KALU RINPOCHE

THE CRYSTAL MIRROR

Clearly Showing All The Steps
By Which The Path Of Liberation Is
Traversed In This Fortunate Kalpa

Kagyu Thubten Choling

New York, 1982
The Venerable Kalu Rinpoche
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loAMDtUSTMA.ciAYUI'tGMONAST'IlY P.0.50NADA7'Mllt DAlJEEUI'tG W.ll!ltGAL INDIA

I have presented these brief introductory explanations

of Buddhadharma from a sincere wish to benefit those who
have faith in and devotion to these teachings. I would
ask everyone to take them to heart and to apply them.
May any effect the sense of these words
has on our experience
Place us on the noble path of devotion
and compassion,
Where, riding the steed of the stages of
creation and fulfillment in meditation,
We arrive at the destination of ultimate
reality!
With auspicious best wishes,
Kalu Rinpoche
Kagyu Thubten Choling
New York State
March 17, 1982
 1

Kalu Rimpoche was born in eastern Tibet in 1905,in the Hor

Treshe district of the province of Kham. His father, Nakchang
Lekshe Drayang, was a 13th Kagyu incarnation, and was learned in
medicine, literature and grammar. He had many yidams, whom he
often met face to face in meditation. His teachers included
Jamgon Kontrul Rimpoche, Chentse Rimpoche and Mipham.
Rimpoche's mother was Drunkar Chung Chung; she was also a strong
Dharma practitioner, and had the same teachers as her husband.

After Nakchang Lekshe Drayang and Drunkar Chung Chung were

marriee, they went into retreat. One night, they both had the
same dream. In it, Jamgon Kontrul told them that he was coming
to stay with them, and asked to be given a room; after this, he
dissolved into them, as did Guru Rimpoche and many Dharma
protectors.

Drunkar Chung Chung's pregnancy was joyful for her, and she was
never troubled by sickness. One day, when she and her husband
had cliMbed a mountain to pick medicinal herbs, she felt the
baby move, and realized that he would soon be born. They hurried
home, and when they got there saw that flowers were raining down
on their house from the sky, and that many rainbows had appeared
above it. As soon as Rimpoche was born, he sat up in the
meditation posture and chanted OM MANI PADME HUNG; then he said
that he had come to benefit sentient beings. His parents were
very happy, and everyone in the neighboring countryside soon
realized that a special incarnation had been born.
,
~fuenRimpoche was young he loved all sentient beings, and hac
great compassion for them. He would go to the lakes to bless the
fish, and would give mantras to the animals; he felt devotion
for all the lamas he met; he studied writing, spelling and
meditation with his father, and often said that he would spend
his life as Milarepa had, meditating in the mountains. He was
very intelligent and well-spoken; his yidam was White Tara.

~fuenhe was 13 years old, he went to Karma Kagyu Thubten Cho

Korling -- Palpung -- monastery to study. Situ Rimpoche gave
him the getsul vows there, and the name Karma Rangjung Kunchab.
"Karma" is a name given to all those in the Karma Kagyu
tradition; "Rangjung" means self-originating, or self-arisen;
"Kunchab" means all-pervading. The name made everyone happy,
because they knew it truly described Kalu Rimpoche. {The name
Kalu is an informal one; it conveys friendliness and respect,
but has no particular meaning.)

At Palpung, Rimpoche studied the sutras and tantras with his

teacher, Khenpo Tashi Chopel, and was given a special Mahayana
Bodhisattva vow and tantric initiations by the lOth Trungpa
 2

Rimpoche. Every lama he met was impressed by his intelligence,

and when he was 15 years old, he gave a lecture before an
audience of several thousand monks.
When he was 16 years old, Rimpoche entered the three-year
retreat. His Lama, Norbu Dondrub, inspired him '~ith much faith
and devotion, and,diligently following his instructions, he fullY
completed the practices of the Karma- and Shangba-Kagyu
lineages, and received in full all the learning transmitted to
h~.

When the retreat was finished, Situ Rimpoche, Palden Jamgon

Chentse Ozer, Tsaptsa Drupgyud, Dzogchen Rimpoche, Chentse
Chochi Lodro, and nany other lamas, gave Kalu Rimpoche
initiations and teachings, and took him as their son.
When he was 25 years old, R~poche left the monastery and began
to lead the life of a solitary hermit, wandering the high
mountains, taking shelter wherever he might be, needing and
finding no human company. For 12 years he lived in this way.
In his dreams, Kalu R~poche traveled to Buddha realms, met
Buddhas and Bodhisattvas, and received initiations and teachings
from them; he visited the lower realms, to benefit beings by
giving them mantras; he went to Jamgon Kontrul's house, where he
received four initiations, and where Jamgon Kontrul himself
dissolved into him. In one dream, he was transformed into Guru
Rimpoche, and many gods and goddesses came to him, offering
flowers and Music, and promising to help him. One day, when he
was sick, Rimpoche dreamed that he was Hayagriva, and subdued
the demons; in another dream, Tara appeared to him and told him
that she would remove all obstacles to his work of benefiting
sentient beings; he flew in the sky, and prayed for many
different countries. But when he told his root-lama about these
dreams, he was told that they were unimportant: the only
~portant thing was to purify his mind and reach a state of
enlightenment.
Kalu Rimpoche cared nothing for food or clothing, only for his
practice. Whatever he possessed, he offered to the Dharma.
Everyone was very friendly to,iards h~, but he had no
attachment, even to his own five senses; for all beings, without
exception, he had only compassion.
Rimpoche's outer practice was that of an Arhat, observing monk's
vows; inwardly, he practiced the path of the Mahayana
Bodhisattva; secretly, he practiced cheri~ and zogrim
meditation. He wished to remain in his solitary way of life,
like Milarepa, but at length Situ R~poche said that he should
return to the world to teach, and he went back to his old
 3

monastery.

Many of the most eminent lamas -- Situ Perna Wangchuk, Sechen

Kontrul, Zongsa Chentse, Chochi Lodro, Seche Kongtrul, His
Holiness the 16th Karmapa, Zogchen Rimpoche -- now recognized
Kalu Rimpoche as truly being the activity-incarnation of Jamgon
Kontrul. But they remembered that Jamgon Kontrul had said his
activity tulku would be a rimay geshe, and therefore did nothing
to interfere with the simplicity of his life and title. ("Rimay"
refers to the non-sectarian movement led by the great Jamgon
Kongtrul in the 19th century; a geshe is a high rank of
teacher.)

At Palpung, Rimpoche became the principal teacher in the

three-year retreats. After doing this for many years, he asked
Situ Rimpoche if he might visit Lhasa to some lamas there. In
Lhasa, he taught the regent of His Holiness the Dalai Lama,
Redung Rimpoche, Kangdo, Lhapsten and ~any other high Gelugpa
lamas; he also visited Thupcho Namgyal's monastery, to the west
of Lhasa, where he gave many initiations. During this period
Situ Rimpoche also visited Lhasa, and asked Rimpoche to return
to eastern Tibet. Rimpoche did this, and taught retreatants for
many more years, during which he also built many chortens, or
stupas.

In 1955, a few years before the Chinese occupation of their

homeland drove many Tibetans into exile, Rimpoche returned to
Lhasa to see his Holiness the 16th Karmapa at Tsurphu
monastery. There he bestowed the Kalachakra initiation.
Afterwards, His Holiness asked him to go to Bhutan and India as
his representative, with the task of preparing the ground for
the coming years of exile.

In Bhutan, where Rimpoche's first stay was at Korthup Chang Chub

Choling Monastery, he established two three-year retreat
centers; during this period, he gave vows to 300 monks.

