LR Retreat Med Outlines SK MP 1MonthRetr09

8/6/2019 LR Retreat Med Outlines SK MP 1MonthRetr09

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FPMTBASIC PROGRAM

Lam Rim

Meditation Outlines

by Venerable Sangye Khadro

Composed for the Masters Programone month Lam Rim retreat

September 2009

AN FPMTMASTERS PROGRAM MATERIALS PROJECT

ILTK, Sangye Khadro, & FPMT Inc., 2009


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LAM RIM MEDITATION OUTLINES

PART I: How to rely on a virtuous spiritual friend

(i.e. Guru Devotion)

MEDITATION 1: The need for a guru; the qualities of a guru

a) Why do we need a guru/ spiritual friend?Even to learn ordinary thingse.g. how to drive a car, use a computer, cook an egg, build a house, etc.

we need someone to teach us, and in order to go a place we have never been before, we need someone

to show us the way. Likewise, in order to know how to practice Dharma and travel the path to

liberation and enlightenment places we have never been since beginningless timewe definitely need

a teacher. It is not enough to learn Dharma from books; we can get an intellectual understanding of

the path to enlightenment by reading books, but we need more than that; we need to attain actual

realizations of the Dharma. In order to attain realizations, we need a qualified teacher, and also we

must rely on our teacher in the proper way.

b) The qualities to look for in a guru

The ten qualities of a Mahayana guru, according to Maitreyas Ornament for the Mahayana Sutras:

1. A mind subdued or controlled through the higher training in ethics2. A mind pacified and undistracted through the higher training in concentration3. A mind thoroughly pacified through the higher training in wisdom (i.e. the wisdom of

selflessness of persons)

4. Having greater knowledge than the disciple5. Having perseverance6. Having a wealth of scriptural knowledge.7. Having a realization of suchness (i.e. the selflessness of phenomena)8. Being skilled in teaching the Dharma9. Having love and compassion10.Having abandoned discouragement and laziness in teaching the Dharma

If you cannot find a guru with all ten qualities, try to find one who has at least five:

1-3. A mind subdued by the three higher trainings: ethics, concentration, and wisdom

4. Having love and compassion

5. Having a realization of suchness

If you cannot find a guru with these ten or five qualities, try to find one who has at least the followingthree qualities:

1. More good qualities than faults2. More concern for others than for himself/herself3. More concern for future lives than this life

Conclusion: In order to attain enlightenment (and even to obtain good rebirths in future lives and liberation from

samsara), we need to rely on a qualified spiritual teacher. And we need to check carefully to make sure that a

teacher is properly qualified before making the decision to reply upon him/her as our guru.


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MEDITATION 2: The qualities of the disciple; advantages of relying on a guru;

disadvantages of not relying properly

a) The qualities of the student who relies upon the teacher

1. Being honest, not attached to ones own group and hostile to others (i.e. having abalanced, impartial mind free from aversion and attachment)

2. Having the wisdom to know right from wrong (i.e. ability to distinguish what is to beabandoned and what is to be adopted)3. Having strong aspiration and enthusiasm to learn Dharma and to practice it4. Having great respect for the teacher and the teachings5. Listening attentively, with good motivation, to teachings and advice given by the

spiritual teacher

Conclusion: in order to properly rely upon a guru and make progress on the path, we need these five qualities;

generate the determination to develop them.

b) The advantages of relying on a qualified spiritual friend

1. We will come closer to buddhahood (by practicing our gurus advice, and by making offeringsto and serving our guru.)

2. We will please all the buddhas (the buddhas love us as a mother loves her child; they manifestin the form of gurus to help us by teaching us the Dharma, thus the buddhas are pleased when

we rely properly on our gurus.)

3. We will not be harmed by maras or evil friends4. Our delusions and negative actions naturally cease5. Our realizations of the paths and grounds increase6. We will not be deprived of virtuous spiritual friends in future lives7. We will not fall into the lower realms8.

We will effortlessly accomplish all temporary and ultimate goals

c) The shortcomings of not relying on a guru, or not relying properlyIf we do not rely on a virtuous spiritual friend, we will not receive the eight benefits mentioned above.

In addition, if we establish a relationship with a guru, and then fail to rely on him/her properly (e.g. if

we criticize, disparage, or abandon our guru), and do not confess and change our negative thoughts

and actions, then we will experience the following eight shortcomings:

1. If we criticize our guru, we criticize all the buddhas2. If we get angry at our guru, we destroy eons of merit equal to the number of moments of our

anger, and we create the cause to be born in the hells for the same number of eons

3. Even though we practice tantra, we will not achieve the sublime realizations4. Even if we practice tantra with much hardship, it will be like attaining hell and the like5. We will not develop new qualities, and qualities that we have already developed will degenerate6. We will experience sufferings like illnesses and spirit harm in this life7. We will experience the sufferings of the lower realms in future lives8. We will be without virtuous spiritual friends in our future lives

Conclusion: generate the determination to do your best to rely properly on your teacher and never disparage or reject

him/her, and confess/purify any mistakes you might make.


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MEDITATION 3: How to rely on the guru with thought (part 1)

a) The root: training our mind in devotion to the guru

Why we should see our guru as a buddha: because we want profit, not loss; we need the gurusblessings to attain realizations, and if we see our gurus as buddhas we receive many blessings,

but if we see them as ordinary we receive no blessings.

Why we are able to see our guru as a buddha: because the guru has many good qualities; also,our mind can be trained to focus more on the good qualities rather than the faults.

How to see our guru as a buddha1) There is nothing to trust in our own view

2) Even now all the buddhas and bodhisattvas are working for all beings

3) The guru is the doer of all the buddhas actions

4) Shakyamuni Buddha and Vajradhara said that in the future they would

manifest as spiritual teachers

[What to do if we see faults in the guru:

Check: is it really a fault? What some see as a fault, others see as a good quality. Also, thereason why we see faults in others is because we ourselves have faults.

The guru may be manifesting faults to benefit us, or to teach us something we need to learn. We dont have the pure karma to see the Complete Enjoyment Body or the Supreme

Emanation Body, so the buddhas must manifest in ordinary aspects to teach/help us.

Ordinary aspects means displaying faults, e.g. getting sick, growing old, being impatient, etc.

Thus they are extremely kind to show such aspects, otherwise we would have no one to guide

us!]

Conclusion: Once we have decided to take a particular person as our guru, we must train in seeing that teacher as

the Buddha, contemplating their good qualities again and again. Also, we must understand the disadvantages of

seeing faults in the guru, and learn to stop finding faults. If we do happen to conceive of faults in the guru, weshould confess this and refrain from doing it again.


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MEDITATION 4: How to rely on the guru with thought (part 2); how to rely with

actions

b) Developing respect by remembering the gurus kindness1) The guru is kinder than all the buddhas (infinite buddhas have appeared in the world and

liberated countless beings, but we are still here, in samsara. In this degenerate time, it is our guru

who is staying in the world to guide us on the path).

2) Teaching us the Dharma

3) Blessing our mind-stream4) Inspiring us to practice the Dharma through material gifts

Conclusion:It is in dependence on our spiritual teachers that we are able to free ourselves from all suffering and

its causes, and to attain peace and happiness, especially the highest state, enlightenment even in this lifetime!

Generate a strong feeling of respect and reverence, and concentrate on that.

How to rely on the spiritual friend with actionsThere are three ways to achieve what pleases our gurus:

1. Offering material gifts

2. Respecting and serving with body and speech

3. Practicing according to the gurus advice and teachings

Conclusion:Generate the wish to practice these three ways of relying on your gurus through your actions, and

think about how you can do it.


