Bodhisattvas.
24. All forms of suffering are like a child's death in a dream.
Holding illusory appearances to be true makes you weary.
Therefore, when you meet with disagreeable circumstances,
See them as illusory -- This is the practice of Bodhisattvas.
25. When those who want enlightenment must give even their
body,
There is no need to mention external things.
Therefore without hope of return or any fruition
Give generously -- This is the practice of Bodhisattvas.
26. Without ethics you cannot accomplish your own wellbeing,
So wanting to accomplish others' is laughable.
Therefore without worldly aspirations
Safeguard your ethical discipline -- This is the practice of
Bodhisattvas.
27. To Bodhisattvas who want a wealth of virtue
Those who harm are like a precious treasure.
Therefore towards all cultivate patience
Without hostility -- This is the practice of Bodhisattvas.
28. Seeing even Hearers and Solitary Realizers, who accomplish
only their own good,
Strive as if to put out a fire on their head,
For the sake of all beings make joyful effort
Toward the source of all good qualities -- This is the practice of
Bodhisattvas.
29. Understanding that disturbing emotions are destroyed
By special insight with calm abiding,
Cultivate concentration which surpasses
The four formless absorptions -- This is the practice of
Bodhisattvas.

Twenty-Fourth Practice 30. Since five perfections without wisdom

Various sufferings are like those experienced from the death of
an only child in a dream. To take as truth that which is only a
false appearance is uselessly to exhaust the body and mind.
When we meet with unfavourable circumstances, to approach
them thinking they are only illusion is a practice of the
bodhisattva.
Twenty-fifth Practice
Cannot bring perfect enlightenment,
Along with skillful means cultivate the wisdom which does not
conceive the
Three spheres [as real] -- This is the practice of Bodhisattvas.
31. If you do not examine your errors,
You may look like a practitioner but not act as one.
Therefore, always examining your own errors,
Rid yourself of them -- This is the practice of Bodhisattvas.

32. If through the influence of disturbing emotions

If he who desires awakening must sacrifice his own body, his
precious human life, what need is there to mention external
objects to abandon? This is why practising generosity without
hoping for a reward or a 'karmic fruit' is a practice of the
bodhisattva.
You point out the faults of another Bodhisattva,
You yourself are diminished, so do not mention the faults
Of those who have entered the Great Vehicle -- This is the
practice of Bodhisattvas.

33. Reward and respect cause us to quarrel

Twenty-sixth Practice
If, lacking ethical discipline, we cannot realise our own
intentions, to want to fulfil the vows of other beings is simply a
joke. To keep rules and vows, not for a temporal and samsaric
goal but in order to help all sentient beings, is a practice of the
bodhisattva.
Twenty-seventh Practice
For a Son (or Daughter) of the Buddha who desires the rewards
of virtuous merit, all adverse circumstances are a precious
treasure for they require the practice of kshanti (patience). To be
perfectly patient, without irritation or resentment towards
anyone, is a practice of the bodhisattva.
Twenty-eighth Practice
And make hearing, thinking and meditating decline.
For this reason give up attachment to the households of
Friends, relations and benefactors -- This is the practice of
Bodhisattvas.
34. Harsh words disturb the minds of others
And cause deterioration in a Bodhisattva's conduct.
Therefore give up harsh words
Which are unpleasant to others -- This is the practice of
Bodhisattvas.
35. Habitual disturbing emotions are hard to stop through
counter actions.
Armed with antidotes, the guards of mindfulness and mental
alertness
Destroy disturbing emotions like attachment at once, as soon as
they arise -- This is the practice of Bodhisattvas.

36. In brief, whatever you are doing,

Even the pratyekabuddhas and the shravakas who are concerned Ask yourself, "What is the state of my mind?"
only with their own liberation make great efforts to obtain virya With constant mindfulness and mental alertness
(energy). To perfectly practise energy, the source of all qualities Accomplish others' good -- This is the practice of Bodhisattvas.
for the benefit of all beings, is a practice of the bodhisattva.

37. To remove the suffering of limitless beings,

Twenty-ninth Practice
In understanding that vipashyana in union with shamatha
completely destroys kleshas (desires, obstacles), to meditate on
the dhyanas which are beyond the four realms is a practice of
the bodhisattva.
Thirtieth Practice
Without prajna, the five preceding virtues cannot be called
'paramita' (excellent, perfect) and are incapable of leading us to
buddhahood. To have the right view which perceives that the
one who acts , the act, and the one for whom we act completely
lack inherent existence is a practice of the bodhisattva.
Thirty-first Practice
Not to analyse our actions and feelings allows desire to arise. To
examine our errors and faults in order to seperate ourselves
from them completely is a practice of the bodhisattva.
Thirty-second Practice
Understanding the purity of the three spheres,
Dedicate the virtue from making such effort to enlightenment --
This is the practice of Bodhisattvas.
For all who want to train on the Bodhisattva path,
I have written The Thirty-seven Practices of Bodhisattvas
Following what has been said by excellent ones
On the meaning of sutras, tantras and treatises.
Though not poetically pleasing to scholars
Owing to my poor intelligence and lack of learning,
I have relied on the sutras and the words of the excellent,
So I think these Bodhisattva practices are without error.
However, as the great deeds of Bodhisattvas
Are hard to fathom for one of my poor intelligence,
I beg the excellent to forgive all faults,
Such as contradictions and non sequiturs.
Through the virtues from this may all living beings
Gain the ultimate and conventional altruistic intention
And thereby become like the Protector Chenrezig
Who dwells in neither extreme -- not in the world nor in peace.

This was written for his own and others' benefit by the monk
Never to criticise others or speak of the errors that those who
Togmay, an exponent of scripture and reasoning, in a cave in
are on the path of the Mahayana may have committed is a
Ngulchu Rinchen.
practice is a practice of the bodhisattva.