In 1964, Kalu Rimpoche met His Holiness the Dalai Lama in

Dhar~sala, India, and, at his request, gave teachings to such
e~inent Gelugpa incarnations as Chudmay Rimpoche and Narn~yal
Tratsam; in particular, he gave them in tantric practice, in the
Dorje Purba cycle of teachings, and Mahakala initiation.

As he had in Bhutan, RiMpoche built two three-year retreat

centers in India, a Tsopema and Dalhousie. Then, in 1965, he
built his own monastery at Sonada, near Darjeeling, and built a
three-year center there, too.

His Holiness Karmapa gave Kalu Rimpoche many initiations, and

told him that in future he would give the Kagyupa teachings of
 4
•
the Six Yogas of Naropa, the ~amudra teachings, and the
teachinqs of Chungpo Naljor an~ the Shangba lineage to Shamar
Rimpoche, Situ Rimpoche, Jamgon Kontrul and Gyaltsap Rimpoche.

By now, Kalu Rimpoche had become an irreplaceable source of

transmission forUE Kagyu and Shangba-Kagyu doctrines, and in
1971 the Karmapa asked him to travel to the west as his
representative. Henceforward, Rimpoche's work would not only be
to preserve the Vajrayana doctrines in pure form during a period
of upheaval, but also to gradually introduce non-Tibetans to the
ancient teachings.

His first journey took him to Europe, the United States, and
Canada, where, in Vancouver, he established Kagyu Kunchab
Choling. During this, and subsequent journeys which took him to
many countries in Asia, Europe and back to North America,
Rimpoche established more than SO Dharma Centers, whenever
possible arranging for one of his own lamas to live a~ work with
their members. He also established three-year retreat centers
in France, Sweden, Canada and the United States. Many thousands
of people have heard him teach during these journeys, and many
hundreds have taken refuge with him and received initiation into
the practice of Chenrezig, the Bodhisattva who embodies
compassion. For some, these initial contacts have led to
further practice and a deeper understanding of Buddhist
teachings; for others, the initiation remains, as it were, a
seed planted but still waiting for the right conditions to
germinate.

Before his fourth visit to the United States in 1982, which he

made by way of Thailand, the Philippines, Taiwan and Canada, His
Holiness Karmapa urged Kalu Rimpoche to give the Kalachakra
initiation in New York City. In agreeing to perform in public
the greatest cycle of tantric initiations that can be so
performed, Kalu Rimpoche brings his work in North America to a
new level, which will undoubtedly be marked, as all his previous
efforts on behalf of sentient beings have been, by unfailing
generosity, ar.d by unyielding truthfulness to the tradition he
embodies.
 6

At the beginning of the cosmological cycle for this

world-system, there was at first only space. Then winds moved
in the space, and on this mandala of wind, rain eventually fell;
from the earth element, the central mountain and sub-continents
were forme~.
At this stage, there was no human life on earth. But after vast
ages of time, owing to a partial exhaustion of their merit,
certain gods of the desire realm began to visit this planet, and
found it congenial. At first, they returned to their own realm
for nourishment. But as time passed, their merit decreased
still further, and they became too lazy, or lacked the skill, to
return to their own realm. Gradually, they began to look for
food here on earth. At first, they were foragers; later they
began to gather food in an organized way, and settled where
natural harvests were abundant.
Just as the merit of these former gods decreased, so their way
of life worsened, and their· emotions became more turbulent. At
first, the desire of a man for a woman, and vice versa, was
fully satisfied by merely a glance; then, certain flirtatious
exchanges became necessary; after that, some physical contact
the holding of hands, say -- became the means of satisfaction;
in the fourth, and final, stage of deterioration, desire could
only be satisfied by sexual intercourse.
During this period the stages of tantric practice appeared on
earth, inspired by Vajradhara, the primordial Buddha whose form
is the one that enlightenment takes when transmitting tantric
teachings to human beings. These stages, or classes, of tantra,
from highest to lowest, correspond to the four stages marking
the deterioration of the relationship between men and women.
The first, and lowest, class of tantras is called kriya, meaning
action; the second class is called carya, meaning behavior (that
is, patterns of action); the third class consists of the yoga,
or union, tantras; and the fourth, and highest, class consists
of the anuttara, or unsurpassable tantras.
In the so-called new school of Tibetan Buddhism, to which the
Kagyupa, Sakyapa and Gelugpa lineages belong, the anuttara
tantras are divided into the father, mother, and non-dual
tantras, making (with the Kriya, Carya and Yoga classes) six
classes of tantra in all.
The characteristic of the father tantras is to emphasize
skillful means and the developm~nt stage of meditation; the
mother tantras emphasize wisdo~ and the completion stage; in the
non-dual tantras, means and wisdom, development an completion,
are stressed equally. The Kalachakra tantra belongs to the
 7

non-dual class, the pinnacle level of tantric practice.

The word Kalachakra means "cycle of time", and is interpreted in

two ways. First, and mundanely, as referring to such recurring
periods of time as hours, days, months, seasons, and to such
longer periods as the 12-year and 60-year cycles. Second, and
at a pure level, Kalachakra is the name of a deity.

In the first, mundane, sense, the cycles of time expressed in

the Kalachakra tantra are connected with the 12 links of
interdependent causation, those elements which make up, or
contribute to, our situation as unenlightened beings in the
cycle of rebirth: being ignorant, we develop karmic tendencies;
out of these consciousness arises, and we develop name and form;
thence dualist~c ~m~ress~ons occur, experienced through the----
various senses that make contact with the external world; in
conse~uence~ feelina, crav~ng and grast~ng arise, an~ follow
becom~ng, b~rth, ol age and death. T ~s causal cha~n appears
in each cycle of InCarnatiOn.

Throughout the Kalachakra cycle, three ways of viewing one's

experience are stressed. First, in terms of the physical world
around one; second, in terms of one's own vajra body; and third,
in secret terms connected with the mandala of divinities. This
third perspective forms a bridge between the mundane and pure
aspects of the Kalachakra tantra.

Although the Kalachakra was originally transmitted by

Vajradhara, it was promulgated in this age by the Buddha
Sakyarnuni when he gave tantric teachings on the mountain called
Malaya. The Kalachakra was the first tantra he taught then, and
the principal figures in his audience were the Bodhisattva
Vajrapani and a king of noble birth of the kingdom of Shambala
named Dawa Zangpo, which means "Noble Moon." After receiving the
root-transmission of the tantra, Dawa Zangpo wrote a commentary
on it called Drima Mepa, meaning •stainless.• Both the
transmission text and the commentary are contained in the
Tibetan canon known as the Tangyur.

For eight generations of Shambala kings the teachings of the

teachings of the-Kalachakra tantra were very influential. These
kings are not regarded as ordinary men, but as emanations of
Bodhisattvas, each one reigning for 100 years. The present
king, whoRe name means "Victorious One," will be followed by
four more, of whom the last, Dagpo Korlo Chen, will unite the
human realm under his influence. During his reign there will be
a new flowering of .~he Buddha's teachings (and, especially, of
the tantras), and many hundreds of millions of sentient beings
will benefit.
 8
After the reign of Dagpo Korlo Chen, his two sons will reign
together, since neither will have sufficient power to take his
father's place alone. The world at that time will be divided
into 24 regions, and each son will govern 12 of them. In
subsequent generations, the rulers of Shambala will have less
and less power, each one coming to rule over a smaller and
smaller number of regions. The influence of the Buddha's
teachings will similarly decline, until, eventually, they will
have vanished altogether. This will continue to be the case
until the Buddha Maitreya appears.