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Meditation 7: The great value of a precious human rebirth, and how it is rare and

difficult to obtain

Contemplate how the precious human rebirth is of great value because:

1. We can observe the law of cause and effecte.g. refraining from the ten non-virtuous actionsand practicing the ten virtuous actionsand in that way we can achieve the temporary goals of

good rebirths, happiness, good experiences, etc. in our future lives.

2. We can achieve the ultimate goals of (i) liberation (by developing renunciation and practicingthe three higher trainings), and (ii) complete enlightenment (by developing bodhicitta and

practicing the six perfections).

3. Each moment of our life can be made meaningful, e.g. by doing actions with the bodhicittamotivation, practicing mindfulness, helping others, etc.

Contemplate how the precious human rebirth is rare and difficult to obtain:

1. In terms of its causes: it is difficult to create the causes for a precious human rebirth, namelypure morality, generosity, patience, and stainless prayers.

2. In terms ofnumbers: Among all migrations the happy migrations are rare, and Among happy migrations a precious human rebirth is rare.

3. In terms of an analogy: The Buddha said that obtaining a precious human rebirth is moredifficult and rare than for a blind turtlewho lives on the bottom of a great ocean and comes

up once every hundred yearsto put its head through a golden yoke floating on the surface.


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The Small Scope

The stages of the path shared with persons of small capacity

Impermanence and Death

Meditation 8: The disadvantages of not being mindful of death, and the benefits of

being mindful of death

The disadvantages of not being mindful of death:

1. You will not remember the Dharma.

2. Even if you remember the Dharma, you will not practice it.3. Even if you practice Dharma, you will not practice it purely (because your practice will be

mixed with the eight worldly dharmas).

4. Your practice will not be persistent.5. You will create many unwise, negative actions.6. You will have many regrets at the time of death.

The benefits of being mindful of death:

1. Your actions will become very beneficial.2. Your spiritual practice will become very powerful.3. It is important at the beginning of your practice.4. It is important in the middle of your practice.5. It is important at the end of your practice.6. You will die with a peaceful, happy mind, free of regrets.

Meditation 9: Death is definite

Contemplate the first three points of the nine-point meditation on death, which come under the heading of deathis definite:

1. Everyone has to die2. Your lifespan is continuously decreasing3. The amount of time you have for spiritual practice is very little

Conclusion: develop the determination to use your life to practice the Dharma.

Meditation 10: The uncertainty of the time of deathContemplate the second three points of the nine-point meditation on death, which come under the heading of the

time of death is uncertain:

1.

Human life-expectancy is uncertain2. There are many causes of death3. The human body is very fragile

Conclusion: generate the determination to start practicing Dharma now, as the future is so uncertain.

Meditation 11: Only spiritual practice can help you at the time of deathContemplate the last three points of the nine-point meditation on death, which come under the heading of at the

time of death, only Dharma can help:

1. Your loved ones cannot help2. Your possessions and enjoyments cannot help3. Your own body cannot help

Conclusion: Make the decision to practice the Dharma purely, without being mixed with the eight worldly

concerns..


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Meditation 15: Commitments and benefits of refuge

Proscriptive and prescriptive precepts of refuge:After taking refuge in the Buddha, Dharma, and Sangha, we should avoid:

1. Taking ultimate refuge in worldly gods such as Brahma and so on;2. Harming any being, either directly or indirectly;3. Entrusting oneself to and keeping company with negative friends;

And we should practise:

1. Seeing images of the Buddha as being actual Buddha, and pay respect to them,2. Seeing Dharma texts as being the actual sublime Dharma, and treating them respectively,3. Regarding even one member of the Sangha as being the actual Sangha, and treat all members

of the Sangha community, and even their robes, with respect.

4.General advice after taking refugeIn general, there are four points to the practice of Dharma:

1. One should rely upon holy beings, listen to the holy Dharma, and after correctlycomprehending, follow the Dharma and practice it.

2. One should not let ones senses become excited (that is, one should control the senses when indanger of creating negative karma), and take as many vows as one is capable of keeping.

3. One should have a compassionate attitude towards sentient beings.4. When eating or drinking, one should first offer it to the Three Jewels.

Also, it is good to make three prostrations to the Triple Gem in the morning and evening, and to take

refuge three times in the morning and three times in the evening, by reciting a refuge prayer.

The benefits of going for refuge

1. One becomes a Buddhist (an inner being)2. One becomes qualified to take other vows (Pratimoksha, Bodhisattva, and Tantric vows)3. It reduces and exhausts the obscurations due to previously accumulated karma4. One quickly accumulates a vast amount of merit5. One does not fall into the bad migrations6. One is not harmed by obstacles, either human or non-human7. One attains everything one wishes8. One attains buddhahood swiftly


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The Law of Cause and Effect/Karma

Meditation 16: The general characteristics of karma

1. Karma is definite non-virtuous actions bring suffering, never happiness, and virtuous actionsbring happiness, never suffering. Conclusion: In order to achieve happiness in the future and

avoid suffering, I must practice virtue and avoid non-virtue.

2. Karma increases even small actions can bring immense results, just as one small seed canbring a huge tree bearing many flowers and fruits. Conclusion: I must try my best to refrain

from even small negative actions, and to create even small virtuous actions.

3. One does not experience the results of actions that one does not do one does notexperience sufferings for which one did not create the causes, and one cannot expect to

experience happiness for which one did not create the causes. Conclusion: There is no way

that I will experience good results in the future unless I create the causes for them, and I will

not have to experience bad results as long as I avoid creating the causes of those.

4. Actions done do not disappear once an action has been created, an imprint is left on onesconsciousness which will bring results in the future when the right conditions have come

together, even after many lifetimes. The exceptions are that virtuous karmic seeds that have not

been dedicated to enlightenment can be destroyed by anger, etc., and non-virtuous karma can

be purified with the four powers. Conclusion: I must purify whatever negative karma I have

created, and dedicate whatever virtuous karma that I create to enlightenment.

Meditation 17: The varieties of karma

The ten non-virtuous actions to be avoided

Each of these has four factors: (1) basis, (2) attitude (which has three parts: discrimination, affliction, and

motivation), (3) performance, and (4) culmination. For an action to be complete, all four factors must be complete.

Three of the body

1. Killing (1) basis: a sentient being other than oneself; (2) attitude: the discrimination must be

unmistaken, one of the three poisons (greed, hatred, or ignorance) must be present, and one has the

wish to kill; performance: one either does the action oneself or orders it to be done; (4) culmination: the

sentient being dies.

2. Stealing (1) basis: anothers possession; (2) attitude: the discrimination must be unmistaken, one of

the three poisons must be present, and one has the wish to steal; (3) performance one takes the object by

force, by cheating, by stealth, etc., or orders someone else to take it; (4) culmination: the thought It is

mine arises in oneself or in the person one ordered to steal.

3. Sexual misconduct (1)four bases: wrong person, wrong bodily parts, wrong place, wrong time; (2)

attitude: the discrimination must be unmistaken (for someone who does not have a vow of celibacy, but

need not be unmistaken for someone who has a vow of celibacy), one of the three poisons must be

present, and one has the wish to engage; (3) performance: one does the action oneself (some texts say

one can also order it to be done); (4) culmination: meeting of the organs.


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Four of speech

4. Lying (1) eight bases: the seen, the not seen (eyes); the heard, the not heard (ears); the experienced,

the not experienced (other sense-consciousnesses); the known, the not known (mental consciousness);

(2) attitude: the discrimination must be unmistaken, one of the three poisons must be present, and one

has the wish to misrepresent; (3) performance: oneself indicating by speaking, not speaking, or with

bodily gestures, or one orders it to be done; (4) culmination: the other person understands.

