NDC2. Student Summaries. 1st Semester.

NALANDA DIPLOMA COURSE 2020-2021
(BATCH 2)
Student Summaries
Semester 1
15.01.2020 to 14.06.2020
Final version. Edited

August 3rd, 2020
Class on Jan 15th, 2020. (CHECKED)
NDCB01 Life Story of Buddha, Three Turnings of the Wheel of Dharma
Based on the teachings of Ven Geshe Dorji Damdul la.
PRELIMINARY
Setting a proper motivation has three parts:
1) Refuge field
2) Bodhicitta field
3) The purpose of the Practice
For the details refer to ‘The Blaze of Non-Dual Bodhicittas’, page 3, fourth edition.
MAIN TEACHINGS
What is the meaning of life? — it is to get rid of all the fears and to achieve the maximum happiness. We have
this seed of perfection within us, but it is obscured by the mental defilements. How to remove mental
defilements? First, we need to know the nature of the mental defilements.
All mental defilements are of 2 kinds: gross and subtle.

Gross mental defilements — afflictive obscurations. They stop us from achieving Nirvana.
Subtle mental defilements — cognitive obscurations. They stop us from achieving Buddhahood.
Gross mental defilements or afflictive obscurations are of three kinds:

1. Afflictions – a mental state the presence of which disturbs your mind.
2. Contaminated karmas – physical, verbal, mental actions driven by afflictions, the wrong thoughts.
3. Active imprints (seeds) of the afflictions and contaminated karmas.
All three of them hover around self-grasping ignorance which is the main cause of samsara.
Self-grasping ignorance is not just an affliction, it is the King of afflictions.
Gross mental defilements are like solid garlic.
Subtle mental defilements or cognitive obscurations are inactive seeds of afflictions and contaminated
karmas. Subtle mental defilements are like the smell of the garlic. (We’ll study it later).
Ignorance is of two kinds:

1. which distorts the reality (e.g. seeing impermanent phenomena as permanent)
2. a state of being unaware of the reality (like haziness or fogginess of the mind)
We’re particularly dealing with the ignorance which distorts the reality. It involves two sides: object and
subject. Object is what the mind which distorts. Subject is the distorted mind.
How to overcome this ignorance? — We need to know how to fix the perception of the object and how to
fix the mind.
“Fixing the mind” means how to upgrade the mind from the hazy state to clear light state.
“Fixing perception of the object” means how to fix the perception of the object from distortion to seeing
the reality.
Prepared by Tenzin Dolma
While this summary has been checked by Ven Geshe Dorji Damdul la himself, it is always best to refer to and rely on the
recordings of the main teachings, and their word to word transcripts available from Tibet House, Delhi, rather than rely merely
on the summaries. This summary has not been checked by Ven Geshe Dorji Damdul la. Since there might be mistakes or
inaccuracies, please do refer to Ven Geshe la's video lessons and/or official transcripts.
Class on Jan 22nd, 2020 (CHECKED)
NDCB01 & NDCB05-Life Story of Buddha and 3 Turnings of the Wheel of Dharma
What we are seeking:

• Freedom from suffering
• Maximum happiness
The purpose of life:

• Be kind to yourself – it means to free ourselves from miseries and to provide with maximum happiness.
• Be wisely kind to yourself – if you want happiness, you need to embrace the causes of happiness which are
virtues. If you do not want suffering, you need to abandon the causes of suffering which are non-virtues.
How to achieve it?
Three steps (levels):

1. Intellectual understanding (knowledge)
2. Conviction
3. Experiential transformation
Three kinds of wisdom:

1. Wisdom derived through learning
2. Wisdom derived through reflection
3. Wisdom derived through meditation
LEARNING: 1st level = knowledge

REFLECTION: 2nd level = conviction
MEDITATION: 3rd level = mental transformation
Four philosophical schools:

1) Vaibashika
2) Sautrantika
3) Chittamatra / Yogachara
4) Madhayamika: Svatantrika Madhyamika and Prasangika Madhyamika
Three Turnings of the Wheel of Dharma
First Turning of the Wheel of Dharma

Place: Sarnath
Target audience: Vaibashika & Sautrantika
Subject matter: 4 Noble Truths in general: what is the basic reality of samsara, what constitutes the freedom
from samsara.
Second Turning of the Wheel of Dharma

Place: Rajgir
Target audience: Madhyamika
Subject matter: Emptiness of true existence: detailed explanation on what constitutes the Truth of cessation
of suffering and its causes (Third Noble Truth), i.e. what constitutes the Ultimate Reality.
Third Turning of the Wheel of Dharma

Place: Vaishali
Target audience: Chittamatra
Subject matter: Distinguishing the characteristics.
Answer given by Buddha Shakyamuni to the question asked by Bodhisattva Paramartha-Samudgata

constitutes the third turning of the Wheel of Dharma. Bodhisattva Paramartha-Samudgata (Tib: don dam
yang dag ‘phags) asked a question on behalf of the third group of people (Chittamatra): how to resolve the
contradiction between the surface values of the first two turnings of the wheel of Dharma, where the first
Dharma wheel taught that four noble truths exist truly and the second wheel of Dharma taught that nothing
exists truly. The response given by Buddha Shakyamuni is known as the Third Turning of the Wheel of
Dharma with respect to the first two wheels of Dharma.
Chittamatra’s Philosophy
Classification #1
1. Imputed nature (Tib: kun brtags)
2. Other powered nature (Tib: gzhen dbang)
3. Thoroughly established nature (Tib: yongs grub)
Classification #2
Anything that comes to one’s mind (anything which has the nature of selflessness) can be classified into:
1. Existents
2. Non-existents
Existents can be classified into:

1. Permanent phenomena
2. Impermanent phenomena
Permanent phenomena can be divided into:

1. Ultimate reality
2. Permanent phenomena other then ultimate reality
Therefore anything which can be conceptualized or having the nature of selflessness falls under the following
four divisions:
1. Non-existents
2. Impermanent phenomena
3. Ultimate reality
4. Permanent phenomena other than ultimate reality
Classification #1 and Classification #2 both explain the same things, but using different ways. Two
classifications can be correlated:
1. Imputed nature = Non-existence and permanent phenomena other than ultimate reality
2. Other-powered nature: anything that comes into being by the power of other causes and conditions =
Impermanent phenomena.
3. Thoroughly established nature = Ultimate reality
Map by Bhavani Prakash for NDC1

Venerable Geshe la’s example with a glass of juice.
Juice in right hand vs imaginary juice in left hand.
Juice in right hand = other powered nature. Imaginary juice in left hand = imputed nature.
Imputed nature is empty of true existence and empty of self-characteristics. Whereas other powered nature
and thoroughly established nature exist truly and have self-characteristics. Truly existing and having self-
characteristics are synonymous according to Chittamatra school’s point of view.
When Buddha taught that Four Noble Truths exist truly in the 1st Turning of the Wheel of Dharma, Buddha
meant other powered nature and thoroughly established nature to be existing truly. When Buddha taught that
nothing exists truly in the 2nd Turning of the Wheel of Dharma, Buddha meant imputed nature to be not
truly existent.
Prepared by Aleksei E.
While this summary has been checked by Ven Geshe Dorji Damdul la himself, it is always best to refer to and rely on the recordings
of the main teachings, and their word to word transcripts available from Tibet House, Delhi, rather than rely merely on the
summaries.
Class on Jan 26th, 2020. (CHECKED)
NDCB02-The Four Noble Truths and its Sixteen Aspects
Based on the teachings of Ven Geshe Dorji Damdul la
Twofold purpose:
– Nirvana
– Buddhahood
Quality of the wisdom required to eliminate ignorance:

– Bright/Sharp
– Steady
Two types of meditation:

– Analytical (Vipassana): brings sharpness of the mind (note that it is different from Goenka Ji’s Vipasana
connotation)
– Single pointed meditation (Shamatha): brings steadiness of the mind
Four Noble Truths

First Noble Truth: The Truth of Suffering
Second Noble Truth: The Truth of the Cause of Suffering
Third Noble Truth: The Truth of the Cessation of Suffering
Fourth Noble Truths: The Truth of Path leading to the Cessation of Suffering
Four Noble Truths are called “Noble” because ordinary people cannot easily understand them.
The word ‘noble’ means ‘Arya’. Arya beings can see ultimate reality (emptiness) directly. While ordinary
beings cannot see emptiness directly.
1) Arya beings as opposed to Ordinary beings
2) Buddhas as opposed to Sentient beings

Buddhas are the beings whose mind is free from all defilements.
3) Arhats as opposed to Samsaric beings

Arhats are free from samsara/afflictions/self-grasping ignorance.
Three Levels of Suffering

1. Suffering of suffering / Evident suffering / Manifest suffering
2. Suffering of change
3. Pervasive Conditioned suffering.
Twelve repetitions of the Four Noble Truths (3 sets of 4)
First set: Teachings of the Four Noble Truths pertaining to the Identification of the four noble truths
1. This is the Truth of Suffering
2. This is the Truth of the Cause of Suffering
3. This is the Truth of the Cessation of Suffering
4. This is the Truth of the Path Leading to the Cessation of Suffering
Second set: Teachings of the Four Noble Truths pertaining to the Practice associated with the four noble
truths.
1. The Truth of Suffering is to be identified
2. The Truth of Cause of Suffering is to be abandoned
3. The Truth of Cessation of Suffering is to be actualized/realized.
4. The Truth of the Path Leading to Cessation of Suffering is to be meditated upon.
Third set: Teachings of the Four Noble Truths pertaining to the Results achieved upon the practices
associated with the four noble truths.
1. Although The Truth of Suffering is to be identified, there is nothing to be identified.*
2. Although The Truth of Cause of Suffering is to be abandoned, there is nothing to be abandoned.
3. Although The Truth of Cessation of Suffering is to be actualized, there is nothing to be actualized.
4. Although the Truth of the Path Leading to Cessation of Suffering is to be meditated upon, there is
nothing is to be meditated upon.
* There are two versions of understanding this: 1) Although The Truth of Suffering is to be identified
conventionally, on the ultimate level (ultimately) there is nothing to be identified. (Same applied for the
remaining three). 2) Although the Truth of Suffering is to be identified when following the path, there is no
suffering left to be identified upon actualizing the final result of no more learning.
Five Paths
1. Path of Accumulation
2. Path of Preparation
3. Path of Seeing
4. Path of Meditation
5. Path of No More Learning
Originally there were 18 early Buddhist schools, but only 3 of them are alive now:
1. Theravada (Sri Lanka, Burma, Thailand, and other countries of Southeast Asia)
2. Dharma Gupta (China, Korea, Japan).
3. Mulasarvastivada (Tibet, Mongolia and places along the Himalayan belt)
Book recommendation: ‘A guide to Bodhisattva’s way of life’ by Bodhisattva Shantideva. Translation by Stephen
Batchelor. LTWA Publications.
Prepared by Deepali Goyal
summaries.
Class on Jan 29th 2020. (CHECKED)
NDCB02 The Four Noble Truths and its Sixteen Aspects
Based on the teachings of Ven Geshe Dorji Damdul
First Noble Truth: The Truth of Suffering
Three types of suffering:
1. Suffering of suffering / Evident suffering / Manifest suffering: everyone can easily identify this suffering.
It contains all experiences we do not like. E.g. physical and mental pain, hunger, etc.
2. Suffering of change: constitutes all experiences of contaminated (mundane) happiness. E.g. pleasure of
eating a cheesecake. Why is it suffering of change?
It is suffering because it is a bait to trap us in Samsara.
It is change because this bait which seems a happiness will not last as a happiness but changes into evident
suffering.
3. Pervasive Conditioned Suffering:

- involuntary birth into samsara
- our being under the sway of afflictions and contaminated karmas.
It is pervasive because out of the 3 types of suffering only the third type pervades all three realms of samsara
which are Desire realm (Kamaloka), Form realm (Rupaloka) and Formless realm (Arupaloka).
It is referred to as conditioned for the reason that our being trapped in suffering is marked by being under the
sway or being conditioned by the contaminated karmas and afflictions that are rooted to ignorance (this
creates conditions for suffering to happen).
It is suffering because beings do not have freedom when under the sway of contaminated karmas and
afflictions.
Samsara has 3 realms:
Desire Realm (Kamaloka): very gross
Form Realm (Rupaloka): subtle, divisions:

- 1st Concentration Level
- 2nd Concentration Level
- 3rd Concentration Level
- 4th Concentration Level
Formless Realm (Arupaloka): subtlest, divisions:

- Infinite Space
- Infinite Consciousness
- Vacuity
- Peak of existence/Peak of samsara
• Suffering of suffering exits only in Desire Realm

• Suffering of change exits in Desire Realm and in the first three levels of the Form realm.
• Pervasive conditioned suffering exists in all three realms of Samsara.
When Buddha taught ‘This is the Truth of Suffering”, Buddha precisely meant the third type of suffering,
i.e., pervasive conditioned suffering. It does not mean reflection on the first two kinds of suffering is
meaningless. We do have to reflect on the first two kinds of suffering also.
Second Noble Truth: The Truth of the Cause of Suffering
The cause of suffering is contaminated karmas, afflictions along with the active seeds of the two, which are
rooted to ignorance. The main cause of the suffering is the self-grasping ignorance.
Two kinds of karma:

- Contaminated Karma
- Uncontaminated Karma
Three kinds of karma:

- Non-meritorious karma / Non-virtuous
- Meritorious karma (contaminated) / Virtuous
- Unwavering karma
Non-meritorious karma gives rise to manifest sufferings. It also projects us into 3 lower realms (Animal
realm, Hungry Ghost realm, Hell realm).
Contaminated meritorious karma gives rise to mundane happiness (which is also suffering of change). It also
projects us into 3 upper realms of the Desire realm (Human realm, God and Goddess realm).
Unwavering karma: its effect is wholesome or desirable. It projects us into Form and Formless realms.
Affliction is a mental factor the presence of which disturbs your mind.
Generally speaking, afflictions are of 3 families:

- Attachment
- Aversion/anger
- Ignorance/Delusion
Involuntary pull and push.

Involuntary = no freedom = suffering
Pull = Attachment
Push = Aversion
In between the two states there is ignorance.
summaries.
Class on Feb 5th 2020. (CHECKED)
NDCB02 & NDCB05 The 4 Noble Truths, 16 Aspects, 3 Baskets & 3 Higher Trainings
Third Noble Truth: The Truth of the Cessation of Suffering
The meaning of ‘cessation’ is the State of freedom from samsara.
The truth of the cessation of suffering is of 3 kinds:

1) The Truth of Cessation of Shravakas
2) The Truth of Cessation of Pratyekabuddhas
3) The Truth of Cessation of Mahayana practitioners
Fourth Noble Truths: The Truth of Path leading to the Cessation of Suffering
There are Five Paths:

1) Path of Accumulation
2) Path of Preparation
3) Path of Seeing
4) Path of Meditation
5) Path of No More Learning
There are three kinds of beings (classified on the basis of three different goals); each of them have five paths.
Thus, there are 15 paths.
The final cause of suffering is self-grasping ignorance. Its counterforce is the wisdom of emptiness. The light
of the wisdom must be bright (sharp) and steady. In order to build this remedy against self-grasping
ignorance we have to practice the Three Higher Trainings.
Three Higher Trainings are the trainings in:

1) Wisdom
2) Meditative concentration
3) Discipline
Wisdom: to make our mind sharp.
Meditative concentration / Steadiness: we need to train in introspection and mindfulness to make our mind
steady.
Discipline: Buddha taught the rules for physical and verbal actions. When physical and verbal actions are well
trained, then it becomes easier to control the mind.
Steadiness of physical and verbal refers to the training in introspection and mindfulness to control physical
and verbal actions. It is known as SILA (SHEELA).
Steadiness of mind refers to the training in introspection and mindfulness to control our mind. It is known as
SAMADHI.
Once our mind is very sharp and steady, we can defeat the ignorance.
All teachings of the Buddha are related to one of the Three Trainings, which are known as the Three Baskets
(Tripitaka) of the Buddha’s teachings:
1) The set of teachings on SILA (discipline or morality) is known as Vinaya.
2) The set of teachings on Samadhi (concentration) is known as Sutra.
3) The set of teachings on Prajna (wisdom) is known as the Abhidharma.
The three teachings are Vinaya, Sutra, and Abhidharma and the three contents of these three teachings are
Sila, Samadhi, and Prajna.
on the summaries.
Wheel of Life
[Twelve Links of Dependent Origination]
[Skt. bhavachakra; Tib. srid pa ‘khor lo]
318
Class on Feb 12th 2020. (CHECKED)
NDCB03 Wheel of Life – Twelve Links of Dependent Origination
Preliminary:
Two kinds of meditation:
• Analytical Meditation (which actually transforms your mind), also known as Special Insight Meditation (Tib: lhag
mthong)
• Single-pointed Meditation (which disciplines and stabilizes your mind), also known as Shamatha or Calm
Abiding Meditation (Tib: zhi gnas)
Review on the instructions of Shamatha meditation:

Four points:
1. Body posture
2. Focal point
3. Identifying the errors of meditation
4. Applying the remedies to overcome the errors
One important thing to remember is to keep eyes half open during meditation. Eyes should not be closed.
Main Teachings:
Wheel of Life (Skt. Bhavacakra; Tib: srid pa ‘khor lo)
Story of the painting of the Wheel of Life: Buddha, King Bimbisara, King Udrayana. This story is written in
the book ‘The Blaze of Non-Dual Bodhicittas’ page 319, fourth edition.
on the summaries.
Class on Feb 16th 2020 (CHECKED)
NDCB03 - Wheel of Life – Twelve Links of Dependent Origination
The Noble Mahayana Sutra “The Rice Seedling” (Salistamba Sutra) ‘The Blaze of Non-Dual Bodhicittas’ page 63, fourth
edition.
Buddha Shakyamuni was passing by with his students. On their way they stopped by a rice field. Then the
Buddha pointed to the rice field and said the following words (below is written in short):
1) Whosoever sees dependent arising / origination sees the Dharma. Whosoever sees the Dharma sees the
Buddha.
2) Because this exist that exist; because this is produced, that is produced.
3) Because of Ignorance, Contaminated Karmas are accumulated; because of Contaminated Karmas, the
Consciousness is created => Name and Form => Sources => Contact => Feelings => Craving =>
Grasping => Existence => Birth => Aging and Death.
4) Because of the ceasing of ignorance, contaminated karma ceases; because of the ceasing of contaminated
karmas, consciousness ceases,…….
The outmost circle of the picture of the Wheel of Life depicts the Twelve Links of Dependent
Origination:
1) Ignorance
2) Karma
3) Consciousness
4) Name and form
5) Sources
6) Contact
7) Feeling
8) Craving
9) Grasping
10) Existence
11) Birth
12) Aging or Death
When Ignorance stops, Contaminated karma stops; when Contaminated karma stops, Consciousness stops,
etc. – this is the freedom of Samsara.
Two monks depicted on the two sides of Buddha Shakyamuni are Shariputra (right side) and Maudgalyayana
(left side). Among Buddha Shakyamuni’s students Shariputra is known as the greatest in intelligence, and
Maudgalyayana is known for his miracle powers.
Venerable Shariputra asked Bodhisattva of loving-kindness Arya Maitreya (this Bodhisattva is going to be the
next Buddha after Buddha Shakyamuni):
“Maitreya, here today, the Bhagavan, gazing at a rice seedling, spoke this aphorism to the bhiksus: ‘Bhiksus, whoever sees
dependent arising sees the Dharma. Whoever sees the Dharma sees the Buddha.’ Having said this, the Bhagavan fell silent.
Maitreya, what is the meaning of this aphorism spoken by the Sugata? What is dependent arising? What is the Dharma?
What is the Buddha? How does one see the Dharma by seeing dependent arising? How does one see the Buddha by seeing the
Dharma?”
The meaning of the Dependent Origination (Tib. rten ‘brel)
Three levels of dependent origination (The version by His Holiness the Dalai lama):
1) Dependent origination of the results dependence on the causes. Also known as Causal dependency or
Causal dependent origination.
2) Dependent origination of the wholes dependence on the parts.
3) Dependent origination of dependence on mere mental imputation/designation.
In details:
1) Dependent origination of the results dependence on causes.
Law of Karma and the whole Universe operate on this first level of dependent origination.
Cause and effect are always sequential. Example: apple seed --> apple fruit of that apple seed.
2) Dependent origination of the whole’s dependence on parts.

Whole and parts are always simultaneous (not sequential)
Example: if you want to have a nice phone (= whole), the parts should be nice such as its cover, screen, and
other parts such as its hard and software inside. The whole (phone) came to being by the dependence on its
parts (cover, screen, etc.).
3) Dependent origination of dependence on mere mental imputation/designation.

In order to get rid of Samsara we need to understand the third level of dependent origination.
‘Because this exists that exists’ -> indicates dependent origination number two and three.
‘Because this is produced, that is produced’ -> indicates dependent origination number one.
Three conditions of the causation (cause and effect) by Arya Asanga:

(for cause and effect there are three conditions to be fulfilled)
1) Unwavering Condition (for any result there must be a cause; e.g. we can’t create a glass from nowhere)
2) The Condition of Impermanence (the cause must be impermanent)
3) The Condition of Potentiality (cause should have the potential to give rise to specific results).
Example: Apple seed is a cause (number one), it is impermanent (number two), there is no mango fruit coming out, except for
apples coming out from an apple seed, because of condition of potentiality (number three).
Arya Asanga:
‘Because this exists that exists’ correlated with the Unwavering condition.
‘Because this is produced, that is produced’ correlated with the Condition of Impermanence.
‘Because of ignorance, contaminated karmas arise…’ correlated with the Condition of Potentiality.
Arya Nagarjuna summarized all in one stanza of the ‘Fundamental Wisdom of the Middle Way’:
Ceasing of karmas and afflictions is Nirvana.

Karmas and afflictions arise from conceptual thought.
These arise from (mental) elaboration (grasping at true existence).
Elaboration ceases by (or into) Emptiness.
Five Points by Arya Nagarjuna:

1) Suffering
2) Contaminated karmas
3) Afflictions
4) Inappropriate attention
5) Self-grasping ignorance.
Short explanation: suffering arises from contaminated karmas; contaminated karmas arise from afflictions;
afflictions arise from inappropriate attention (which is referred to as conceptual thought in this stanza),
inappropriate attention arises from self-grasping ignorance (which is referred to as elaboration in this stanza).
Self-grasping ignorance -> exaggeration of an object (e.g., seeing dream mobile phone as a real)
Inappropriate Attention -> exaggerating the quality or the characteristic of an object.
Then afflictions such as desire, aversion, and so forth arise. Then contaminated karmas arise. Then we end up
in prison which is Samsara/Suffering.
Prepared by Wangden Tsering
on the summaries.
Class on Feb 19th, 2020 (CHECKED)
Not all phenomena are of suffering nature.

Only contaminated phenomena are of suffering nature.
Uncontaminated phenomena are not suffering.
What is contamination? —> All four causes are the contaminations:

1. Contaminated karmas
2. Afflictions
3. Inappropriate Attention
4. Self-grasping ignorance (worst of contaminations)
How are they contaminations? —> Because the moment we are under the sway of these four, we loose
our freedom. Contamination is something that makes us to loose our freedom.
1) CONTAMINATED KARMAS
Contaminated karmas are of 2 kinds: Virtuous and Non-Virtuous.
Non-Virtuous actions are summarized under 10 Non-Virtuous Actions:
3 Physical:
1) Stealing
2) Killing
3) Sexual Misconduct
4 Verbal:
1) Telling Lies
2) Slander
3) Harsh Words
4) Idle Gossip
3 Mental:
1) Covetousness
2) Ill Will/Malice
3) Wrong View
Book suggested: Je Tsongkhapa "The Great Treatise on the Stages of the Path to Enlightenment”.
Karma:
1) Contaminated Karma: a) Virtuous b) Non-virtuous (Negative)

2) Uncontaminated Karma
(!) There is a difference between negative karma and contaminated karma. Contaminated karma can be
virtuous and non-virtuous (negative).
2) AFFLICTIONS
Definition: Afflictions is a mental factor presence of which disturbs the mind.