Many saints and siddhas -- for example, Nagarjuna -- have gained

enlightenment through the Kalachakra practice. In the best
case, those who have received the initiation can become
enlightened in one lifetime, or in the bardo after death;
failing this, they can reach enlightenment in three, seven or 16
lifetimes, or be reborn in the Pure Land of ShaMbala. If the
connection between the practitioner and the royal lineage of
Shambala is not defiled, he or she may be reborn in close
connection with Dagpo Khorlo Cen.

The Kalachakra teachings were first brought to Tibet by such

enlightened scholars as Marpa and Atisha. Other especially
effective translators were Ra Lotsa 1 Nu Lotaa and Tsa Lotsa. Amongst
those who codified the teachings, the names of Buston and Dopo
Sherab Gyaltsen are pre-eminent. Through the work of these and
other lamas, the Kalachakra teachings were adopted by all four
schools of Tibetan Buddhism, entering the Kagyu lineage manly
through the work of Thuptup Orgyenpa and the 3rd Karmapa 1 ·Ra~ung
Dorje. From Rangjung Dorje they passed in an unbroken line to
the great Jamgon Kontrul Lodrothaye, whose birth had been
prophesied by the Buddha, who received the transmission from
Perna Nyinche, in the Lotus and Samadhirajah sutras.

Kalu Rinpoche's root-lama, Norbu Dondrub, received the

Kalachakra transmission from Ja~gon Kontrul himself when he was
eight years old, and later from Tasho Ozer, the abbott of Pepung
monastery, where the Kalachakra rituals and meditation were
regularly performed. Jamgon Kontrul had established a
three-year retreat center, Kunzal Dechen Ozal Ling, near Pepung,
and the vajra master of the retreat, Katen Rinpoche, also gave
the tran~mission to Norbu Dondrub, who himself later became the
retreat's vajra master. Then, when Kalu Rinpoche made the
three-year retreat, he received the transmission from Norbu
Dondrub.
 10

This afternoon, Rimpoche is going to give teaching on the

Kagyu Mahamudra preliminary practices. The preliminary
practices consist of the four ordinary preliminaries and
the four extra-ordinary preliminaries. The ordinary pre-
liminaries consist of certain meditation practices which
can be undertaken by anyone who is following one of the
Buddhist vehicles - the Hinayana, the Mahayana or the Vajra-
yana. These meditations are the four contemplations which
turn the mind.
As sentient beings we take re-birth in one of the six
realms of existence in Samsara. There are many beings
in the cycle of existence who are afflicted by the passions
and disturbing emotions and who commit negative actions.
The most numerous of these beings are in the hells. The
hells have the largest number of beings and the Buddha has
taught that the number of beings in the hells can be com-
pared to the total number of atoms contained in all the
countries in the world. The cause for being re-born in
the hells is the practice of extremely negative and non-
virtuous actions to a great intensity.
There are fewer beings in the hungry ghost realm than in
the hell realms and it is taught that the number in the
hungry ghost realm can be compared with all the number-
less grains of sand contained in all the oceans in the
world. The cause for being re-born in the hungry ghost
realms is again the practice of negative actions with the
body, speech and mind, but the intensity of the actions
is not as great as would produce re-birth in the hell realm.
There are fewer beings in the animal realm than in the
other two realms and the number of beings in the animal
realms compares to the number of raindrops which would
fall during a rainfall which lasted a day and a night all
over the world. The reason for being re-born as an animal
is the practice of many different kinds of lesser nega-
tive actions and bad karma. The main reasons which cause
re-birth in the lower realms are - through the power of
anger and hatred one is re-born in the hells - through the
power of desire and greed one is re-born in the hungry
ghost realm - through the power of ignorance and stupidity,
one is re-born in the animal realm.

The total number of beings in the three higher realms are

very few compared with the number in the lower realms.
It is said that the numbers in the three higher realms can
be compared to the number of stars that can be seen in a
night time sky. Furthermore, it is taught that those who
 11

have a precious human body, endowed with the freedoms and

conditions for practice, are extremely few and their num-
ber can be compared to the number of stars visible in a
day time sky. To explain about the rarity of those who
have a precious human body - if we consider the number
of people who are in this room at this moment, it looks
like ~ot. But remember that in countries like China and
Russia, Dharma has been completely extinguished and there
is no one who is able to practice Dharma, and there
are many people in these countries. Futhermore, consider
that there are millions of people in NYC, and from these you
can see that there are only very few who are interested
in Dharma and who wish to practice. So, all of you have the
precious human body which is extremely rare and difficult
to obtain. This body is endowed with the eight freedoms
and the ten conditions for practice. Perhaps, you can
read about these in the Jewel Ornament of Liberation and
study all of these in detail with a lama.
It is necessary for you to know and realize that you have
this precious human body with these special endowments
and that it is very difficult to find a body like this.
If you know about this precious human body you have ac-
hieved and about the conditions, then you can practice
Dharma and make it meaningful. If you do practice Dharma,
you yourself will be freed from the cycle of existence
and you will achieve enlightenment. Once you have reach-
ed enlightenment, then you have the ability to lead and
help limitless beings on the path to enlightenment.
If you don't use this precious human body to practice
Dharma, then it has been of no use to you because due
to impermanence, you will eventually die and at the time
of death, you can't do anything positive. So, if you
think seriously about this acquisition of a precious human
body and the difficulty of achieving it,_ you will under-
stand the real meaning of it, then you will conclude that
there is no other means but that you should practice Dharma
and you will acquire great discipline and diligence to do
so. The acquisition of the precious human body in this
lifetime is not something which has come from nothing -
there has been a reason for it. The reason is that in
previous lifetimes, you practiced positive actions to a
great degree and gathered merit. That, together with the
compassion and kindness of the Three Jewels has produced
this human body at this time. If we don't practice
Dharma in this lifetime, then it will be difficult to
get another body as good as this one in a future lifetime.
Even for those who may wish to practice Dharma, it can
also be difficult to do, because often there are times
 12

when Buddhist Teachings do not exist in the world. If we

don't have the practice of Dharma now, in this lifetime,
then in the next lifetime, it's going to be difficult to
hear the Teachings of the Dharma, to find a Lama and also
to practice.
At the very beginning of this universe, nothing existed
except space. Due to interdependent causes and conditions,
the universe gradually took form over a period of 20 kal-
pas in time. Different elements came together to produce
the different forms of this universe. Once the universe
took form, there was another 20 kalpas when it remained
static. Then it takes a further 20 kalpas for the uni-
verse to disintegrate. Gradually, the elements, the moun-
tains, rocks, water etc. fall apart and beings go into
non-existence. Once the universe falls into non-existence,
there is a further 20 kalpas when there is only empty space.
These four periods, of 20 kalpas each make-up 80 kalpas
or what is called a "great kalpa".
At the time when the universe falls into non-existence,
all beings who have been there are re-born into another
universe. In our kalpa (which is the first of the 20
kalpa time spans) there will appear 1 000 Buddhas. Al-
ready in this small kalpa, three Buddhas have appeared
and the fourth one was Shakyamuni. Another 996 are still
to come. If we have complete and strong faith in the
Three Jewels and go for refuge, then if we are not en-
lightened in this lifetime, we still have the possibility
to be enlightened in future lifetimes when there.is the
appearance of a Buddha. When this "large kalpa" consist-
ing of 80 small kalpas is finished, the next· "great kal-
pa" will come during which 10 000 Buddhas will appear. After
that there will follow an extremely long period of time
during which no Buddhas will appear and the Dharma will
not be hea~at all. This period of time will be 700
"great kalpas".
In view of this, the times when a Buddha and the Teachings
of a Buddha do not exist are much longer than the times
when they do exist. It is only very occasionally in fact,
that a Buddha appears. Therefore, it is very important
that we listen to the Teachings and try to understand the
meaning and practice Dharma. And the meaning of these
Teachings is contained in the contemplation on the acquisi-
tion of the precious human body.
 13

The second meditation is on impermanence. The subject of

impermanence must be contemplated in order to acquire
the ability to practice Dharma. We should think that all
external existence will gradually disintegrate and disap-
pear and that all beings who are alive will eventually
die. Eve~hing external is subject to impermanence. In
addition, we ourselves and all sentient beings who live in
the world die. When they die, then they do not exist any-
more. They are all subject to impermanence.