5. Divisive speech (1) two bases: sentient beings in harmony or those already in disharmony; (2)

attitude: the discrimination must be unmistaken, one of the three poisons must be present, and one

has the wish to divide, further divide, or impede their reconciliation; (3) performance: oneself expressing

pleasant or unpleasant facts or non-facts for ones own or anothers purpose, or ordering someone else

to do it; (4) culmination: the other person understands.

6. Harsh speech (1) basis: a sentient being towards whom one feels hostile, and who could be hurt by

ones words; (2) attitude: the discrimination must be unmistaken, one of the three poisons must be

present, and one has the wish to speak in an offensive manner; (3) performance: saying something

unpleasant (which could be true or false) about the persons characteristics; (4) culmination: the other

person understands.

7. Idle talk (1) basis: a meaningless topic; (2) attitude: one perceives the topic about which one is

going to talk, one of the three poisons must be present, and one has the wish to talk without a

meaningful purpose; (3) performance: expressing the words to someone else or to oneself; (4)

culmination: having finished speaking.

Three of the mind

8. Covetousness (1) basis: anothers possession; (2) attitude: the discrimination must be unmistaken,

one of the three poisons must be present, and one has the wish to appropriate; (3) performance: striving

to appropriate; (4) culmination: deciding to make it ones own.

9. Malice (1) basis: a sentient being towards whom one feels hostile, and who could be hurt by ones

words; (2) attitude: the discrimination must be unmistaken, one of the three poisons must be present,

and one has the wish to give harm; (3) performance: having that thought; (4) culmination: deciding to

bring about that harm.

10. Wrong view (1) basis: an existent object such as the law of cause and effect; (2) attitude: one

perceives that ones denial of the object is correct (e.g. one really believes that there is no karma), one

of the three poisons must be present, and one has the wish to deny the object; (3) performance:

beginning to deny the object; (4) culmination: the certainty that one has denied the object.

The ten virtuous actions to be adoptedThe ten virtuous actions involve understanding the faults of the ten non-virtuous actions and

restraining oneself from creating them. They also have the four factors: for example, the virtuous

action ofrefraining from killing involves (1) basis: another sentient being; (2) attitude: seeing the faults

of killing and wishing to give it up; (3) performance: the activity of correctly restraining oneself from

killing; and (4) culmination: the action of completing the correct restraint.

The remaining nine virtuous actions can be understood in a similar way.

Conclusion: Generate the strong determination to avoid creating the ten non-virtuous actions and to create the ten

virtuous actions as much as possible; concentrate on this thought.


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Meditation 18: The results of karma; purification with the four powers

Factors that make non-virtuous or virtuous actions weighty

1. Nature killing is the heaviest among physical actions, lying among verbal actions, and wrong

views is the heaviest among mental actions

2.Attitude strong presence or absence of mental poisons

3. Performance e.g. killing in such a way that causes great suffering to the victim

4. Basis actions done in relation to gurus, the Three Jewels, parents, etc. are more weighty

5. Habit frequency and continuity

6.Absence of an antidote if one does no virtue, non-virtue becomes very heavy

Meditate on these factors until you are clear about how to avoid powerful non-virtuous actions and how to make a

virtuous action as powerful as possible.

The four results of non-virtuous actions

1. Fruitional result according to the strength of the affliction involved, great non-virtues lead torebirth in hell, middling to rebirth as a hungry ghost, and small to rebirth as an animal

2. Results similar to the causea. Experience later, when born as a human being, one will experience: a short life, as a result of killing a lack of resources, as a result of stealing your spouse or partner will leave you, as a result of sexual misconduct much slander, as a result of lying loss of friendships, as a result of divisive speech hearing unpleasant words, as a result of harsh speech others not listening to you, as a result of idle speech predominance of attachment, as a result of covetousness predominance of hostility, as a result of harmful intent predominance of confusion, as a result of wrong viewb. Habit one will be born with the tendency to commit the same action again

3. Environmental result the character of the misdeed is reflected in the environment, e.g. due to killing: food, drink, and medicine have little power due to stealing: a shortage of food, droughts, or hailstorms due to sexual misconduct: the environment is filthy and bad-smelling due to lying: your work will not be successful; there will be disharmony and deceit among

your workers

due to divisive speech: the ground is uneven and difficult to travel on due to harsh speech: the environment is full of thorns, sharp stones, dangerous animals due to idle gossip: crops will fail and rain will fall at the wrong time due to covetousness: all excellent things will deteriorate day by day, year by year due to harmful intent: war, sickness, famine, dangerous animals and people due to wrong view: resources will disappear; you will have no home or protector


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The four results of virtuous actions

1. Fruitional result great virtuous actions lead to rebirth as a god in the form and formlessrealms, middling to rebirth as a desire realm god, and small to rebirth as a human

2. Result similar to the causea. Experience long life, plenty of resources, harmony with your spouse, etc.

b. Habit one will be born with the tendency to commit the same action again

3. Environmental result food, drink, and medicine have great power, etc.The four opponent powers of purification

1. The power of regret (repudiation): feeling regret for the negative actions we have done; thispurifies the result similar to the cause as an experience (#2a above).

2. The power of reliance (basis): taking refuge and generating bodhicitta; this purifies theenvironmental result (#3).

3. The power of remedy (applying all antidotes): There are 6 recommended remedies: recitingsutras, meditating on emptiness, reciting mantras (e.g. Vajrasattva), making buddha images,

making offerings to holy objects, and reciting names of buddhas and bodhisattvas; this purifies

the fruitional result (#1).4. The power of resolution: making the determination to refrain from negative actions in the

future; this purifies the result similar to the cause as habit (#2b).

Conclusion: Generate the strong determination to live your life in such a way that you create virtuous karma as

much as possible, to refrain from non-virtuous karma as much as possible, and to purify whatever non-virtuous

karma you have created in this life and previous lives, in order to avoid its painful results.


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Meditation 21: The three types of suffering

1. The suffering of suffering unpleasant feelings (plus the main minds and mental factors thataccompany them) and their objects. For example, physical pain and sickness, emotional

suffering such as grief, loneliness, etc.

2. The suffering of change pleasant feelings (plus the main minds and mental factors thataccompany them) and their objects. Pleasant feelings are not happiness by way of their own

entity since they arise due to a relief of sufferinge.g. after we have been sitting for a long time,

standing up feels pleasant, because the suffering of sitting has been relieved. Also, pleasant

feelings are impermanent; they slowly transform into sufferinge.g. if we continue to stand,

eventually it becomes unbearable.

3. Pervasive compounding suffering contaminated neutral feelings (plus the main minds and mentalfactors that accompany them) and their objects. They arise from karma and delusions, and co-

exist with karma and delusions (which will give rise to more suffering in the future), therefore

they are in the nature of suffering.

The five appropriated aggregates are pervasive suffering since they are the basis for the

other two types of suffering, due to being associated with negative tendencies. From the

crown of ones head to the soles of ones feet, the body is pervaded by suffering. Every placein samsara, from the Peak of Existence down to the hell of Unrelenting Torment, is pervaded

by suffering

The four aspects of true sufferings

Contemplate the four aspects of true suffering, using the example of your own five aggregates:

1. Impermanence: both our body and our mind are changing every moment.

2. Suffering/misery: we experience physical pain and discomfort; we also experience mental suffering,

such as depression, disappointment, irritation, grief, etc.