Gyelsay Togmay Sangpo (Geshe Sonam Rinchen) was the

Thirty-third Practice
In order to receive offerings and be surrounded by respect, we
fight among ourselves in a spirit of competition to the detriment
of our attention towards study; our meditation slackens. To
abandon all attachment to the gifts of those who care for us is
a practice of the bodhisattva.
author of The Thirty-Seven Practices of Bodhisattvas. He lived
from 1295 to 1369, being born in southwestern Tibet near
Sakya. This work by him is about training the mind. This means
ridding ourselves completely of all disturbing emotions and their
imprints.
At the very least it should help us to prevent their coarser forms
and gradually to decrease them.

Thirty-fourth Practice -- Zasep Tulku Rinpoche, GBLT

Harsh speech disturbs the mind of others, and our practice feels
the effects of this. To abandon all coarse and vulgar
language, all harsh speech and all idle chatter is a practice of
the bodhisattva.

Thirty-fifth Practice

As we are accustomed to acting under the rule of our passions,

destroying them demands great effort. Mindfulness of these
(opposing forces) is the weapon that allows us to repel them
immediately. In short: whatever we do, in whatever
circumstance or conditions, always to be attentive to the
situation that presents itself and to the reaction that it awakens in
our mind; this, with the motivation of amending our behaviour
for the well-being of all sentient beings, is a practice of the
bodhisattva.

Thirty-sixth Practice

To dedicate the merit that results from our efforts to obtain

buddhahood, towards illumination through the wisom of the
view of emptiness of the three realms of action and in order to
overcome the suffering of infinite beings, is a practice of the
bodhisattva.

Thirty-seventh Practice

The thirty-seventh practice is the explication given by Lama

Thogs-med bsang-po of his work and his dedication of it.

Basing myself in the teachings of the Sutra, the Tantra and the
Shastra, I have grouped these Thirty-seven Practices of the Sons
of the Buddha for usage and for the benefit of those who would
like to follow their path.

Because of my limited understanding and my inadequate

knowledge, this compostion lacks the poetry and elegance of the
language that the scholars revived, but as these teachings
depend strictly on the Sutra of the Supreme, I think that they
reveal the practices of the bodhisattva free of errors.

However, the immense course of action of the bodhisattvas is

difficult for someone of my level of ignorance to understand and
realise; I ask also of the Supreme Ones to practise patience
towards me and to pardon my imprecision and whatever
contradictions and inconsistencies may have crept into this text.

By the merit that I have obtained through this effort, as well as

through the power of the two bodhichittas, the relative and the
ultimate, may all sentient beings, without remaining within the
limits of samsara and nirvana, become like Avalokiteshvara.

-- From : Essential Teachings: His Holiness the Dalai Lama

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The 37 Conditions of the Bodhi-Way

These are the important conditions in cultivating the Buddhist Way. It can be taken as a deeper understanding and the advanced
teachings of the Noble Truth of Path in the Four Noble Truths. These thirty-seven conditions are specifically indicated in the
Amitabha Sutra that they are nutrients or necessities for those who wish to be born in the Pure Land of Ultimate Bliss.

❍ The Fourfold Dwelling of Mindfulness (Smrtyupasthana) : Our mind is like a monkey jumping restlessly. All kinds
of false thinking hinder us from recognising and understanding the reality of the nature. The Buddha teaches us how to
dwell our false-thinking mind by contemplating.
1. Contemplating the Body as Impure: Many people like attractive, beautiful, or sexy figures of others, or
even their own. In order to avoid the indulgence, we have to contemplate that
a. our own physical body as impure and utterly filthy for the nine kinds of occurrence:
a. Dying
b. Expanding
c. Extravasated blood
d. Swelling
e. Decaying
f. Bleeding
g. Bitten by insects
h. Interlocking bones
i. Being separated
b. other's body as impure too in five aspects:
a. the seed of rebirth (i.e. cause)
b. the dwelling place
c. the mark (i.e. notion of form)
d. the physical substance
e. the ultimate
According to the Principle of Impermanence, our body is impermanent, subject to decay and death.
2. Contemplating the Sensation as Suffering : Our body and mind is constantly subject to the Eight
Sufferings, and also the Three Sufferings. By contemplating these sufferings, we will renunciate all these
sensations leading us to suffering.
3. Contemplating the Mind as Impermanent : Ten Dharma Realms are not beyond a single thought. Ten
Thousand Dharma are created by our mind. Our thoughts come one after another continuously and
impermantly, like the waves in the ocean. By contemplating the Principle of Impermanence that all
phenomena are impermanent, we will not allow our mind in the state of false thinking.
4. Contemplating the Dharmas as Not-self : All Dharma are not-self is one of the Three Universal Truths.
Every physical and mental matter does not have its own nature (i.e. not-self). Its existence is impermanent,
and dependent upon a number of conditioned factors, thus it is unreal. By contemplating the Principle of Not-
self, we will break up the self-attachment.
❍ The Fourfold Right Zeal (Samvakprahana) : Right means wholesome and good deed. Zeal means diligence and
enthusiasm. For all wholesome and good deeds, we have to do them diligently. Conversely, for all unwholesome and
evil deeds, we have to stop doing them in a determined manner.
1. To put an end to existing evil.
2. To prevent evil arising
3. To bring good into existence
4. To develop existing good
❍ The Four Wishful Contentment (rddhipada) : Subsequent to the complete and perfect cultivation of The Fourfold
Dwelling of Mindfulness and The Fourfold Right Zeal, we will attain The Four Wishful Contentment through
meditation.
1. Wishful Contentment of Desire : The desire of rapid progress in cultivating the Buddhist Way.
2. Wishful Contentment of Mindfulness : The mind is so concentrated that it dwells in the right Dharma without
distraction and deviation.
3. Wishful Contentment of Progress : The progress is so smooth and rapid that the merits of cultivation are
achieved all the way.
4. Wishful Contentment of Wisdom : As the mind is not scattered and confused, it is apart from the false
thinking. Thus the mind is pure, and wisdom arises
❍ The Five Roots (Panca Indriyani) : Root is an analogy to represent the foundation from which everything grows. The
followings are the fundamental quality from which the Buddhist Way is cultivated:
1. Root of Faith : Faith is the mother of all merits and virtues. We must have faith on the Buddhist teachings,
such as the Four Noble Truths, Twelve Links of Dependent Origination, etc.
2. Root of Zeal : Effort in the progress of Buddhist Way, without rest.
3. Root of Mindfulness : To prevent our mind from false thinking, and to keep it towards the Buddhist Way.
4. Root of Meditation : It is a state of Samadhi. For further details, please refer to Section 8.2 Three Practices.
5. Root of Wisdom : It is an enlightenment. For further details, please refer to Section 8.2 Three Practices.
❍ The Five Powers (Panca Balani) : To cultivate The Five Roots, we attain The Five Powers. Power is used to describe
the strength, rigidity and prosperity. The Five Powers are corresponding to The Five Roots. They are:
1. Power of Faith : Not tempted or distracted by all external paths or false teachings, and not changed by adverse
conditions.
2. Power of Zeal : No fear of any difficulties, and to break up all obstructions to advance.
3. Power of Mindfulness : To discontinue and to end any false thinking as soon as it arises.
4. Power of Meditation : The internal mind is always still, and not disturbed by any external condition.
5. Power of Wisdom : To break up the ignorance and to liberate oneself.
❍ Seven Characteristics of Bodhi (Septa Bodhyanga) : It represents the seven grades of enlightenment, which can also
be regarded as the seven aspects of cultivating the Buddhist Way in order to attain the enlightenment. They are:
1. Discrimination of the true and the false : To observe all phenomena with wisdom, and discriminate whether it
is true or false.
2. Zeal : To make progress in a right way, and to understand that asceticism is not beneficial to cultivation.
3. Joy : It is a joy of understanding Buddhist Dharma, but we have to understand whether the teaching is an
ultimate truth or not.
4. Riddance : To get rid of all affliction so as to be free and at ease. To understand that wisdom comes from
affliction, so the substance of wisdom and affliction is virtually the same.
5. Renunciation : To renunciate all phenomena that may arise in the course of cultivating Buddhist Way,
because all phenomena are in illusion like dreams. To understand that all phenomena are not real, therefore
they should be renunciated and not pursued in thinking.
6. Meditation (i.e. Samadhi) : There are many kinds of Samadhi. We have to understand that the worldly
meditation is not ultimate, as it cannot liberate us from the cycle of birth and death.
7. Mindfulness (i.e. Contemplating) : We have to balance the mindfulness and wisdom in cultivation. If
mindfulness is biased, we will be spiritually obscured and dazed, then we have to keep it up by the first three
aspects, i.e. discrimination, zeal and joy. -- If wisdom is biased, we will be spiritually unstable and flickering,
then we have to stabilize it by the last three aspects, i.e. riddance, renunciation and meditation.
❍ The Eightfold Noble Paths (Asta-marga)
1. Right Understanding
2. Right Thought
3. Right Speech
4. Right Action
5. Right Livelihood
6. Right Effort
7. Right Mindfulness
8. Right Concentration