E.g. Anger, attachment, craving, etc. There are infinite number of afflictions, but they all put into 3
families: aversion, attachment, ignorance.
Involuntary pull (mind is pulled) = Attachment.

Involuntary push (mind is pushed) = Aversion.
In between (mind is neutral but no control) = Ignorance.
While this summary has been checked by Ven Geshe Dorji Damdul la himself, it is always best to refer to and rely on
the recordings of the main teachings, and their word to word transcripts available from Tibet House, Delhi, rather than
rely merely on the summaries.
Class on March 1st, 2020. (CHECKED)
Meditation and prayers with the relation to the coronavirus outbreak.

Timestamps of the instructions & practice: [00:19:25] to [01:04:25]
- The Essence of the Dependent Origination Mantra

- Four Seals of the Buddha’s Teachings
- Guided Meditation on the first two of the Four Immeasurables.
- Guided Meditation on Emptiness of the Self
“If the mirage were to be water,

Why is it not seen (as water) by those close to the mirage”. ~Arya Nagarjuna 'Precious Garland'
- Generating Aspirational Bodhisattva Vow

- Buddha Shakyamuni Mantra
- Avalokiteshvara Mantra
- Green Tara Mantra
- Medicine Buddha Mantra
Main teachings
Revision of the Feb 16th class: Arya Nagarjuna’s Five Points:

1) Suffering (result)
2) Contaminated karmas (learned on Feb 19th class)
3) Afflictions (began on Feb 19th class, continued now)
4) Inappropriate attention
Two ways of cleansing the mind from mental defilements:

1) suppressing or mitigating the power of the defilements
2) uprooting or eradicating from the root
Until self-grasping ignorance is removed, we cannot uproot contaminated karmas, afflictions,

inappropriate attention, we can only mitigate them.
1) CONTAMINATED KARMAS -> practice 10 virtuous actions (opposite from 10 non-virtuous

actions)
2) AFFLICTIONS (continued from Feb 19th class)
There are many types of afflictions which are broadly classified into three families:
1. Attachment -> we need to reflect on the demerits of an object we’re attached to.
2. Aversion -> practice of love and compassion and get a conviction in its efficacy. For that there are
two methods:
a) Sevenfold cause and effect method to generate Bodhicitta.
b) Method of equalizing and exchanging self for others.
Book recommended as a life long guide to our happiness: Bodhisattva Shantideva “A Guide to the Bodhisattva’s Way of
Life”.
Bodhisattva Shantideva advised us: when anger arises, we need to remain like a piece of wood
physically and verbally.
3. Ignorance -> introduce the light of the wisdom. It means we need to study more.
a) Wisdom of Compassion/Bodhicitta
b) Wisdom of Emptiness
3) INAPPROPRIATE ATTENTION is the exaggerating the qualities of the object.

-> we need to learn how to see things in relative terms. Even in words try to be as positive as possible.
4) SELF-GRASPING IGNORANCE -> studying, reflecting, meditating on the wisdom of

emptiness — this is the only way.
Thus we’ve completed how to mitigate the power of the four causes of the suffering.
Class on March 4th, 2020. (СHECKED)
[00:34:08]Announcement of the teachings for the Chotrul Monlam Chenmo - The Great Prayer Festival
to be live streamed on March 9th at 17:30 pm. Ceremony of Aspirational Bodhisattva Vow.
Two kinds of Bodhisattva Vows:

1) Aspirational Bodhisattva Vow (Tib: smon sems cho gas bzung ba) — not an actual vow, but a gesture to
invoke the seed of compassion within us.
2) Engaged Bodhisattva Vow (Tib: ‘jug sems sdom pa)
[00:44:50] Main Teachings.

Wheel of Life. 12 Links of Dependent Origination.
Book ‘The Blaze of Non-Dual Bodhicittas’ page 318.
REVISION:
‘The Rice Seedling Sutra’ (learned on Feb 16th class)
Arya Asanga and Acharya Vasubandhu - half brothers, played an important role in the Nalanda
tradition of Buddhist Philosophy, Psychology and Metaphysics.
Three Conditions by Arya Asanga (learned on Feb 16th class)

1) Unwavering Condition — for any result there must be a particular cause.
2) Condition of Impermanence — cause must be of impermanent nature.
3) Condition of Potentiality — cause must have potential to give rise to the specific result.
Five Points by Arya Nagarjuna (learned on Feb 16th, Feb 19th, March 1st classes)
— can be summarized into:
1) Resultant State: Suffering
2) Causes:
a) Contaminated karmas
b) Afflictions (Gross Afflictions, Inappropriate Attention, Ignorance)
PAINTING OF THE WHEEL OF LIFE:
The innermost circle — Afflictions

3 animals = 3 families of afflictions (bird - attachment, snake - aversion, pig - ignorance (ultimate
cause)).
The 2nd circle (from the innermost) — Contaminated karmas

Virtuous Contaminated Karmas (white half): Human Beings, Asuras, Gods and Goddesses.
Non Virtuous Contaminated Karmas (black half): Animals , Hell beings, Hungry Ghosts.
The 3rd circle (from the innermost) — 6 Realms of Samsara
3 Higher Realms (God and Goddess Realm, Asura Realm, Human Realm)
3 Lower Realms (Animal Realm, Hungry Ghost Realm, Hell Realm)
(!) Sometimes there are 5 Realms depicted, it is when the God and Goddess Realm and the Asuras are
clubbed into one.
The 4th circle (from the innermost) — 12 Links of Dependent Origination.

1) Ignorance
2) Contaminated Karmas
3) Consciousness
…. next class…
8) Craving
9) Grasping
10) Becoming/Existence
11) Birth
…. next class…
Purification Process by the Four Powers

1) Power of Basis
2) Power of Regret
3) Power of Antidote/Remedy
4) Power of not relapsing to the negativities.
Class on March 8th, 2020. (CHECKED)
The Wheel of Life. 12 Links of Dependent Origination. Continued.

The 4th circle (from the innermost) — 12 Links of Dependent Origination.

1) Ignorance learned on March 4th
2) Contaminated Karmas learned on March 4th
3) Consciousness learned on March 4th
…
8) Craving learned on March 4th
9) Grasping learned on March 4th
10) Becoming/Existence learned on March 4th
11) Birth learned on March 4th ——> 4) 5) 6) 7) —> 12) current class on March 8th.
Upon dying karma which projects one to the next life becomes very matured. This is №10.
Then it is actual birth. №11.
Intermediate State (Tib.: bar srid) is a state between death and rebirth. -> then conception №11 -> №4
4) Name and Form

Name/Label — mind, Form — body.
5) Sense Sources
5 windows mean 5 sense sources/powers
6 windows mean 5 sense sources/powers + 1 mental sense power
6) Contact
Contact between sense sources/powers and the respective objects.
7) Feeling
12) Aging or Death
The 4th circle (from the innermost) is the detailed explanation of how the three inner circles are
causally connected.
Two orders of the 12 Links of Dependent Origination:
1) Order of the 12 links as per the depiction on the painting (from 1 to 12 links)
2) Order of the 12 links as per the causal sequence (1-2-3-8-9-10-11-4-5-6-7-12)

12 Links are classified into 4 Limbs:
1) Projector - Projector Limbs (№1 Ignorance, №2 Karma, №3 Causal Consciousness*)
2) Projected - Projected Limbs (№3 Resultant Consciousness*, №4 Name and Form, №5 Sense Sources, №6
Contact, №7 Feeling)
3) Producer - Immediate Producer Limbs (№8 Craving, №9 Grasping, №10 Becoming)
4) Produced - Immediate Produced Limbs (№11 Birth, №12 Aging or Death)
* №3 Consciousness is divided into two:

- Causal Consciousness
- Resultant Consciousness
Two sets of cause and effect:
1. Projector (cause) — Projected (effect)
2. Producer (cause) — Produced (effect)
1st Wheel:
Explicit: 1, 2, 3, 4, 5, 6, 7 (Projector-Projected)
Implicit: 8, 9, 10, 11, 12 (Producer-Produced)
2nd Wheel:
Explicit: 8, 9, 10, 11, 12 (Producer-Produced)
Implicit: 1, 2, 3, 4, 5, 6, 7 (Projector-Projected)
Within one same wheel, there are two wheels overlapping:

Projector-Projected as explicit, and Producer-Produced as implicit.
Producer-Produced as explicit, and Projector-Projected as implicit.
Impermanent of 3 groups:
1) impermanent where continuum of an object stops automatically (e.g. year of 2019, our life)
2) impermanent where continuum of an object is eternal (e.g. our mind)
3) impermanent where continuum stops only if one puts an effort (e.g. our samsaric existence, our self-grasping
ignorance, etc. )
Whole Wheel can be stopped by stopping the link № 1 Ignorance.

summaries.
Class on March 11th, 2020 (CHECKED)

How many lifetimes are required for the completion of one set of the 12 Links of Dependent
Origination?
— maximum 3 lifetimes
— minimum 2 lifetimes
If it is 3 lifetimes: 
1st lifetime: links № 1-2-3 — karma is accumulated (1st set of causal links – Projector limbs) 
2nd lifetime: links № 8-9-10 — karma is germinated (2nd set of causal links – Producer limbs) 
3rd lifetime: links №11-4-5-6-7-12 — resultant links (– Projected limbs and produced limbs)
 
If it is 2 lifetimes: 
1st lifetime: links № 1-2-3 and № 8-9-10 (two sets of causes– Projector limbs and producer limbs)  
2nd lifetime: links №11-4-5-6-7-12 — resultant links (– Projected limbs and produced limbs)
Two sets of causes can happen within one lifetime or within two lifetimes, while six resultant links
always happen within one same lifetime.
Four Existences/States:
1. State of birth (Tib: skye srid) — №11
2. State of manifestation (Tib: sngon dus srid pa) — from the second moment of the birth till the
immediate moment before the dying. №11->№12
3. State of dying (Tib: ‘chi srid) — the last moment of the life, process of separation of the body and
the mind.
4. Intermediate state (Tib: bar srid) — state between the last moment of the life and the first moment
of the next life.
Link №3 Consciousness is divided into 2 in the 4 limb classification:

- Causal consciousness — represents ‘container’ on which the seed of karma is implanted (due to
ignorance karma is accumulated, karma will not remain as manifest karma all the time, the very next
moment it is going to become dormant state in a form of a seed; there must be a container to hold this
seed)
- Resultant consciousness — the first moment of the consciousness in the next birth.
Ignorance
Ignorance in general is of 2 kinds:
1. ignorance which misconceives the ultimate reality (ultimate trigger for all samsaric experiences;
in 12 links of DO the link №1 falls under this ignorance)
2. ignorance which misconceives the law of karma (it projects us into 3 lower realms; this
ignorance is always supported by the 1st kind of the ignorance)
Motivation (Tib: kun slong) is of 2 kinds according to Abhidharmakosa:
- Causal motivation (Tib: rgyu yi kun slong) is ignorance which misconceives the ultimate reality 
- Concurrent/Immediate motivation (Tib: dus kyi kun slong) can be both: ignorance which
misconceives the ultimate reality or ignorance which misconceives the law of karma. But the ignorance
which misconceives the law of karma is always concurrent/immediate motivation.
KARMA
There are many different classifications.
Karma is of 3 kinds:
- Non meritorious karmas (black half of the 2nd circle from the innermost) are the karmas whose
results will result in the form of suffering of suffering. In terms of birth it always gives rise to birth in
the 3 lower realms of the Desire Realm.
- Meritorious karma (within white half of the 2nd circle) virtues karma that gives rise to the results
in the favorable realms (3 upper realms) of the Desire Realm. 
- Unwavering karma (within white half of the 2nd circle) virtuous karma that gives rise to the
results only in the Form and Formless Realms.
Karma:
- Projecting Karma (Tib: ‘phen byed kyi las) — only one projecting karma is activated (i.e. active to give
rise to results) within one lifetime. 
- Completing Karma (Tib: rdzog byed kyi las) — infinite numbers of completing karmas can be
activated within a single lifetime.
__________________________________
1. Projector (cause) — Projected (effect)

Cause and effect relationship where there must be a time gap
between causes (projector limbs) and effects (projected
limbs).
2. Producer (cause) — Produced (effect)
Cause and effect relationship where there is no time gap
between causes (producer limbs) and effects(produced limbs).
How to apply this on the 12 links ?
Projector Limbs №1-№2-№3 (causes) -> their effects may take place many lifetimes later.
Results of the karma which was accumulated many lifetimes ago can start to germinate now №8-№9-
№10.
№8-№9-№10 - Immediate Producer Limbs, and are also the causes (in this particular life).
The set №1-№2-№3 is Projector and is also the causes.
Therefore, there are 2 sets of causes.
Class on March 15th, 2020 (CHECKED).

Link №4 Name and Form — second moment of the conception in the mother’s womb and
following that.
Form - physical body (got from the parents), Name/Label - mind (came from the past life).
5 aggregates
1) Form —————————> Form (in the context of Link №4)
2) Feeling
3) Discrimination
4) Compositional Factors Name/Label (in the context of Link №4)
5) Consciousness
Link №5 Sense Sources:

- 5 physical sense sources
- 1 mental sense source
Link №6 Contact:
- contact between subject and object;
- contact between sense sources and object;
- contact between consciousness and object;
There are 5 sensory consciousnesses and 1 mental consciousness => total 6 consciousnesses => there
are 6 contacts.
Link №7 Feelings:
Due to the 6 consciousnesses coming in contact with the 6 respective objects => there are 6 feelings
arisen out of that contact.
Link №8 Craving/Attachment:
1) Craving for sensory objects (Tib.: ‘dod sred)
2) Craving for disintegration (Tib.: ‘jigs sred)
3) Craving for life (Tib.: srid sred)
Link №9 Grasping:
1) Grasping for the sensory objects
2) Grasping over the wrong views
3) Grasping over the view of the supremacy of the conduct
4) Grasping over the self
Link №10 Becoming/Existence:
When the karma (link №2) is germinated because of the craving and grasping, it becomes so matured
=> then it is referred as the Becoming/Existence.
Link №11 Birth:

1) Birth out of mother’s womb
2) Birth from eggs
3) Birth from moisture and heat
4) Miraculous birth
Link №12 Aging or Death.

Second moment of the conception in the mother’s womb till the time immediately before death.
Intermediate State (Tib.: bardo, bar srid) After the death and before the next birth
Synonyms of the Intermediate Being:

1) Produced from the mind
2) Seeker of life/existence/rebirth
3) Smell eater
4) Intermediate state
Lifespan of an intermediate state is 7 days and can be repeated 7 times = max. 49 days before the next
rebirth.
________________
Demon holding the Wheel of Life in its mouth — the impermanence of life and death.
Buddha Shakyamuni outside of the Wheel — there is a way out of samsara.
Moon – our mind.
Fullness of the moon without the dark shade – the complete cessation of suffering and its causes.
Two Stanzas below the full moon: the path leading to the cessation of suffering and its causes.
________________
The Wheel of Life as a Teaching on the Four Noble Truths:

1st Noble Truth — 3rd circle from the innermost (6 realms of the Desire Realm).
2nd Noble Truth — innermost circle (afflictions) and the 2nd circle (contaminated karmas).
3rd Noble Truth — full moon (symbolic of the mind which is freed of suffering and its causes)
4th Noble Truth — two stanzas below the full moon:
Strive to eliminate (the defilements);

Enter into the teachings of the Enlightened One;
Just as an elephant in the midst of huts,
Destroy the host of the lord of death.
Those with conscientiousness,

Engage in the dharma of pacification.
Abandon the cycle of birth,
And bring an end to the miseries.
The outermost circle (circle no. 4) depicts the causal relation between afflictions, karmas and the
resultant suffering, shown by the three inner circles respectively.
________________
The Wheel of Life as a Teaching on the Three Jewels:

The Jewel of Buddha — Buddha Shakyamuni on the top extreme right.
The Jewel of Dharma — full moon and two verses (3rd and 4th Noble Truths) on the top extreme left.
The Jewel of Sangha — Buddha Shakyamuni (the best of the Sanghas)
(Real Sangha are those who can see emptiness directly, i.e. those who achieved Path of Seeing and
above. Monks and nuns are sanghas in the conventional sense to be revered as the full fledged Sanghas.
Lay Dharma practitioners are loosely seen as Sangha in the context of being companions in the pursuit
of Dharma practice).
_______________
Revision of Sila, Samadhi, Prajna (for details refer to class on Feb 5th 2020).
When wisdom cuts self-grasping ignorance -> afflictions (innermost circle) come to an end ->
contaminated karmas (2nd circle) come to an end -> miseries (3rd circle) come to an end. This is how
we come out from samsara.
Class on March 18th, 2020. (CHECKED)
NDCB08 - Buddha Nature.
[00:24:40] Main teachings.
We must gain conviction in the power of our own potential.

Everyone has the potential to get rid of all suffering and to achieve maximum happiness or
fulfillment. This potential or seed of perfection is known as Buddha Nature or Tathagatagarbha.
Buddha means the fully awakened and purified one, whose seed of perfection fully manifests.
Tathagata means the one who has been to Ultimate, Suchness, Thusness.
Question №1: How can I know that this Buddha Nature exists within me? [00:37:07]
Two texts are crucial to be studied about the presence of the Buddha Nature within us:
1) Arya Nagarjuna’s ‘In Praise of Dharmadhatu’ (Skt: Dharmadhatustava, Tib: chos dbyings bstod
pa) — this text is in the book ‘The Blaze of Non-Dual Bodhicittas’, page 89 new edition.
2) Arya Maitreya’s ‘Uttaratantra’ (Tib. rgyud bla ma)
Arya Nagarjuna’s ‘In Praise of Dharmadhatu’
(20) A garment that was purged by fire

May be soiled by various stains.
When it is put into a blaze again,
The stains are burned, the garment not.
(21) Likewise, mind that is so luminous
Is soiled by stains of craving and so forth.
The afflictions burn in wisdom’s fire,
But its luminosity does not.
Dirty fire proof cloth - your defiled mind

Stainless cloth - true nature of your mind
Dirts on cloth - temporary or adventitious stains of the mind; all stains are grounded on the self-
grasping ignorance.
Fire - fire of the wisdom.
Wisdom burns stains —> Purity comes out.
(5) Just as a lamp that is sitting inside a vase

Does not illuminate at all,
While dwelling in the vase of the afflictions,
The Dharmadhatu is not seen.
(6) From whichever of its sides

You punch some holes into this vase,
From just these various places then,
Its light rays will beam forth.
(7) Once the vajra of samadhi
Has completely smashed this vase,
To the very limits of all space,
It will shine just everywhere.
Light - true nature of mind which is so pure

Vase - mental defilements.
If you make a hole in the vase, you’ll see a beam of light coming out from the hole.
If you smash the vase completely, then the light will shine in all directions without any restrictions
[00:54:20]
The self-grasping ignorance and the self-centered attitude are given the metaphor of the vase. These
two cause unease, suffering. We are not having infinite happiness nor fearlessness.
These examples are to be used to gain conviction that we have the Buddha Nature within us. This
will allow us to grow in respect and compassion for others.
Another example:
Dirty water: once dirt is removed, the water becomes clean; it is the same water. This purity of the
water came from no where outside. It was just there right from the beginning in the dirty water
itself. It was not visible for it was obscured by the pollutants.
(!) On the contrary, think whether it is possible to turn black charcoal white?  
Question №2: How can I know that the mind fits in example of the dirty water?
Question №3: If it fits with example of the dirty water, what can be the remedies to 
separate adventitious dirt and pollutants from the true nature of the water?
[01:12:00]
When ignorance subsides, wisdom comes out. When mental agitation subsides, empathy and
compassion will be present. Compassion, wisdom are already within us. If these qualities are coming
from inside, there must be a potential there.
Once ego subsides, compassion will grow. In a loose sense this ego is called the self-referential ego
and it has two sides:
Self grasping ignorance and self centered attitude.
When self-grasping ignorance is eradicated -> then all fears and agitation stop.
When self-centered attitude becomes zero -> then cherishing for others becomes infinite -> your
happiness becomes infinite.
We need to study extensively what exactly means by the two demons and two remedies:
- self-grasping ignorance - wisdom of emptiness
- self-centered attitude - unconditional love of bodhicitta
Prepared by Abelardo Brenes
Class on April 8th, 2020. (CHECKED)
NDCB08 - Buddha Nature.
1st Turning of the Wheel of Dharma

Place: Sarnath
Target audience: Vaibashika & Sautrantika
Subject matter: 4 Noble Truths in general: what is the basic reality, what constitutes the objects.
2nd Turning of the Wheel of Dharma

Place: Rajgir
Target audience: Madhyamika
Subject matter: Emptiness of true existence: detailed explanation on what constitutes the Truth of
cessation of suffering and its causes (Third Noble Truth), i.e. what constitutes the Ultimate Reality.
3rd Turning of the Wheel of Dharma

Place: Vaishali
Target audience: Chittamatra
Subject matter: Distinguishing the characteristics.
Answer given by Buddha Shakyamuni to the Bodhisattva Paramartha-Samudgata’s question.
Explanation of the Path leading to the cessation of suffering (Forth Noble Truth). The Path is your
own mind to manifest in the form of the wisdom of emptiness.
This Wisdom of Emptiness (which your mind manifests into) can be understood in 2 ways:
1) Gross (Sutra system mentions gross one)

2) Subtle — Subjective Clear Light, which non-dualistically focuses on the emptiness.
When all conceptualizations settle down, purity comes out. This purity in its most refined form is
known as Subjective Clear Light or the Buddha Nature.
Buddha Nature is classified into two:
1) Proliferating Buddha Nature — a defiled mind which can be transformed into the pure
mind.
Example: our compassion (it is Proliferating Buddha Nature because it has a potential to be
transformed into Buddha’s compassion).
2) Natural Buddha Nature — ultimate reality of the Proliferating Buddha Nature.

Example: the empty nature of our gross compassion (which is proliferating Buddha’s Nature). It is
Natural Buddha Nature, because emptiness of this compassion is not something we create, it is not
created by causes and conditions, but it is naturally there. This is a very generic understanding. It
takes its form as Natural-Dharmakaya when one attains Buddhahood. [00:37:38]
We can put the whole teachings of the Buddha into the format: Basis — Path — Result.
On the Basis of the reality we live in, we create a Path, which should suit the reality. Then this Path
will take us to the Result.
1. Basis:
One very important way of understanding the basis is the two truths.
Conventional Truth — all phenomena other than emptiness of inherent existence.
Ultimate Truth — emptiness of inherent existence.
2. Path:
Method aspect of the path — on the basis of the understanding the Conventional Truth, we get
the Method as the Path
Wisdom aspect of the path — on the basis of the understanding of the Emptiness (Ultimate
Truth), we get the Wisdom as the Path.
3. Result:
Rupakaya — Form Body (this body is primary to benefit other sentient beings)
Dharmakaya —Truth Body (this body is primary for our own benefit)
Two Truths as the Basis —> Two Paths —> Two Results as two states of the Buddhahood.
Note: there are many different ways of the classification of the Basis, the Path, and the Result. We’ve covered just one
classification here.
Dharmakaya is classified into two:
Wisdom Dharmakaya (Jnana Dharmakaya) — The Proliferating Buddha Nature you have
before you become a Buddha, transforms into Wisdom Dharmakaya, which is the Buddha’s mind
(particularly the mental consciousness, excluding the sensory consciousness).
Natural Dharmakaya (Svabhava Dharmakaya) — Natural Buddha Nature which you have
before you become a Buddha, will take the form of the Natural Dharmakaya upon achieving
Buddhahood, which is the Ultimate Reality of the Buddha’s mind (Emptiness of the Buddha’s
mind).
In the context of the Buddha Nature we only talk about Dharmakaya as opposed to Rupakaya.
When we become a Buddha, we’ll have the body (physical manifestation) and the mind. But in
actuality it is only the mind. The Proliferating Buddha Nature which we had as a sentient being
becomes a Buddha’s Mind or the Wisdom Dharmakaya, which is the mental (subjective) projection.
From the object (or Objectively) there is nothing there. This emptiness of objective existence of
that Buddha’s mental consciousness is known as Natural Dharmakaya.
Objectively, the Buddha’s mind is empty = Natural Dharmakaya

Subjectively, the Buddha’s mind is projected as Omniscient Mental Consciousness = Wisdom
Dharmakaya
From this we can see that the basis for the Buddhahood in a form of Natural Dharmakaya and
Wisdom Dharmakaya is within us right here and now in the form of two Buddha natures.
Arya Maitreya’s ‘Uttaratantra’ (‘Treatise on the Sublime Continuum’) gives nine examples to show
what is the Buddha Nature. They are known as Nine Similes:
Just like a buddha in a decaying lotus, honey amidst bees, a grain in its husk,
gold in filth, a treasure underground, a shoot and so on sprouting from a little fruit,
a statue of the Victorious One in a tattered rag,
a ruler of mankind in a destitute woman’s womb,
and a precious image under [a layer of] clay,
this [buddha] element abides within all sentient beings,
obscured by the defilement of the adventitious poisons.
NDCB06 - The Four Seals of the Buddha's Teachings
Aspiration for Nirvana is known as Renunciation

Aspiration for Buddhahood is known as Bodhicitta
How to achieve these goals? — through the Wisdom, which purifies the mind of the mental
defilements from the root.
Obstructions to achieve Nirvana —> Afflictive Obscurations.