3. Emptiness: Although it seems that, within our body-mind complex, there is a self/I which ispermanent, unitary, and independent of causes and conditions, such a self is an illusion.

4. Selflessness: we believe that there is a self-supporting, substantially-existing selfa self that seems to

exist within the aggregates, but is independent of them, like a boss or controller of the aggregates

but such a sense of self is false, an illusion.

Conclusion: generate deep conviction that any kind of existence that is together with contaminated aggregates is

suffering in each moment, and develop the wish to become completely free, forever, from such suffering states.


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True Origins

Meditation 22: The ten delusions/afflictions

The five root afflictions that are non-views

1. Attachment A mind that observes a contaminated object and, thinking that it is pleasant or

attractive, wishes to have it.2.Anger A hostile mind that, in response to a basis of suffering such as sentient beings or thorns etc.,

wishes to inflict harm on it.

3. Pride A puffed-up mind, based on the view of the transitory collection, that is an attitude of

superiority regarding ones own internal or external qualities.

4. Ignorance An afflicted non-knowing due to an unclear mind with regard to the nature of the

four truths, actions and their results, and the Three Jewels.

5. Doubt A two-pointed mind that wavers with regard to whether the four truths, actions and their

results, and the Three Jewels exist or do not exist.

The five root afflictions that are views6. The view of the transitory collection * An afflicted wisdom which observes the appropriated aggregates

and views them as a self, thinking I and mine.

7. The view holding to an extreme An afflicted wisdom that observes the self apprehended by the view of

the transitory collection, and views it either as permanent and eternal, or as ceasing at death.

8. The view holding a [bad] view as supreme An afflicted wisdom which observes any of the threethe

view of the transitory collection, the view holding to an extreme, or a wrong view and holds them to

be supreme.

9. The view holding [bad] ethics and modes of conduct as supreme An afflicted wisdom which observes [bad]

ethics and modes of conduct (e.g. sitting in the middle of five fires) as being the cause of liberation

from cyclic existence.

10. Wrong view An afflicted wisdom that denies the existence of something that does existe.g. past

and future lives, actions and their effects, etc. or asserts the existence of something which does not

existe.g. someone such as Ishvara being the creator of the world.

* The Prasangika Madhyamikas assert that the view of the transitory collection and ignorance are the same,

meaning that the root of all the mental afflictions is the view of the transitory collection. Their definition of the

view of the transitory collection is: an afflicted wisdom that observes the mere I of ones own continuum and

conceives of it as inherently existent.

Meditation 23: The order in which afflictions arise; causes of the afflictions

The order in which the afflictions arise

First there is ignorance conceiving an inherently existent I and mine this is the view of the transitory

collection. From that arises the discrimination of inherently existent others.

From that arises attachment to that which belongs to or supports oneself, and hatred towards that which

belongs to or supports others. Observing an inherently existent self, pride arises.

Based on the view of the transitory collection holding to an inherently existent I, one develops

an extreme view that this I must be either permanent (e.g. like an eternal, unchangeable soul) or

completely annihilated (when one dies). Based on that, one thinks that the view of the transitory

collection and the extreme view[or a wrong view] are superior views, and one views bad ethics and

modes of conduct associated with such views as superior ethics and modes of conduct. Similarly, one

develops the wrong view that the law of cause and effect, the Three Jewels, and past and future lives do

not exist, or else doubt about whether they exist or not.


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The six causes of afflictions

1. Basis: the seeds or latencies in our mind-stream, left there by previous negative actions, previous

experiences of that affliction.

2. Object: encountering an object of the six senses, or just remembering an object, can cause an

affliction to arise.

3. Society: the influence of other people, especially those with bad habits.

4. Explanations: listening to wrong teachings; this can also include other sources of information, such as

books, newspapers, magazines, TV, movies, the internet, conversations, etc.

5. Familiarity: the afflictions we are most familiar with are those that will arise most easily.

6. Inappropriate attention: focusing our mind on the object of our affliction and exaggerating it, e.g.

thinking over and over again about someone youre angry at, what he did, what he said, etc. This

causes the affliction to become stronger.

Meditation 24: The faults of the afflictions

Think of an affliction that often arises in your mind and see if you can recognize that it has the following faults or

disadvantages:

the mind becomes disturbed the mind is mistaken with regard to its observed object they reinforce familiarity with afflictions and leave seeds for them to re-occur you harm yourself, others, or both you commit misdeeds in this life, future lives, or in both you experience pain and anguish you feel joyless, apprehensive, and lacking confidence in society your notoriety spreads in all directions excellent persons such as teachers rebuke you they create the sufferings of birth, aging, sickness, and death they destroy virtue and deplete resources they destroy the hope for a good rebirth they take you far from liberation you die with regret your aims remain unfulfilled after death you are born in a bad migration

Gon-ba-wa said: To eliminate afflictions, you must know the afflictions faults, their characteristics,

their remedies, and the causes for their arising. After you have recognized their faults, regard them as

defective and consider them as enemies. If you do not recognize their faults, you will not understand

that they are enemies.

Conclusion: Generate the strong determination to free yourself completely from all afflictions and their seeds.


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Meditation 25: The twelve links

The 12 links:1. ignorance: a mental factor confused about reality.2. compositional action: action motivated by ignorance that is able to project a future rebirth.

There are three types of karma according to the type of rebirth they bring:

1) Non-virtuous/non-meritorious karmathis is karma accumulated out of concern mainlyfor the happiness of this life; it leads to rebirth in the three lower realms.

2) Meritorious (movable) karma this is karma accumulated out of concern mainly forsensual pleasure in future lives; it leads to rebirth as a human or desire realm god.

3) Immovable karma this is the cause of rebirth in the form and formless realms.Focusing on a meditative object for the sake of the bliss of concentration leads to

rebirth in one of the first three concentrations of the form realm. If one becomes weary

of meditative bliss and creates the karma for neutral feelings, this leads to rebirth in the

fourth concentration or one of the four formless absorptions.

3. consciousness on which the latency of the second link is deposited4. name and form: the aggregates established at the time of conception of the future rebirth,

simultaneous with the link of birth5. six sources: the sense powers at the time when, even upon the aggregation of the object,

consciousness, and power, one is unable to utilize the object

6. contact: the mental factor of contact at the time when, upon the aggregation of the object,consciousness, and sense power, one is able to utilize the object but is unable to experience

feelings

7. feeling: pleasant, unpleasant and neutral feelings8. craving: attachment that nourishes the latency deposited by the second link9. grasping: an intensified form of craving that further nourishes the latency10.existence: the latency that has been fully nourished11.birth: the moment of conception of the future life12.aging and death: degeneration of the aggregates starting in the second moment of life, and the

final abandonment of the aggregates at the end of the life.

Conclusion: each rebirth we take in samsara is the result of a compositional action created due to ignorance, and is

part of a set of these twelve links. And we are continuously creating more compositional actions, and thus more sets

of twelve links, and thus perpetuating our existence in samsara. Generate the strong determination to become free

from this situation by overcoming ignorance, the root of samsara.


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Meditation 26: The four aspects of true origins; renunciation; true cessations

True origins of sufferingsi.e. afflictions and karmahave four aspects:

1. They are the causes of suffering: e.g. when anger arises in our mind, our mind becomes disturbed;

we may also express it verbally or physically, thus creating negative karma, which will bring more

suffering in the future.

2. Afflictions and karma are also origins, because they produce sufferings again and again, many times

each day, all throughout our life.