For example, in America, everyone who has gone before us

has died. Our forebearers are now dead and in the same way,
we will eventually die.

Impermanence is manifested in the constant changes which

take place. You are born and then you become a small child,
and year by year you change and grow older. Meditate well
on impermanence, then you will develop an understanding
that impermanence will come to me, myself. There is no-
one who can say that this year will be alright; I won't be
affected by impermanence. Impermanence is something
which strikes suddenly and we never know when we will be
here. Therefore, it is very important to practice Dharma now
in order to benefit the future.

There is a story about a greatly realized yogi in Tibet

called Jigme Kingpa. This yogi lived in a cave and outside
his cave, there were many bushes which made it difficult
to walk about. Also, the steps leading from his cave were
in bad condition and it was difficult to go up and down.
This lama thought to himself that it would be difficult
to get around with the bushes the way they were and that
he should do something to facilitate his movement. Then
he thought about impermanence and he decided to stay in-
side and simply meditate. Each time he went in and out,
he thought about the bushes and the steps and thought he
really should do something about it. But then he thought
about impermanence again and he realized that it was really
better that he should sit and meditate. So he continued
his meditation without cutting down the bushes and mend-
ing the steps. This lama achieved the level of a siddha.
So when you meditate on impermanence, all laziness dis-
appears and great diligence arises.

At this time, we all think that we have alot of work to do,

we will always exist, we have no time to practice, we
can't practice etc. To go into great detail on the teach-
ing of impermanence.would not be possible right now as
there are so many teachings on this subject. However,
you can find more detailed teachings in the Jewel Ornament.
 14

The third contemplation is on karma. The meaning of karma

is that whatever action is performed, it has a result. The
actions we perform are either positive or negative and we
perform these actions with our body, speech and mind. The
first negative action of the body is to kill. Killing is
extremely negative, because if you stop to consider a sit-
uation in which you, yourself, are being killed, you can
imagine the kind of suffering, fear and pain which you
would experience. It is considered a very great sin to
kill because you produce that same kind of suffering, fear
and pain in another being.
The second negative action of the body is stealing. This is
considered a very great sin because if you, yourself, had
any of your own possessions stolen, then you can see how
it would produce great unhappiness and suffering in your
mind.
The third negative action of the body is sexual misconduct
or adultery. This is considered negative because if a man
and a woman are together in a harmonious way, and one of them
goes off with another partner, this causes a lot of trouble
and suffering. It is very negative to do this because it
causes one to experience great anger, jealousy, greed etc.
Then concerning the negative actions of speech, the first
is to lie. This is negative because if you lie to some-
one, then it confuses them and can cause a lot of unhappi-
ness.
The second negative action of speech is to use divisive talk
or cause people to be out of harmony with each other.
For instance, to go between people saying, "He doesn't
like you" - this kind of thing. This produces unhappiness
and it produces suffering in both of their minds.
The third negative action of speech is to use harsh words.
For instance to say to someone, "You are a bad person" or,
"Your work is no good", or "You're ugly". Words like that
which cause the other to be unhappy, angry or experience
suffering in their mind.
The fourth negative action of speech is gossip or idle talk.
This is considered negative beca~e if you speak words which
do not have much meaning, and you speak ~ot to others, then
in your conversation you are using the emotions of anger,
jealousy and pride etc. This causes unhappines to others
and also it makes your own disturbing emotions and defile-
ments increase.
 15

There are three negative actions of the mind: covetousness,

ill will and wrong view. There are two kinds of covetous-
ness or envy. The first arises from oneself - it is that
whatever possession we have, we think they are our posses-
sions and we cling to them very strongly. The second kind
comes from others - and it is wishing we could have another's
possessions. These feelings are considered negative be-
cause they produce greed and desire in the mind. For in-
stance, if someone bas $10,000, then covetous feelings
of wishing to have one million dollars may arise. Then when
we acquire a million dollars, we still wish for more. Thus
the passions increase.
Then there is ill will which arises when someone wishes
harm to others and is happy when others are suffering
and bas thoughts like - I wish to harm someone. It is con-
sidered negative because the thought of ill will towards
others produces non-virtuous thoughts in the mind and the
fruit of these are to experience ill will against one-
self and in the future.
Then there is wrong view. Wrong view consists of not be-
lieving that the result of a positive action is happiness
and that the result of a negative action is suffering. The
greatest kind of wrong view is to think that there is no
such thing as Buddhas and the Teachings of the Dharma are
not true. If wrong view arises, then the path to libera-
tion is cut off.
The greatest negative actions consist of these ten - the
three negative actions of the body, the four negative
actions of speech and the three negative actions of mind.
It is not possible to explain individually what are the re-
sults of these main negative actions. But for instance,
if someone kills, then the fruit of the form result of
this action is to be re-born in the hells. Once the karma
period in the hells bas been completed, and one is re-
born as a human, one still bas to experience the power
of that karma and this power is manifested in the external
appearance of the land in which we are born. One will be
born in a land which bas wild animals, bad water, a dangerous
landscape and where there is a constant threat to one's
life. The third karmic result of killing in a previous
lifetime is manifested in the inclinations of the being.
For instance, one could be re-born as a cat who enjoys kil-
ling or as a human being who enjoys killing for pleasure.
The fourth kind of karmic result of killing is the karma
of the experience in which if a being is re-born as a human,
be bas to experience a short lifetime, much sickness and
unhappiness.
 16

For each action which is committed there are four kinds of

karmic results which must be experienced. If this is known,
then one gives up negative actions as much as possible in
order to avoid being re-born in the lower states of existence.
The ten positive virtuous actions are the opposite of the
negative ones. For instance, if one gives up killing and
protects life, then this is the first virtue of the body.
If we see someone going to kill someone else and we prevent
this and protect a life, this would be extremely virtuous
and very positive.
Second, is giving up stealing. If one practices generosity
this is a very fine virtue. There are two forms which
generosity can take. One is to make offerings to the Lama -
the other is to give to ordinary beings.
The third virtue of the body is to give up sexual miscon-
duct and to practice morality. For instance, if one is
married, then one tries to live harmoniously with that
partner from the time of marriage until the time of death
without going to anyone else. This is virtuous.
Concerning the virtues of speech, if lying is given up
and telling the truth is practiced, then this is virtuous.
Secondly, when divisive talk is given up and one uses
words which bring harmony and people together, then this
is virtuous. Thirdly, if harsh words are given up and
one uses words which are pleasing, kind and gentle and causes
others to feel happy, then this is virtuous. It is very
positive to practice kind and gentle words, to speak kind-
ly and gently. For instance, if a father speaks angrily
to his son, this causes his son to be unhappy. Fourthly,
in giving up gossip and if one speaks very little and mean-
ingfully, then this is virtuous.
Then there are the virtues of the mind - giving up envy and
covetousness. If one develops a frame of mind thinking,
however rich or poor one is, one is content with one's
possessions and wealth, then this is virtuous and causes
attachment and greed to decrease and one can practice gen_er-
osity and make offerings.
The second virtue of the mind is to give up ill will
towards others and to meditate that all sentient beings
have previously been our parents and we owe a debt of gra-
titude towards them. By thinking in this way, we develop
a mind which seeks to benefit others. This is very virtuous.
 17