Obstructions to achieve Buddhahood —> Cognitive Obscurations.
Summary of the Buddha’s teachings:
Commit no evil;
Accumulate as great wealth of virtues as possible;
Tame your mind;
This is the teaching of the Buddha.
1) Commit no evils —> Renunciation

Evils within us obscure our potential to Nirvana which is also within us.
2) Accumulate as great wealth of virtues as possible —> Bodhicitta

Removing mental defilements or the cognitive obscurations which obscure our potential to have
maximum happiness or the Buddhahood.
3) Tame your mind — > Wisdom (Wisdom of Emptiness and Wisdom of Dependent Origination).
Train your mind to commit no evils and to embrace the virtuous. How to do that? How to stay away
from all the negativities and evils? —> by seeing the empty nature of all the objects. Once you wake
up from the dream, you stop reacting to the dream. All the negativities will automatically stop by
seeing everything is in the nature of emptiness.
How to accumulate virtues, which is the bodhicitta practice? —> by seeing dependent nature of all
phenomena.
Renunciation, Bodhicitta and the Wisdom of Emptiness make up the basic framework of the
Buddha’s teaching. Lama Tsongkhapa summarized these three points in the ‘Three Principal
Aspects of the Path’ (See ‘The Blaze of Non-Dual Bodhicittas’, page 77, new edition)
____________
[00:27:33]
1) Commit no evil — freeing oneself from the fears of life, freeing oneself from the vulnerability.
Atisha Dipankara Srijnana in his ‘Lamp for the Path to Enlightenment’ (See ‘The Blaze of Non-
Dual Bodhicittas’, page 129, new edition) extracted the essence of the Buddha’s teachings and organized
them into precise steps, known as the Lamrim, or stages of the path to Enlightenment.
According to the Lamrim teaching, there are 3 Paths:

1. Path common to the Small scope person
2. Path common to the Middle scope person
3. Path of the Great scope person
Renunciation pertains the first two Paths: Small scope and Middle scope practitioners.
Four Seals of the Buddha’s Teachings [Skt: chaturlaksana; Tib. dom shyi]:
All composite things are impermanent;

All contaminated things are of the nature of suffering;
All phenomena are of the nature of emptiness and selflessness;
Transcending sorrow is peace.
In Theravada tradition there are only three seals (trilakshanas) mentioned:

Anicca — Impermanence
Dukkha — Suffering
Anatta — Selflessness
In Nalanda tradition there are four seals mentioned, but there is no contradiction at all:
All composite things are impermanent = Anicca (Impermanence)
All contaminated things are of the nature of suffering = Dukkha (Suffering)
All phenomena are of the nature of emptiness and selflessness = Anatta (Selflessness)
By practicing these three all our mental agitations subside, and we get to the Forth Seal —
‘Transcending sorrow is peace’, which is the resultant state, i.e. ultimate peace.
[00:36:20]
‘Four Seals’ is the Buddha’s teachings which remain true and applicable at all times, places, and to all
the beings who aspire total freedom. Metaphorically, these teachings were “sealed” by Buddha
Shakyamuni to anybody who aspires liberation, saying that anyone who aspires for liberation should
necessarily practice meditation on these four seals.
The whole purpose of the teachings on the Four Seals is to liberate us from suffering, to give us
total freedom. But due to the misconceptions we remain entrapped in miseries.
Four Misconceptions:
1) Misconceiving impermanent phenomena as permanent.

2) Misconceiving suffering as happiness.
3) Misconceiving selfless nature as of selfhood.
4) Misconceiving what is empty of purity as of pure nature.
To counteract these four misconceptions Buddha taught the first three Seals to achieve the fourth
Seal.

Summary of the Buddha’s teachings:

Commit no evil; —> Renunciation (began on April 12th class, continued now)
Accumulate as great wealth of virtues as possible; —> Bodhicitta
Tame your mind; —> Wisdom
This is the teaching of the Buddha.
Aspiration to get rid of afflictive obscurations to achieve Nirvana is known as Renunciation.
Aspiration to get rid of cognitive obscurations to achieve Buddhahood is known as Bodhicitta.
Actual Path to get rid of afflictive obscurations and cognitive obscurations is the Wisdom of
Emptiness.
Commit no evil —> Renunciation (continued)

— We know that we have the potential within us, which is the Buddha Nature.
— We know what we are seeking, that is fearlessness or Nirvana.
— We know what is blocking us to achieve Nirvana, that is afflictive obscurations. Afflictive
obscurations must be eradicated by the very powerful remedy which is Wisdom of Emptiness
supported by the Renunciation. This is the whole Path to achieve Nirvana. How to achieve Nirvana
is presented in the Four Seals of the Buddha’s Teachings. [00:20:35]
First Seal: ’All composite things are impermanent’
‘Composite’ means anything that is composed of physical parts such as atoms, particles and/or
temporal segments of the mind.
Composite phenomena can be classified into three:
1) Physical form (e.g. our body, table or any inanimate physical object).
For example, table exists in space with directional (material/physical) parts as well as in time with
temporal parts. It has only physical or directional parts that have directions like east, west, north,
south, etc. It has no mental parts. But it exists in time and space.
2) Consciousness (e.g. our mind, feeling of anger, compassion, etc.)

For example, our mind exists only in time, having only temporal parts. It doesn’t have directional
parts in space. Our mind is composed only of temporal segments. For example, my today’s mind
exists over the duration of a day with 24 hours and hence today’s mind exists in 24 temporal
segments. The first of the 24 temporal segments further consists of 60 temporal segments or the
minutes, each minute consists of 60 seconds, etc. We can go on like this ad infinitum.
3) Non Associated Compositional Factors — a composed phenomena which is neither physical

nor consciousness (e.g. time, living being).
Impermanence is of two levels:
1) Gross impermanence is impermanent phenomena whose continuum can come to an end.

Examples: a person’s youth, Big Bang, year of 2019, tsunami wave.
2) Subtle impermanence is the momentariness of the composite phenomena. [00:52:03]

Momentariness connotes transitoriness as the intrinsic nature of all composite phenomena. It is like
constant vibration, constant change on a subtle level.
Example to explain subtle impermanence: tree is constantly growing even if we can’t see it by our
eyes upon looking at the tree at the very certain moment. For example, a tree grows by one meter
within one year, by few inches within one month, by 1/4 of an inch within one week, by few
millimeters within one day — tree grows every single second. Likewise, all composite phenomena
have the nature of momentariness, i.e. they are constantly changing.
All composite phenomena should necessarily be impermanent in nature. But all composite
phenomena may not necessarily have gross impermanence. All composite phenomena
should necessarily have the subtle impermanence as its nature.
‘All composite things are impermanent’ —> means all composite phenomena have the
nature of subtle impermanence. It means that momentarily all composite things are
changing.
‘Of all the footprints, the foot print of the elephant is supreme; of all the meditations, meditation on the
impermanence is supreme.’ ~ Buddha Shakyamuni
Reflecting on gross impermanence is the entrance to the Dharma experience. From meditation on
the gross impermanence we proceed to the meditation on the subtle impermanence.
Meditation on the impermanence complemented by the Second Seal would give us the sense of
urgency, which would give the energy for our Dharma practice and make our Path efficient.


Quick review:
Our aspirations to get rid of all the fears and to achieve maximum happiness are attainable because
we have the seed of the perfection within us, that is our Buddha Nature.
Our aspirations are twofold:

1st — our aspiration to achieve Nirvana —> Renunciation
2nd — our aspiration to achieve Buddhahood —> Bodhicitta
Practice how to achieve both of the aspirations is designed in the form of Lamrim practice by
Atisha Dipankara Srijnana (982–1054 AD). This practice was adopted and extensively practiced by
many great teachers in Tibet across the traditions such as Sakya, Kagyu, Nyingma, Jonang, Shalu,
Bodhong and Gelug.
Lamrim consists of the three Paths:
1. Path common to the Small scope person

The aspiration of the small scope person is to achieve favorable birth within Samsara along with
other facilities such as longevity, good environment, good health, and so forth. They don’t have the
mindset beyond Samsara.
2. Path common to the Middle scope person

The aspiration the middle scope person is to achieve Nirvana. They understand that favorable
rebirths are unreliable and can be exhausted, so their aspiration is not just favorable life in Samsara,
but beyond that: they want to get rid of all the fears, which is the total freedom from Samsara or
achieve Nirvana.
3. Path of the Great scope person

Their aspiration is to achieve Buddhahood. They wish to achieve the total freedom from all the
suffering not just for themselves, but for all the sentient beings.
Teachings of the Paths common to the Small scope and to the Middle scope practitioners are the
foundation of the teachings for the Great scope practitioners.
[00:45:24 ]
’All composite things are impermanent’ (continued from April 15th class)
Meditation on the impermanence would make our path efficient by creating the sense of urgency. It
will help us to separate the two things: what is meaningful in our life and what is not. In order to
build up the sense of urgency, one must meditate on impermanence and suffering (1st and 2nd
Seals).
Example of the moving train with you inside. You don’t know who is the train driver and where he
is taking you. Metaphorically, the train driver is your own mind, which is being under the influence
of the self-grasping ignorance and self-cherishing attitude. As long as your mind is under the dictate
of these two, it invariably takes you only to the suffering. This is what Buddha indicated as the 2nd
seal: ‘All contaminated things are of suffering nature’. [01:00:10] We’re under the influence of
contaminations, the worst of which are self-grasping ignorance and self-centered attitude.
Meditation on the First Seal connects us to the Second Seal:
Second Seal: ‘All contaminated things are of suffering nature’
Contamination (= cause) will take us only to the miseries (=result).
Contamination means something that is influenced by the afflictions. Affliction is the mental factor
the presence of which disturbs your mind. Anything that is influenced by affliction is a
contaminated phenomena. Contaminated things take us only to the suffering.
[01:03:12]
The Essence of the Dependent Origination Mantra: OM YE DHARMA HETU PRABHAVA
HETUM TESAM TATHAGATO HYAVADAT TESAM CHA YO NIRODHA EVAM VADI MAHA
SRAMANA YE SVAHA
All phenomena arise from causes,

The causes are taught by the Tathagata,
The cessation of the causes, as well;
Is taught by the Great Seer.
‘All phenomena arise from causes’ — particularly, the phenomena of the miseries come to being by
the dependence of the respective causes. Arya Nagarjuna in the ‘Fundamental Wisdom of the
Middle Way’ (Skt: Mulamadhyamikakarika) explained the meaning of this mantra by the following
verse (for details refer to the classes on Feb 16th, Feb 19th, March 1st)
Ceasing of karmas and afflictions leads to Nirvana.

Karmas and afflictions arise from conceptual thought.
These arise from (mental) elaboration (grasping at true existence).
Elaboration ceases by (or into) Emptiness.
Five Points:
1) Suffering —————————> resultant state
2) Contaminated karmas
3) Gross Afflictions
4) Inappropriate attention —> 4 causes
Five Points by Arya Nagarjuna correlate with the Second Seal:

All contaminated things (= 4 causes) are of thee nature of suffering (= resultant state)
Self-centered attitude is of 2 kinds:

1) Gross — is the feeling “I am more important than others”. It is self-centered attitude mixed
together with self-grasping ignorance.
2) Subtle — is not the affliction, but subtle stain which even Arhats have.
Note: Self-cherishing attitude per se is not the affliction nor the contamination in the context of the
Second Seal. Self-grasping ignorance and self-centered attitude are classified under contaminations.
Contaminations = afflictions. In order for the self-grasping ignorance (5th point) to give rise to its
offshoots (inappropriate attention, gross afflictions, contaminated karmas), it must be
complemented by the self-cherishing attitude. Self-cherishing attitude per se without being
complemented by self-grasping ignorance can not give rise to the gross afflictions [01:15:20]
Books suggested on Lamrim teachings:

‘The words of my perfect teacher’ by Dza Patrul Rinpoche
‘The Jewel Ornament of Liberation’ by Gampopa Sonam Rinchen
‘The Great Treatise on the Stages of the Path to Enlightenment’ (Tib. Lamrim Chenmo) by Je
Tsongkhapa

Class on April 22nd, 2020. (CHECKED)
First two seals continued.

From wisdom derived through reflection we gain conviction in what we’ve learned. Pertaining the
first two seals, we gain conviction that as long as it is composite phenomena, it should necessary
keep undergoing momentary change. Alongside we reflect on gross impermanence.
Impermanence related to the Lamrim practice can be reflected in two ways:
1. Impermanence of the death —> the death is certain; we’re going to leave this body for sure.
2. Uncertainty of the time of the death —> we don’t know when we will die.
‘All composite things are impermanent’ —> things never stay static, they change momentarily. Previous
moment (cause) decides what the next moment (result) be like. This is what Buddha taught in then
Dependent Origination Mantra: Ye Dharma Hetu Prabhava —‘All phenomena arise from causes’. We
can apply this to the self — our self is going to terminate at some point — I will definitely die, but I
don’t know when will it happen.
‘All contaminated things are of the nature of suffering’ — as long as we are under the sway of self-grasping
ignorance and self-centered attitude, we can never be happy. They will only take us to more miseries.
This is what we should include in our meditation.
Practical advice to include the following verses into our daily practice in a form
of recitation with the reflection on the meaning:
1.The Essence of the Dependent Origination Mantra

OM YE DHARMA HETU PRABHAVA HETUM TESAM TATHAGATO HYAVADAT TESAM
CHA YO NIRODHA EVAM VADI MAHA SRAMANA YE SVAHA
All phenomena arise from causes,
The causes are taught by the Tathagata,
The cessation of the causes, as well;
Is taught by the Great Seer.
2. The Four Seals of the Buddha’s Teachings

3. Bodhicitta stanza
I go for refuge to the Triple Gem;
I confess the negativities individually;
I rejoice in the virtues of all the beings;
I hold the precious Buddhahood in my heart.
[00:30:25] Reflection on the meaning of the first two seals => conviction that Samsara is full of
uncertainties, transitory and meaningless, but there is a way out => for that we need to uproot the
final cause of the Samsara, which is the self-grasping ignorance complemented by the self-centered
attitude. No matter where we go in Samsara, these two demons always accompany us. As long as
they are within us, we will never be happy. By the reflection on the first two seals we will gain
conviction that there is no real happiness in Samsara, that the fear pervades the whole Samsara. This
understanding that wherever we go in samsara, we will never have genuine peace and constantly be
under the fear of contaminated karmas and afflictions driven by self-grasping ignorance — is the
realization of the third level of suffering, which is Pervasive Conditioned Suffering.
Ignorance is the misperception of the reality.

Ignorance is like the darkness of the mind which obscures one from the vision of reality by the two
demons of self-grasping ignorance and self-centered attitude.
How can we eradicate ignorance? — it is only through introducing the light of the wisdom (of
emptiness). Only then can we eliminate the darkness of (self-grasping) ignorance.
Wisdom is a discerning mind whose apprehension of the object tallies with the reality.
What you apprehend should tally with what the object manifests.
What is reality? —> that is what Buddha indicated by the Third Seal:
“Everything is of the nature of emptiness and selflessness”.
The reality is the reality of dependent origination — the emptiness of independent existence.
It is the absence of things to be the way they appear to us, as being so objectively true. Everything is
like a dream and like an illusion. Things do exist but not in the way they appear to us, as objectively
real. They only exist as illusion-like, all coming from our mind.
[01:02:00] Example of the dream ghost.

In order to get rid of all the fears of the dream of samsara, we need to wake up from the sleep of
the ignorance. [01:13:00]
How can we wake up from the sleep of the ignorance? — we need to realize that the dream was
coming from the subject — our own mind, but not from the object => Nothing is objectively real,
everything is subjectively real. Everything is empty from the object, everything is coming from the
subject.
The realization that the dream was coming from your mind completely dissolves all the fears — this
is Nirvana. This is what Buddha indicated by the Fourth Seal: “Transcending sorrow is
peace”.

Class on April 26th, 2020. CHECKED)
NDCB10 – Four Immeasurables and Bodhicitta – Two Methods
Based on the teachings of Venerable Geshe Dorji Damdul la.
BODHICITTA
Basic aspiration of all beings: Get away from suffering & have maximum happiness
Question: can we achieve this?

Answer: yes, there is Buddha Nature inside all
Two qualities of the Buddha Nature which remain dormant till the respective
enlightenments happen:
- freedom from suffering
- maximum happiness
What blocks it:
Afflictive obscurations Cognitive obscurations

- block freedom from suffering/miseries - block state of the maximum happiness
- the eradication of this results in achieving - the eradication of this results in achieving
Nirvana Buddhahood
How to get rid of afflictive obscurations: How to get rid of cognitive obscurations:
Remedy: 4 Seals practice with emphasis on Remedy: same (wisdom of emptiness)
the wisdom of emptiness. Driving force (enthusiasm): should be
Driving force (enthusiasm): Renunciation stronger: renunciation + Bodhicitta on top
of that
Stories to convince that the main trigger point & most praised is Bodhicitta:
1.The story of Atisha Dipankara Shirijana invitation to Tibet (motivation of those who invited
and his motivation)
2.The story of Atisha’s student Dromtonpa — a great scholar and practitioner, considered as a
manifestation of Avalokiteshvara
Wisdom of emptiness -> most fearless mind.

Bodhicitta -> most beautiful mind, the most calm & happy.
Bodhicharyavatara (Guide to the Bodhisattva's way of life) by Bodhisattva Shantideva

Chapter 1: summarized the benefits of generating Bodhicitta and how beautiful the Bodhicitta is (see
“The Blaze of Non-Dual Bodhicittas, page 170)
Chapter 8: precise steps to practice Bodhicitta pertaining to the Method of Equalizing and
Exchanging Self with Others
Chapter 10: dedication prayer (see “The Blaze of Non-Dual Bodhicittas, page 275)
If you really want to have the maximum happiness and to experience the most beautiful mind, then
you have to practice Bodhicitta. In order to achieve results we need to practice it and put efforts.
Only blessings and empowerments, in the absence of study, reflection and meditation on Bodhicitta
will never give rise to Bodhicitta.
1) First the desire to practice should come: for it we need to know benefits
2) To gain conviction in the efficacy of the actual practice, we need to learn and know the steps
(methods).
BENEFITS (DESIRE TO PRACTICE)
Read Chapter 1 of Bodhicharyavatara
Stanza 10, Chapter 1

From Bodhicharyavatara (Guide to the Bodhisattva's way of life) by Bodhisattva Shantideva
It is like the supreme gold-making elixir,

For it transforms the unclean body we have taken
Into the priceless jewel of Buddha-Form
Therefore, firmly seize this Awakening mind
DEFINITION OF BODHICITTA
from Arya Maitreya’s Abhisamayalamkara ‘The Ornament of Clear Realization’
Bodhicitta: a primary mind which aspires to achieve Buddhahood for the benefit of all
sentient beings.
LINEAGE OF TEACHINGS ON BODHICITTA
Initially taught by Buddha Shakyamuni:
2nd turning of the Wheel of Dharma:

— place: Rajgir
— target audience: Madhyamika philosophers
— subject matter: teachings on emptiness (explicit teaching on wisdom of emptiness, implicit on the
paths and methods (renunciation, Bodhicitta and so forth)
2 questions taught:
How to cultivate Bodhicitta?
What practice should you do after cultivating this?
How to cultivate (generate) Bodhicitta?

2 methods:
1) 7-fold Cause & Effect Method to Generate Bodhicitta

- inherited from the Buddha by Arya Maitreya (Bodhisattva of loving kindness)
- then passed to Arya Asanga (*learn his story and how he met with Arya Maitreya)
- then passed to Acharya Vasubandu (younger brother of Arya Asanga)
- finally passed to Lama Serlingpa in Indonesia, through many other teachers in-between
- then to Atisha Dipankara Shirijana and brought to Tibet
2) Method of Equalizing & Exchanging Self for Others to Generate Bodhicitta

- inherited by Arya Manjushri
- then passed down to Arya Nagarjuna
- then to Aryadeva
- then to Bodhisattva Shantideva
- and again, to Lama Serlingpa and Atisha Dipankara Shirijana and brought to Tibet
While this summary has been checked by Ven Geshe Dorji Damdul la himself, it is always best to refer to and rely
on the recordings of the main teachings, and their word to word transcripts available from Tibet House, Delhi, rather
than rely merely on the summaries.
Class on April 29th, 2020 (CHECKED)
NDCB10 – Four Immeasurables and Bodhicitta – Two Methods
Based on the teachings of Venerable Geshe Dorji Damdul la.
Natural selection theory by Charles Darwin & Buddhism

Main diversion between Charles Darwin theory and what Buddha taught:
Charles Darwin Buddha

EMOTIONS (attachment, aversion, jealousy)
Instincts given to us by evolution. Get rid of them
Nothing wrong with them, even if they may They create problems within us.
be unpleasant and cannot be gotten rid of. There are many problems in the process,
They help to get conducive factors and get rid
and it is not sure the result will be
of non-conducive factors for our survival.
accomplished by resorting to the
destructive emotions.
We can cultivate unconditional love which
will fulfill the task of gathering conducive
factors and getting rid of the non
conducive factors for our survival.
Modern education: based on Charles Darwin theory.