3. They also strongly produce suffering, e.g., when our mind becomes completely overwhelmed by a

delusion such as hatred or obsessive attachment, and we behave destructively, without control.

4. Attachment to samsara acts as a cooperative condition producing suffering, and not allowing us to

become free from samsara.

As long as we remain in samsara, we will continue to be under the control of true origins, and will

continue to experience true sufferings, again and again. Generate the deep, sincere attitude of

renunciation: seeing samsara as being like a horrible prison, and not wishing to remain in it, but

wishing only to become free from it, by attaining the cessation of all sufferings and their causes.

True cessations are the complete elimination of the afflictions such that they will never arise again.

They have four aspects:

1. Cessation of sufferings imagine what it would be like to be in state where you would never again

experience any physical or mental sufferings.

2. Pacification of the afflictionsimagine what it would be like to be free from the afflictions, such

that anger, attachment, pride, jealousy, etc. would never again arise in your mind.

3. Sublimitythis cessation of sufferings and their causes is sublime in the sense that there is nothing

more blissful, nothing more beneficial.

4. Definite emergencethis state of cessation is a state of freedom/liberation which is final,

irreversibleyou will never lose it or fall back from it.

Conclusion: generate the strong wish to attain true cessations, and concentrate single-pointedly on that wish.

Meditation 27: True paths

True cessations are attained by attaining true paths, which are arya paths. The main true path is the

wisdom directly realizing selflessness, the direct antidote to ignorance, the root of samsara. In order to

attain this wisdom, we must develop concentration, and developing concentration depends on pure

ethics. Thus the path to liberation consists of these three higher trainings:

1. The higher training in ethics weakens the afflictions and enables us to overcome external

distractions;

2. The higher training in concentration suppresses the manifest afflictions and enables us toattain a calm, single-pointed mind;

3. The higher training in wisdom eliminates ignorance and the other afflictions, and enables usto attain liberation/nirvana.

The higher training in ethics:

Benefits of practicing it: as the earth is the basis of all the good things existing upon it, ethics is the basis

of all excellent qualities and realizations. Its the source of all happiness, and the main cause of higher

rebirths.

Disadvantages of not practicing it: rebirth in lower realms; suffering even in the human realm; no

attainment of good qualities and realizations of the path, up to liberation and enlightenment.


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Ethics mainly involves refraining from harming others, e.g. avoiding the ten non-virtuous

actions, and taking vows, such as the five precepts or monastic vows.

How to train in ethics:

The four causes of the occurrence of downfalls and their respective antidotes:

Not knowing what is proper ethical

discipline

Understand what is involved in ethical discipline (e.g. the

vows) through studying themNon-conscientiousness, i.e. being

careless and reckless

mindfulness of what to adopt and abandon introspection that investigates the three doors shame from the perspective of oneself and the Dharma embarrassment through thinking of others fear of the fully ripened effects of faulty conduct

Lack of respect Having respect for the Buddha, his rules, and those who

observe them perfectly

Many mental afflictions Examine your own continuum and endeavor to apply the

antidote to whatever mental affliction predominates

True paths has four aspects:

1. Path the main true path is the wisdom directly realizing selflessness; this wisdom is a path, because

it leads out of samsara and to the state of liberation/nirvana.

2. Suitabilitythis wisdom is suitable for us to learn about and meditate on, because it is the antidote

to ignorance, the root cause of suffering.

3.Achievementthis wisdom is an achiever, because it realizes the true nature of the mind directly

and unmistakenly.

4. Deliverancethis wisdom is a deliverer, because it enables us to attain the state of irreversible

liberation, such that sufferings and afflictions will never return.

Conclusion: Seeing clearly the benefits of attaining true paths, generate the determination to attain them, by

practicing the three higher trainings ethics, concentration, and wisdomto the best of your ability.

Meditation 28: Antidotes to attachment

1. Contemplate the faults of attachment:

It is a disturbed state of mind, full of unrealistic expectations. It doesnt see the object realistically, but exaggerates, fantasizes, makes projections. It leads not to satisfaction, but to dissatisfaction and disappointment. It can lead to other afflictions, such as anger, jealousy, competitiveness, fear, etc. It motivates us to create karma that leads to bad rebirths and more samsara. Its an obstacle to attaining concentration, wisdom, and other realizations, and thus an obstacle to

liberation and enlightenment.

2. Counteracting the four erroneous conceptions (using your body as an example):

(1) Seeing what is unclean as cleancontemplate that your body is made of skin, blood, organs, etc.

(2) Seeing what is impermanent as permanentyour body is constantly changing and aging, and

eventually it will die.

(3) Seeing what is suffering as pleasantcontemplate the many sufferings the body experiences.

(4) Seeing what is selfless as having a selfe.g. your body is empty of inherent existence.


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The Great Scope

The stages of the path for persons of great capacity

Meditation 29: The benefits of bodhichitta

1. You enter the only entrance to the Mahayana2. You become a son or daughter of the buddhas3. You surpass hearers and solitary realizers4. You become an object of offerings and prostrations of gods and humans5. You instantly accumulate vast amounts of merit6. You instantly purify vast amounts of negativities7. All your wishes will be fulfilled8. You wont be harmed by hindrances9. You will quickly accomplish the paths and grounds10.You will become a source of peace and happiness for all sentient beings

* * * *

The 11-point method for developing bodhicitta

Meditation 30: Equanimity

1. Equanimity visualize a friend, an enemy, and a neutral person in front of you. Check yourreasons for having different feelings for these three; are those good reasons?... Relationships are

impermanent: friend can become enemy, enemy can become friend, neutral person can

become either.

Conclusion: There is no reason to cling to our present relationships and our biased feelings towards others as being

permanent. As every being has been a friend, an enemy, and a stranger to us, we should develop unbiased

equanimity towards them.

Meditation 31: All beings have been our mother

2. Recognising that all beings have been our mother samsara is beginningless, and we have hadcountless lives, and thus countless mothers. Our mother of this life has not always been our

mother; other beings have been our mother in fact, every being has been our mother!

Conclusion: Try to generate confidence that every being has been your mother. If this is difficult, try to at least feel

that it might be true, because you cant disprove it!

Meditation 32: The kindness of our mothers

3. a. Thinking about the kindness of sentient beings when they were our mother Contemplatewhat your mother of this life did for you: carried you in her womb, went through the pain of

giving birth, completely took care of you when you were small and helpless, taught you the

most basic skills such as eating, bathing, dressing, talking, walking, etc.

Conclusion: Strongly feel the kindness of your mother of this life; contemplate that everyone elseyour father, otherrelatives, friends etc. has also shown you this kindness, not once but many times; and they will do the same in the

future.


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Meditation 33: The kindness of sentient beings when they were not our mother

3. b. Thinking about the kindness of others at other times/in other ways other provide us witheverything we use and enjoy: food, clothing, shelter, etc. They also serve as objects for our

practice of dharma: giving, ethics, patience, etc. Thus we are dependent on others for all of our

happiness, temporal and ultimateup to enlightenment!

Conclusion: Generate the awareness that all of our happiness and good experiences comes from others; strongly feeltheir kindness, and concentrate on this experience.

Meditation 34: Repaying the kindness of others

4. Wishing to repay their kindness recall the incredible kindness of others and generate thewish to repay their kindness. How? We can help other beings as much as possible in our

present life, but just giving food, clothing, medicine, etc. will give only short-term benefit. The

best help we can give is to lead them to liberation and enlightenment.

Conclusion: generate the strong wish to help all beings to become free from samsara, and to attain the peace and

happiness of liberation and enlightenment.