--

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Chenresig Meditations

See Osel Shen Phen Ling's Site for:

● Four-Armed Chenresig Meditation

● Abbreviated Four-Armed Chenresig Meditation
● Thousand-Armed Chenresig Meditation

See Lam Rim Bristol Site for :

● The Sadhana of the Inseparability of the Spiritual Master and

Avalokiteshvara - Chenrezi Sadhana, Lam Rim Bristol

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Prayer for the Long Life of His Holiness the Dalai Lama

Oh our Gurus, and your line of lamas, for whom we have the deepest gratitude,
You who are the repository of the three Secret Powers of Body,
Speech and Mind of innumerable Buddhas,
Who manifest in a miraculous way to each devotee according to his capacity,
To you, who are the Wish-Fulfilling Gems, the source of all virtues and good qualities
We offer our prayers with intense devotion
That our Protector of the Great Land of Snows, Tenzin Gyatso,
Upholder of the Dharma, the Great Ocean,
May you live for a hundred eons;
Pour on Him your blessings
That His aspirations may be fulfilled.

The Dharmadatu, the inexpressible Reality, which pervades all things like the heavens,
Immaculate, full of the Great Bliss and transcendental wisdom,
Manifests like a cloud the numberless abodes of the higher divinities
The Mandalas of the heavenly beings.
To all the higher forms of the Divine Ones, the Yidams,
We offer our prayers with intense devotion
That Tenzin Gyatso, Protector of the Great Land of Snows,
May live for a hundred eons,
Pour on Him your blessings
That His aspirations may be fulfilled.

Oh you numberless Buddhas of the past, present and future

Who are the masters of the Ten Powers and the teachers of the gods,
Whose attributes of perfection, free of defilements and born of realization
Which appears for all time in the ocean of the suffering of the world
For the sake of all sentient beings,
To you we offer our prayers with intense devotion
That Tenzin Gyatso, Protector of the Great Land of Snows,
May live for a hundred eons,
Pour on Him your blessings
That His aspirations may be fulfilled.

Oh sacred Dharmas of the three Yanas

Which liberate us from the sufferings of the Three Worlds,
Supremely calm, the jewel treasure of the Fully Enlightened Ones,
Without impurities, unchanging, eternally good, the peak of virtues,
To you we offer our prayers with intense devotion
That Tenzin Gyatso, Protector of the Great Land of Snows,
May live for a hundred eons,
Pour on Him your blessings
That His aspirations may be fulfilled.

Oh all you Aryan Sangha, awakened and unsullied,

Of highest valor in conquering the suffering of the Wheel of Life
With the transcendental wisdom that directly intuits the Deeper Truth
Never departing from the indestructible Vajra abode of Nirvana
To you we offer our prayers with intense devotion
That Tenzin Gyatso, Protector of the Great Land of Snows,
May live for a hundred eons,
Pour on Him your blessings
That His aspirations may be fulfilled.

Oh you Dakas and Dakinis, heavenly beings of the Three Worlds,

Who appear in the highest paradises, the sacred places, the cremation grounds
Who have innumerable experiences of the Bliss of the Void
Supporting the yogis in their meditation on the Excellent Path
To you all we offer our prayers with intense devotion
That Tenzin Gyatso, Protector of the Great Land of Snows,
May live for a hundred eons,
Pour on Him your blessings
That His aspirations may be fulfilled.