The fourth meditation is on the sufferings of the cycle

of existence. The realm of greatest suffering is
the hell realm. The phenomena experienced in the
hell realms are, for example, being burned by molten metal
or being burned by great and high fires. The hell realm
is the place in Samsara where only extreme suffering exists.
For this reason, when we hear the name of the hells, we
understand it to be the place where one suffers extensive
sorrows. In the cold hells one experiences great cold and
all the surroundings are ice. Beings have no clothes and
their bodies are constantly exposed to the elements. The
cause for re-birth in the hells is having hatred in one's
mind. So, if one has a great deal of hatred in the mind when
one dies, one will be re-born in the hells. There are eight
hot hells and eight cold hells and two intermediary hells -
altogether 18 hells. The span of existence in the hells
is very, very long and if one wishes to find out the exact
figures, one can look it up in the Jewel Ornament of Libera-
tion.

The suffering of the second realm is the suffering of hungry

ghosts. It is the suffering of not having anything to eat,
drink, or wear. During the daytime one is being burned by
the sun and at night time, one is freezing from the moonlight.
The sufferings in this realm include the external sufferings,
the internal sufferings of not having anything to eat or
drink and the sufferings which comes to the individuals. There
are many other kinds of suffering which come to the hungry
ghosts.
Then we have the animal realm. Many animals live in the ocean
and there are also animals living on the land so that we
can see them. Animals are of various kinds: some have a
long life, others a short life; some are visible, but others
we cannot see. For example, in the depths of the oceans,
there are some animals which live for one kalpa or one
aeon of time. In the sky around us, we can see insects and
flies which are born in the morning and die in the evening.

A more extended explanation of these three realms - the hell

realms, the hungry ghost realms and the animal realms can
be found in the Jewel Ornament of Liberation.

In the three higher realms, the highest realm is that of the

gods -the gods of desire, the gods of form and the formless
gods. These are very pleasurable and enjoyable realms.
Within the realm of the gods of desire there are six dif-
ferent kinds of gods. The cause for re-birth in the desire
 18

gods' realms is accumulating merit in this lifetime,

practising absorptive meditation, having the experience
of bliss arising in absorptive meditation, and being
attached to this bliss. Above these six realms of the
desire gods, there are the 17 different kinds of form
gods. Birth as one the 17 different kinds of form gods
is the result of accumulating a lot of merit in a pre-
vious lifetime and experiencing a great deal of clear
light or luminosity in absorptive meditation.
Above the realm of the form gods is the realm of the form-
less gods. There are four different kinds of formless
gods and in order to be born in this realm, it is not
enough simply to have accumulated a great deal of merit.
One must have meditated on Voidness, at least for an in-
stant. But having meditated on Voidness, one becomes
attached to this Voidness.
If we practice absorptive meditation (shinay or samatha)
and we become skilled in this practice, then we can attain
re-birth in the realm of the desire gods, form gods or
formless gods. If we are practicing samatha and our medi-
tation is simply a kind of stupidity or ignorance,this is
not a good kind of meditation, and the results are being
born as an animal. If we practice Samatha and Vipass
(insight) meditation, then we are able to progress on the
path of the Pratyekabuddhas, Sravakas and Bodhisattvas.
If one is re-born in the realm of the form or formless gods,
then when one dies, or finishes one's period of existence
in these two realms, one is re-born in the realm of the
gods of desire. When one dies or finishes one's period
in the realm of the gods of desire, a sound comes from the
sky and says that we will die in seven days. And so in
this way, one knows that one is about to die and leave
this realm. At this time, one's garments begin to smell
and the garlands of flowers which one is wearing begin to
fade. In the realms of the gods of desire there are many
children who are always playing for the enjoyment of the
gods. All the children and all the other gods realize
that you are about to die, and they ali leave you completely
alone. At this time, since you realize that you are about
to die and leave the gods' realm, through your clairvoyant
powers, you are able to see the place where you will be re-
born. In this way you can see the lower realms and the realm
in which you will be born. Seeing this future re-birth and
its suffering causes great suffering in the mind. It is like
the suffering of a fish taken from water and placed on bot,
dry sand. For seven days these gods experience very great
suffering as their death approaches. The length or a day 1n
 19

the gods' realms is equivalent to 100 years in our realm.

In other words, for 700 years these gods remain alone,
knowing they are about to die. This is called the "suffer-
ing of seeing where I will be re-born when I fall from
the realm of the gods".

The realm of the jealous gods, or asuras, is also very en-

joyable (like the gods' realms) but the jealous gods have
a great deal of jealousy, anger and hatred. Because of
this, they are always involved in fighting with one an-
other. For this reason, they experience a great deal of
suffering.

Then we have the human realm. The four great sufferings

of the human realm are the sufferings of birth, old age,
sickness and death. The suffering of birth is the suffer-
ing we experience in our mother's womb as well as the
suffering at the time of birth. Because of ignorance, we
can't remember this, but there is a great deal of suffering
at this time.

We all know what the suffering of sickness is. There is

also a great deal of suffering during old age and older
people know what this suffering entails. We all must die
and at the time of death, there is a great deal of suffer-
ing. Those who work in hospitals and see people dying
would know about this.

These are the four major sufferings of the human realm, but
in addition to these there are many other sufferings.
For example, desiring things we can't have, and even if we
are able to acquire these things, we are not able to keep
them and so we suffer greatly from wanting to keep these.
There is a great deal of suffering which comes from one's
enemies, from being under the power of rulers etc. Amongst
one's family and friends, if one is not in harmony with them,
not friendly, then there is a great deal of suffering
which comes to the mind. This is the suffering which we
make ourselves and which we cause in our minds.

These are the six realms and the six places of re-birth
in Samsara. If we practice good actions, sometime we
will be born in the upper realms; if we practice wrong
actions, then we will be born in the lower realms. In
this way, we are constantly wandering in the six realms
of Samsara and by our continuous wandering, we are beings
of Samsara. This is the outer wheel of Samsara, and the
outer existence through which all beings wander. Then
within each being in Samsara, there is the cycle of the
twelve interdependent links.
It is necessary to meditate on the sufferings of Samsara
by examining closely the different kinds of sufferings
which exist throughout the six realms and to think, "If
I were reborn in the hells, would I experience these or
not?" Examine very closely all of these. Once one knows
about the different sufferings which do exist in the cycle
of existence, it is necessary to meditate on these and
this will produce fear and through that fear arises the
thought that if I don't practice Dharma now, there are no
means for me to escape from the sufferings of Samsara.
Meditating on the suffering which others experience,
produces loving kindness and compassion and this compassion
can be developed.
Through contemplation on these four meditations - acquisition
of a precious human body, impermanence, karma and the suffer-
ings of Samsara, Milarepa developed such a great diligence
that he meditated day and night and achieved enlightenment
in his lifetime. These four meditations make up the four
ordinary preliminaries which are meditated on in all schools
of Buddhism and also in each of the four schools of Tibetan
Buddhism. There is no way in which one can practice
Dharma in any of these schools without contemplation
on these four subjects. This completes the Teaching on the
four thoughts which turn the mind.
 22

At the present time in the world, in Tibet, South Vietnam,

Cambodia and Laos there is much fear and suffering and we
probably all know about it. Before the fear and suffering
began to be manifest in these countries. there were many
people who were aware of the fact that these things would
come and due to that awareness they came to Europe and the
West. Those who were not aware of the imminent fear and
suffering stayed behind and are now submerged in it. This
example is given to illustrate that if we know about the
fear and suffering which can be experienced in the different
realms of the cycle of existence, then we can try to
escape from it. Through the practice of Dharma we escape
from all fear and suffering.