Buddhism alternative: practice compassion — this gives guarantee to gather conducive factors and
expel non-conducive factors. And there is no side effect. The profound happiness is the result of
compassion. Misery is the result of anger.
Approach to Buddha’s teachings

Buddha taught:
Bhikkus and wise people
Just as a gold smith tests the purity of the gold
By cutting, rubbing and burning gold
You should also examine my words
And put them into practice
Not simply because you respect me
This is basic premise, sensible reasoning, but not the blind faith, as approach to seeking studies,
reflection and meditation.
Preciousness of love
Mother's love to her own child can be a little tainted, because it is confined to her own child (in
most cases), it is oblivious of others, yet it is very precious anyway. It serves as the basis to cultivate
the unconditional love for all beings.
If one cultivates the mind in such way that if freely flows with love to infinite number of sentient
beings, he finds infinite fulfilment, infinite ease, infinite happiness.
There are two main methods to cultivate Bodhicitta: (1) Seven-fold Cause & Effect Method and
(2) Method of Equalizing and Exchanging Self with Others.
METHOD OF EQUALIZING & EXCHANGING ONESELF WITH OTHERS

1) Equalizing self and others
2) Reflecting on the demerits of cherishing oneself
3) Reflecting on the merits of cherishing others
4) The practice of taking suffering of others with emphasis on compassion
5) The practice of giving your happiness to others with emphasis on loving kindness (4+5 together
are known as the Tonglen Practice)
6) The actual exchange of self and others
7) Special recollection of the kindness of others
8) Altruism (to take the responsibility of taking their suffering and giving your happiness to others)
9) Bodhicitta
Bodhicitta: a primary mind which aspires to achieve Buddhahood for the benefit of all sentient
beings.
Bodhicitta has 2 goals/purposes:

Immediate goal: for you to become Buddha
Long term goal: to benefit of all other sentient beings
The power of Bodhicitta determined by the power of compassion.
Compassion: mental factor of love which wishes others to be freed from suffering & its causes.
Compassion consists of 2 elements:
1) love to sentient beings
2) seeing the painful plight of sentient beings (their suffering)
Loving kindness: Mental factor of love which wishes others to be endowed with happiness & the
causes of happiness
TWO METHODS (7-fold cause & effect method and method of equalizing & exchanging
self with others)
are aimed to activate (to build in you):
1) feeling of closeness to all sentient beings
+
2) seeing the miserable plight of all sentient beings
=
Both combined together will manifest in the form of compassion
=>
Compassion then drives you to altruism & bodhicitta
1) Equalizing self and others

Others are equal to me. Not that I am more important than you or you more important than me.
We are all same in wanting happiness and not wanting suffering. We are all same in having the seed
of perfection which is Buddha nature.
E.g.: One glass of water, all beings thirsty, why only I should have it, there is no reason why only me. Everyone is
equally thirsty as I am. There is no reason to justify me asking for the water for myself only.
Difference in practice of Wisdom of Emptiness and Bodhicitta
Wisdom of Emptiness Bodhicitta

- stick to factual information, do not be - be as creative as possible alongside with
too creative. what one has learned.
- takes long time to learn - can get knowledge quickly
- after that can be quickly experienced - after that takes long time to have experience
Class on May 3rd, 2020. (CHECKED)
NDCB10 - Four Immeasurables and Bodhicitta - Two Methods
[00:12:26] Main Teachings
Equalising and Exchanging Self with Others Method (continued)

1. Equalising self and others (learned on April 29th class)
2. Reflecting on the demerits of cherishing oneself (current class)
3. Reflecting on the merits of cherishing others (current class)
4. Taking the suffering of others with emphasis on compassion
5. Giving your happiness to others with emphasis on loving kindness.
6. Actual exchange of self with others
7. Special recollection of the kindness of others
8. Altruism
9. Bodhicitta
Self-grasping ignorance eradicated = Nirvana

Self-centered attitude eradicated = Buddhahood
Self-grasping ignorance becomes operational to give rise to grosser afflictions only if it is

accompanied by self-centered attitude. Only when self-centered attitude acts together with self-
grasping ignorance, they give rise to their offshoots such as inappropriate attention, gross afflictions,
and gross contaminated karmas.
Method of Equalizing & Exchanging Self for Others to Generate Bodhicitta has 2 parts:
1. Equalizing
We are equal. Not that I am more important than you. We are all equal in ways of wanting
happiness, and not wanting suffering. By no means I am superior to anybody.
2. Exchanging
I cherish others more than I cherish myself (opposite to Charles Darwin theory).
Ordinary people consider such approach as a great sacrifice, deliberately denying yourself from
happiness. On the contrary, the Method of Equalizing & Exchanging Self for Others brings
absolute peace and satisfaction, way beyond what the ordinary people can imagine.
We should not jump directly to exchanging, first do the equalizing. Else it will not give us the expected result.
We should consider things objectively. For example, we know that the person is angry. Yet we still
cultivate compassion to him. Compassion is a mental state, which is affective side of the mind.
Knowing that the person is angry is cognitive side of the mind. To understand this process we need
to know how the mind works:
What we call mind consists of:

- Mind in general
- Mind as with multiple functions
5 omnipresent mental factors — mental functions, which always accompany any primary mind.
1) Contact
2) Attention
3) Discrimination
4) Feeling
5) Intention (pull & push, or neutral — this is how our mind works)
Contact with object —> you pay attention to it —> you discriminate (discern) the object
(cognitively you establish whether it is good, bad or neutral) —> corresponding feeling arises
(pleasant, unpleasant, neutral) —> intention arises, i.e. whether to push, pull or stay neutral.
E.g., pleasant feeling —> you want to have it more —> intention to embrace this object = Pull.
Unpleasant feeling —> you don’t want to have it —> you want to get away from this object = Push.
Intention makes your mind move —> Action
Action is karma.
Compassion is a mental factor of love which wishes others to be freed from suffering & its causes.
Unconditional compassion is when you embrace others, including your near and dear ones, your
enemies, as well as neutral beings.
—> Compassion is a mental factor which is accompanied by the mental factor of intention (to
embrace)
—> Intention is determined by feeling
—> Feeling depends on how you discriminate the person (cognitive process of the mind).
How to see neutral beings and nasty beings ("enemies") so that the pleasant feeling would arise, and
you embrace them with compassion? We need to understand how the mind works and what is the
mechanism of the mind flowing.
Example:
— How much you love your mother on the first day you were born? 0.01%
— When you are 4-5 years old, you feel love towards your mother 99%.
— If someone adopts you, you will love that person as your real mother, you will not remember
who gave you birth. — Why? Because this person gives you maximum benefit. So your mind freely
flows towards someone who is seen as a source of benefit!
There are 2 elements of the mind:

1) Cognitive element: you discern the person as the person who is the source of benefit for me.
2) Affective element: corresponding pleasant feeling arises which makes the mind to flow towards
that person. Your mind feels close to such person (very pleasant feeling) and wants to embrace the
trigger of that feeling — this is how the feeling of love is generated.
We need to apply this mechanism of the mind to see cognitively other beings as the source of
benefit for ourselves, so that pleasant feelings would arise.
STEP 2: REFLECTING ON THE DEMERITS OF CHERISHING ONESELF
Reflect on following:
— I have the nature to seek maximum happiness and to get away from suffering.
— I see that all my suffering comes from cherishing myself.
With this you’re training in the cognitive thought process (within 5 omnipresent mental factors it is the mental factor
№3 Discrimination) to see the demerits of cherishing oneself:
— By cherishing myself I get all the problems, therefore, it is harmful to cherish myself.
— The more you think about it you get unpleasant feeling towards cherishing myself: you see that
self-centered attitude is harmful to you;
— I don't want unpleasant feeling, therefore, I want to stay away from self-centered attitude.
STEP 3. REFLECTING ON THE MERITS OF CHERISHING OTHERS
— the more you train cognitively to see the benefits of cherishing others, more the pleasant
feeling arises in you —>
— you don't want to let it go, instead you want to embrace it —> How to embrace it? —>
— cherishing others is the trigger for that feeling, it brings you benefit —>
— you embrace cherishing others. [01:15:00]
The more we reflect on DEMERITS OF CHERISHING SELF (rationally thinking of it) the
more stable it becomes.
This reflection is of two steps:
1) Mundane world
Reflect on the negative things happening in our lives and around us - e.g. divorces, accidents, court
cases, and so forth — all are happening due to self-centered attitude.
2) Law of Karma
We need to gain conviction that the whole universe is operating on the basis of karma.
Reflect on the 6 perfections and the opposites with their corresponding results.
SIX PERFECTIONS
Originally taught by Buddha Shakyamuni. Arya Nagarjuna summarized them in the “Precious
Garland”.
1) Generosity
2) Ethical discipline
3) Patience
4) Enthusiasm
4) Samadhi (meditative concentration)
5) Wisdom
Six perfections driven by other-cherishing mind vs Their opposites driven by self-centered attitude.
Six perfections, their opposites and their corresponding results:
1) Wealth <— Generosity vs Stinginess —> Poverty

2) Favorable birth <— Ethical discipline vs Lack of morality —> Unfavorable birth
3) Radiance <—Patience vs Anger —> Lack of radiance
4) Elegance <—Enthusiasm vs Laziness —> Lack of elegance
5) Peace <— Samadhi vs Mental distraction —> Lack of peace
6) Liberation <— Wisdom vs Ignorance —> Miseries in Samsara
All good things in this world are deprived from us because of our self-centered attitude. We don’t
achieve Nirvana because of the lack of Wisdom and Samadhi grounded on the practice of Sila. We
don’t achieve Buddhahood because of lack of Bodhicitta. This is all due to our self-centered
attitude. We don’t have all these benefits from the practice of 6 perfections only due to self-
centered attitude. Realizing this we become angry to self-centered attitude and want to get rid of
it. The more we think of the demerits of cherishing oneself, the more averse we feel towards self-
centered attitude. The more unpleasant feeling arises the more we want to run away from it.
We reflect on the self-centered attitude —> unpleasant feeling arises —> we wish to get rid of self-
centered attitude — this is how we train to eliminate our self-centered attitude.
For some people self-denial might be helpful, for some it may cause depression.
Don't be angry with the self. Be angry with the self-centered attitude. Self is precious - it is going to
become Buddha and thus will become the wish fulfilling gem for all sentient beings. Be kind to
yourself. Never ever hate the self.
Prepared by Aleksei E
Self-Centered X Other-Cherishing
Attitude Mind
Poverty Stinginess X Generosity Wealth
SIX PERFECTIONS & THE OPPOSITES WITH THEIR CORRESPONDING RESULTS

3. PATIENCE
1. GENEROSITY 2. ETHICAL DISCIPLINE
Attitude Mind
Self-Centered X Other-Cherishing Self-Centered X Other-Cherishing

Attitude Mind Attitude Mind
Lack of radiance Impatience X Patience Radiance
X
Poverty Stinginess X Generosity Wealth Unfavorable birth Lack of Morality Ethical Discipline Favorable birth
5. SAMADHI
3. PATIENCE 4. ENTHUSIAM
Self-Centered
X Other-Cherishing
Attitude Mind
2. ETHICAL DISCIPLINE Self-Centered X Other-Cherishing
Self-Centered X Other-Cherishing Attitude Mind
Attitude Mind
Lack of peace Mental Distraction X Samadhi Peace

Attitude Mind
Lack of radiance Impatience X Patience Radiance Lack of elegance Laziness X Enthusiasm Elegance
X
Lack of Morality 5. SAMADHIEthical Discipline
Unfavorable birth Favorable birth 6. WISDOM
4. ENTHUSIAM
Self-Centered
X Other-Cherishing Self-Centered X Other-Cherishing
Attitude Mind Attitude Mind
Attitude Mind
Lack of peace Mental Distraction X Samadhi Peace X

Miseries in Samsara Ignorance Wisdom Liberation
Lack of elegance Laziness X Enthusiasm Elegance
6. WISDOM
Map for the classes on May 3rd, May 6th, 2020. NDC2. Based on the teachings of Ven Geshe Dorji Damdul
Attitude Mind
Miseries in Samsara Ignorance X Wisdom Liberation

Class on May 6th, 2020. (CHECKED)

1. Equalising self and others (learned on April 29th)

2. Reflecting on the demerits of cherishing oneself (learned on May 3rd)
3. Reflecting on the merits of cherishing others (learned on May 3rd)
4. Taking the suffering of others with emphasis on compassion (current class)
5. Giving your happiness to others with emphasis on loving kindness (current class)
6. Actual exchange of self with others
7. Special recollection of the kindness of others
8. Altruism
9. Bodhicitta
Quick review of the first three steps:
1. Equalising self and others — All sentient beings want happiness, and don’t want suffering. We
are equal in wanting happiness and not wanting suffering. We are also equal in having the most
precious treasure of Buddha nature. Not that I am more important than you, not that you are more
important than me. We are equal.
2. Reflecting on the demerits of cherishing oneself

3. Reflecting on the merits of cherishing others
Tho steps pertaining:
1) Mundane World — we need to reflect on the results of the self-centered attitude in our lives and
in the lives of the people around us: divorces, court cases, fights, etc.
2) Law of Karma — reflect on the practice of the Six Perfections & the opposites with their
corresponding results (see the chart). You will gain conviction that self-centered attitude is responsible
for all undesirable results which bring only suffering. While other-cherishing mind is responsible for
all desirable results and your happiness.
The mark of success in this Method (especially 2nd and 3rd steps) is when undesirable situation
happens, your blame and aversion are directed towards your own self-centered attitude but not
outside towards external factors. Keep in mind, that in any situation there are always two factors
involved: external factors and internal factors (like the two hands involved in creating the sound of a
clap).
— If we stay away from external factors = it is a short term measure + we cannot eliminate/control
them completely.
— If we stay away from internal factors = it is a long term measure + we can eliminate them
completely.
When one hand is taken away there is no sound of a clap = no miseries.
The more you feel aversion towards self-centered attitude, the more you want to embrace the
remedy against it — other-cherishing mind. When you feel aversion towards your self-centered
attitude and joy for the other-cherishing mind, you’re successful in this practice.
[00:34:00] The next steps of the Method of Equalising and Exchanging Self with Others:
Step 4: Taking the suffering of others with the emphasis on compassion

Step 5: Giving your happiness to others with emphasis on loving kindness
Steps 4+5 together are known as the practice of Tonglen (Tib: gtong len).
‘Len’ means ‘to take’ — step 4) Taking the suffering of others with emphasis on compassion
‘Tong’ means ‘to give’ — step 5) Giving your happiness to others with emphasis on loving-kindness
Important warning: separate practice Tonglen (without the including the earlier steps) may be
counter-productive for many people. It can make one feel depressed or burned out. For majority of
people, including most of us, it is strictly advised to do Tonglen practice only after reflecting on the
first 3 steps of the Equalising and Exchanging Self with Others. It is better not to do Tonglen as a
separate practice. First three steps help us to cultivate feeling of love for other sentient beings. Only
with this ground we need to engage in the Tonglen practice. Then Tonglen practice will be not only
more effective, but healing for us, and not otherwise.
Practice of Lojong (Tib: blo sbyong) — literally ‘transforming the mind’, ’training the mind’ — is
the set of teachings , which emphasizes the practice of bodhicitta, were introduced to Tibet by
Atisha Dipankara Srijnana in the 11th century C.E., and further developed by many great Tibetan
masters such as Dromtonpa, Chekawa Yeshe Dorje, Potowa, and others.
There is a compilation of the Lojong teachings known as ‘Lojong Gyatsa’. It is available in English
under the title: ‘Mind Training: The Great Collection’, translated by Thupten Jinpa, Wisdom Publications. We’re
advised to read it.
See also ‘The Blaze of Non-Dual Bodhicittas’, fourth edition, pages 32-36.
‘Seven Points for Training the Mind’ by Geshe Chekawa Yeshe Dorje
‘Eight verses for Training the Mind’ by Geshe Langri Thangpa
[00:46:46 ]How to practice Tonglen:
Reflecting on the first three steps we come to conclusion:

Cherishing myself is the source of my destruction, pain, depression, and suffering.
Cherishing others is the source of my happiness and joy, which Bodhisattva Shantideva summarized
in the “Guide to the Bodhisattva Way of Life”:
“All the joy the world contains

Has come through wishing happiness for others.
All the misery the world contains
Has come through wanting pleasure for oneself.”
Compassion is the mental state. Even if you don’t feel that you’re wishing to give happiness to
others, you should mentally pronounce it and reflect on cherishing others. This is how we train to
develop the mental state of compassion, this is how we generate other-cherishing mind.
Detailed instructions on the Tonglen practice: [00:51:25]
Note: There are many different ways of Tonglen practice.
Step 4. Taking the suffering of others with the emphasis on compassion
Breath in 1. Suffering of Suffering x 3 times

mentally using 2. Suffering of Change x 3 times
your
left nostril 3. Pervasive Conditioned Suffereing x 3 times

Step 5. Giving your happiness to others with the emphasis on loving-kindness
1. Generosity of Material Resources x 3 times
2. Generosity of Love and Affection x 3 times
Breath out
3. Generosity of Protection x 3 times
mentally using
your right 4. Generosity of Dharma:
nostril 1) Dharma of the Renunciation x 3 times
2) Dharma of the Bodhicitta x 3 times
3) Dharma of the Wisdom of emptiness x 3 times
4) Dharma of the Union of Bliss and Emptiness x 3 times
STEP 4: TAKING THE SUFFERING OF OTHRES WITH EMPHASIS ON

COMPASSION — BREATH IN.
1. With the breath taking in, you take the first type of suffering from all the sentient beings (e.g., you
may visualize people you know who are suffering due to cancer, covid-19, etc. right now). You visualize
their manifest suffering as a torrent of extremely dirty water (e.g. like industrial waste water; you can
also be creative and include snakes, scorpions and so forth floating in this water — that’s optional)
entering through your left nostril as you inhale. Then this torrent of the dirty water from the left
nostril goes towards your heart, where your self-grasping ignorance and self-centered attitude abide in a
‘happy and restful state’. This forceful torrent which consists of manifest suffering of the sentient
beings in a form of dirty water, snakes, and so forth consumes and destroys your self-grasping
ignorance and self-centered attitude. The dirty water then descends through your body and goes down
underneath the ground. Repeat 3 times.
2. Do the same with the second type of suffering. Suffering of change is like the bait, which traps
sentient beings in Samsara. They don’t see it as a bait, but you knowing that it is the bait, take the bait
element (element which brings vicious deception to the minds of sentient beings) from their suffering
of change and inhale in a form a forceful torrent in the same way. Repeat 3 times.
3. Do the same with the third type of suffering. Pervasive conditioned suffering is in a form of a
mastermind, which governs over the suffering of suffering and the suffering of change. It is our being
under the sway of the afflictions and contaminated karmas, which therefore pushes us into involuntary
birth, where suffering of suffering and suffering of change continue to proliferate one after the other
in the form of ripples. Repeat 3 times.
If you do Tonglen practice for a particular person who is sick or who is suffering, you can repeat more times.
STEP 5. GIVING YOUR HAPPINESS TO OTHERS WITH EMPHASIS ON LOVING
KINDNESS — BREATH OUT
As you breath out, you visualize that your virtues and merits, material resources, good health,
education, good mental qualities are in a form of a flow which consists of nectars and soothing lights
going out through your right nostril towards all the sentient beings.
There are 4 kinds of generosity. Within this step of giving our happiness, we give each of the
generosity for 3 times or more.
1. Generosity of the material resources — imagine your material resources, your merit accumulation
(which is the factor for your future material resources) are flowing from your right nostril in a form of
soothing lights and nectar to all sentient beings who are deprived of material resources (e.g., imagine
hungry people are getting food, etc.). Imagine that this flow of nectar and lights are being transformed
into material resources which sentient beings are deprived of. You feel joy when they get what they
need. Repeat 3 times.
2. Generosity of love and affection — similarly, as you breath out imagine flow of nectar and
soothing lights carry your love and affection to all sentient beings who are deprived of love and
affection. Once soothing lights reach sentient beings, they are transformed into compassionate
Avalokiteshvara, loving Buddha Shakyamuni, His Holiness the Dalai lama, who are compassionately
listening to them, resolving all their problems, granting them tremendous ease. Repeat 3 times.
3. Generosity of protection — similarly, as your breath out imagine your merits, virtues, Bodhicitta,
Wisdom of Emptiness, etc. are in the form of nectar and soothing lights flow to sentient beings, who
are deprived of protection (those who are captured by terrorists, those who are affected by domestic
violence, tortured animals, people in hospices, etc.). You can be creative and imagine, for example, that
your soothing lights are being transformed into yourself talking to a terrorist offering to kill you instead
of other people. When terrorist is cutting your throat, you may feel the fear — that is your self-
centered attitude being affected. Another examples: that you’re saving KFC’s chicken and releasing
them into a safe sanctuary. Or image that sick people in hospitals are healed by your soothing lights and
happily went home to the families. We can be very creative! Repeat 3 times.
4. Generosity of Dharma:
1) Dharma of the Renunciation
2) Dharma of the Bodhicitta
3) Dharma of the Wisdom of emptiness
4) Dharma of the Union of Bliss and Emptiness
We wish all sentient beings to achieve maximum happiness (Buddhahood). For that their Buddha
Nature should fully manifest. In order for their Buddha Nature to manifest, they need powerful remedy
and the driving force to remove mental defilements. Ultimate remedy is Wisdom of Emptiness, driving
force is Bodhicitta supported by Renunciation. Renunciation, Bodhicitta, and Wisdom of Emptiness
are known as the three principal aspects of the Path. In order to expedite the path we need the Union
of Bliss and Emptiness.
Breathing out, your nectar and soothing lights touch all the sentient beings and manifest in the form of
Arya Manjushri, Arya Maitreya, Arya Vajrapani, Buddha Shakyamuni, His Holiness the Dalai lama, who
are giving teachings:
1) Teachings on Renunciation — so sentient beings will be freed from suffering.

Those who practice renunciation are guaranteed that they will be freed from suffering and its cause.
Aspiration to get rid of suffering and its cause is given by the teachings on the Renunciation.
2) Bodhicitta — so sentient beings will achieve maximum happiness.

Not only sentient beings get imprint to get rid of suffering and its cause, but their happiness will be
multiplied infinitely due to the Bodhicitta. Aspiration to get maximum happiness is given by the
teachings on the Bodhicitta.
3) Wisdom of Emptiness materializes the goals of the two aspirations: by getting rid of afflictive
obscurations the fearlessness is given rise to; by getting rid of cognitive obscurations aspiration to
achieve the Buddhahood is accomplished.
4) Non duality of the Bliss and Emptiness is to expedite the Path of the Wisdom of Emptiness (two
stages of the Tantric Path), so sentient beings can achieve Buddhahood as soon as possible.
On an advance level, seeking your ultimate happiness and seeking ultimate happiness for
others are synonymous! The moment you discover that, you will feel greatest of the joy, incredible
freedom: “I cherish myself — I cherish others. I cherish others — this is to cherish myself ”. Whatever
you do becomes cherishing others.
Besides mental practices try to engage in practice of generosity in your real life. Mental Bodhicitta
practice along with actual practice of generosity will release the knots of your self-centered attitude.
Once a “knot” is released, you’ll physiologically feel the joy — this is the true indication of the success
of your practice.


4. Taking the suffering of others with emphasis on compassion (learned on May 6th)
5. Giving your happiness to others with emphasis on loving kindness (learned on May 6th)
6. Actual exchange of self with others (current class)
7. Special recollection of the kindness of others (current class)
8. Altruism
9. Bodhicitta
STEP 6. ACTUAL EXCHANGE OF SELF WITH OTHERS
This step does not have any additional practice. Here we reinforce the experiences we gained from steps 1 to 5 to
gain conviction that cherishing oneself is the source of all miseries, and cherishing others the source of all
happiness.
We make a very strong commitment: “Henceforth I will cherish others, and I will not cherish myself.” Making
this choice does not mean that we are favoring others but that we are seeing that even for our own sake, we
should cherish others. Other beings provide me with the opportunity to cherish and embrace them, through
which I can distance myself from suffering, and eventually get rid of all the three kinds of suffering (suffering of
suffering, suffering of change and pervasive conditioned suffering) and achieve maximum happiness. [00:27:07]
STEP 7. SPECIAL RECOLLECTION OF THE KINDNESS OF OTHERS
Three kinds of beings:

i. Near and dear ones
ii. Neutral beings
iii. Difficult people
Our purpose is to build unconditional love for all sentient beings, whether they are good, bad or neutral. We
need to see all of them as a source of benefit for us, so that our mind can flow automatically to them all,
wishing to embrace them with love.
It is easy for us to recollect the kindness of our near and dear ones, and to reinforce our love and affection
for them, because we see them clearly as a source of benefit. We need to train to develop love and affection
towards neutral beings and difficult people by seeing them as a source of benefit too. How?
Reflecting on the first two seals of the Buddha’s teachings, we realize that we are vulnerable. It means that
anything can affect us, and that we need external factors to remove our vulnerabilities.
Our vulnerabilities are of two kinds:
a. Short-term vulnerabilities
These come to an end after some time, either naturally or through applying immediate measures. They can be:
On a small scale
or
On a large scale.
b. Long-term vulnerabilities
These last eternally long unless we make an effort to stop them.
i. Special recollection of the kindness of near and dear ones
Our near and dear ones provide us with short-term benefits on a small scale to help us get rid of our small
scale, short-term vulnerabilities.
Example #1: A child needs physical warmth and his mother comes and cuddles him.
Example #2: I am hungry. I eat something. The problem is over for some time. (So it was a short-term
vulnerability.)
One person can help me to resolve such a problem. (So it was on a small scale.)
ii. Special recollection of the kindness of neutral beings
One person alone cannot help us to get rid of our short-term vulnerabilities which are on a large scale. We
need the help of millions of other people, known as neutral beings. Neutral beings benefit us in countless
ways on a large scale all the time:
Example #1: My mother prepared a dinner for me. But in reality, it is not prepared by my mother’s kindness
alone. Many other people are also involved, such as shopkeepers, merchants, farmers, logistics companies and
factories. We don’t even know all of these people, but we depend on them. It is through their kindness and
involvement that I can enjoy my dinner. We rely on millions of other people in every aspect of our daily lives.
We are all interdependent.
Example #2: You have the privilege of having a very good pen which costs just 5 cents. Its creation involved
millions of people in the processes of design, manufacture, transportation, etc. And millions of customers
meant it could be mass produced and therefore priced so low for you. Innumerable neutral beings from the
past, present and future are involved, whom we do not even know. Although your mother loves you so much,
she could never make this pen for you. To produce all its components would cost her billions of dollars.
All our daily necessities, and all the facilities we enjoy, such as an affordable metro and safe public spaces,
come from the efforts of millions of people. They are benefits we constantly receive from neutral beings.
This recognition will help our love to flow towards them and move us closer to realizing our Buddha nature.
All beings possess the Buddha nature, characterised by total fearlessness and infinite happiness. If this is our
true nature, what makes us so vulnerable and dependent on external factors? It is because our Buddha nature
is obscured by the self-centered attitude. Once our Buddha nature fully manifests, we will be freed of both
short- and long-term vulnerabilities altogether. All of them are attracted by our selfish attitude. Reflecting
thus, our aversion must be directed towards the attitude of selfishness.