To the ocean of the Guardians of the Teaching,

Who possess the eye of transcendental wisdom
Carrying in their matted locks the knot
Symbolic of the vows they made to the Vajradhara Buddha,
The powerful ones who protect the Teaching and the Upholders of the Dharma
We offer you our prayers with intense devotion
That Tenzin Gyatso, Protector of the Great Land of Snows,
May live for a hundred eons,
Pour on Him your blessings
That His aspirations may be fulfilled.

To all you guileless Ones, in whom we take the excellent Refuge,

We pray with intense devotion, humbly, from our very heart
That, by the strength of these verses,
Ngawang Lobsang Tenzin Gyatso, He who has power over speech,
The kindly One, Upholder of the Dharma, the Great Ocean,
He who possesses the Three Secret Powers,
May be indestructible, eternal and without end,
That, seated on the supreme unconquerable Throne of the Vajra,
He may live for a hundred eons,
Pour on him your blessings
That his aspirations may be fulfilled.

You who bear the burdens of innumerable Buddhas,

With courage carrying on your shoulders
The vast activities of the Fully Enlightened Ones
Working for the good of all beings, like the Wish-Fulfilling Gem, the Jewel of Jewels,
May your aspirations be perfectly fulfilled.

By virtue of this may the Golden Era be opened

Like a gate to the great Spaces, liberating all sentient beings,
Coming as the happiness of Spring which comforts our sorrows
And helps the Teaching of the Buddha to spread in all directions and in all ages,
Making it prosper to the summit of Samsara and Nirvana.

Oh You with the lotus in your hand, may the nectar stream of your blessings
Strengthen our mind and bring it to maturity
May we be able to please you by practicing the Dharma.
Through accomplishing at all times the good deeds of the Bodhisattvas,
May we reach Nirvana.

By the blessings of the wondrous Buddhas and Bodhisattvas,

By the unassailable truth of the spiritual laws of cause and effect,
By the unstained power of the pure mind
May the aim of my prayers soon be accomplished.

Colophon: This Long Life Prayer is an offering by the students of Thubten Dhargye Ling.
We wish for the Long Life of His Holiness the Fourteenth Dalai Lama by merit of this. -- FPMT

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The 10 Non-Virtues

(Note: this outline has been compiled from various Lam Rim books, including Liberation in the Palm of Your Hand and An
Anthology of Well-Spoken Advice.)

Each of the ten non-virtuous actions has four components or factors. For the action to be complete, i.e. to bring the full karmic
result, all four components must be present. These four are:

1. The basis or object of the action

2. The intention: the state of mind of the person performing the action. This has 3 parts: recognition, motive and
delusion
3. The deed: actually performing the action
4. The final step, or completion of the action

The ten non-virtues are divided into three: three non-virtues of body, four of speech and three of mind.

THREE NON-VIRTUES OF BODY

1. KILLING

1. basis: a living being other than oneself

2. intention.
❍ recognition: you recognize mistakenly the person or being you intend to kill.

❍ motive: you intend to kill.

❍ delusion: you are motivated to kill out of anger, attachment or ignorance. For example, out of anger, killing

an enemy or a being that annoys you; out of attachment, killing an animal for its meat or skin; out of
ignorance, killing an animal as a sacrifice to a worldly god, believing this to be virtuous.
3. deed: you carry out the killing by some means, e.g. weapon, poison, black magic, etc., either directly by yourself or
indirectly by ordering someone else to kill.
4. final step: the other person or being dies before you do.

2. STEALING (TAKING WHAT IS NOT GIVEN)

1. basis: something of value belonging to another.

2. intention.
❍ recognition: you recognize unmistakenly the object to be stolen.

❍ motive: you intend to steal.

❍ delusion: one of the three poisons. For example, out of anger, stealing something from someone you wish to

hurt; out of attachment, stealing something you wish to possess; out of ignorance, stealing or cheating,
thinking that it's not wrong.
3. deed: whatever means you use to steal. e.g. taking the object secretly, not paying taxes or fees you owe, misusing
donations, etc.; or getting someone to steal for you.
4. final step: you think that the object now belongs to you.

3. SEXUAL MISCONDUCT

1. basis: for lay people, the basis is improper orifice, improper time, improper place, or improper partner; for ordained
people, any kind of sexual activity is sexual misconduct. (Some of the Lam Rim books say that the basis is the person
with whom you engage in sexual misconduct.)
2. intention
❍ recognition: you must be in no doubt that the act is sexual misconduct. (Other LR books: you must have

unmistaken recognition of the object of your misconduct.)

❍ motive: you intend to engage in an improper sexual act.

❍ delusion: one of the three poisons. For example, out of anger one might rape the wife of an enemy; out of

attachment, engaging in sexual misconduct with someone other than one's spouse or with someone who's
already married; out of ignorance, committing adultery thinking that it's cool, or engaging in sexual
misconduct thinking that it leads to enlightenment.
3. deed: the two organs come into contact.
4. final step: you experience the bliss of orgasm.

FOUR NON-VIRTUES OF SPEECH

4. LYING

(there are many objects of lying, but most are included in 8: denying something you have seen, heard, experienced with your
other senses, or known- or falsely claiming to have seen, heard, experienced with your other senses, or known, something which
you have not.)

1. basis: another person who can understand you, and who can speak
2. intention
❍ recognition: you must know that what you are saying is untrue.

❍ motive: you intend to lie.

❍ delusion: one of the three poisons. For example, out of anger, lying to hurt someone or destroy their

reputation; out of attachment, lying to get something you want; out of ignorance, not thinking there's anything
wrong with lying.
3. deed: conveying the lie by some means, e.g. speaking, writing, making a gesture with your hand or eyes, facial
expression, remaining silent, etc.
4. final step: the other person understands and believes your lie.

5. DIVISIVE SPEECH (SLANDER)

1. basis: two or more people, who have a good or bad relationship.