At the present time we don't have any power to protect our-

selves and we need to have an external protector. This
external protector takes the form of the Three Jewels. If
we have faith and take refuge in the Three Jewels and the
Three Roots then we can receive their blessing and progress
towards enlightenment at which time we will have complete
control over the mind. In having control over the mind,
at that stage we do not need to have an external protector
anymore. It is with this meaning in mind that the first
of the extra-ordinary preliminaries is the practice of
taking refuge and making prostrations.

It is necessary to meditate on the refuge aspect as being

those who have the ability to protect and give us refuge
from the fear and suffering of the cycle of existence.
First of all, meditate that in front of you there is a very
vast and beautiful pasture and countryside. In the center
of this land is a most beautiful lake of water having the
eight different perfections. From the center of this lake
arises a wish-fulfilling tree with five branches. On each
branch there are many leaves and fruits etc. Then you
meditate that on the central branch of the tree is a many
jewelled lion thro~ and on top of this, a lotus flower.
On top of the lotus is a sun disc and on top of that, a
moon disc. Seated on the moon disc is your own root lama
in the form of the Buddha Dorje Chang. Meditate that above
your own real lama in the form of Dorje Chang is his root
lama and above that his root lama and so forth until the
whole lineage is visualized back to the time of Buddha
Dorje Chang.

At the top is the Buddha Dorje Cbang, and his disciple

was the Bodhisattva Lodro Rinchen·and his disciple was
the great Siddha, Saraha. His disciple was Nagarjuna,
and his disciple was the Siddha Shawaripa. His disciple
was the great Maitripa. These are all Indian teachers.
 23

Then comes the first Tibetan lama, Marpa Lotsa and his
disciple Jetsun Milarepa. Then Gampopa and Dusum Kyenpa,
the first Karmapa. Then these follow in a line right up
to Kalu Rimpoche's root lama. This lineage is known as
the Golden Rosary of the Kagyu lineage.
When we do this practice, visualize that all these lamas
are present in front of you. Think that each lama is
surrounded by many disciples and other lamas. Also, you
should visualize that all the lamas of the other lineages
(Nyingma, Shakya and Gelug) are encircling the Kagyu lamas.
Then you think that on the front branch of the refuge tree
are all the yidams such as Korlo Demchak, Dorje Palmo and
so on. On the left branch (as you are looking at the tree)
are situated all the Buddhas. The central figure is the
Buddha Shakyamuni and he is surrounded by all the Buddhas
of then ten directions and three times. On the back branch
of the tree are all the Dharma Teachings given by all the
Buddhas and Bodhisattvas, as well as all the precious scrip-
tures and Buddhist canons. On the right branch (as you are
looking at the tree) are all the members of the Sangha,
the Bodhisattva Chenrezig and all the Arhats, Sravakas
and Prateykabuddhas. Below the tree are all the Mahakalas
and Mahakalis etc. These are the objects of refuge.
The one who is taking refuge is yourself and you should think
that you are surrounded on all sides by sentient beings.
On your right are your fathers, on your left, your mothers.
In front of you are your enemies and those who wish to harm
you, and behind you are your friends and companions. Surround-
ing them are all sentient beings. These are the ones who
are taking refuge.
What is it that you are taking refuge from? You are praying
to have refuge from all the fear and suffering of the cycle
of existence and you should also be thinking that in being
freed from this suffering you may achieve the level of
Buddhas and Bodhisattvas.
As an expression of your faith and devotion in taking refuge,
you make prostrations with your body, you recite the refuge
prayer with your speech, and you develop faith and devotion
in your mind. As a sign of the great faith and devotion
which is expressed by the body, you make the prayer gesture
at the head; as a sign of the faith and devotion of speech,
you make it at the throat; and as a sign or faith and devotion
of the mind, you make it at the heart. Then as a sign of the
combined faith and devotion of the body, speech and mind,
you bend and place the five parts of your body on the floor,
that is the palm of your hands, your knees and forehead.
There are two meanings of the five places on your body
with which you are expressing faith and devotion. One
is with the five parts, your hands, knees and head; the
other is with the five centers of the body, forehead,
throat, heart, navel and secret centers.
Thenyou say the refuge prayer with your speech and the
first line says - I take refuge in all the glorious lamas.
You direct your attention to the main f~gure who is your
root lama. Then you take refuge in all the yidams, their
retinues and mandalas and you concentrate on them at the
front of the tree. In taking refuge in all the Buddhas
who have gone beyond, you take refuge in all the Buddhas
who are situated to your left. When you say - I take re-
fuge in all the holy Dharma - concentrate on the Dharma
which is visualized on the back of the tree. In taking
refuge in the glorious Sangha who are assembled at the right
hand side of the tree you direct your concentration to the
Bodhisattvas, Prateykabuddhas and all the Sangha. Lastly,
in saying that you take refuge in all the dakas and dakinis,
Dharma protectors and all those who possess the eye of wis-
dom, then you take refuge in those who are situated under
the front branch of the tree.
The Three Roots are the Lamas, Yldams and Khandros (dakinis).
The Three Jewels are the Buddha, Dharma and Sangha. It is
very wonderful if you can do this practice saying one re-
fuge prayer and making one prostration, keeping your mind
completely undistracted and concentrated with faith on the
objects of refuge. If you wish to finish prostrations very
quickly you may make two or three prostrations as you are
reciting one refuge prayer. The main point is to maintain
great faith and devotion during this practice and to know
about the wonderful qualities and perfections of the Three
Jewels and the Three Roots who have the ability to help us
escape from the suffering of Samsara. If we know about
these perfections we will develop faith.
Kalu Rimpoche has tried to send Lamas to all his Dharma centers.
This has been difficult to do. However, the reason for
sending a lama is to teach people about Dharma - what are
·the Three Jewels, their qualities and perfections- what
is the cycle of existence and enlightenment - what are the
benefits of practising and what are the dangers from not
practising. The lama is teaching you all in order to help
you progress through the Five Paths towards enlightenment:
the Path of Accumulation, the Path of Preparation, the Path
of Meditation, the Path of Insight and the Path which is
without obstacle.
If you are pract~ing the Kagyu Mahamudra tradition, then you
will have to pass through the twelve different stages of
meditation practice - the lower, middling and greater de-
grees of one-pointedness; the lower, middling and greater
degrees free from conceptions; and the lower, middling and
greater degrees of non-meditation.
The lama is also the one who will teach you from the sutras
and Mantrayana Path, giving you different teachings to
enable you to progress on the Path. If you are going to
study Dharma it is very important to have some knowledge.
You already have worldly knowledge, and having that will
make it easy for you to acquire Dharmic knowledge.
In order to awaken diligence and patience it is necessary to
meditate on fear and suffering. If you naturally have dil-
igence and patience, then there is no need for you-to medi-
tate on these subjects.
It is very difficult to have a clear visualization of each
individual figure in the refuge tree - to be able to see
each lama, Buddha and Sangha member etc. However, if you
believe that they are really present in front of you then
this is the same as having a clear visualization. The
reason for saying that it is the same is that Buddha him-
self taught that whoever believes firmly that the Buddha
is present, then the Buddha will be present.
In Tibet, there was an old woman who had great faith in the
Buddha and she had a son who travelled to India on a business
trip every year. She asked her son to bring her back a relic
of the Buddha as India is the country where the Buddha ap-
peared. He went to India twice and each time after complet-
ing his business be forgot to bring back a relic for his
mother. On the third trip, his mother told him that if he
didn't bring her back a relic this time, she would die.
So he went again to India and on his way back be realized
that be had once again forgotten. Then he noticed that
lying nearby was the skull of a dead dog and be went over to
the skull and pulled out a tooth and wrapped it in many
coloured silks. He took this back to his mother and said
that this was the tooth of the Buddha. The mother put this
tooth on the highest place o~ her shrine and continually
said prayers in front of it,and from the tooth little
relics appeared. So it is said that with the greatest of
faith it is possible to produce real relics from a dog's
tooth. At the time of her death, due to her great faith
and devotion, a rain of flowers and a rainbow appeared in
the sky and the mother achieved-the level of a Bodhisattva.
 26