Edited by Parul Subramanian
on the summaries.
Class on May 13th. 2020. (CHECKED)

6. Actual exchange of self with others (learned on May 10th)
7. Special recollection of the kindness of others (began on May 10th, continued now)
8. Altruism
9. Bodhicitta
STEP 7. SPECIAL RECOLLECTION OF THE KINDNESS OF OTHERS (continued)
“Special” means it is something that ordinary people never think about (i.e., seeing the benefits we receive
from neutral beings and difficult people).
We seek infinite happiness. This will become possible only if we feel infinite ease. This in turn will happen
only when the barrier between ourselves and other beings is completely removed and the mind is allowed to
flow freely towards an infinite number of beings. How can we make our mind flow towards all three kinds of
beings: near and dear ones, neutral beings and difficult people?
We know that embracing others happens only if a pleasant feeling arises within us. And we learned that
feeling is determined by the third step — discrimination — in the five omnipresent mental factors (for details,
refer to the class on May 3rd):
1. Contact
2. Attention
3. Discrimination — cognitive facet of the mind
4. Feeling — neutral, pleasant or unpleasant—> determines the next mental factor of intention
5. Intention — affective facet of the mind: neutral, push or pull (pull = embrace)
Normally, we don’t have a feeling of closeness towards neutral beings because they do not evoke a pleasant
feeling in us. We also do not have a feeling of closeness towards difficult people because an unpleasant feeling
arises in us when we deal with them. How can our mind flow towards neutral beings and difficult people?
It is only by seeing the benefits we are getting from them. Just as a young child develops love for the parents
because of seeing them as a source of benefit, we need to see neutral beings and difficult people as a source
of benefit for us. With a logical understanding of how they benefit us, we gain conviction that we should
practice Bodhicitta.
When our Buddha nature fully manifests, we won’t need to depend on any external factors because we will be
freed of all fears. We will no longer be vulnerable. But who made us vulnerable in the first place? Our self-
centered attitude! It blocks the potential of our Buddha nature to manifest, preventing our own happiness.
The more we realize this, the more averse we feel towards the self-centered attitude. The more we want to get
rid of our self-centered attitude, the more we want to cultivate its opposite force, which is the other-
cherishing mind. The more we cherish the other-cherishing mind, the more we feel grateful towards others.
ii. Special recollection of the kindness of neutral beings (continued from the class on May 10th)
We need to realize that we are getting all our daily necessities so easily only due to the mass production of
different items, which millions of people are involved. These neutral beings are providing us with the benefit
of fulfilling many essential requirements of our everyday lives.
For this step, we need to think about personal examples of the dependently originated nature of all
phenomena, seeing how we are all connected to each other and how we benefit from millions of neutral
beings.
The benefits we receive from neutral beings are not related only to mass production but also to many things
or situations where money alone would not help. For example, if your car gets stuck on a narrow road, the
drivers coming behind you are likely to help you. Why? Because they see that if they don’t help you to get
your car going, they won’t be able to continue driving themselves. They see that they are directly dependent
on you.
A striking example is provided by the current coronavirus pandemic which is acting as a mirror to show us
very vividly the interdependency of the whole world. When we see its dependent origination, our mind will
automatically flow to all the beings on whom our own happiness depends.
iii. Special recollection of the kindness of difficult people [01:03:23]
Our Buddha nature will manifest fully only when we eradicate all mental defilements. How far we go towards
Enlightenment will be determined by how much we can eradicate our self-grasping ignorance, which in turn
depends on how much we are able to identify our subtle self-centered attitude. Neither our near and dear
ones, nor neutral beings, can help us identify our subtle self-centered attitude. Only our enemies (difficult
people) can help us to identify it. It is therefore the difficult people who help us to achieve Buddhahood.
Buddhahood is the greatest among all benefits. We see that difficult people provide us with the greatest
benefit and their kindness is therefore the greatest. This makes our mind flow towards them intensely. We will
feel love towards them and no longer see them as our enemies.



6. Actual exchange of self with others (learned on May 10th)
7. Special recollection of the kindness of others (learned on May 10th, May 13th, continued now)
8. Altruism (current class)
9. Bodhicitta (current class) 
 
STEP 7. SPECIAL RECOLLECTION OF THE KINDNESS OF OTHERS (continued)
 
Bodhisattva Shantideva calls this step a secret instruction which should not be disclosed easily because of its
potential for being misunderstood by ordinary beings.
Happiness and the self-centered attitude are inversely proportional, ie, if one increases, the other decreases.
When our self-centered attitude decreases, our happiness will increase.
During Bodhicitta practice, we need to remember three points:
•What we don’t want: miseries
•What attracts them: self-centered attitude
•Their antidote: other-cherishing mind.
These can be remembered as the three points of a triangle.
Our self-centered attitude, particularly the gross self-centered attitude, is the real source of our suffering because
it activates our self-grasping ignorance. Self-grasping ignorance alone cannot create our miseries. Only when
complemented by the self-centered attitude can it give rise to the offshoots of inappropriate attention, gross
afflictions and gross contaminated karmas. If we do not train in the other-cherishing mind, our self-centered
attitude will be invigorated and we will end up with perpetuating miseries.  
iii. Special recollection of the kindness of the difficult people (continued from the class on May 13th) 
 
The self-centered attitude blocks our potential to achieve infinite happiness. Eradicating the gross self-centered
attitude is easier than eradicating the subtle self-centered attitude. Only difficult people can help us to identify the
subtle self-centered attitude within us, before we can eventually eradicate it. Only difficult people can therefore
provide us with this benefit, which is greater than the benefit we receive from any other beings. By seeing that
our enemies are the source of our greatest benefit to give us Buddhahood, our mind will naturally flow so
intensely towards them with the feeling of love. When we feel love towards difficult people, we will no longer see
them as our enemies. The barrier between ourselves and all other beings will now be completely removed and
our mind will flow freely towards all sentient beings.
Our near and dear ones provide us, in general, with short-term benefits on a small scale. This is something that is
obvious.
 
Neutral beings provide us with short-term benefits on a large scale. But only wise people can see this. (Here we
reflect on the benefits we receive from mass production, and on the interdependent nature of all phenomena.) 
 
Difficult people provide us with the infinite benefit of Buddhahood. It is the greatest among all the benefits, and
only difficult people can help us to achieve it! Only the wisest people can see this.
 
This 7th step is dedicated mostly to recollecting the kindness of others beyond the circle of near and dear ones,
in particular, the kindness of difficult people. Here we thoroughly and thoughtfully recollect the benefits we
receive from these two kinds of people – the neutral and difficult people - so that we start cherishing them. The
more we cherish them, the more our self-centered attitude subsides. The more it subsides, the more our
happiness increases. It is like a business transaction, in metaphorical terms.  
 
We are combating our self-centered attitude by enriching our other-cherishing mind. With this practice, we gain
conviction that we need not have any doubts or regrets in benefiting others because we will feel the benefit only
to ourselves. The more we cherish others, the more distanced we are from our own miseries. 
 
Initially, this practice might seem selfish because in training the other-cherishing mind, we feel we are seeking our
own benefit. But the practice trains our mind to flow freely towards all beings, including neutral and difficult
people. The flow of the mind is the feeling of love. Once our mind flows freely towards other beings and
becomes familiarized in this, it eventually becomes spontaneous. We will then embrace all sentient beings with
unconditional love and affection, just as a mother unconditionally loves her child. What earlier was seen as a
practice driven by selfish interest, now turns out to be purely other-cherishing, without even the slightest thought
of expectation in return. It is such a beautiful practice! But we have to practice consistently to experience it.
Otherwise, it will only stay on an intellectual level.  
 
GREAT COMPASSION [01:09:45]
 
There is an implicit step, which is unconditional compassion, between steps 7 and 8. On recollecting the
kindness of others, our mind automatically flows towards them with the feeling of love. At the same time, when
we see the plight of all sentient beings continuously undergoing the three kinds of suffering in Samsara, our
feeling of love takes the form of unconditional compassion or great compassion, wishing: “May all sentient
beings be free from suffering and the causes of suffering”. But who is going to free all these infinite sentient
beings from suffering and the causes of suffering?
 
STEP 8. ALTRUISM
 
We now take the responsibility ourselves to liberate all beings: “I am going to free all the sentient beings from
suffering and the causes of suffering”.
But how can I free them?  

 
STEP 9. BODHICITTA
 
I can liberate all sentient beings only if I become a Buddha myself, thus generating the aspiration:
“May I become a Buddha for the benefit of all my dear mother sentient beings!”

Class on May 20th, 2020 (CHECKED)
Main Teachings [00:13:59]

Je Tsongkhapa’s 2nd volume of ‘The Great Treatise on the Stages of the Path to Enlightenment’ (Lamrim
Chenmo in Tibetan) is dedicated to Bodhicitta and the practice of 6 Perfections (details of the last 2 (of
the 6) perfections are subsequently dealt in more detail in the 3rd volume), where Je Tsongkhapa raised
two important questions, which can come up during the practice of Equalising and Exchanging Self with
Others.
Question #1— We have a natural feeling, that we are different from others: 'I' and 'You' are different.
Then how can we possibly exchange ourselves with others? How can we cherish others more than
ourselves? Even if we have tremendous affection towards others, they cannot feel that. This feeling of
“I” with respect to myself and “you” with respect to others is very innate within us. “Myself ” and
“others” are different entities. E.g., rose and paper are entity-wise different. If they are different, then
how can we exchange them? Another example: yellow remains yellow and blue remains blue. By thinking
yellow is blue, this yellow will never become blue.
Question #2 — Your suffering does not affect me. When others go through suffering, we don’t feel
their pain. So why should we work for others? When others feel happy, it doesn’t make me happy, so why
should we rejoice in happiness of others? Pain or happiness of others affect only others, while my pain
and happiness affect only myself.
We can find answers to these questions in the Chapter 8 of the book ‘A Guide to the Bodhisattva’s Way of
Life’ written by Bodhisattva Shantideva.
The first half of the 8th chapter is dedicated on how to create a conducive environment for meditation,
and the second half is dedicated to the method of Equalising and Exchanging Self with Others. Through
familiarization and practice, cherishing others more than ourselves becomes natural, easy and
spontaneous. When we see the benefits from neutral and difficult beings, we will naturally feel closer to
them.
Answer #1 —in response to the question that ‘I' and ‘you' are intrinsically different, like yellow gold is
intrinsically different from the blue lapis lazuli, no matter how much we practice, we will never feel
ourselves less important than others.
Bodhisattva Shantideva replies that it is not true. It is a matter of habituation. If we are habituated, then
the preciousness of others can override the feeling of preciousness of the self. Rather than the mind
flowing towards one’s own self, it flows towards others. It is through familiarization in the practice of
the other-cherishing mind, that the flow of the mind towards other beings becomes intense and
spontaneous. The intensity depends upon how 'profoundly' we reflect on the benefit we get from others
(reasoning part). And the spontaneity depends upon how consistent we are in the same practice.
Answer #2 — in response to the question that the suffering of others does not affect us:
According to the sutras, we alone have to experience the pains of our negative karmas. No matter how
much we practice, our pain cannot be shifted to anyone else. This is reality, a law of karma. If this is so,
then why should we be bothered by the pain of others because they cannot affect me? [00:32:03]
Bodhisattva Shantideva replies that while that is true of how the law of karma operates, there is a
nuanced understanding here. The following analogies are given to prove the efficacy of the Bodhicitta
practice:
1) Although the future miseries don't affect us right now, but in order to remove them, we are working so
hard, accumulating wealth and taking care of our health right now. Thus, we hope not to experience
suffering in the future, although it does not affect us now.
2) You are one entity. Your legs, hands, etc. are the parts of this entity. If you have a leg pain, though your
hand by itself is not experiencing the pain, however simply because it is your pain, your hand still reaches
out to the leg to relieve it.
Similarly, we can mentally create a bigger sense of one entity where all the beings, including ourselves, are
a part of it. And on this basis, when one part (=another being) of this entity is in pain, then another part
of this entity (=yourself) reaches out to relieve another person from their pain. Like our own hand
reaching out to the leg to relieve it from pain. Finally, by doing this practice, we ourselves are benefitted.
Like how our mind imputes the self on the basis of the 6 elements (earth, water, fire, air, space,
consciousness), we can impute a ‘bigger self ’, where all individual sentient beings are the part of it. The
way different parts of our body, like our hands, legs and so forth, are the part of one entity. Similarly, we
can mentally impute that individual beings are the part of one larger entity.
Another example given is individual beads: while they are kept together, we call them a rosary. But
without a common thread connecting them together, they are not labelled as a rosary. Substantially, there
is no difference between the two, but for our mind they are not the same: one is rosary, another — is
separate beads. It is just an imputation which our mind creates.
[00:38:33]
As a supplement to the Bodhicitta practice, it is very important to observe our own emotions, such as
feelings of pain, uneasiness, heaviness, etc., and to know the mechanism as to how they arise, and thus
drain our energy.
For example, there is a situation where you are being ignored by someone, which makes you feel the
mental pain of being neglected. If you notice this, it is so precious. You should first observe the pain and
then observe the underlying mechanism of how it happened. 'I am ignored' is the cognitive process or
discrimination which results in unpleasant feeling. When this experience comes to you, you are very
fortunate, because you are getting an opportunity to observe the whole mechanism on the basis of the 5
omnipresent mental factors:
1. Contact — contact with the person
2. Attention — you are paying attention to him
3. Discrimination — your cognition of being ignored (this is self-centered attitude!)
4. Feeling — unpleasant feeling arises
5. Intention — pushing this person away or your anger towards him, which results in negative karma.
If self-centered attitude is absent, then even if someone unjustly accuses us, we will not feel pain. If
pain arises in some way, it indicates that self-centered attitude is still there.
The more we observe and, therefore, gain conviction that the self-centered attitude triggers all our
pains, then more intensely will we develop anger towards the self-centered attitude. All our miseries
are linked to the self-centered attitude, while cherishing others is the only way to get rid of it. With this
realization, one will be driven from within to greatly cherish others.
Also, when we meet compassionate people, especially those who have cultivated compassion to a great
extent, we see that they don't get affected by insults though everyone around gets affected. This is
because they have already crushed their ego, i.e., their self-centered attitude has subsided.
On the first step of equalising self with others, we reflect on the basis of 3 points:
1. We all want happiness.
2. We all do not want suffering.
3. We are all equal in having Buddha nature within each one of us.
We can reflect that we all have the equal treasure of the Buddha nature within us. Even in the event of a
person being jealous of me, it is because of the person's self-centered attitude that makes him or her
jealous of me. This is not his or her true nature. If the self-centered attitude is removed, his/her Buddha
nature will become manifest and that person will take pride in my success, instead of being jealous. When
you reflect like this, you shift your cognitive thought process to something very positive to trigger very
pleasant feeling. There is a feeling of oneness, flow and embrace. When you can cognitively see that, the
accompanying feeling is extremely pleasant. With this pleasant feeling, it is easy to do steps 1, 2 and 3 of
the practice of Exchanging Self with Others. Steps 4 and 5 of the Tonglen practice becomes even more
easy, happy and joyous.
Prepared by Dr Sandeep Kataria

Edited by Tenzin Dolma & Bhavani Prakash
In order to reinforce our understanding of the value of the Buddha’s teachings, gain inspiration for our studies
and practice, and, particularly, make our Bodhicitta practice more vibrant, we are advised to read biographies of
great Buddhist teachers, many of which are available in English language:
- Buddha Shakyamuni, also available to watch within Buddha Episodes by Zee TV

- Guru Padmasambhava
- Bodhisattva Shantarakshita
- Jetsun Tilopa
- Jetsun Naropa
- Marpa Lotsawa
- Jetsun Milarepa
- Sachen Kunga Nyingpo
- Sakya Pandita
- Atisha Dipankara Srijnana
- Dromtonpa Gyalwe Jungne
- Lama Tsongkhapa
- His Holiness the Dalai lama XIV (particularly, ’My Land and My People’, ‘Freedom in Exile’)
[00:25:17] Reading Chapter One of the Bodhisattva Shantideva’s ‘A Guide to the Bodhisattva’s Way of Life’ (Book
‘The Blaze of Non-Dual Bodhicittas’, page 170, fourth edition). [00:31:58]
(36)
I bow down to the body of those
In whom the sacred precious mind is born.
I seek refuge in that source of joy
Who brings happiness even to those, who bring harm.
As Buddha indicated, that everybody was kind to us in various forms in former lifetimes.
Generally speaking, people can be divided into two groups:

95% — those who experienced genuine mother’s love and affection. They can use mother’s example as a core
factor for reflection in this practice, adding examples of other people who were kind to them as well.
5% — those who did not get a chance to experience mother’s love due to various reasons. They can use
example of someone else who showed genuine love and compassion towards them in their life.
We are the main beneficiary of our own Bodhicitta practice. When we become happy, we can examine what
makes us happy. Realizing that it is love and affection towards others that make us happy, we will want to expand
this feeling of closeness to a more number of people. On an advanced level, it won’t matter whether others love
us in return or not. But for the beginners in this practice, we usually expect love and affection in return, so that
we can easily experience this feeling of love and closeness inside of us and then cultivate it further. But we
should not expect these experiences of love to arise very quickly in our practice. Initially it will be more
intellectual than experiential. Over time we will find that our mind flows more easily to encompass all beings.
This achievement takes a lot of time.
The practice of each step must be supported by powerful reflection upon various experiences from our own
lives as well as from what we have heard or read. If our Bodhicitta practice is too mechanical, it won’t give rise to
this feeling of closeness towards others. Therefore, we should be creative, but without exaggeration. All our
examples must be factually based.
SEVEN-FOLD CAUSE AND EFFECT METHOD TO GENERATE BODHICITTA [Tib. rgyu
'bras man ngag bdun]
Preliminary: equanimity [Tib. btang snyoms, pronounced as tang njyom]

1. Remembering all beings as one’s mothers [Tib. mar shes, pronounced as mar shay]
2. Remembering their kindness [Tib. drin dran, pronounced as drin dren]
3. Repaying their kindness [Tib. drin gzo, pronounced as drin so]
4. Seeing beings in the light of great affection [Tib. yid ‘ong byams pa, pronounced as yi ong jampa]
5. Great compassion [Tib. snying rje chen po, pronounced as nying je]
6. Altruism [Tib. lhag bsam, pronounced as lhag sam]
7. Bodhicitta [Tib. byang chub sems bskyed, pronounced as sem kay]
Seven-Fold Cause and Effect Method to Generate Bodhicitta has two parts:
1) preliminary practice: equanimity
2) actual body: steps from 1 to 7 (steps 1 to 6 are the causes, step 7 is the effect)
PRELIMINARY: PRACTICE OF EQUANIMITY [Tib. btang snyoms]
In order to build a house we need to prepare the ground by leveling bumps and filling up holes. Likewise, to
practice 7-fold cause and effect method we need to generate a sense of equanimity towards all beings. Normally
we feel love and affection towards beings we like, and aversion towards those we do not like. That means that
our mind is uneven or imbalanced. In this preliminary step we prepare our mind for further steps by practicing
equanimity, i.e. we make our mind even with respect to all beings.
When we have excessive attachment towards someone, we can tone it down. When we have excessive aversion
towards someone else, we can tone it down as well. So the feeling of evenness between these two people should
be created. We should be convinced that this is very much possible to do.
We visualize three kinds of beings:
1) whom we love so much (e.g. mother, father, sibling)

My mother has been very kind to me, but in the former lives she was my enemy many times. We can also bring
example of people in this life, who had been our enemies in earlier period of our life, but became our close
friends later.
2) neutral being
Normally we have an indifferent attitude towards neutral beings. But now we reflect that any neutral being was
our loving mother in former lifetimes for countless number of times. Although today he or she is a neutral
person to me, but in former lives she was my loving mother for so many times. She was my enemy for so many
times as well. Therefore, same as I love my own mother today, I should equally love neutral beings, because they
were my loving mother in former lifetimes.
At the same time this same neutral being was my enemy for many lifetimes before, too. If I feel aversion towards
my enemy now, I should equally be averse towards neutral being. If I feel love towards my mother, I should
equally love my enemy.
3) difficult person
Although this person is a difficult person to me now, but in former lifetimes he was my loving mother for so
many times. So, if I love my mother so much now, I should equally love this difficult person.
From these examples we see that it is just a matter of time whether any person is good or not good towards you.
Your mother gives you so much love today. Your enemy gave you so much love in the previous lifetimes.
Likewise, your enemy harms you today. But he was your loving mother for so many times before. If enemies are
to be discarded as unkind, then you have to discard your mother as well. If your mother is to be regarded as so
kind, then you should equally regard your enemy in the similar way. Likewise it is for a neutral person.
Therefore, if you are to love somebody, you should love all three kinds of people.
If you are to feel aversion towards somebody, you should feel aversion towards all three kinds of people.
There is no one person who specially deserves to be loved or to be abandoned over somebody else. All are equal!
First, we need to gain conviction in these reasonings. Then we should engage in consistent practice! As
Bodhisattva Shantideva in Chapter 6 of ‘A Guide to the Bodhisattva’s Way of Life’ said:
(14)
There is nothing whatsoever
That is not made easier through acquaintance.
Therefore, this practice is a matter of familiarization. If we practice continuously, then we become habituated to
these reflections, so that they will become as real and vibrant: excessive attachment towards those we love will be
toned down, excessive aversion towards our enemies will be toned down as well. These two will be leveled. As
for neutral beings, we will gain conviction that they are not really neutral because they were our enemies and our
loving mothers before. We will gain conviction that these three types of beings are all equal in being kind,
unkind, or neutral. There is no one who deserves our special love and affection over and above others. There is
no one who deserves our aversion over and above others. They are all just equal.
Initially this method to generate bodhicitta is easier for those who have conviction in existence of rebirth. But
those who do not accept rebirth concept should remember that just as it is difficult to prove rebirth, it is equally
difficult to disprove rebirth. Therefore, if somebody says that believing in rebirth is a blind faith, it is just their
belief, because they cannot prove nonexistence of rebirth with logical reasoning. If accepting rebirth is to be
taken as a blind faith, then accepting nonexistence of rebirth is also a blind faith. Accepting rebirth concept, if
based on powerful reasons, is not a blind faith. Acharya Dharmakirti in the 2nd chapter of ‘Pramanavartika’
explicitly proves existence of the rebirth with pure logical reasoning.
Prepared Tenzin Dolma

Edited by Bhavani Prakash
summaries.
SEVEN-FOLD CAUSE AND EFFECT METHOD TO GENERATE BODHICITTA (continued)

[Tib. rgyu 'bras man ngag bdun]
Preliminary: equanimity [Tib. btang snyoms, ‘tang njyom’] (learned on May 24th)
1. Remembering all beings as one’s mothers [Tib. mar shes, ‘mar shay’] (current class)
2. Remembering their kindness [Tib. drin dran, ‘drin dren’]
3. Repaying their kindness [Tib. drin gzo, ‘drin so’]
4. Seeing beings in the light of great affection [Tib. yid ‘ong byams pa, ‘yi ong jampa’]
5. Great compassion [Tib. snying rje chen po, ‘nying je’]
6. Altruism [Tib. lhag bsam, ‘lhag sam’]
7. Bodhicitta [Tib. byang chub sems bskyed, ‘sem kay’]
Equanimity
In this preliminary step we need to cultivate equanimity, which is a feeling of balance or evenness towards all
beings with whom we interact. We may have excessive attachment towards some people, and excessive aversion
towards others. By practicing Bodhicitta, we learn how to embrace all beings equally, leaving none aside.
Therefore, we first need to prepare the ground of evenness towards all beings to build the extremely precious
mind of Bodhicitta on it.
Question to reflect upon: Why is the preliminary step of equanimity is not included in the main body (steps 1
to 7) of this practice?
Answer: This is the ground for any genuine practitioner of Buddha Dharma, whether personal liberation seeker
or following Bodhisattva path for all sentient beings. This is not unique of Mahayana path. Having a biased view
of beings, some as near and some with repulsion, is the manifestation of samsara, without elimination of which
one cannot be freed from samsara. Therefore, this is a practice even the personal liberation seekers take it very
seriously for their personal nirvana. For Bodhisattva path practitioners, this attitude is the greatest of the
hindrance to cultivate Bodhicitta. Therefore this reflection being common for personal liberation seekers and
Mahayana path followers, it is not identified in the main body of the Bodhicitta practice steps.
Bodhicitta practice is twofold:

1) Proper meditation session
2) Post meditation: Bodhicitta in action when we go out and interact with people
STEP 1. REMEMBERING ALL BEINGS AS ONE’S MOTHERS [Tib. mar shes] [00:48:08]
Buddha clearly indicated that everybody has been our mother, father, brother, sister, etc., in past lives, so we can
imagine any person from whom we received genuine love. However this should not be mixed with the love to
opposite gender.
All sentient beings were my loving mother in former lifetimes. I have my mother in this life. I had a mother
in the previous life as well.
Question #1. How do we know that there is a rebirth?