2. intention
❍ recognition: you must have unmistaken recognition of the parties involved and their relationship/feelings for

each other.
❍ motive: you intend to cause division or disunity.

❍ delusion: one of the three poisons. For example, out of anger, creating hostility and disharmony among

people you dislike; out of attachment, causing a rift between a couple in order to have a relationship with one
of them; out of ignorance, believing that disharmony is healthy, or causing disunity among followers of a
religion you disagree with, believing this to be positive.
3. deed: you undertake either to cause disunity among friends, or to prevent reconciliation among enemies, by saying
something which is either true or false.
4. final step: the other parties understand and believe what you say, and, as a consequence, become hostile towards each
other.

6. INSULTING WORDS (HARSH SPEECH)

1. basis: another person whose feelings could be hurt (we can express insulting words to a non-human being or to an
inanimate object, but the action is complete only when there's a being who understands and is hurt by our words).
2. intention
❍ recognition: you must correctly identify the person you intend to insult.

❍ motive: you intend to speak insulting words.

❍ delusion: one of the three poisons. For example, out of anger, insulting someone you dislike; out of

attachment, speaking in a harsh or rude way to be accepted by a gang, or insulting the husband out of desire
for his wife; out of ignorance, using abusive or rude language thinking that it's "cool" to do so, or thinking
there's nothing wrong with hurting others' feelings.
3. deed: with a negative intention, you speak words pointing out faults, etc. in the other person, whether true or not, in a
hurtful manner; or you get someone else to speak such words on your behalf
4. final step: the other person understands and is hurt.

7. IDLE GOSSIP

1. basis: something meaningless or insignificant, which you treat as important (it's not necessary that another being hears
our words).
2. 2) intention
❍ recognition: you believe that what you wish to say is important or meaningful, although it is not.

❍ motive: you intend to express such words.

❍ delusion: one of the three poisons. For example, out of anger, chattering idly to in order to disturb someone

you dislike who is trying to meditate or do something virtuous; out of attachment, indulging in gossip or
frivolous talk about things you are attached to, or to spend time with someone you're attached to; out of
ignorance, thinking there's nothing wrong with spending time in idly gossiping.
3. deed: speaking without purpose, or getting someone else to do it for you.
4. final step: actually expressing the words.

THREE NON-VIRTUES OF MIND

8. COVETOUSNESS

1. basis: another person's property, possessions (includes merchandise in a shop), qualities, children, etc.
2. intention
❍ recognition: you identify correctly the object you covet.

❍ motive: you wish to make the object your own.

❍ delusion: one of the three poisons. For example, out of anger, wanting to buy something before someone you

dislike has a chance to buy it, or wanting to deprive your enemy of his cherished possessions; out of
attachment, wanting to possess many things thinking that they will bring happiness; out of ignorance,
wanting to buy many things thinking that it's good for oneself or for the economy, or as a habit or obsession.
3. deed: the wish to possess the object becomes stronger.
4. final step: deciding to find a way to make the object your own.

(Note: the motive, deed, and final step are all part of one train of thought.)

9. HARMFUL INTENT (MALICE, ILL WILL)

1. basis: another being who would be hurt if you acted out your harmful thoughts.
2. intention
❍ recognition: you correctly identify the being you wish to harm.

❍ motive: you wish to give harm to this being.

❍ delusion: one of the three poisons. For example, out of anger, wishing to harm someone who has banned you

or who you dislike; out of attachment, wanting to kill your father to get your inheritance, or to harm someone
to get his possessions; out of ignorance, wishing to harm others because of thinking that violence is good, or
that you can do whatever you like.
3. deed: putting more effort into the wish to give harm, so that it grows stronger.
4. final step: you decide to act out your wish and do something harmful.

10. WRONG VIEWS

1. basis: something that exists or is true, e.g. the law of cause and effect, the four noble truths, etc.
2. intention
❍ recognition: you believe that your denial of the object is correct (i.e. you do not recognize that what you are

denying is in fact true).

❍ motive: you wish to deny something that exists.

❍ delusion: one of the three poisons. For example, out of anger, because of hating someone who holds a correct

view, you deny what he/she says and assert the opposite; out of attachment, asserting some wrong view in
order to get something you desire, or to impress or gain favour from someone in a powerful position; out of
ignorance, not understanding what is true and correct.
3. deed: thinking about carrying out the repudiation of the object by, for example, telling others what you think.
4. final step: definitely deciding to deny the object.

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Refuge vows:

For each of the Three Jewels there are two things to be kept in mind; one is to be abandoned, the other to be advised.

For the Buddha:

A Buddha is a fully realized being, a being who has transcended samsara. A Buddha experiences no suffering,
no prejudice, no fear. A Buddha has reached his/her full human potential and has realized the three
perfections.

● Advised: To any image of the Buddha show respect as if it were the actual Buddha.
● Abandoned: Taking refuge in a worldly god. (Any being not free of cyclic existence)

For the Dharma:

The Dharma represents the realization of the Buddha's words.

● Advised: To any representative of the Dharma recognize it as actual wisdom realizing emptiness.
● Abandoned: Harming any other sentient being.

For the Sangha:

The Sangha are those who have seen emptiness directly.

● Advised: Recognize and show respect to the spiritual community. Even the tiniest scrap of a Sangha member's robe
should be shown respect.
● Abandoned: Relying on negative or evil friends. These are friends who would discourage Dharma practice.

Six Precepts Common to the Three Jewels

1. Remember the benefits of refuge and seek refuge 3 times a day and 3 times a night.
2. Think about the kindness of the Three Jewels and offer them first portion of food and drink.
3. Think about the qualities of the Three Jewels and go for refuge.
4. Whatever activity you may be engaged in entrust yourself to the Three Jewels.
5. Practice compassion and skillfully teach others of the benefits of taking refuge. One way to accomplish this is simply
by helping others to do positive acts.
6. Never forsake your refuge even for a joke or if it means ones life.