There is another story about a girl who was extremely in-

telligent and liked the Dharma and practised it well. This
girl had a husband who was a little stupid and did not have
much awareness. In the girl's room there was a shrine and a
large image of Manjusri. She told her husband, "It would be
very good if you practised the meditation of Manjusri as you
don't have much intelligence,and you should get the initia-
tion from a lama. The husband didn't really know how to
practice the meditation. However, he had great faith in Man-
jusri and continually prayed to him. Then the girl told her
husband, "Tomorrow you should pray continually to Manjusri
and he will give you his blessing and you should put out
your hand and take it and eat it without a doubt".
After the husband had prayed to Manjusri, he put out his
hand and the girl took a piece of fruit and put it in his
hand. The husband really believed without a doubt that he
had received the blessing of Manjusri,and he ate it immed-
iately. Due to that unwavering conviction and belief in
Manjusri he became a great scholar and pandit. So it is
very important to take refuge in the same way,with that
amount of faith and devotion. If we don't have faith and
devotion, it is very difficult to benefit from prostra-
tions. Making prostrations is almost like that insect that
goes up and down all the time as it walks. Even in making
one prostration with faith and devotion, it is said that
the number of atoms which lie under the area of your body
when you make the prostration is the same amount of merit
which will enable you to be re-born as a universal monarch.
The taking of refuge and making prostrations, if it is done
with devotion can purify much negative karma and defilements.
It enables one to accumulate a vast amount of merit and
virtue. If you take refuge with great faith and devotion,
then you will never have to be born in the lower sta~es of
existence.
At the end of taking refuge and prostrations, then you
say the Bodhisattva prayer. You kneel on your right knee
and recite the vow. In order to make the Bodhisattva vow
it is necessary to know what it means. There are two
kinds of vows : the vow of aspiration and the vow of prac-
tice.
An example of the vow of aspiration is to think that the
Buddha appeared in India and I would now like to go to
India to make offerings and pray. This is like the vow of
aspiration. The actual act of going to India, seeing the
holy places, making offerings and prostrations - this is like
the vow of practice. So the Bodhisattva vow of aspiration
arises whenever you wish to achieve enlightenment in order to
benefit others.
First of all you think, "it is necessary for all beings
to become enlightened. At the present time, I don"t have
the means or the ability and I don't control my mind. So, I
must myself achieve enlightenment so that I gain control
over my mind, at which time I will be able to benefit
limitless beings." So you develop this thought of your
own enlightenment for the purpose of helping others.
This is the Bodhisattva vow of aspiration.
So having made the vow of aspiration, whatever virtue or
good practice you do to fulfill that vow, is the vow of
practice or accomplishment. These are the two parts of the
Bodhisattva vow but there are actually two levels of awak-
ening this thought of enlightenment for the sake of others -
this thought is called "bodhicitta". So, there is rela-
tive bodhicitta and ultimate bodhicitta.
Concerning relative bodhicitta, there are through the six
realms of existence limitless sentient beings as vast in
number as the sky and Buddha has taught that all these beings
have at some time or another in previous existences, been
our parents. So, if we consider the gratitude that we owe
to our parents in this lifetime, how they looked after us
and gave us their love and kindness, then if all sentient
beings have at one time been our parents, then we also
owe them that debt of gratitude. For those who have chil-
dren of their own, and know the kinds of feelings of love
and attention that one gives a child, then they know that
in the same way we have been treated like this. So all
these sentient beings who have been our parents are in
the state of Samsara due to their ignorance and defile-
ments which obscure the mind and cause them to wander
continuously in Samsara.
There's not one of these beings in Samsara who wishes
harm to himself or wishes to have a bad life. Every-
one hopes that he will have happiness and a good life.
Yet, not realizing that the cause of happiness is the
practice of positive actions , there are only a few beings
who actually practice positive actions in order to
achieve the fruit of happiness. Everyone wishes to be
away from suffering and fear. Yet, not realizing that
the cause of suffering and fear is the practice of
negative actions, beings are constantly involved with
negativity with their body, speech and mind,and constant-
ly producing their own suffering. So all of these sufferings
are experienced by all beings in the cycle of existence,
even up to the divine realms (the form and formless gods'
realms). Everything constitutes Samsara and beings are
constantly suffering.
Then there is the ultimate bodhicitta. In the cycle of
existence there are limitless sentient beings who are
having the experience of Samsara,and all their experience
is due to their own illusion. The "me" who experiences all
these illusory appearances is the mind itself and the mind
is empty. If one realizes the mind to be empty, then there
is no suffering or fear and there are no disturbing emotions
because all of them are realized to be empty themselves.
There are 18 different kinds of emptiness which have been
described by the Buddha - external emptiness, internal
emptiness, greater emptiness and lesser emptinesses and so
on. The Buddha has given teachings on all these different
kind of emptinesses and there are 16 large volumes of teach-
ings on emptiness alone It is very good if one can under-
stand about all these different kinds of emptinesses,
but it also enough to take instruction from a lama and to
try to meditate on emptiness. In order to understand
the meaning of emptiness, it is necessary to meditate.
You begin by shinay (tranquility) meditation and lathong
(insight) meditation. The realization of emptiness is the
ultimate bodhicitta.
These two things, the real and the ultimate bodhicitta
are the heart of the Buddhist Teaching. When one under-
stands the meaning of these bodhisattva aspirations
(the relative and the ultimate) then one practices the
Six Perfections of generosity, morality, diligence,
patience, meditation and wisdom. Through the practice of
these six perfections, one can reach enlightenment. This
is a brief explanation of the Bodhisattva vow.
So,after prostrations, you kneel on your right knee with
your bands together at your heart and you recite once the
refuge in the Three Jewels. Then after taking refuge,
you think that in the same way as all Buddhas and Bodhi-
sattvas of the past have awakened the thought of enlighten-
ment for the sake of others and have practised, so will I
awaken the thought of enlightenment. And in the same way,
having awakened this thought of enlightenment for the sake
of others, so will I practice and help others. You make
this prayer of the Bodhisattva vow of eight stanzas, three
times. At the end you think that you have received the
bodhisattva vow and you should feel joy and happiness that
having made the bodhisattva vow, you now become like a
son of a Buddha. So having come into the Buddha's family,
then you should think that you will develop the thought
of enlightenment for the sake of others and practice in
order to help othe~s. Then you pray that for yourself and
all sentient beings in whom the thought of enlightenment to
benefit others has not arisen,may it arise; and in those
in whom it has arisen, may it not decrease, but forever
increase. Then you also pray that wherever beings are
born in the future, may they develop the thought of enlight-
enment for the sake of others. You also pray that beings
not be re-born in situations where they perform negative
actions. Pray that whatever the bodhisattvas in the ten
directions wish for all beings, may it be accomplished.
Then at the end comes the four limitless prayers- the pray-
er for limitless love, limitless compassion, limitless joy
and limitless equanimity. This is called limitless because
there are limitless beings. If one has compassion for
limitless beings, then one has limitless compassion. One who
has limitless compassion prays that beings may have happiness
and the causes of happiness. Limitless love is the verse
in which you pray that all beings may be freed from suffer-
ing and the causes of suffering which are negative actions.
Limitless joy is wishing that all beings may have no
suffering at all and may never be separated from happiness.
Limitless equanimity is expressed in the verse which says
that because of suffering and other factors, there is attach-
ment and aversion and you pray that all beings may be away
from attachment and aversion and rest in equanimity.
At the end of your meditation imagine that the refuge becomes
extremely joyful and turns into light· which dissolves in-
to yourself. Your body, speech and mind become inseparable
from the body, speech and mind of the whole refuge. Rest in
that state of emptiness for as long as you can. Then, it is
also necessary to dedicate the merit and virtue of your
practice and pray that all beings be re-born in the Pure
Realm.
This finishes the taking of refuge, prostrations and the
making of the Bodhisattva vow and the prayers.
 30