Accepting the concept of rebirth might be more difficult for people who have received modern education,
which mainly explains the material world. Therefore, educated people naturally get an implicit feeling that
everything is material and physical. At the same, some educated people can easily accept the concept of rebirth
by studying the logical reasoning.
In Buddhist psychology, what is being explained is 'empirical reality’, which means something that we can
experience and account for on the basis of our own experience. It does not involve blind faith. Empirical (is
explained here) as opposed to a mere belief.
Rebirth means that there is something within us now, which came from a former life. When we die, it will go to
the next life. What is that agent that travels through lives? — It is the mind which travels and it is empirical. E.g.,
compassion, intelligence, etc., are all mental qualities which are empirical. We can account for them, experience
them, prove them. We have the body, the mind, and the self which is being imputed on our body and mind. The
agent which travels to the next life is the mind. This means that the mind is different from the brain (=body).
Question #2. How do we know that there is a mind?

We can say that there is a mind that we can prove to be different from the brain. We can establish mind to be
different from the brain on the basis of the following reasonings given as examples below (detailed examples
with pure logical reasoning can be found in the second chapter of ‘Pramanavartika’ by Acharya Dharmakirti).
1) It is very obvious that the brain (=body) doesn’t travel to the next life. Therefore, should there be something
that travels to the next life, it should be the mind.
2) Neuroscientists can see our brain waves, neurotransmitters, etc., but they cannot see what we are
thinking of. On the other hand, we know exactly what we are thinking, but we cannot see our brain
directly. What neuroscientists can see, and we cannot see (in terms of neural activities) is the brain. What
we experience and the neuroscientists cannot see is the mind.
3) At the present time neuroscientists are creating a dictionary to correlate brain activities with the mental
activities. This is another proof, that there is a separate entity called a mind, which is not same with the
brain that we experience directly, but the scientists cannot have directly access to. [01:16:52]
4) What is the nature of the body and what is the nature of the mind?
If we explore the nature of the body at a micro level with the example of a human’s hand: once a person
dies, their hand decomposes into atoms, electrons, protons, neutrons. At a macro level, the hand ceases to
exist, but at the micro level the basic building blocks of the hand, i.e. electrons, protons, etc., never cease.
They will be scattered in the soil and absorbed by the plants as nutrients. This will give rise to fruits,
which then would be eaten by another person and thus become a part of that person’s body. In other
words, the basic building blocks of the physical body never annihilate. This is the law of nature or the law
of conservation of momentum. At most, the mass can change into energy or vice versa. If this is the
nature of the physical body, then why it not the same for the mind, that the substratum of it continues
without annihilating at any time, the way the physical particles like protons and electrons do? [01:21:35]
All building blocks from which my body constitutes came from Big Bang or from multiple Big Bangs (if
Big Bang is the beginning of our universe). They did not come all of a sudden.
There are two points of view:

— Single Big Bang 15 billion years ago
— Multiple Big Bangs (which is more coherent with Buddhist Cosmology).
If the building blocks of the physical body came from the Big Bang, then the mind also came from the
Big Bang. If building blocks of my body continue endlessly, then my mind should also continue endlessly.
If we reduce everything to the brain, there will be many explanatory gaps (e.g., free will).
With deep reflection we see that:

I have a mother in this life.
I had a mother in the former life as well.
I had a mother in each of the infinite number of former lives.
When we go back in time infinitely, we see that there have been infinite number of beings who have been
our mothers. As Buddha clearly indicated that all sentient beings have been our mothers, fathers, brothers
and so forth. Don't think superficially, but investigate by going into the micro world to see that the mind
didn't have the beginning. Go back life after life to see that these infinite number of sentient beings have
been your loving mothers in the former lives.
Transcribed by Dr Sandeep Kataria

recordings of the main teachings, and their word to word transcripts available from Tibet House, Delhi, rather than rely
merely on the summaries.
Class on May 31st, 2020. (CHECKED)
Reading of ‘The Foundation of All Good Qualities’ by Lama Tsongkhapa on page 42 of The Blaze of Non-Dual
Bodhicittas, fourth edition. This text is like a roadmap to Enlightenment. We are advised to read it everyday.

1. Remembering all beings as one’s mothers [Tib. mar shes, ‘mar shay’] (learned on May 27th, continued now)
2. Remembering their kindness [Tib. drin dran, ‘drin dren’] (current class)
3. Repaying their kindness [Tib. drin gzo, ‘drin so’]
4. Seeing beings in the light of great affection [Tib. yid ‘ong byams pa, ‘yi ong jampa’]
STEP 1: REMEMBERING ALL BEINGS AS ONE’S MOTHER (continued) [00:25:11]
The notion of all beings having been my mother is grounded on the concept of rebirth, which itself is grounded
in reason. How can we understand this?
By examining the nature of mind. As science shows, physical matter does not annihilate at the micro level. We
apply the same reasoning to the mind to establish that it too does not annihilate, but continues endlessly.
We can look at the mind at two levels, macro and micro:
• Mr. A’s mind, which terminates upon Mr. A’s death.

• The substance of Mr. A’s mind, which continues endlessly without annihilation. (The last moment of Mr. A’s
mind in this life is the cause of the first moment of his mind in the next life.)
In the first case, where Mr. A’s mind terminates on the death of his body, we are really speaking of Mr. A’s brain
(which is the nature of body). While body and mind are closely connected, we see that the substance of the body
and the substance of the mind are two separate entities.
Examining further, we can make a distinction between the substance of mind and its activity. It is like a hand
grabbing an object, where:
• The hand represents the substance of the mind

• The movement of the hand grabbing an object represents the activity of the mind.
The brain affects the activity of the mind.
The brain does not affect the substance of the mind.
Where did the substance of mind come from? It came from the first moment of your conception in the
mother’s womb, which in turn came from the last moment of your previous life, and so on, going back
endlessly in time. This is how we rationally prove the existence of rebirth.
But just an intellectual understanding of rebirth, without genuine conviction, is not enough. Only a
spontaneous and intense conviction will transform us at the emotional level. How can this occur?
We learned the three kinds of wisdom, derived through:
• Learning
• Reflection
• Meditation
We need the third wisdom of meditation which habituates and familiarizes us with the knowledge gained
through analytical meditation. Once we gain conviction in rebirth, our progress in practicing the Dharma
becomes very swift.
A conviction in rebirth means seeing that we have had an infinite number of lives, and therefore an infinite
number of mothers. All sentient beings have thus been our loving mothers in past lives.
 
STEP 2. REMEMBERING THEIR KINDNESS [Tib. drin dran] [00:57:31]
This is the most important step of this 7-fold practice because the more we are able to recall the kindness of our
mothers, the more we feel connected to them and the more our mind naturally flows towards them, thereby
fulfilling the goal of cultivating love and affection towards all sentient beings.
In order to build this love and affection, we need to think of the times when we experienced the most intense
feeling of love, closeness and kindness towards another person (excluding the feeling of love for the opposite
gender). In most cases we remember feeling this when we were young and vulnerable, somewhere between 4 to
12 years old, towards our parents (or others close to us) who were always there for us.
The real love we felt towards our parents was much more intense than the love we feel towards our children
now. But we do not feel this way now because the seed of this love has gone down within us, as we grew
more self-sufficient and needed our parents less. But the seed is still there. Through meditation we can reach
this beautiful seed and feel once again the beauty of this love that dissolves all barriers between ourselves and
other beings. The more we think about the love that helped us to survive when we were most vulnerable, the
more this beautiful seed rises to the surface.
A child does not feel love towards the mother immediately at birth. It is over time, as he comes to see her
as his greatest source of benefit, that his mind flows naturally towards her. This is the psychology of how
the feeling of love and affection arises for those who are vulnerable, before it eventually becomes
spontaneous and intense.
Cultivating Bodhicitta is premised on the same principle of seeing someone as a source of benefit. In the
9-step method of equalizing and exchanging self with others, we see the three kinds of beings (near and
dear ones, neutral beings and difficult people) as benefitting us in three different ways. In this 7-fold
method, we see all beings as our greatest source of benefit because they were our loving mothers.
This second step, which is the key to cultivating Bodhicitta, is based on the operation of the Five
Omnipresent Mental Factors: contact, attention, discrimination, feeling and intention (taught on May 3rd),
where the fourth mental function of feeling leads to the next step of intention.
The intention to embrace other beings is the goal of this practice. This intention is determined by feeling,
which in turn is determined by the preceding cognitive process of discrimination. If we discern an object as
being of benefit to us, it will trigger a pleasant feeling in us, leading to the intention of embracing it.
Bodhicitta is methodically invoked here along these steps:
Discrimination: All sentient beings have been my mothers in my past lives and were extremely kind to me,
just like my mother in this life.
Feeling: A pleasant feeling arises.
Intention: I embrace the source -- all sentient beings -- that trigger this pleasant feeling.
We see the importance of this second step because the more we recollect the kindness of mothers, the
more intensely we experience the pleasant feeling, and the more intensely and spontaneously our mind
flows towards other beings with the feeling of love and affection. We then move naturally from intention
to the next step of action.

Edited by Tenzin Dolma and Parul Subramanian
recordings of the main teachings, and their word to word transcripts available from Tibet House, Delhi, rather than rely
merely on the summaries.
Class on June 3rd, 2020. (CHECKED)

1. Remembering all beings as one’s mothers [Tib. mar shes, ‘mar shay’] (learned on May 27th, May 31st)
2. Remembering their kindness [Tib. drin dran, ‘drin dren’] (learned on May 31st, continued now)
3. Repaying their kindness [Tib. drin gzo, ‘drin so’] (current class)
4. Seeing beings in the light of great affection [Tib. yid ‘ong byams pa, ‘yi ong jampa’] (current class)
STEP 2. REMEMBERING THEIR KINDNESS [Tib. drin dran] (continued)
The goal of this practice is Bodhicitta, a primary mind which aspires to achieve Buddhahood for the benefit of
all sentient beings. And Bodhisattva means the courageous or heroic one seeking full awakening.
Who, among the people around us, displays the most courage for others? It is usually the mother, who
sacrifices everything for the child. This is because of love. We see that our mother in this life gave us so much
love. The mother of our previous life must also have given us such love. Infinite numbers of mothers gave us
immense amounts of love. The more we are able to recall the kindness of our mothers -- represented here by
all sentient beings -- the more we will feel connected to them, and the more our mind will flow naturally
towards all beings.
This second step will determine the intensity of our Bodhicitta experience. It is therefore key to the efficacy
of the entire practice. (Although mother’s love is the basic principle employed here to cultivate Bodhicitta,
you can think of your grandparent or aunt or whoever it was who gave you a lot of love and affection. You
can also relate to the experience of others, reflecting on how mothers show genuine love for their children.)
We start this meditation by drawing on our own experiences in this life, going back in time to when we were
very young and vulnerable, between 2 to 13 years old. Our mother was always there for us. And we were the
whole world for her! For the rest of the world, we were nobody. Today the thought of anybody who could
give us as much love as she did makes it hard to contain our tears. (With this feeling of love and closeness,
your response towards your mother changes. Eventually the whole relationship with your mother will change.)
We need to think about the past, and also enrich our meditation with other real-life examples of maternal
love. These can include the love we see among animals, eg, mama zebra will sacrifice herself to save baby
zebra if a tiger approaches. All of this will reinforce the feeling of Bodhicitta within us, dissolving the barrier
between ourselves and other people. (Our tone and behavior towards others will become naturally more
tender and open.) We will automatically move to the next steps of this practice.
Why do we need to deliberately invoke our love for our mother? It is because when we grow older, we
become self-sufficient. This makes us forget about the time when we were vulnerable and survived because
of our mother’s love and protection. We now take things for granted, assuming that whatever our mother
does for us is her responsibility. We start treating her as a maid and seeing our parents as a burden. But this is
not because we are bad people.
It is because the maternal love we received has gotten covered over within us, existing now as an imprint
buried deep below. But it is still there. It has not disappeared. When we meet with the precious teachings of
the Buddha -- grounded on compassion, love and kindness -- we think more about it, and this intense imprint
rises again to the surface, glowing like gold from which the mud has been cleared away.
We then see our mother as so precious and feel a natural desire to make her happy. We realize that in this
world I have only one mother, only one father. If I do not take this opportunity to make them happy now,
when will I ever do so? Instead of seeing my parents as a burden, I now embrace them with love and make
them happy.
As soon as this beautiful seed of love comes to the surface, we feel incomparable joy, love and happiness.
There is no experience to surpass this feeling, which creates possibly the happiest moment of our lives.
Although attaining this experience can take some time, it is definitely achievable. It is only a matter of
practice.
We should reflect on examples of maternal love not only during meditation but also in our daily lives. On
seeing a stranger or any being around us, we should think that although he is a stranger to me now, he was
once my loving mother and I was his whole world. I received so much love from this person. He is not a
stranger to me. He is my loving mother, who just changed her physical body in this life.
Once this seed of love within us is activated, we will be able to evoke the most beautiful mind in this universe
-- the intense, spontaneous and unconditional love of Bodhicitta -- and expand our love to all sentient beings.
We will then become the happiest person.
STEP 3. REPAYING THEIR KINDNESS [Tib. drin gzo]
This third step follows naturally if we succeed in practicing the previous step because when we feel love and
affection towards somebody, we naturally wish to repay their kindness.
There is no special practice in this step. Here we make a strong commitment: “Since I have received so much
love and affection from so many mothers, I must repay their kindness!”
How can I repay their kindness? By generating Bodhicitta, without which we cannot benefit anybody. We
must further strengthen our commitment and make a resolve: “I will take the responsibility to repay their
kindness”.
Our self-cherishing attitude immediately shrinks from making such a daring commitment. You may not feel a
natural courage to take responsibility. If you saw someone trapped in a burning house, would you jump in to
save the person? If so, this step will be easy for you. But even if your instinct would be to run away,
remember that your response is dependently originated in your past, and you can gradually change it.
By taking responsibility we are not going to lose anything. If we become a Buddha, we will get infinite
happiness and total fearlessness. We are getting all the benefits ourselves! Once we mature in our Bodhicitta
practice, we will realize that helping others is in fact helping ourselves.
By reflecting like this, our cognitive thought process changes and produces a strong conviction, “I will take
this responsibility, I will definitely repay their kindness”. Every time you mentally pronounce these words, a
small knot of your self-centered attitude gets unentangled, and a very small part of the mind, be it a very
small part, moves from the negative side to the other-cherishing mind. This is so precious!
STEP 4. SEEING BEINGS IN THE LIGHT OF GREAT AFFECTION [Tib. yid ‘ong byams pa]
[01:28:27]
When you love someone, you imbue the person with the radiance of your love and see him or her as the
most beautiful, smart and outstanding person. Your mind flows to the person without any obstruction,
with no room for uneasiness, anger, or any other negative emotion. This is how a mother loves her child.
Below if from the next class on June 7th.

In this step we are training to see all sentient beings as very loving, caring and kind towards us, just as our own
mother is in this life. We imagine we are looking into the eyes of all beings in the light of great affection, seeing
them all as beautiful, smart, outstanding and glowing. Initially this may feel artificial, but it doesn’t matter because
this is how we begin. Eventually this feeling will become real and we will be able see all sentient beings as so kind
and loving towards us.

Edited by Tenzin Dolma and Parul Subramanian
summaries.
Class on June 7th, 2020. (CHECKED)

Preliminary: equanimity [Tib. btang snyom, ‘tang njyom’] (learned on May 24th)
1. Remembering all beings as one’s mothers [Tib. mar shes, ‘mar shay’] (learned on May 27th, May 31st)
2. Remembering their kindness [Tib. drin dran, ‘drin dren’] (learned on May 31st, June 3rd)
3. Repaying their kindness [Tib. drin gzo, ‘drin so’] (learned on June 3rd)
4. Seeing beings in the light of great affection [Tib. yid ‘ong byams pa, ‘yi ong jampa’] (learned on June 3rd, continued
now)
5. Great compassion [Tib. snying rje chen po, ‘nying je’] (current class)
6. Altruism [Tib. lhag bsam, ‘lhag sam’] (current class)
7. Bodhicitta [Tib. byang chub sems bskyed, ‘sem kay’] (current class)
STEP 4. SEEING BEINGS IN THE LIGHT OF GREAT AFFECTION [Tib. yid ‘ong byams pa]
[00:21:25] For the details, refer to the class on June 3rd
STEP 5. GREAT COMPASSION [Tib. snying rje chen po] [00:26:11]

In this step, we reflect on the fact that sentient beings are continuously undergoing three kinds of suffering in
samsara. The sentient beings are always under the sway of self-centered attitude and self-grasping ignorance
which attract all the miseries of samsara. When we see that all sentient beings whom we love so much are
suffering, our immediate reaction would be to free them from all the suffering.
Compassion is a feeling of love which wishes others to be free from suffering and the causes of suffering.
Great Compassion is a compassion which is directed to all sentient beings wishing all of them to be free from
three kinds of suffering and from cognitive obscurations.
Great Compassion has the following qualities:
1) spreading to all sentient beings (Compassion can be directed to a certain number of beings, while Great
Compassion extends to infinite number of beings).
2) wishing all sentient beings to be free from all kinds of suffering, i.e., not only from afflictive obscurations, but
also from cognitive obscurations.
3) serving as a causal factor to develop altruism.
After having cultivated feeling of love and affection towards all sentient beings on the steps 1 to 4, in the step 5
we reflect on the plight of sentient beings continuously suffering in samsara. Then in some cases this reflection
will give rise to the natural reaction: “May you be free from suffering and the causes of suffering”. But in some cases, this
natural reaction does not happen. This is because the feeling of love is not intense yet. Once the feeling of love
becomes intense, this natural reaction happens automatically.
Practice of the step 5 can be done in two ways:
1) We activate feeling of love and affection (steps 1-4) which will naturally trigger the feeling of compassion
(step 5).
2) We deliberately activate the wish of the resultant state (step 5): “May you be free from suffering and the causes
of suffering”, so the feeling of love and affection will be triggered.
Both ways are effective and mutually benefit each other.
Besides reflecting on the suffering of sentient beings, we can also think of our own suffering and imagine that
somebody comes to relieve or to rescue us when we are experiencing grief, pain, fear, etc.. Then we feel so
grateful to that person. Likewise, we imagine how other sentient beings are suffering, and we come to relieve
them from all their pain.
In this step we make the commitment: “May all sentient beings be free from suffering and the causes of
suffering”. We can mentally pronounce it for several times. As we say this forcefully (not naturally), it makes the
feeling of love and affection to trigger and grow, which then would make our compassion to grow as well. This
is such a beautiful practice!
We can also imagine difficult people and wish them to be free from suffering and the causes of suffering. Initially
it can be difficult, but still we should pronounce it mentally. Eventually, our negative feeling towards difficult
person will be mitigated. [00:33:32]
In conclusion, in this step if possible, we cultivate the spontaneous wish that all sentient beings to be freed from
suffering and the causes of suffering. If it does not happen spontaneously, then we deliberately pronounce: “May
all sentient beings be free from suffering and the causes of suffering”. Every time we pronounce it, the knots of
self-centered attitude get unentangled.
But who is going to free all sentient beings from suffering and the causes of suffering?
STEP 6. ALTRUISM [Tib. lhag bsam] [00:43:23]
Altruism is the intention to take the responsibility to free all sentient beings from suffering and the causes of
suffering.
Initially we may not feel taking responsibility to free all sentient beings as it may seem too contrived and
superficial. But after consistent practice, it will become real and natural. We will literally feel like we are the
mother, and all sentient beings are like our small children. This is such a beautiful experience because our mind
naturally flows towards all sentient beings at that point.
In this step we first ask ourselves a question: “Who is going to free all sentient beings from suffering and the
causes of suffering?”
Then we make a strong commitment: “I will take the responsibility to free all beings from suffering and the
causes of suffering”.
But how can we do that? We need to find a role model for our task. Here we refer to the Acharya Dignaga’s
homage verse of the ‘Compendium of Valid Cognition’ [Skt. pramanasamuchaya]:
The One who has transformed into the Reliable Guide, motivated by altruism to benefit sentient beings, the Teacher,
Sugata, and Protector, to You, I make prostrations.
Buddha Shakyamuni was an ordinary being as a young Prince just like us, who was motivated by altruism to
benefit sentient beings, so he went in search for the Path that is Wisdom of Emptiness and Wisdom of
Selflessness. He experimented on himself, and all the miseries dissolved. He experienced Sugata or the One
Gone to Perfect Bliss of Purity. With this confidence he went to protect the sentient beings to free them from
suffering. The best way to protect and benefit the beings is to give the teachings on the Wisdom of Emptiness.
In order to do so, a teacher must have three qualities:
1) Perfect Love
2) Perfect Knowledge
3) Perfect Power
Anyone who is endowed with these three qualities can guide the beings without error along the Path to
Enlightenment which is known as the state of Fully Awakened One or Buddhahood. With this realization we
make a very strong commitment to become Buddha, the Fully Awakened One, which is the next step 7:
STEP 7. BODHICITTA [Tib. byang chub sems bskyed]
“May I become a Buddha for the benefit of all my dear mother sentient beings!” x 3 times
Even if it feels superficial, it does not matter. We are learning how to cultivate Bodhicitta within us. If we have
already generated Bodhicitta, then we would not have needed to practice it. Because this experience is not real,
we are learning how to make it real. If we can really feel it now, then why do we need to practice all of these
steps?
When we have this feeling spontaneously, i.e. without being dependent on the earlier steps, it becomes
Spontaneous Bodhicitta or Uncontrived Bodhicitta (uncontrived = arising naturally). The moment we
spontaneously generate Bodhicitta, we become a Bodhisattva and enter the first Path – Path of Accumulation
(i.e., we enter the first Gate of the Path: Gate Gate Paragate Parasamgate Bodhi Svaha)
Every time we pronounce “May I become a Buddha for the benefit of all my dear mother sentient beings!” the
knot of the self-centered attitude gets unentangled to that extent. We will notice it in a form of a feeling of
lightness, like something heavy becoming something light.
Bodhicitta is of two kinds:
1) Aspirational Bodhicitta
2) Engaged Bodhicitta or Bodhicitta in Action
Aspirational Bodhicitta is the first uncontrived Bodhicitta that we generate when we make a spontaneous
commitment: “May I become a Buddha for the benefit of all my dear mother sentient beings”.
Engaged Bodhicitta is when in order to materialize the aspirations of the Bodhicitta so generated, we
engage or venture into the actual actions to become a Buddha. The latter moments of Bodhicitta which
accompany the Bodhisattavas’ actions are known as Engaged Bodhicitta.
The actions which the Bodhisattvas engage in with engaged Bodhicitta are knowns as Ten Perfections (Six +
Four).
SIX PERFECTIONS [Tib: pha rol tu phyin pa, Skt: paramita]:
1) Generosity [Tib. sbyin pa, Skt. dana]