Meditation 35: The equality of self and others

5. The equality of self and others visualize a friend, enemy, and neutral person in front of you.Contemplate that all three, just like you, want to be happy and not suffer. If all three were

sick and you were a doctor, would it be right to help one and not the others? If all three were

hungry, would it be right to give food to one and not the others?... If the enemy were an

enemy from his own side, the buddhas would see him that way, but buddhas love all beings

equally. No one is a friend, an enemy, or a stranger, from their own side. Friend, enemy, and

stranger are just labels that we give to people, depending on our point of view.

Conclusion: strongly feel that every living being is just like you in that they all want to be happy, and do not want

to suffer. There is no good reason to discriminate among them.

Meditation 36: The disadvantages of cherishing oneself

6. The disadvantages of cherishing oneself whatever problems we experience are the result ofnegative karma created in the past, motivated by self-cherishing. Self-cherishing is also the

cause of many problems in this life, e.g. in relationships and it will bring more problems in

the future, e.g. bad rebirths. Its a major obstacle to developing loving-kindness, compassion,and bodhicitta, and thus to the attainment of enlightenment.

Conclusion: feel convinced that the self-cherishing attitude is the cause of nothing but problems and suffering, and

generate the determination to work on eliminating it.

Meditation 37: The advantages of cherishing others

7. The advantages of cherishing others all happiness and good experiences are the result of goodkarma, created on the basis of cherishing others; cherishing others brings happiness in this life,

and future lives; it is essential for success on the path, up to enlightenment.

Conclusion: feel convinced that cherishing others is beneficial, both to yourself and others, and resolve to work on

changing your attitude, to be less self-centred, and more concerned for others.


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Meditation 38: Taking the suffering of others with great compassion

8. Meditating on great compassion and taking on the suffering of others visualize one (or more)being who is suffering; contemplate their suffering and generate compassion: wishing them to

be free from their suffering; then generate the wish to take their suffering. Imagine their

suffering in the form of dark smoke, which you take in (you can breath it in if you wish); it

comes to your heart and destroys your self-cherishing attitude.

Conclusion: Recall the benefits of tong-len, and generate the wish to practice it as much as you can.

Meditation 39: Giving our happiness to others with great love

9. Meditating on great love and giving our happiness to others visualize one (or more) being infront of you and generate loving-kindness: wishing them to have the happiness they long for.

Generate the wish to give them whatever they need to be happy. Imagine your own happiness,

good qualities, good karma, etc. in the form of light and send it to them; it becomes whatever

they need in order to be happy both now and in the future, up to enlightenment.

Conclusion: Recall the benefits of tong-len, and generate the wish to practice it as much as you can.

Meditation 40: The extraordinary intention; bodhicitta

10.The extraordinary intention Think that it is not sufficient to merely wish sentient beings tobe happy; if you do not take the responsibility upon yourself to take care of your dear mothers,

who else will? Generate the resolve: I myself will provide sentient beings with happiness and I

will liberate them from all suffering!

11.Bodhicitta Think that in your present state, you cannot liberate yourself, let alone all othersentient beings. The only one who is able to do that is a fully enlightened buddha. Increaseyour faith in the buddhas by thinking about the good qualities of their exalted body, exalted

speech, exalted mind, and enlightened activities, and generate the wish from the bottom of

your heart to attain these qualities. Therefore think: I must become a buddha in order to be

able to benefit all sentient beings, my mothers. Recall the two aspirations that are concomitant

with bodhicitta: (a) the aspiration to benefit others, and (b) the aspiration to attain

enlightenment.

Conclusion: Generate this wish to become enlightened for the benefit of all mother sentient beings, to the best of

your ability, and concentrate one-pointedly on it as long as possible.


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The six perfections and four means of gathering disciples

Meditation 41: The perfection of generosityIts entity: The intention to give and the actions of body and speech motivated by it.

Benefits of generosity: attaining good rebirths with sufficient resources (so that we can continue to

practice generosity and the path to enlightenment); attaining enlightenment; bringing benefit and

happiness to others; greater peace of mind in this life, etc.Faults of miserliness: unfortunate rebirths (e.g. as a hungry ghost); lack of resources in this and future

lives; problems and conflicts with others; unhappiness here and now, etc.

Divisions of generosity:

1. The generosity of material things2. The generosity of protection from fear3. The generosity of the Dharma

Generosity should be practiced with the bodhicitta motivation, and in conjunction with the other five

perfections.

Conclusion: Seeing the benefits of practicing generosity and the faults of not doing so, generate the sincere wish to

practice generosity as much as you can.

Meditation 42: The perfection of ethics

Its entity: the virtuous thought to abandon harming others, and to abandon even the thoughts that lead

to harming others.

Its benefits: good rebirths; foundation of all good qualities and realizations; ones actions of body,

speech, and mind are gentle and considerate; others are attracted to you and feel safe with you; you are

a good example/role model for others; your mind is happy and peaceful (free of guilt and fear);

ultimately, attaining enlightenment.

Disadvantages of not practicing ethics: bad rebirths; perpetuating bad habits and attitudes; continuously

circling in samsara; being unable to help others; obstacle to enlightenment.

Its divisions:

1. The ethics of restraint from misdeeds abandonment of the ten non-virtues, keepingpratimoksha vows (e.g. 5 lay precepts, vows of monks and nuns, etc.)

2. The ethics of gathering virtue e.g. practicing the six perfections, making prostrations andofferings to holy objects, studying and meditating on the Dharma, etc.

3. The ethics of enacting the welfare of sentient beings accomplishing their benefit and freeingthem from non-virtue; any action we do with the wish to benefit others

Ethics should be practiced with the bodhicitta motivation, and in conjunction with the other five

perfections.

Conclusion: Seeing the benefits of practicing ethics and the faults of not doing so, generate the sincere wish to

practice it as much as you can.


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Meditation 43: The perfection of patience

Its entity: A mind that (i) remains undisturbed by harm done by others, (ii) is able to accept suffering,

and (iii) upholds ones appreciation for the Dharma.

Benefits of practicing patience: your mind is peaceful; you have few enemies and many friends, and your

relationships are healthy & harmonious; you create much merit, and your merit is protected; you

exhaust previously created non-virtue and do not create new non-virtue; you die without regret, and

obtain a good rebirth; you will be able to attain liberation and enlightenment.

Faults of not practicing patience, i.e. faults of anger: your mind is disturbed, you lack joy, confidence, and

happiness, its difficult to relax and sleep; you have many enemies and few friends, and even your

friends might abandon you; your merit is destroyed; you create much non-virtue; you will die with

regret, and fall to an unfortunate rebirth; you will be born ugly, and with poor discrimination of right

and wrong; you will have obstacles to attaining liberation and enlightenment.

Three types of patience:

1. The patience of not retaliating when harmed by otherse.g. contemplate that the harm wascreated by your own karma; if you get angry, you create the cause for more suffering, but if you

practice patience you create the cause of happiness; contemplate that the other person is likesomeone suffering from mental illness because he/she is under the control of karma and

delusions, and therefore deserves compassion rather than anger.

2. The patience of enduring suffering/problemsproblems are not necessarily bad, but can beused in our practice: to generate renunciation, conviction in karma, and compassion, and to

reduce pride; by learning to accept small problems, eventually we can accept bigger ones;

Santideva said, If it can be remedied, why be unhappy about it? If it cannot be remedied, what

is the use of being unhappy about it?

3. The patience of certainty in ones attitude towards the Dharmabeing willing to continuouslylisten to/study the Dharma, think about it, and meditate on it, bearing whatever difficulties are

involved. We can develop this by remembering the benefits of learning and practicing Dharma.