Eight Benefits to Taking Refuge in the Three Jewels

1. You become a Buddhist. A Buddhist is one who entrusts himself to the Three Jewels.
2. You establish a foundation for taking other vows.
3. All previous negativity will be purified. (This will take time however)
4. Daily creates vast positive potential. (merit)
5. Not falling into the lower realms.
6. You will remain unharmed by human or non-human beings.
7. All temporary and ultimate goals will be accomplished.
8. Swiftly attain enlightenment.

-- Kadampa Center

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Eight Precepts of Bodhichitta

The 8 precepts are taken to prevent the aspiring mind from degenarating in this life and in all future lives

For the sake of this life one vows :

● To recollect frequently the benefits of bodhichitta

● To generate bodhichitta 3x-3x
● Never to abandon the intention of benefiting sentient beings
● To accumulate a wealth of merit & wisdom

For the sake of preventing the aspiring mind from degenerating in future lives, one vows :
 ● Not to deceive one's teacher, abbot or preceptor
● Not to dissuade others from practising virtue, either by not rejoicing in their virtuous
actions or by causing them to regret the virtuous actions they have already performed
● To avoid criticizing those who have entered into the mahayana family in general and actual
bodhisattvas in particular
● To avoid deceiving any sentient being

-- Shantideva

Benefits of Bodhicitta Vows

● 1. Cultivating bodhicitta, cultivating the realization of the bodhicitta is the door, or gate, or entering into the Mahayana
path. Without cultivation of bodhicitta it is not possible to enter into the Mahayana path.
● 2. Then you can gain the name, you can gain the name "Child of the Buddha." Or in other words, you can say you can
gain the name "Son or Daughter of the Bodhicitta." And when you cultivate bodhicitta, you become actually the son or
daughter of the Buddha.
● 3. You outshine the Shravakas and Pratchekas.
● 4. And also you become the supreme object of offering. The point here is that because you have this precious mind,
you have this pure love and compassion towards all beings, therefore this pure love and compassion is shining. People
can feel. And naturally people accept, and they accept you as a object of offering. It says you become the object of
offerings by man, by humans, and by gods, and even by demigods.
● 5. You amass the numerous accumulations of the merit with ease. Because of the power of the bodhicitta, the power of
that realization, and then naturally you accomplish all kinds of merit, all kinds of realizations. Because of the power of
bodhicitta, accumulation of merit happens naturally.
● 6. And the same time purifications are happening. You are purifying unwholesome actions, unwholesome karma,
unwholesome energy. And also, at the very same time, all the obstacles of the Dharma path, all the obstacles of
meditation, and all the hindrances will be purified.
● 7. You accomplish whatever you wish. So this means you can accomplish whatever Dharma, Dharmic realization or
spiritual realization, whatever you wish you can accomplish by the power of the bodhicitta. Because there will be no
obstacles, no hindrances. And once you have bodhicitta realization, you can accomplish the highest tantric realizations,
whatever levels of tantra. And then one can accomplish the power of realization, power of tantra.
● 8. You are not bothered by harm and hindrances. And if you have realization of the bodhicitta, you don't have to worry
about someone might harm you. And like it says because you will be protected by, like the powerful gods, like Brahma
and Indra and so forth. Like Dharma Protectors, such as Mahakala and Kalidevi and so forth. There will be no harm.
There will be no harm, there will be no evil things can happen to you. There will be no obstacles. There are powerful
Dharma Protectors called Kurweras (??) and the Four Great Kings, and devas and devis. They will protect you.
● 9. Bodhicitta is one of the two main important causes of enlightenment. There are two important causes, called the
wisdom and method. So the bodhicitta is called the method, wisdom is the realization of shunyata. These two are like
the wings, two wings of the bird. And it is not possible to become Buddha without these two wings, without the
bodhicitta. And the bodhicitta is the source of all spiritual realizations, and the source of all enlightenment, source of
all the enlightened qualities. So the bodhicitta is like the earth, like the Mother Earth. Earth is the source of all the
good, all the goodness. Bodhicitta is like the field, the field, like the farm, like the field where we obtain all the good
food, all the nutritious, good food and medicines and vitamins and so forth. This is the benefit of the meditation on
bodhicitta. This is why bodhicitta practice is very important.
● 10. Nous avons un état d'esprit qui est la source de la paix et du bonheur pour tous les êtres --

-- Lama Zasep Tulku Rinpoche, Bodhicitta

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BODHISATTVA VOWS:

ROOT VOWS (1-18)

1. Praising yourself and belittling others because of your attachment to receiving offerings, being respected
and venerated as a teacher, and gaining profit in general.

2. Not giving material aid or teaching the Dharma to those who are pained with suffering and without a
protector because of your being under the influence of miserliness, wanting to amass knowledge for yourself
alone.

3. Not listening to someone who has previously offended you but who declares his offence and begs
forgiveness, and holding a grudge against him.

4. Condemning the teachings of Buddha and teaching distorted views.

5. Taking offerings to the Three Jewels of Refuge for yourself by such means as stealth, robbery or devious
schemes.

6. Despising the Tripitaka and saying that these texts are not the teachings of Buddha.

7. Evicting monks from a monastery or casting them out of the Sangha even if they have broken their vows,
because of not forgiving them.

8. Committing any of the five heinous crimes of killing your mother, your father, an Arhat, drawing blood
intentionally from a Buddha or causing division in the Sangha by supporting and spreading sectarian views.

9. Holding views contrary to the teachings of Buddha such as sectarianism, disbelief in the Three Jewels of
Refuge, the law of cause and effect and so forth.

10. Completely destroying any place by such means as fire, bombs, pollution and black magic.

11. Teaching Sunyata to those who are not yet ready to understand it.

12. Turning people away from working for the Full Enlightenment of Buddhahood and encouraging them to
work merely for their own Liberation from suffering.

13. Encouraging people to abandon their vowed rules of moral conduct.

14. Causing others to hold the distorted views you might hold about the Hinayana teachings, as well as
belittling the Hinayana teachings and saying that their practice does not lead to Nirvana.

15. Practising, supporting or teaching the Dharma for financial profit and fame while saying that your motives
are pure and that only others are pursuing Dharma for such base aims.