2) Ethical Discipline [Tib. tshul khrims, Skt. shila]
3) Patience [Tib. bzod pa, Skt. kshanti]
4) Enthusiasm / Perseverance / Joyous Effort / Diligence [Tib. brtson 'grus, Skt. virya]
5) Samadhi / Single Pointed Concentration [Tib. bsam gtan, Skt. dhyana]
6) Wisdom [Tib. shes rab, Skt. prajna]
Wisdom of Emptiness must be supported by the Bodhicitta, which reinforces the wisdom to cut all mental
defilements so our Buddha Nature will manifest.
FOUR IMMEASURABLES [Tib. tshad med bzhi, Skt. caturapramana]
1) Immeasurable Loving-Kindness [Tib. byams pa, Skt. maitri] is a mental factor of love which wishes others
to be endowed with happiness and the causes of happiness.
2) Immeasurable Compassion [Tib. snying rje, Skt. karuna] is a mental factor of love which wishes others to
be freed from suffering and the causes of suffering.
3) Immeasurable Joy [Tib. dga’ ba, Skt. mudita] is a mental factor of love, which wishes others to have a stable
joy, stable happiness and the causes of happiness. So that all sentient beings will never be separated from
happiness and the causes of happiness, which they are endowed with.
4) Immeasurable Equanimity [Tib. tang nyoms, Skt. upeksha] is a mental factor of love which wishes all
sentient beings to be freed from the biased attitude of excessive attachment towards some and aversion towards
others.
It is good to include the practice of the Four Immeasurables before the Bodhicitta practice (two methods which
we have just learned). Detailed instructions for the practice on the Four Immeasurables are in the book ‘The Blaze
of Non-Dual Bodhicittas’, page 26, fourth edition.
There are corresponding Four Great Feelings (Four Greats)
1) Great Loving-Kindness
2) Great Compassion
3) Great Joy
4) Great Equanimity
Four Immeasurables are always complemented by the meditative concentration (Samadhi), while Four Great
Feelings have the connotation of the power that will take us to the Great Enlightenment or the Buddhahood
along with the personal commitment as “I will take this responsibility”. Four Immeasurable and Four Greats are
not synonymous, not contradictory to each other. There are areas where they overlap, and there are areas where
they do not overlap.
Examples:
a) Immeasurable Compassion and Great Compassion:

Bodhisattva on the first Bhumi (ground) has compassion, which is complemented by the meditative
concentration, thus it is Immeasurable Compassion. Being a Bodhisattva also means that the person has taken
the responsibility to benefit all sentient beings. Therefore, Bodhisattva's compassion on the first Bhumi is both
Immeasurable Compassion as well as Great Compassion.
b) Immeasurable Compassion but not Great Compassion:

The compassion of a Sravaka’s Arhat or personal liberation seeker, who has reached first level of Samadhi. Being
a personal liberation seeker, he/she also practices the Four Immeasurables. Thus, his/her compassion is
Immeasurable Compassion. But since he/she has not taken personal responsibility to benefit other beings, his/
her compassion is Immeasurable Compassion, but not Great Compassion.
c) Great Compassion but not Immeasurable Compassion:

The compassion of a Bodhisattva on the Path of Accumulation without meditative concentration. This
compassion does not have the concentration level, but being a Bodhisattva, his or her compassion is Great
Compassion.
d) Compassion but neither Immeasurable Compassion nor Great Compassion:

The compassion of an ordinary being with no Samadhi experience who has not yet entered the Path.

Edited by Bhavani Prakash
summaries.
Class on June 14th, 2020. (CHECKED)
Overall view & practical suggestions

Can we really generate Bodhicitta if we practice it? – Yes, everybody can generate Bodhicitta. It is only a matter
of practice.
Arya Asanga’s ‘Bodhisattvabhumi’ (‘The Stage of a Bodhisattva’) – is the most comprehensive manual on the
practice and training of Bodhisattvas’ conducts. It contains a systematic description of the Bodhisattva path
or practice. In this treatise Arya Asanga lists three sub-categories of factors that aid practitioners to generate
Bodhicitta:
1. The four causes

2. The four conditions
3. The four powers
Physical basis to generate Bodhicitta:

Wherever one takes birth in samsara, he or she can generate Bodhicitta.
Mental basis to generate Bodhicitta requires four components:

1. Faith or conviction in Buddhas & Bodhisattvas
2. Compassion towards sentient beings
3. Fortitude to bear hardships and challenges which the Bodhisattvas go through
4. Devotion to Dharma in general
ARYA ASANGA’S 3 SETS OF 4 FACTORS TO GENERATE BODHICITTA:
The Four Causes:
1. Genuine aspiration to activate the seed of the Buddha Nature
2. Guidance by the Mahayana teacher
3. Great Compassion for all sentient beings
4. Fortitude to bear challenges and hardships
The Four Conditions:
1. Seeing examples of the outstanding abilities and extraordinary acts of benefiting others in the Buddhas,
Bodhisattvas and other highly realized beings. Thereby we aspire to develop the same extraordinary qualities.
2. Even though we may not have seen such extraordinary acts of the highly realized beings, we learn about
their examples from authentic books and scriptures or from other reliable sources like listening to the
teachings. Thereby we aspire to cultivate the same qualities within us.
3. Being aware that the Mahayana teachings are disappearing from this world and understanding that the
Dharma can be of true benefit to others, we find the degeneration of the Dharma, particularly the Mahayana
teachings, unbearable. Hence, in order to preserve the Mahayana teachings, we aspire to generate Bodhicitta
out of distress over the degeneration of the Dharma.
4. Since it is becoming quite rare for anyone to generate Bodhicitta, we have a strong aspiration to cultivate
Bodhicitta to set an example and to inspire others to engage in Mahayana practices.
The Four Powers:
1. Self-generated power: we generate Bodhicitta through our own internal inspiration.
2. The power generated through others: our Bodhicitta is triggered by seeing the sufferings of other beings.
3. The power generated through habituation: familiarization from our past lives’ experiences of practicing
Bodhicitta.
4. The power generated through procedures: we generate Bodhicitta through the instructions and guidance
of our teachers.
Besides the above mentioned four causes, there are two principal causes or methods to generate Bodhicitta:
1. Seven-fold cause and effect method

2. The method of equalizing and exchanging self with others
PRACTICAL ADVICE [00:52:22]
In a daily life
• In order to activate Bodhicitta within us, we need to respect and admire in the acts of kindness, love and
compassion of other beings. When we admire in good qualities of other beings, our mind becomes
receptive to these qualities. This is how we imbibe these qualities of love and compassion within us.
• Study and reflection: we need to read and learn about Bodhicitta, such as reading biographies of the great
Bodhisattvas, highly realized beings, and great teachers along with the studies of 6+4 perfections, benefits
of generating the Bodhicitta, etc. This is how we gain inspiration and learn new information to apply it
during our proper meditation session. For example, reading and reflecting on the benefits of generating
Bodhicitta often as cited in Chapter one of “Guide to the Bodhisattva’s Way of Life” by Bodhisattva Shantideva.
• Break the barriers and try to see and treat everybody equally (not high, not low) in a real life.
• Read Bodhisattva Shantideva’s ‘Bodhicharyavatara’ (Guide to the Bodhisattva’s Way of Life).
• We must discard anger and jealousy! They destroy our potential of Bodhicitta. We should NEVER give in
to anger or jealousy. First of all, we should not let anger and jealousy to come out to physical and verbal
levels. It is much easier to control our physical and verbal actions rather than our mental activities. How can
we control anger on physical and verbal levels? – As Bodhisattva Shantideva said in ‘Bodhicharyavatara’:
“Remain like a piece of wood”. If we can control our physical and verbal actions, we will gain more control
over our mental actions subsequently . Once anger and jealousy subside, there will be a room for
compassion and Bodhicitta to arise more easily.
• Try to make other people smile and let them feel a sense of relief in a day to day life.
Proper meditation session
• Practice 2 methods to generate Bodhicitta.

• In order to reinforce our Bodhicitta experience we need to reflect on the information which we gain from
our studies about Bodhicitta and apply it during the meditation session.
• Minimum 5-10 min of Bodhicitta practice followed by taking Bodhisattva pledge with the following stanza
if possible every day.
• Include stanza:
I go for refuge to the Triple Gem;
I confess the negativities individually;
I rejoice in virtues of all beings;
I hold the precious Buddhahood in my heart.
• Include aspiration:
May I become a Buddha for the benefit of all my dear mothers sentient beings (x 3 times)
on the summaries.
ADDITIONAL MAPS BY BHAVANI PRAKASH  MADE FOR NDC 1st batch 2018-2019
MAP 2 9 STEP METHOD OF EQUALISING SELF AND OTHERS
(1) Equalising Self and Others (2) Reflecting on the demerits of (3) Reflecting on the merits of Notes:
cherishing oneself cherishing others 1. Keep the S ep Me hod of Eq ali ing Self and O her prac ice and
* Identify Self-Cherishing Attitude (SCA) in yourself, whenever you Bodhisattva Shantideva beautifully encapsulates Pts (2) and (3): Examples of people who are loved by millions: HHDL, Mother Theresa related meditation as simple as possible. Consistency of practice is
ee he I a more impor an han o her in a self-centred way. It is The miseries the world contains is derived from wishing happiness because of their love and compassion for others.
biased and undermines others. for oneself. The happiness the world contains is derived from wishing most important.
happiness for others Reflect on the merits of cherishing others: 2. **With Wisdom of Emptiness, one cannot be too creative. With
* There are 2 grounds that will help overcome SCA by seeing Bodhicitta and compassion practices, one can be creative in visualising
* The more we cherish others, the more our mind flows towards
yourself as equal to others: Reflect on the demerits of cherishing oneself: others freely. Extending that to all sentient beings brings infinite and expression compassion. In Step (5) for example, one can imagine
* Explore how with SCA, the 10 Non-Virtuous actions arise and happiness alking o he errori ha if o reall an omeone o die kill me
* Seeing all beings as equal: we experience the 6 Root Afflictions and 20 Secondary ``Afflictions, * When we genuinely cherish others, we are loved by all. We are and pare he per on Or Imagine alking o he chef cooking a crab
Everyone feels misery and pain, and experiences, joy and and the consequences via Contaminated Karmas also less likely to be affected by others
happiness (just like oneself). All want to achieve maximum * More our SCA, the more we are affected by others
J relea e hi crab I ll pa for ha We can do ble or riple he
* We are more less likely to commit non-virtuous actions, and will
happiness and to eliminate all fears (just like oneself). * SCA makes us unhappy, as we tend to get agitated, irritated price and then release. We can imagine that when the crab goes back to
gather virtues by practicing the 6 Perfections (generosity,
and angry. The fallout is that we end up pushing people ethical discipline, patience and so forth) the ocean, it is so happy. As you breathe out, imagine the nectar
* All have the seed of perfection, the Buddha Nature within away from us reaching the throat of animals which are about to be slit, and imagine
them. All have the potential to achieve maximum happiness As a result, we will experience the opposite of what we really want. As a result, we will move in the direction of what we really want. We will these animals being spared.
and eliminate miseries (just like oneself) We will experience unhappiness and increase miseries. experience happiness and reduce our miseries. 3. *** Generosity of Dharma is very important. It consists of 4 parts
that are required:
(4) Taking on the suffering of others with (5) Giving others happiness with 1) To be free from suffering : Teaching of Renunciation
(6) The actual exchange of self and others
emphasis on compassion emphasis on loving-kindness 2) To achieve maximum happiness: Teaching of Bodhicitta
Do the following meditation: This step does not require any additional practice. It is meant to reinforce 3) To actually materialise 1) and 2) which are Aspirations:
Reflect on the 3 types of suffering that others experience (either in On the outbreath you can visualise generosity reaching others: the commitment with Steps (1) to (5) Teaching of Wisdom of Emptiness
great detail* or in brief) : Manifest Suffering, Suffering of Change *Generosity of Material Resources: As you breathe out, imagine a Steps (1) to (3) help to gain conviction that cherishing oneself is the 4) How fast to materialise Wisdom of Emptiness: Tantra which is
and Pervasive Conditioned Suffering. white ray or nectar going out of your right nostril which spreads source of all miseries, and cherishing others is the source of all happiness.
the Teaching of Emptiness and Bliss
across the world and reaches beings who are deprived of material Steps (4) and (5) helps to actually practice this, by crushing Self-
As you breathe in: Imagine you are sucking in very polluted water resources such as food, money, medical assistance. Cherishing Attitude (SCA) and developing Other Cherishing Attitude As you breathe out first imagine your virtues manifesting in the form
(representing that suffering) through the left nostril which rushes *Generosity of Love and Affection: As you breathe out, imagine that (OCA). You build a strong will that, Hencefor h I ill cheri h o her I of Arya Manjushri, Buddha Shakyamuni, HHDL and all these enlightened
through your heart. This ferocious water gushes in to wash away white light or nectar reaching anybody who is sad or depressed, and will not cherish myself beings. Imagine that all of them are getting the teachings one by one.
SCA in the heart, which struggles for existence. the mere contact with this light makes them elated Henceforth, I were to be indifferent towards someone, I will be Imagine what you feel when you yourself have realised with
*Generosity of Protection: As you breathe out, imagine the nectar indifferent to my SCA Renunciation that you have got rid of your self-grasping ignorance,
*If you want to do it in more detail, take in Manifest Suffering, then flowing out and manifesting in the form of Vajrapani or Manjushri or Hencefor h if I ere o cheri h omeone I ill cheri h o her
Suffering of Change, then Pervasive Conditioned Suffering, each negative karma and afflictions. It is a wonderful feeling. A mother who
any enlightened being changing the mind of a terrorist or someone
three times. Now imagine beings are free of all suffering, with great who is going to create a lot of harm to the world**2 This creates a new habit. When SCA is threatened, we may experience a
has a 25 year old child with a disability would worry how that child
emphasis on the compassion. Compassion is mental state of the love *Generosity of Dharma: As you breathe out, imagine the nectar or bit of fear. When OCA comes, a pleasant tingling feeling may arise as the would feed himself after her death. But if that child learns to earn and
which wishes others to be free of suffering and the causes of light spreading the Dharma and touching as in the Notes below ***3 flow is created towards others. sustain himself, she will feel immense relief that he is independent.
suffering. Likewise, imagining that beings also have the realisation like you to be
free of their self-grasping ignorance and afflictions will make you so
(7) The Special Recollection of the (8) Altruism happy and relieved that sentient beings can take care of themselves
(9) Bodhicitta
Kindness of Others **** 4 There is implicitly between Steps (7) and (8), the step of Great The ne q e ion i How do I take responsibility? The a k eem
because of the practice of Renunciation. Imagine the same for the other
The step requires remembering the kindness of 3 kinds of people: Compassion. Compassion as 2 factors: overwhelming as it seems like I can t take responsibility even for teachings of Bodhicitta Wisdom of Emptiness and Tantra as well
1. Near and dear ones 2. Neutral Beings and 3. Difficult people myself, how can I take it for all sentient beings 4. **** S ep i referred o a confiden ial or ecre in r c ion a
Reflecting on a) Subjective spirit feeling of love and affection referred o b Bodhi a a Shan ide a in Chap er of A G ide o
1. Near and dear ones kindness is easy as we see them as a source b) Cognitive factor- Seeing beings as of suffering nature (full of SCA We can draw inspiration from the story of Prince Siddharth referred to Bodhi a a Wa of Life Thi i beca e hi ad ice i mean for more
of benefit and SGI Self-Cherishing Attitude and Self-Grasping Ignorance) here by Acharya Dignaga as :
in elligen people in he en e ha i ho ldn be hared ea il i h a
2. Neutral beings is a bit more challenging, but when we think of the The One who has transformed into a Reliable Guide, motivated by
countless acts of service done by innumerable beings we may have You know from meditation that they will never be happy with SCA altruism to benefit all beings, the Teacher, the Sugata, the Protector, I
person who is very selfish, illogical, impulsive. Step 7 is so unique and is
never met, such as those building the metro, those who bring food and SGI. When you see them suffering, your love towards them will make prostrations not understood by some. So those who are convinced are advised to
to our table, we will feel gratitude to several generations of manife in he form of Grea Compa ion a May you be free from keep it confidential. It can be shared with someone who has the
innumerable neutral beings suffering He was an ordinary person who transformed motivated by altruism. By capacity to understand it
3. Difficult beings is most challenging. But they are in fact are our following the path he took, with Wisdom of Emptiness, we can also
biggest blessing, because they show that our SCA is still alive, as it But who will take the step to free beings from suffering? transform into a Reliable Guide with the aspiration: Steps (4) and (5) are both referred to as Tong-len practice. Tong means to give
manifests most towards Difficult beings. They are our biggest source your happiness to others. Len i o ake on o her ffering A o brea he in o
of benefit as they really help us achieve Buddhahood. Taking responsibility is Altruism. It means I will take responsibility May I become a Buddha for the benefit of all sentient beings imagine taking in the suffering of others. As you breathe out, you imagine giving
Therefore, when we perceive that everyone is a source of benefit, that all beings are free from suffering and the causes of suffering your happiness to others. This practice should preferably not be done in isolation,
we feel love towards all beings with ease, and unconditional love. and should be done only if one already has a very stable feeling of compassion.
Otherwise there could be a tendency to burn out. If you do Tong-len along with the
other steps, it will become very powerful.
Based on the teachings of Ven Geshe Dorji Damdul, Nalanda Diploma Course (NDC 2018-2109)
Prepared by Bhavani Prakash (only for use by NDC students). Please check for errors/omissions. Updated 15/5/2019
MAP 3 7 FOLD CAUSE AND EFFECT METHOD
PRELIMINARY or basis for the 7 Fold Cause and Effect Method is the Practice of Equanimity.
Equanimity is the feeling of love and affection which wishes others to be freed from biased attitude of excessive attachment towards some and aversion towards others.
This helps to balance the affinity we feel for near and dear ones, and remove the aversion we feel for difficult people. Othe rwise the push and pulls we feel for others
becomes a factor to obstruct the development of unconditional love.
(1) Remembering All Beings as One’s (2) Remembering Their Kindness

Mothers (Tib: mar shay) (Tib: drin dren) (3) Repaying Their Kindness (Tib: drin so) (4) Cultivating the great love seeing Beings in
the light of great affection
The feeling of unconditional love towards someone comes when we B ddha eachi g a e ac ica a d g nded on compassion. To
Based on Buddhist Philosophy of reincarnation, according to which (Tib: yiong jampa)
see them as a source of benefit. Automatically, our mind flows e a he ki d e f he e i e e Be Ki d a d Wi e
the subtle mind transmigrates from one birth to another, it follows
towards that person who shows us much benefit. Ki d S e e e a e i B dhici a edi a i i ea i e ha
that each being ha bee e he a fa he f ie d eache
helping others is in fact helping oneself.
someone who has shown you unconditional love and selfless giving)
During this meditation, the objective is to remember the kindness of When a mother sees her child, there is great affection in her
several times in past lives.
all beings that have been your mother (or close ones) in past lives. One can repay with generosity both at the physical and mental level. perception of the child. Likewise, this practice for us to cultivate
Remember how they would have extended the same kind of love in the same kind of love towards all beings.
Self-Centred Attitude (SCA) holds one back from achieving Bodhicitta
this life too to the point when you may feel goosebumps or feel like Generosity can be of
and from achieving expansive joy.
crying, overwhelmed by that kindness. a) Material resources In this practice, we mentally look at all beings as being kind and
b) Love and affection appealing to us. The love that a mother (or close person) gives is
This practice is to feel the same unconditional love towards beings
This helps to oppose our SCA and allow love and affection to flow c) Protection phenomenal. If this love can be extended to everyone, our mind
who would have had for you as your mother (or anyone you see as
towards others. Of unconditional love in Bodhicitta, Bodhisattva d) Dharma will flow so much in an expansive way.
close to you) in past lives. When you think of all beings as your past
Sha ide a ha aid I have found a gem from the garbage
mothers (or close ones), it is easier to cultivate love towards them.
(5) Great Compassion (Tib: nying jay) Blended Method for Practising Stanzas related to 9 Step & 7 Fold Method
(6) Altruism (Tib: lhak sam)
9 Step and & 7 Fold methods from Guru Puja Pg THE BLAZE OF THE NONDUAL BODHICITTA
When a child is sick, a mother is worried and wishes for the child to be (Verses 85 to 90)
Altruism means taking responsibility thus:
free from that sickness. Likewise, knowing that nobody is exempt from 13 Steps
the ailments of samsara like sickness, ageing and death, we wish with I have considered how all these tormented beings
I will take responsibility that all mother sentient beings are free
great compassion for all beings to be free from suffering. 1.Equanimity for 7 Fold Cause & Effect Method Are my mothers who have kindly cared for me again and again;
from suffering and the cause of suffering
Re e be i g A Bei g a O e M he Inspire me to develop unfeigned compassion,
In this practice, we verbally say and mentally feel this: 3. Remembering their kindness Like that of a loving mother for her precious child.
For this Prince Siddharth is our role model, in traversing the path
May you all mother sentient beings be free from suffering and the to gain full enlightenment. Acharya Dignaga said: 4. Repaying their kindness
causes of suffering As no one desires even the slightest suffering,
The One who has transformed into a Reliable Guide, motivated
Then follow the 9 Step Method of Equalising Self and Nor ever has enough happiness,
by altruism to benefit all beings, the Teacher, the Sugata, the
others: There is no difference between myself and others.
Protector, I make prostrations
1. Equalising Self and Others Therefore, inspire me to rejoice when others are happy.
Prince Siddharth first had altruism as a strong motivation to
benefit all sentient beings. He became a Sugata or achieved 2. Reflecting on the Demerits of Cherishing Oneself
3. Reflecting on the Merits of Cherishing Others This chronic disease of cherishing myself
Buddhahood through his own efforts and experience by realising
4. Taking on the suffering of others with emphasis on Is the cause of unwanted suffering;
the Wisdom of Emptiness. Thus he became a Reliable Guide with
(7) Bodhicitta (Tib: sam khay|jang chub sem) Compassion Perceiving this, may I be inspired to blame, begrudge
Perfect Love, Perfect Knowledge and Perfect Power as the
5. Giving your happiness with emphasis on Loving- And destroy this monstrous demon of self-cherishing.
Awakened One.
How does one take responsibility for that all mother sentient beings Kindness
are freed from suffering and the causes of suffering? It is through 6. The actual exchange of self and others Cherishing my mothers and seeking to secure them in bliss
Bodhicitta. 7. The special recollection of the kindness of others Is the gateway to infinite virtues;
Notes: 8. Altruism Seeing this, may I be inspired to hold them dearer than my life,
Bodhicitta is the altruistic intention thus: 9. Bodhicitta Even should they arise as my enemies.
1. Read Chapter 1 Acharya Sha ide a G ide a
May I become a Buddha for the benefit of all sentient beings B dhi a a Wa f ife The Be efi f a A ake i g Therefore 4 + 9 = 13 Steps In brief, infantile beings labour for their own gain alone,
Mi d a dai ba i While the Buddhas work solely for others;
The moment this feeling becomes spontaneous i.e., without going Understanding the distinction between their respective faults and virtues,
through the earlier steps, this feeling becomes full-fledged, and the 2. Practice the 9 Step Method of Exchanging Self for Others and May I be inspired to be able to exchange myself for others.
Bodhicitta becomes Uncontrived or Effortless Bodhicitta. 7 Fold Cause and Effect method alternately every day for 10
minutes to half an hour. You may also follow the blended Cherishing myself is the doorway to all downfalls,
method as in the adjoining box. While cherishing my mothers is the foundation of everything good.
Inspire me to make the core of my practice,
They yoga of exchanging myself for others.
MAP 1 FOUR IMMEASURABLES
- The feeling of closeness, love and affection that is cultivated towards all sentient beings, is the foundation for all Four Immeasurables
- Practise the Four Immeasurables on a daily basis
- P a M a F I a ab THE BLAZE OF NON-DUAL BODHICITTAS
- Immeasurable Equanimity is a Preliminary in the Practice of 7 Fold Cause and Effect Method of Bodhicitta
IMMEASURABLE IMMEASURABLE IMMEASURABLE IMMEASURABLE