Patience should be practiced with the motivation of bodhicitta, and conjoined with the other five

perfections.

Conclusion: Understanding the benefits of practicing patience and the faults of not doing so, generate the sincere

wish to practice it as much as you can.


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Meditation 44: The perfection of joyous effort

Its entity: Delight in virtue.

Its advantages: we will be able to practice Dharma continuously, steadily, and with much enthusiasm;

we will attain all excellent qualities and achieve all goals, including the two types of siddhis; our good

qualities will not degenerate.

Disadvantages of its opposite, laziness: due to laziness, we do not accomplish anything; we do not develop

good qualities; we do not think about the welfare of others; it is the basis for all mental afflictions;

enlightenment will take a long time.

How to overcome the three types of laziness:

1. Laziness of procrastination that thinks There is still time!contemplate impermanence and

death, the sufferings of the lower realms, the difficulties of attaining a precious human rebirth.

2. Laziness of attraction to meaningless activitiesreflect on the results of negative karma (e.g. idle

talk), and the faults of samsara.

3. Laziness of discouragement/self-contempt that thinks Attaining enlightenment is too hardI

cant do it!contemplate that the Buddha said that even bugs can attain enlightenment; all

buddhas were once ordinary beings like us, and attained enlightenment by practicing gradually; we

can start with easier practices and gradually progress to more difficult ones; once we arebodhisattvas, staying in samsara to help others is not difficult, but delightful!

Three divisions of joyous effort:

1. Armor-like joyous effortWhatever difficulties I encounter, and however long it takes, I willpersevere until I attain enlightenment.

2. Joyous effort in accumulating virtuous dharmasthe six perfections, etc.3. Joyous effort in enacting the welfare of beings

Four favorable conditions for joyous effort:

1. aspiration to cultivate virtuearises from conviction in the law of cause and effect2. continuitydeveloping the habit of completing what we start3. joytaking delight in what we do, like a child playing4. restknowing when its time to take a break, to avoid burn-out

Practice joyous effort with the motivation of bodhicitta, and conjoined with the other five perfections.

Conclusion: Seeing the benefits of joyous effort and the faults of laziness, generate the wish to cultivate and

practice joyous effort as much as you can.


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Meditation 45: The last two perfections; the four means of gathering disciples

The perfection of meditative stabilization:

Its entity:A virtuous, one-pointed mind that stays fixed on its object without being distracted to other

things.

Its divisions (by way of function):

1. concentrations that cause one to abide in bliss in this life2. concentrations that cause the attainment of virtuous qualities (those shared with hearers e.g.

the clairvoyances, totalities, etc.)

3. concentrations that accomplish the welfare of others (the 11 activities for others welfare)Its benefits: we can direct our mind wherever we wish (virtuous objects) and stop it moving to other

objects; the virtue we cultivate is much more powerful; the object of our meditation is more clear.

Disadvantages of not having concentration: Santideva said that one with a distracted mind lives

between the fangs of the afflictions; practices done with a distracted mind are pointless/weak.

Meditative stabilization should be practiced with the bodhicitta motivation, and conjoined with the

other five perfections.

The perfection of wisdom:

Its entity: The correct discernment of an object under investigation.

Its divisions:

1. the wisdom that realizes the ultimate (emptiness)2. the wisdom that realizes the conventional (the five sciences: Buddhist knowledge, grammar,

logic, arts, and medicine).

3. the wisdom knowing how to enact sentient beings welfare (in the present and future lives)Benefits: it is the root of all good qualities; due to it a bodhisattva is not perturbed by adverse

circumstances; one with wisdom can act in ways that would entangle ordinary beings in cyclicexistence; one will understand that emptiness and dependent arising are compatible; one will be able

to reconcile seemingly contradictory statements of the Buddha in different contexts.

Disadvantages of not having wisdom: without wisdom, the other perfections will be blind and unable to

attain enlightenment; the other perfections would not be pure, but contaminated; one would not be

able to eliminate ignorance and thus will remain bound in samsara

Wisdom should be practiced with the motivation of bodhicitta, and conjoined with the other five

perfections.

The four means of gathering disciples

1. Giving material things2. Speaking pleasantly3. Getting ones disciples to practice4. Acting in accordance with what one teaches

Conclusion: Clearly understand the benefits of the last two perfectionsof concentration and wisdomand generate

the determination to work on cultivating them to the best of your ability.


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Special Insight

Meditation 46: Lack of a permanent, unitary, independent self

Such a self, if it existed, would be permanent (not changing moment by moment), unitary (not made

up of parts), and independent (not depending on causes and conditions). Such a self seems to be

completely separate from the aggregates, the body and mind; it seems to hold or carry the aggregates,like a person carrying a load.

(Note: there is no innate conception of such a self; this conception arises in dependence on studying tenets. But its useful to

meditate on the emptiness of a permanent, unitary, independent self; Geshe Tenphel said that this helps us to understand the

emptiness of a self-sufficient, substantially existent self, and that in turn helps us to understand the emptiness of a truly-

existing self.)

Get in touch with your sense of self or I, especially at times when you feel strong emotion. Check:

Does it seem to be permanent, unchanging, something that has always been there and always

will be there? For example, do you feel that the I who exists right now is the exact same I that existed

yesterday?... last year?... when you were a child?... And when you think about the future, do you feel

that the I who exists right now is the same I who will do things in the future?.... If you do have a senseof a permanent I, then try to find it, in your body or in your mind.

Is your I something unitary, not made up of parts? If the I was unitary, then we could not talk

about different parts of our body like our head, our hands, our legs, and so forth we could not talk

about different parts of our mind, such as happiness, unhappiness, love, anger, etc.

Is your I independent of causes and conditions? If so, that means that you did not depend on

your mother and father giving birth to you ... It also means that you could exist without food, water,

clothing, air to breath, and so forthis that the case?....

If there were a permanent, unitary, independent self, would it be able to: perform actions? create

karma? accumulate merit? purify obscurations, and attain liberation and enlightenment?

Conclusion: based on what you understood during this meditation, ask yourself if there can be a self/I that is

permanent, without parts, and independent of causes and conditions, or if such a self is a complete fabrication,

something non-existent?


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The emptiness of an inherently existent self

Meditation 48: The four-point analysis:

An inherently-existent self a sense of a self/I that seems to be completely independent of anything else.

It seems to exist completely from its own side, not merely designated by the mind. It seems as if it were

findable in the bases of designation (the aggregates) and does not depend on mental designation.The conception of inherent existence is the root of samsara (according to the Prasangikas), and

is counteracted by developing the wisdom realizing emptiness.

The four-point analysis:

1)Ascertaining the object of negation: the inherently existing self -- make the mind calm and undistracted.

Then recall an experience of strong emotion, and look for the I that lies behind the emotion.

Alternatively, you can check the way the I appears at this moment: an I that appears to exist from its

own side, completely independent, not merely labeled by the mind.

2) Determining the pervasion: if such an inherently existing self did exist, it must exist either within the

aggregates (one with the aggregates), or completely separate from the aggregates. Generate conviction

that there are only these two possibilities; there is no third possibility.

3) Determining that the inherently existing self does not exist within (one with) the aggregates .

If there were an inherently existing I which is one with the aggregates, it would have to be inherently one

with the aggregates, which means identical in all ways of appearance and existence; it would have to be

identical in all ways with (i) one of the aggregates, (ii) part of an aggregate, or (iii) the collection of all

aggregates. If an inherently existing I was identical with the aggregates, there would be the following

faults:

Since there are five aggregates, there should be five Is. Or, since there is only one I, there should be only one aggregate. If that were the case, when

I get fat, my mind should also get fat!