16. Telling others, even though you may have very little or no understanding of Sunyata, that if they obtain as
profound an understanding as you have, that then they will become as great and as highly realised as you are.

17. Taking gifts from others and encouraging others to give you things originally intended as offerings to the
Three jewels of Refuge.

18. Taking anything away from those monks who are practising meditation and giving it to those who are
merely reciting texts.

The forty-six auxiliary vows are to abandon the following actions:

The first seven vows are against the perfection of giving

1. Not making offerings every day to the Three Jewels of Refuge with your body, speech and mind by making
prostrations, offering praises and doing meditation on their good qualities in order to develop respectful belief
and confidence in them.

2. Following and acting out thoughts with which you desire to grasp and possess things because of discontent.

3. Not showing respect to older monks who may be Bodhisattvas.

4. Not answering questions you are capable of answering.

5. Not accepting invitations from others because of either anger, wanting to hurt the other person’s feelings;
pride, considering yourself of too exalted a rank to be with more humble people; or jealousy, thinking other
people of more respected rank than yourself will look down on you if you are seen with humble people.

6. Not accepting gifts of money and so forth from others because of either anger, pride or jealousy.

7. Not teaching the Dharma to those who wish to learn it.

The next nine vows are against the perfection of morality

8. Ignoring, not forgiving and not helping those who have broken their discipline of moral self-control.

9. Not teaching someone another aspect of the Dharma which he wishes to learn and which you are qualified
to teach, but which is not your own personal practice or interest.

10. Not committing one of the seven non-virtuous actions of the body and speech with a Bodhicitta
motivation, if circumstances deem it necessary, by saying that to do so would be against the vowed rules of
moral conduct.

11. Not committing one of the seven non-virtuous actions of the body and speech with a Bodhicitta
motivation, if circumstances deem it necessary, because of lack of compassion.

12. Accepting things from others who have obtained them by one of the five wrong livelihoods, namely
flattery, extortion or blackmail, contrivance, bribery or deceit.

13. Having your main interest be in frivolous activities such as entertainment, sports, drinking, being silly and
so forth, causing your mind to wander and you to waste your time limitlessly, which you could be using more
constructively for the practice of Dharma.

14. Holding an attitude of wishing to escape from samsara by yourself alone.

15. Not keeping these Bodhicitta vows because you think this will make you unpopular.

16. If you have broken one of your vows because of defilements, not doing opponent virtuous actions
assigned to you.

Vows #17-20 are against the perfection of patience

17. Still becoming angry, while you are practising virtue, and retaliating if you are hit, scolded, called a
derogatory name or are the object of someone’s anger.

18. Neglecting to help those who are angry with you.

19. Refusing to accept the apology of others who admit they have wronged you.

20. Following and acting out thoughts of anger.

Vows #21-23 are against the perfection of joyous effort

21. Gathering a circle of disciples and followers because you wish to obtain such things as profit, praise, love
and security from them.

22. Not eliminating from yourself such obstacles as laziness, procrastination, delusions of incapability and
wasting your time and energy on trivial matters of samsara.

23. Being addicted to frivolous talk and gossip about sex, drinks, drugs, sectarianism and so forth because of
your attachment and desire for them.

Vows #24-26 are against the perfection of concentration

24. Not making an effort to study the means for attaining single-minded concentration.

25. Not eliminating the distractions that block your meditation.

26. Seeing the exhilarating good feelings and other benefits you obtain from meditation as being ends in
themselves, and being attached to them.

Vows #27-34 are against the perfection of wisdom

27. Neglecting to study the Hinayana teachings.

28. Turning to another means of practice when you already are following an effective means yourself, for this
would be like changing teachers and vehicles in mid-stream once you are on a steady and sure course to
Enlightenment.

29. Spending all your time and energy on reading non-Buddhist teachings which, although permitted and even
beneficial for enabling you to understand and help others, should not be pursued to the neglect of studying the
Dharma.

30. Favouring and becoming attached to non-Buddhist teachings even when merely reading about them.

31. Rejecting the Mahayana teachings.

32. Praising yourself and belittling others in general because of arrogance or anger.

33. Not attending religious discourses, meetings, pujas, ceremonies and so forth.

34. Despising your Guru and not relying on his words.

The next vows are offenses against the third morality of helping other people

35. Not giving help to those who need it,

36. Avoiding taking care of sick people.

37. Not working to alleviate the physical suffering of others.

38. Not showing the teachings of the Dharma to those who are unaware of them and who work only for this
life.

39. Not repaying the kindness others have shown you.

40. Not working to relieve the mental grief of others.

41. Not giving material aid to the poor and needy.

42. Not taking care of your circle of disciples, relatives, attendants and friends by giving them teachings and
material aid.

43. Not encouraging and supporting the practice of Dharma and the virtuous actions of others.

44. Not praising and encouraging others who deserve praise.

45. Not preventing those who are committing harmful actions in general, and, specifically those who are a
menace to the Dharma, from continuing their harm by whatever means are deemed necessary by
circumstances.

46. If you possess extra-physical powers, not using them at a time of need.

There are four attitudes that must all be present in transgressing any vow for a vow to be broken completely.

1. With the first attitude, you do not regard what you have done as being a mistake.
2. With the second, you do not turn away from thinking to repeat this action.
3. With the third, you rejoice and are happy about what you have done.
4. And with the fourth attitude, being shameless and inconsiderate, you do not care about the consequences of your action
for yourself and for others.

If you break any of these Bodhicitta vows, you must invoke the four opponent powers of declaring your previously committed
non-virtuous actions in order to avoid experiencing their black karmic consequences. Then you must retake the Bodhicitta vows
at an appropriate ceremony.

-- Produced by Dharma Therapy Trust

under the guidance of Venerable Geshé Damchö Yönten

How can we purify negative imprints?