LOVING KINDNESS COMPASSION JOY EQUANIMITY
(Skt: maitri (Skt: karuna (Skt: mudita (Skt: upeksha
Tib: jampa tsaymay) Tib: nyingjey tsaymay) Tib: gawa tsaymay) Tib: tang nyom tsaymay)
DESCRIPTION A mental feeling of closeness, A mental feeling of A mental feeling of A mental feeling of
love and affection which closeness, love and closeness, love and closeness, love and
wishes others to be endowed affection which wishes affection which wants affection which wishes
with happiness, primarly others to be free from other beings never tp others to be freed from the
Bodhicitta, Wisdom of suffering and the causes of lose their happiness biased attitude of excess
Emptiness and dependent suffering, primarily Self- and the causes of attachment to some and
origination Grasping Ignorance and happiness aversion towards others.
Self-Cherishing Attitude
ASPIRATION May all beings be endowed May all beings be free from May all beings never
May all beings abide in the
with happiness and the suffering and the causes of be separated from
state of equanimity, which
causes of happiness suffering happiness and the
is free of the biased
causes of happiness
attitude of excessive
attachment towards some
and aversion towards
others.
METHOD I take the responsibility that I take the responsibility to I take the I take responsibility that all
all beings are endowed with free all beings from responsibility that all beings abide in the state of
happiness and the causes of suffering and the causes of beings are never equanimity, free of the
happiness suffering spearated from biased attitude of excessive
happiness and the attachment towards some
causes of happiness and aversion towards
others.
GOAL Break down mental barriers between you and others. Mind flows freely towards all sentient beings.
OUTCOME Infinite happiness by destroying Self-Cherishing Attitude with the further practice of 10 Perfections. Ultimate outcome is
Buddhahood for the benefit of all sentient beings
MAP 4 DIFFERENT TYPES OF BODHICITTA / 4 CAUSES, CONDITIONS, POWERS
BODHICITTA is the main mind (mental consciousness which is the
3 KINDS OF BODHICITTA SPONTANEOUS VS CONTRIVED Bodhicitta CONVENTIONAL VS ULTIMATE Bodhicitta
primary mind) which has the altruistic wish (the accompanying aspiration
which is a mental factor) for full enlightenment or Buddhahood for the
1. King like Bodhicitta: The moment the mental feeling of love and Conventional Bodhicitta and Bodhicitta are
benefit of all sentient beings. Bodhi mean a akening and Chi a mean
affection, which wishes to achieve Buddhahood for synonymous as the altruistic intention to benefit all
mind Bodhici a can al o be an la ed o mean he mind hich ake This is actual Bodhicitta which is a result of the wish to
the benefit becomes spontaneous (i.e., one does sentient beings. It is the basis on which to enter the
you to Buddhahood. It is the entryway to the Mahayana path to become a Buddha first before leading all sentient beings to
not have to repeat the steps such as the 9 step Mahayana Path to enlightenment.
enlightenment and gives one the energy to sustain towards the path to full Buddhahood. This is akin to a king who leads his subjects
Method of Equalising Self and Others and the 7
liberation. The practice of Bodhicitta is the most efficient way of from the front. This is possible when the king attains
Fold Cause and Effect Method), it becomes Ultimate Bodhicitta is a namesake terminology. It is
accumulating merit. Buddhahood first.
Spontaneous Bodhicitta. not really Bodhicitta. It refers to the Non-Dual Wisdom
of Emptiness of an Arya Bodhisattva (not Shravaka or
It may appear that Bodhicitta is grounded on compassion which is self- 2. Ferryman like Bodhicitta:
Spontaneous Bodhicitta gains entry into the Pratyekabuddha) during Meditative Equipoise (In Path
centred. Especially as we realise that the agenda for life is two fold: This is actual Bodhicitta which is a result of the wish to
Mahayana Paths to enlightenment from the Path of Seeing onwards). Ultimate Bodhicitta is not what
1. Achieve Maximum Happiness become a Buddha along with all sentient beings. This is
of Accumulation. It is synonymous with we understand as Bodhicitta, however it is called
2. Get rid of all Suffering similar to a ferryman who ferries his passengers at the
Uncontrived or Effortless Bodhicitta. l ima e a he Non-Dual Wisdom of Emptiness
same time to help cross the river. You achieve Buddhahood
help o eali e he l ima e h of all phenomena
But if we look at the following three scenarios, the rationale for Bodhicitta together with all sentient beings.
becomes clearer:
1. Win – Lose: I achieve Personal Liberation, Others Lose 3. Shepherd like Bodhicitta:
2. Lose - Win I don help myself, I help all beings This is actual Bodhicitta which is a result of the wish for all Teachings on Bodhicitta are found in great detail in Abhisamayalankara o The O namen of Clea
3. Win – Win I help myself, I help all other beings sentient beings to achieve enlightenment first before Reali a ion b A a Mai e a O lined a e 4 CAUSES- 4 CONDITIONS – 4 POWERS of the practice of
Therefore the optimal solution is Win-Win through Bodhicitta where one achieving Buddhahood oneself. This is like a shepherd who
Bodhicitta
achieves Buddhahood for the benefit of all sentient beings, which in the flocks his sheep from behind.
process helps oneself.
4 POWERS
ASPIRATIONAL VS ENGAGED Bodhicitta 4 CAUSES 4 CONDITIONS
How the two are distinguished depends on different Buddhist schools.
These four causes help our Bodhicitta practice grow These 4 conditions are like secondary causes that help with the development of Bodhicitta:
For Prasangika: These 4 powers can help Bodhicitta to arise:
stronger:
The first moment of generating Spontaneous Bodhicitta is 1. Seeing the wonder of the power of Bodhisattvas:
1. Power of Personal Initiative: Bodhicitta practice in
Aspirational Bodhicitta, and the remaining mind of 1. Buddha Nature inside us that comes out, radiates Like he o old b Ven Ge he la abo A a Vaj apani being able o life aj a i h he ip of his finger
one pa li e c ea e a ong imp in o pick p
Bodhicitta is Engaged Bodhicitta. and glows from and throw it to the sky and back with ease. Others like King Ajayashatru, Indra, Arhat Maudgalyayana
Bodhici a p ac ice in hi life b mean of one o n
time to time, automatically drives us to do could
A pi a ional Bodhici a i akin o a ing I’ll help you initiative.
Bodhicitta practice. not even move it. Buddha, when asked for an explanation, said it was the power of Bodhicitta that
Engaged Bodhici a i like a ing I’ll actually help you
enabled Arya Vajrapani to lift it, something that required 100,000 times the miracle power of Arhat
2. Power of the Initiative of Others: One may not be
2. The natural gift of compassion that is actually Maudgalyayana (who has the greatest miracle po e of all B ddha di ciple
For lower schools: inclined towards Bodhicitta oneself, but hearing about or
related to past lives. Some people naturally display
seeing someone else practise Bodhicitta who encourages
While you generate Bodhicitta through the methods, you qualities of love and compassion towards sentient 2. Reading the Dharma texts and materials on the benefits of
you, can help create new imprints. This may motivate one
feel a very strong spontaneous experience of the altruistic beings from a very young age. generating Bodhicitta.
to cultivate Bodhicitta oneself.
Reading these texts will create conditions for the mind to be tilted towards practicing Bodhicitta. Some
intention to become a Buddha for the benefit of all sentient
3. Meeting with a teacher who teaches and inspires examples of texts suggested by Ven Geshe la are
beings. This is Aspirational Bodhicitta, till you take Engaged
us to practice Bodhicitta - Bodhi a a Shan ide a Guide to Bodhisattva’s Way of Life Chap e o be ead on a dail ba i
Bodhisattva vows. 3. Power of Habit: One may connect with and pick up the
- Acharya Chand aki i e MulaMadhyakaravatara o The Introduction to the Middle Way
There are two types of Bodhisattva vows: practice of Bodhicitta, even after hearing it for the very first
4. Having the natural sense of fortitude of bearing - Aryadeva's Four Hundred Stanzas on the Middle Way
time, as though thatperson has been practising for the last
1) Aspirational Bodhisattva vows which are not the challenges while - Books by His Holiness the Dalai Lama (HHDL)
20 years or so. This is because of the habit of practising
actual Bodhisattva vows as they are preliminaries working for others.
Bodhicitta in the past life.
2) Engaged Bodhisattva vows which are the actual Fortitude means 3. Desire not to let the teachings die
- being able to manage Once we understand how universal harmony in our world can be achieved through the power of
Bodhisattva vows. Engaged Bodhisattva vows and 4. Through Fresh Practice: A person may start practicing
difficulties Bodhicitta, we will have the desire not to let the Mahayana teachings on Bodhicitta die, saying
Bodhisattva vows are the same. Bodhicittabecause of a completely new imprint in this life,
- having strength I must also practice Bodhicitta as it produces someone who can think for the world. I will take
For the lower schools, after generating Aspirational by coming into contact with Bodhicitta. This is purely out of
- having the ability to endure responsibility to prevent the Mahayana teachings from disappearing, by practicing them
effort in this life.
Bodhicitta, till you take Engaged Bodhicitta Vows, your - having courage in the face of myself.
Bodhicitta remains Aspirational Bodhicitta. Only when you pain/adversity
The texts say that the most powerful powers, are that of 1.
take the Engaged Bodhicitta vows, your Bodhicitta - having patience and joyfully making 4. Recognising how rare it is for one to practice Bodhicitta, it inspires you to become an ambassador
PersonalInitiative and Habi And if e don ha e he e
effort for this, by saying this Bodhicitta practice is so precious and powerful, yet there are so few people
becomes Engaged Bodhicitta. two, we can have these two in the next life by practicing
practising this, so I will practise this so the numbers do not diminish
Bodhicitta in this life.
MAP 5 6 + 4 PERFECTIONS – PERFECTION 1 and 2
INTRODUCTION 1.GENEROSITY
Purpose of the practice of 10 Perfections is to lay the ground to achieve Buddhahood. The ground is unconditional love for
The Mahayana tradition emphasises 10 PERFECTIONS (6+4) or Paramitas in order to
others. To be loving to others, we need to make a connection with them. What connects you with others beings is giving. This
cut the mental defilements and Self-Centred Attitude that comes in the way of
connection is a very important foundation for the practice of 10 Perfections, as it enables one to let go of material concerns that
attaining full enlightement or Buddhahood.
comes in the way of our progress. Once this connection is made, the mental journey of cleansing mental defilements starts.
We are all endowed with the Seed of Perfection, the Tathagathagarba. To remove the
soil from this gold like seed of perfection, we need to practice the 10 perfections.
Generosity means giving to everyone
6 Perfections -> to grow oneself into Buddhahood without expectation of reward. It has to
4 Perfections -> to help others discover their potential towards Buddhahood do not with one s abilit to give but the
motivation the pure altruistic intention
To recap (from Chapter on Traditions of Buddhism), the to benefit the other which is Bodhicitta.
Mahayana/Vajrayana/Tantryana system based on Mulasarvastivada outlines the Giving without attachment helps to
following practices for Full Enlightenment requires: overcome clinging to material things.
Generosity benefits others, creates
3 HIGHER TRAININGS (sila|Morality, samadhi|Concentration, prajna|Wisdom)
compassion in ourselves, and also
+ BODHICITTA = compassion practices and strong altruistic motivation to develop
connection with others.
Buddhahood for the benefit of all sentient beings)
The four forms of Generosity is of
+ 10 PERFECTIONS (to remove all afflictive and cognitive obscurations)
Material resources, Love & affection,
+ VAJRAYANA teachings (to activate subtlest, subjective CLEAR LIGHT mind)
Giving protection to others and of
Dharma.
The order of the 10 Perfections is for a good reason, one perfection enabling the
subsequent one as one progresses from the gross to the more subtle levels. It needs
the proper cultivation of one perfection to cultivate the next. Practising Generosity
enables one to accept the Ethical Discipline that helps one not to focus on material
2. ETHICAL DISCIPLINE
concerns. Ethical Disciplines enables the practice of Patience. With patience, it is
Ethical Discipline or Morality is to ensure that our
possible to demonstrate Enthusiasm and Joyous Effort. With that kind of Joyous
metaphorical train of Non-Virtues that is going rapidly in
Effort, Concentration will arise. With Meditative Concentration, wisdom is attainable
the wrong direction comes to a complete halt so that it
to understand the reality of all phenomena.
can turn around and go in the right direction. Ethical
Discipline consists of three parts.
1. Refraining from Negativities or 10 Non Virtues.
2. Gathering Virtues
3. Engaging in the Welfare of Sentient Beings
Ethical Discipline prevents harm to others, and also helps

to prevent further negative karma from accruing.
Non-Virtues are like a fast-speed train hurtling in the wrong direction. Ethical Refraining from negativities is not easy, as one is
Discpline means to put a stop and bring the train of Non-Virtues to a halt. habituated to commit these, and it takes effort to break
long established habits. Like putting a break on a fast
train, a sudden break yields a screeching sound, and the
opposite reaction or resistance can be very pleasant. This
leads to the next Perfection on Patience, as patience is
required to control a bad habit and prevent it from
Prepared by Bhavani Prakash (only for use by NDC students). Please check for errors/omissions. Updated 16/5/2019 recurring. The mind also resists breaking old habits.
MAP 6 6 + 4 PERFECTIONS PERFECTION 3 and 4
3. PATIENCE 4. ENTHUSIASM/PERSEVERANCE/JOYOUS EFFORT

It takes the Perfection of Patience to break the repeated negative
habits. Once you have stopped the train of Non-Virtues, one needs Enthusiasm in learning and practising the Dharma gives the energy that will sustain
to turn around and go in the opposite direction. The opposite of you to progress. Enthusiam is also known as Perserverance or Joyous Effort.
Non-Virtues is Virtues which requires Patience to develop. As in the diagram shown on the right, there are three kinds of Laziness that come
in the way of Enthusiasm and the antidotes for each of these. Laziness deprives
The term Patience the connotation of FORTITUDE where one of becoming rich in virtues. Virtues need a bit of effort, and laziness is an
FORTITUDE = FORBEARANCE + PROACTIVITY + COURAGE enemy that delays making that effort.
FORBEARANCE means the ability to bear, but not in a passive sense. 1.Procrastination to overcome postponing doing virtuous actions, it is best to
Fortitude is PROACTIVE. Fortitude also has the element of “Do it now . Do the very thing (virtuous) that the mind is resisting doing now.
COURAGE.
2. Attachment to trivialities- Trivialities may sometimes provide us relaxation, but
There are three forms of Patience: beyond moderation, they distract us from learning and practising Dharma. Taking
the metaphor of a mango tree, the mango seed is not yet a tree, and you need to
1. ENDURING HARDSHIP protect the seed of spiritual progress till it has grown to a particular stage.
Everyone has some hardship to bear, and there is hardship prevalent (Picture on right)
throughout the world. Patience is the way to endure the difficult
emotions that come from suffering and also to cultivate Bodhicitta. 3. Underestimating One s O n Potential One may feel dejected sometimes that
Patience helps us with the skill to endure hardship, and also see one is not good enough It is important to remind oneself of the diamond like
things in relative terms e.g., see successful people and how they had Buddha nature in all of us. Also not to hurry oneself along the path as this would
suffered earlier on. Or how humanity as a whole had suffered in lead to burnout Buddha emphasises Enthusiasm of Respite” which means taking
previous generations, without the day-to-day comforts that our short rests to rejuvenate and regain energy. This means not to rush like the
generation takes for granted. horserider in the picture below, in two days instead of 4 days and potentially
experience burnout.
2. NOT PAYING HEED TO PERPETRATORS
(Picture below)
Our mind gets easil agitated hen somebod sa s or does
something not to our liking. We can refer to this person as the
Perpetrator of the agitation in our mind Like the sound of a clap
that depends on the e ternal factors hich e can t al a s stop
and the internal factors (our mind), we can reframe how we see
Perpetrators Like the coach of Muhammed Ali ho ga e him hard
punches so the latter could train his boxing skills, our
PERPETRATORS are in fact our best HELPERS as the gi e us the
opportunity to practice PATIENCE. This way, we transform our
cognitive thought process to something that mitigates and minimises
our mental agitation.
3. BEAR INTRICACIES OF THE SOPHISTICATION OF DHARMA

Dharma topics can be sophisticated and complex. Study
systematically with patience. The entire objective of studies is not for
the sake of studies, it is to subdue and cleanse our mind of
negativities, and bring out the Buddha or true nature of the mind.
When we grow and progress step by step, a joy will come to you.
MAP 7 6 + 4 PERFECTIONS – PERFECTION 5 and 6
6. WISDOM
5. MEDITATIVE CONCENTRATION In general, Perfection of Wisdom refers to
Wisdom of Emptiness which will be studied
Having connected with sentient beings, refrained from negativities and practised doing
later/separately.
virtues with the first 5 Perfections, the mind is now pliant to do the best of virtues,
which is to gain the light of wisdom to dispel darkness. This wisdom must have two
features:
Whole of Meditative Concentration Physical Form Levels of Meditative Meditative Practice

Samsara Concentration
divided into
Desire Realm D e i e efi ed medi a i e Body is very gross made of
concentration to take birth here flesh, bones, fat
Form Realm Physical form is very refined. Four levels from Gross to Subtle: Meditate on seeing Desire Realm as very gross, and Form realm as subtle.
1.First Concentration Level

2.Second Concentration Level
Only through refined meditative 3.Third Concentration Level
concentration, one can take birth 4. Fourth Concentration Level
Formless Realm here There is no form Four levels from Gross to Subtle: -See Form (when you reach Fourth Concentration Level) as very gross compared to
1.Infinite Space Space. Space is very subtle, we can flow freely. Form has obstruction. One realises
2.Infinite Consciousness Infinite Space
-With guidance of a good teacher, one sees Space as very gross compared to
3. Equanimity
Consciousness which has only one dimension of Time compared to 3 dimensions of
4. Peak of Existence Space. One realises Infinite Consiousness(Similar to Vedantic tradition of experiencing
everything as Cosmic Consciousness)
- Consciousness is the object, and the mind is the object. One tries to delete the object
making it subtler all the time. The subtlest of the object is consciousness, and now we
drop the object-consciousenss. We are left with just the subject-mind. Experientially
speaking, once the object is droped, how does one experience it? Nothing is
experienced. The mind is the experiencer. Only the subject is left.
- A m e efi ed eache like Acha a Ud eka B ddha Shak am i ec d eache
would guide to make the subject-mind even subtler***
***There are two methods to make the mind even subtler:

1. Samadhi of the Gross and Subtle: Very dangerous, it can make the mind very inactive and dull. After Fourth Concentration level of Form realm, it reaches the peak like a graph going up and then peaking and falling. It goes down through the stages of Infinite
Consciousness, Equanimity and Peak of Existence. 99% of the mind shuts down, and the mind can stay in this inactive state for millions of years in the formless realm where you take birth at the Peak of Existence. This dull mind cannot be used to apprehend the
subtle reality of Emptiness. Exceptions are there for Bodhisattvas who can do it. But under normal circumstances, Sravakas and Pratyekabuddhas cannot control the mind in the Peak of Existence to see emptiness directly.
2. Very refined Generation Stage practice and Completion Stage Practice of Vajrayana. HHDL recounts being taught this by one of his teacher Shabeke (?) Rinpoche. With this method, the mind becomes subtler, clearer and sharper.

NDC2. Student Summaries. 1st Semester.

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NALANDA DIPLOMA COURSE 2020-2021

Final version. Edited

All mental defilements are of 2 kinds: gross and subtle.

Gross mental defilements or afflictive obscurations are of three kinds:

Ignorance is of two kinds:

Prepared by Tenzin Dolma

What we are seeking:

The purpose of life:

How to achieve it?

Three steps (levels):

Three kinds of wisdom:

LEARNING: 1st level = knowledge

Four philosophical schools:

Three Turnings of the Wheel of Dharma

First Turning of the Wheel of Dharma

Second Turning of the Wheel of Dharma

Third Turning of the Wheel of Dharma

Answer given by Buddha Shakyamuni to the question asked by Bodhisattva Paramartha-Samudgata

Existents can be classified into:

Permanent phenomena can be divided into:

Map by Bhavani Prakash for NDC1

Quality of the wisdom required to eliminate ignorance:

Two types of meditation:

Four Noble Truths

1) Arya beings as opposed to Ordinary beings

2) Buddhas as opposed to Sentient beings

3) Arhats as opposed to Samsaric beings

Three Levels of Suffering

Twelve repetitions of the Four Noble Truths (3 sets of 4)

Prepared by Deepali Goyal

First Noble Truth: The Truth of Suffering

Three types of suffering:

3. Pervasive Conditioned Suffering:

Samsara has 3 realms:

Desire Realm (Kamaloka): very gross

Form Realm (Rupaloka): subtle, divisions:

Formless Realm (Arupaloka): subtlest, divisions:

• Suffering of suffering exits only in Desire Realm

Two kinds of karma:

Three kinds of karma:

Affliction is a mental factor the presence of which disturbs your mind.

Generally speaking, afflictions are of 3 families:

Involuntary pull and push.

Prepared by Deepali Goyal

Third Noble Truth: The Truth of the Cessation of Suffering

The meaning of ‘cessation’ is the State of freedom from samsara.

The truth of the cessation of suffering is of 3 kinds:

There are Five Paths:

Three Higher Trainings are the trainings in:

Wisdom: to make our mind sharp.

Prepared by Deepali Goyal

Review on the instructions of Shamatha meditation:

Prepared by Tenzin Dolma

2) Dependent origination of the whole’s dependence on parts.

3) Dependent origination of dependence on mere mental imputation/designation.

Three conditions of the causation (cause and effect) by Arya Asanga:

Ceasing of karmas and afflictions is Nirvana.

Five Points by Arya Nagarjuna:

Prepared by Wangden Tsering

Not all phenomena are of suffering nature.

What is contamination? —> All four causes are the contaminations:

1) Contaminated Karma: a) Virtuous b) Non-virtuous (Negative)

Definition: Afflictions is a mental factor presence of which disturbs the mind.

Involuntary pull (mind is pulled) = Attachment.