Is the I the body, or a part of the body? If so, could I say I think? Is the I the mind, or a part of the mind? If so, could I say I am eating? It would be redundant to talk about an I, since it is synonymous with the aggregates. One could not say my body, my mind, etc. When the body dies, the consciousness and I would also die, be cremated, etc. Alternatively, if the consciousness continues to the next life, the body should also go to the

next life.

4) Determining that the inherently existing self does not exist separate from the aggregates .

If the inherently existing I were separate from the aggregates, it would have to be totally separate from

the aggregates. That means that if we were to remove the body and the mindall the parts that make us

upwe should be left with the I, existing completely on its own, independent of the body and mind.

Conclusion: If you are unable to find the I that appeared so vividly at the beginning of the meditation in any of

those places, conclude that the inherently-existing I simply does not exist. The non-finding of the object of negation

is the meaning of emptiness. Concentrate single-pointedly on that experience.

(Note: If the I does not inherently exist, how does it exist? The thought I is merely imputed from the side of the

mind on its respective valid basis of designation, due to which the combination of basis and label comes to fulfillthe function of the person.)


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Meditation 49: Chandrakirtis sevenfold reasoning

Part 1: analyzing a car (with apologies to Chandrakirti, who used a chariot)

Begin by identifying the object of negation: e.g. an inherently existent car.

Then ascertain the pervasion: If a car were inherently existing, it should exist in one of these seven

ways:

1) Is a car inherently one with its parts? If so, there should be only one part, since there is one car; or

there should be many cars, since there are many parts. Also, we should be able to point to something

some part of the car and say this is the caris that the case?

2) Is a carinherently separate from its parts? If so, we could remove all the parts and still have the car; or

we could sell the car, but still keep all the parts!

3) Does the carpossess its parts? There are two ways that one thing can possess another:

(i) the way a person possesses a nose (the possessor and object possessed are one entity). If the car

possessed its parts in this way, then the car and its parts would be inherently one entity (because here

we are examining inherent existence), and thus there would be the same faults as in #1.

(ii) in the way a person possesses a dog (the possessor and object possessed are different entities). If the

car possessed its parts in this way, the car and its parts would be inherently different/separate, and

there would be the same faults as in #2e.g. we should be able to see the car and its parts separately,

just as we can see a person and his dog separately.

(Note: Conventionally, the cardoespossess its parts, but not inherently.)

4) Is the carinherently the base of its parts? It may seem that the parts of the car exist within the carthat

the car is like a container that holds or supports the parts, in the same way that a bowl holds yogurt. If

the car and its parts did inherently exist in this way, they would have to be completely separate, and

thus there would be the same faults as in #2.

5)Are the parts of the carinherently the base of the car? It may seem that the car exists within its parts, like

a person in a tentthe parts are like the tent, and the car is like the person inside. If the car and its

parts did inherently exist in this way, they would have to be completely separate, and thus would have

the same faults as in #2.

6) Is the car the collection of its parts? If this were the case, we could take the car apart and put all the

parts in a heap and it would still be a caris this true? Also, the parts of the car are the bases of

designation of the car, and therefore they cannot be the car; an object designated (e.g. car) cannot be

the basis of designation.

7) Is the carthe shape of its parts? If so, it would have to be either the shape of the individual parts, or the

shape of the parts put together. Are the shapes of the wheels, engine, etc. a car?... And when we put the

parts together, they do not take on new shapes, so can we say that the shape of the parts assembled is a

car? Furthermore, if the shape were the car, we should be able to drive the shape!

Conclusion: If a car cannot be found to exist in any of these seven ways, then it does not exist inherently. The non-

finding of the object of negation is the meaning of emptiness. Hold your mind single-pointedly on that emptiness,

the absence of inherent existence. (Note: A car is merely labeled in dependence upon its parts. Merely labeled

means that nothing can be found when we search for a real thing that is it.)


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Meditation 50: Chandrakirtis sevenfold reasoning

Part 2: analyzing the I

Begin by identifying the object of negation: the inherently existent self/I.

Then ascertain the pervasion: If the self were inherently existing, it should exist in one of these seven

ways:

1) Is the selfinherently one with its parts, the body and mind/the aggregates/? If so, there should be only one

aggregate, since there is one I; or there should be many Is, since there are many aggregates. Also, we

should be able to point to somethingsome part of our body or mind and say this is me/Iis that

the case?

2) Is the selfinherently separate from its parts? If so, we could remove all the parts of our body and mind,

and still have the I. Also, my body and mind could be sitting on my cushion meditating, and I could be

in the kitchen cooking a meal!

3) Does the selfpossess its parts? There are two ways that one thing can possess another:

(i) the way a person possesses a nose (the possessor and object possessed are one entity). If the selfpossessed its parts in this way, then the self and its partsthe body and mind would be inherentlyone

entity (because here we are examining inherent existence), and thus there would be the same faults as

in #1.

(ii) in the way a person possesses a dog (the possessor and object possessed are different entities). If the

self possessed its parts in this way, then the self and its partsthe body and mindwould be inherently

different/separate, and there would be the same faults as in #2e.g. we should be able to see the I and

its parts separately, just as we can see a person and his dog separately.

(Note: Conventionally, the selfdoespossess its parts, but not inherently.)

4) Is the selfinherently the base of its parts/the aggregates? It may seem that the aggregates exist within theselfthat the self is like a container that holds or supports the aggregates, in the same way that a bowl

holds yogurt (the aggregates existing within the person like yogurt in a bowl). If the self and the

aggregates did inherently exist in this way, they would have to be completely separate, and thus there

would be the same faults as in #2.

5)Are the aggregates inherently the base of the self? It may seem that the self exists within the aggregates

like a person in a tentthe aggregates are like the tent, and the self is like the person inside. Again, if

the self and aggregates did inherently exist in this way, they would have to be completely separate, and

thus would have the same faults as in #2.

6) Is the self the collection of the aggregates? If this were the case, we could take the aggregates apart and

put all the parts in a heap and it would still be a selfis this true? The aggregates are the bases of

designation of the self, and therefore cannot be the self. The self is the object designatedit is merely

imputed on the aggregatesand thus cannot be the bases of designation: the collection of the

aggregates. An object designated cannot be the basis of designation.

7) Is the self the shape of the aggregates? The self cannot be the shape of the aggregates (i.e. the body),

because the shape is just physical, whereas the self also has consciousness. Also, the shape does not

inherently exist because it is merely imputed on the collection of shapes of the individual parts.

Conclusion: If the self cannot be found to exist in any of these seven ways, then it does not exist inherently. The

non-finding of the object of negation is the meaning of emptiness. Hold your mind single-pointedly on that

emptiness, the absence of inherent existence.


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Colophon:

These outlines were compiled by Sangye Khadro for the 2009 ILTK Masters Program Lam Rim retreat from

various sources: Lam Rim retreat outlines composed by Ven. Birgit Schweiberer for the ILTK Basic Program

retreat in 2005, Meditation on Emptiness by Jeffrey Hopkins, The Great Treatise on the Stages of the

Path to Enlightenment by Lama Tsong Khapa, Liberation in the Palm of Your Hand by Pabongka

Rinpoche, The Path to Enlightenment in Tibetan Buddhism by Acharya Geshe Thubten Lodro, and The

Heart of the Path by Lama Zopa Rinpoche. Any mistakes in the outlines are my own.

Sangye Khadro, Pomaia, Italy, October 2009

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