Purification by means of the four opponent powers is very important . It not only prevents future suffering, but also relieves the
quilt or the heavy feeling we experience now. By cleansing our mind, we are able to understand the Dharma better, and we are
more peaceful and can concentrate better. The four opponent powers used to purify negative imprints or seeds are

1. Regret

2. Taking refuge and generating an altruistic attitude toward others

3. An actual remedial practice. (E.g. Prostration to the 35 Buddhas -- see bellow)

4. Determination not to do the action again

-- Ven Thubten Chodron of Amitabha Buddhist Centre

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The Bodhisattva's Confession of Ethical Downfalls -- Prostrations to the Thirty-Five Buddhas

To increase the benefit of each prostration, first prostrate three times while reciting:

om namo manjushriye namo sushriye namo uttama shriye soha

Continue to prostrate while reciting the names of the Buddhas and the confession prayer.

I, __________ (say your name) throughout all times, take refuge in the Gurus; I take refuge in the Buddhas; I take
refuge in the Dharma; I take refuge in the Sangha.

To the Founder, the Transcendent Destroyer, the One Thus Gone, the Foe Destroyer, the Fully Enlightened One, the
Glorious Conqueror from the Shaykas I bow down.

To the One Thus Gone, the Great Destroyer,

Destroying with Vajra Essence I bow down.
To the One Thus Gone, the Jewel Radiating Light
I bow down.
To the One Thus Gone, the King with Power of
over the Nagas I bow down.
To the One Thus Gone, the the Leader of the
Warriors I bow down.
To the One Thus Gone, the Glorious Blissful One
I bow down.
To the One Thus Gone, the Jewel Fire I bow
down.
To the One Thus Gone, the Jewel Moonlight I bow
down.
To the One Thus Gone, Whose Pure Vision Brings
Accomplishments I bow down.
To the One Thus Gone, the Jewel Moon I bow
down.
To the One Thus Gone, the Stainless one I bow
down.
To the One Thus Gone, the Glorious Giver I bow
down.
To the One Thus Gone, the Pure One I bow down.
To the One Thus Gone, the Bestower of Purity I
bow down.

To the One Thus Gone, the Celestial Waters I bow

down.
To the One Thus Gone, the Deity of the Celestial
Waters I bow down.
To the One Thus Gone, the Glorious Good I bow down.
To the One Thus Gone, the Glorious Sandalwood I bow down.
To the One Thus Gone, the One of Unlimited Splendor I bow down.
To the One Thus Gone, the Glorious Light I bow down.
To the One Thus Gone, the Glorious One without Sorrow I bow down.
To the One Thus Gone, the Son of the Desireless One I bow down
To the One Thus Gone, the Glorious Flower I bow down
To the One Thus Gone, Who Understands Reality Enjoyig the Radiant Light of Purity I bow down
To the One Thus Gone, the Glorious Gem I bow down
To the One Thus Gone, the Glorious One who is Mindful I bow down
To the One Thus Gone, the Glorious One Whose Name is Extremely Renowned, I bow down

To the One Thus Gone, the King Holding the Banner of Victory over the Senses I bow down
To the One Thus Gone, the Glorious One Who Subdues Everything Completely I bow down
To the One Thus Gone, the Victorious One in All Battles I bow down
To the One Thus Gone, the Glorious One Gone to Perfect Self-control I bow down
To the One Thus Gone, the Glorious One Who Enhances and Illuminates Completely I bow down
To the One Thus Gone, the Jewel Lotus Who Subdues All I bow down
To the One Thus Gone, the Foe Destroyer, the Fully Enlightened One, the King with Power over Mount Meru,
Always Remaining in the Jewel and the Lotus I bow down.

All you thirty-five Buddhas, and all the others, those thus gone, foe destroyers, fully enlightened ones and
transcendent destroyers who are existing, sustaing and living throughout the ten directions of sentient beings' worlds -
- all you Buddhas, please give me your attention.

In this life, and throughout beginningless lives in all the realms of samsara, I have created, caused others to create,
and rejoiced at the creation of negative karmas such as misusing offerings to holy objects, misusing offerings to the
Sangha, stealing the posessions of the Sangha of the ten directions; I have caused others to create these negative
actions and rejoiced at their creation.

I have created the five heinous actions, caused others to create them and rejoiced at their creation. I have committed
the ten non-virtuous actions, involved others inthem, and rejoiced at their involvement.

Being obscured by all this karma, I have created the cause for myself and other sentient beings to be reborn in the
hells, as animals, as hungry ghosts, in irreligious places, amongst barbarians, as long-lived gods, with imperfect
senses, holding wrong views, and being displeased with the presence of a Buddha.

Now before these Buddhas, transcendent destroyers who have become transcendental wisdom, who have become
thae compassionate eye, who have become witnesses, who have become valid and see with their omniscient minds, I
am confessing and accepting all these actions as negative. I will not conceal or hide them, and from now on, I will
refrain from committing these negative actions.

Buddhas and transcendent destroyers, please give me your attention: in this life and throughout beginningless lives in
all the realms of samsara, whatever root of virtue I have created through even the smallest acts of charity such as
giving one mouthful of food to a being born as an animal, whatever root of virtue I have created by abiding in pure
conduct, whatever root of virtue I have created by fully ripening sentient beings' minds, whatever root of virtue I
have created of the highest transcendent wisdom.

Bringing together all these merits of both myself and others, I now dedicate them to the highest of which there is no
higher, to that even above the highest, to the highest of the high, to the higher of the high. Thus I dedicate them
completely to the highest, fully accomplished enlightenment.

Just as the Buddhas and transcendent destroyers of the past have dedicated, just sa the Buddhas and transcendent
destroyers of the future will dedicate, and just as the Buddhas and transcendent destroyers of the present are
dedicating, in the same way I make this dedication.

I confess all my negative actions separately and rejoice in all merits. I implore the Buddhas to grant my request that I
may realize the ultimate, sublime, highest transcendental wisdom.

To the sublime kings of the human beings living now, to those of the past, and to those who have yet to appear, to all
those whose knowledge is as vast as the infinite ocean, with my hands folded in respect, I go for refuge.

-- From Pearl of Wisdom - Book I compiled by Ven. Thubten Chodron, Osel Shen Phen Ling

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