The second practice in the extra-ordinary preliminaries is

the meditation on Dorje Sempa which purifies all defilements
and impurities. When doing this meditation, it is not ne-
cessary to visualize your own body as that of the deity. You
should meditate that on the crown of your head, on a white
lotus and moon disc, is Dorje Sempa. Dorje Sempa is white in
colour, has two arms and is seated in the lotus position. In
his right hand he holds a five-pointed dorje and in his left
hand, a bell. He is ornamented with various silks and orna-
ments like Chenrezig's. The Buddhas of the five Buddha
families are on his head in the form of jewels on his crown.
He is wearing a very long necklace and various kinds of
armlets and also anklets. He is wearing a silk lower robe
and an ornamented belt; a silk scarf is around his shoulders.
You should meditate on him in this way, ornamented with silk
and jewels. You can meditate on Dorje Sempa in whatever
size you wish. Your visualization should not be flat like
a thanka, it should also not be like a gold image which has
form. The form should be non-substantial like a rainbow,
the inside is bright and radiant. It is necessary to think
of the mind of Dorje Sempa as being the embodiment of the
realization of emptiness and GOmpassion. If you can visualize
clearly~ou can meditate that on his forehead is a white
letter ~ (OM) , in his throat a l d letter lr( (AH) , and in
his heart center, a blue letter (HUNG). ~f you can't
visualize this clearly, then it esn't matter.
You should,however,meditate that in the inner heart c~ter
of Dorje Sempa, on a moon disc, is the white letter (HUNG).
You then meditate that from the heart center of Dorje empa
bright light radiates to all the directions and reaches all
the pure lands. This creation of the visualization which you
make on the top of your own head is called the 11 damsigpa 11 •
In all the pure lands and Buddhafields, there really are
present many forms of Dorje Sempa and and these are called
the "yeshepas" the real wisdom aspect. This real aspect
comes and is absorbed into your own created aspect which
is· on the crown of your head. Then as you visualize this
you should think that your own mental creation of Dorje Sem-
pa which is on the crown of your head is transformed into
the real Dorje Sempa, the real wisdom aspect.
We have been existing in Samsara~since beginningless time
and during all our lifetimes we have practiced many neg-
ative actions with body, speech and mind. Even in this body
which we now have, we have practised so many different
impure and negative actions, large and small1 with body, speech &
mind.
For example, even in eating our food, we are eating many
different kinds of vegetables and meat, grain etc. This is
a negative action because in order to get all these kinds
of food, many beings are killed in the process. For
instance, we all drink tea. In Darjeeling where the tea
plantations are, every week pesticide is sprayed on the
bushes, killing insects etc.
Also, Rimpoche has been to Hawaii and every morning he saw
airplanes flying up and down over the fields spraying the
sugar plantations with insecticide in order to kill all
the insects. This is a very negative action.
In addition, eating meat is a very negative action be-
cause the animals have to be killed in order to give their
flesh. So for ourselves and all sentient beings, we have
all committed many negative actions and we are defiled by
impurities. So we pray to Dorje Sempa asking for purifica-
tion of our defilements from beginningless time.
As you make this prayer, you visualize that from the mantra
of Dorje Sempa, which is encircling the HUNG in his
heart center, white nectar begins to flow down. Then you
think that the nectar gradually fills the body of Dorje
Sempa and ·once it is filled, then nectar flows down and
enters your own body through the crown of your head and
gradually fills up your whole body. Visualize that all
your impurities, defilements and obscurations flow out of your
body in the form of black, dirty substances. In addition,
you should think that as the nectar flows on the outside and
inside of your body, your own impure body becomes com-
pletely purified; that your own substantial body made of
flesh and blood has been washed away. Your body becomes
ethereal, non-substantial, bright, radiant and pure. As your
own body is transformed, it ressembles a glass filled with
milk. At this time you recite the hundred syllable mantra -
OM BEDZRA SATO SAMAYA MANU PALAYA BEDZRA SATO TENO
PATITA DRI DOME BAWA SUTO KAYU ME BAWA SUPO KAYO ME
BAWA ANU RAKTO ME BAWA SARWA SIDDI ME PRAYATSA
SARWA KARMA SU TSA ME TSI TANG SHIRYA KURU HUNG
HA HA HA HA HO BANGAWEN SARWA TATAGATA BEDZRA MAME
MUNTSA BEDZRI BAWA MAHA SAMAYA SATO AH
By the power, blessi6g and compassion of Dorje Sempa together
with your own meditation, visualization and recitation of the
hundred syllable mantra, your impurities and defilements can
be purified.
 32

From where do defilements arise? They arise out of ignorance.

But ignorance itself is not real; it too is empty in nature.
In view of the fact that ignorance itself is empty and ig-
norance produces the concept of 'self', then 'self' is also
empty. From the clinging to 'self' all the defilements and
disturbing emotions arise, so they too are empty in nature.
And it is from the disturbing emotions and defilements that
we practice negative actions with the body, speech and mind.
Se these negative actions are in themselves empty. So, be-
cause negative actions and defiiements are in essence empty,
we have the ability to purify them. Its like having a white
piece of cloth which has become dirty. If we wash it and try
to clean it, then we can take out the dirt. If impurities,
defilements and negative actions were solid, then we would
have no possibility of purifying them. In the same way if
we have a piece of coal and try to take the blackness out of
the coal, we couldn't do it. So if every day we practice the
confessing of our impurities and repent our impurities and
defilements, we can purify them. If we don't confess and re-
pent our impurities and defilements, even though they are in
essence empty, due to our clinging to 'self' and the dualist-
ic frame of mind which we have developed, then we will al-
ways have to experience the result of our negative actions.
There are four forces by which we can purify defilements and
negative actions. The first is having some kind of ordina-
tion - full ordination, lay person's ordination, Bodhisattva
ordination or vajrayana ordination. This makes the process
of purifying defilements easier.
Second, it is necessary to have repentance and regret for
a negative action which has been committed. If one does not
have regret, then it's not possible to purify it.
Third, one must have an antidote to the negative actions
which have been committed - something which will work against
the power of negative action. The meditation on Dorje Sempa
is one such antidote.
Fourth, one must feel that having committed these actions, we
will not commit them again in the future and one promises
never to do the same again.
With these four forces it is possible to purify negative karma.
If we have these four forces, however strong your negative
karma may have been, you can still purify it. If impurities
and negative karma have been purified, then we will not have to
be re-born in the hell realms, the hungry ghost realms or the
animal realms, nor with a poor human body. If we have a piece
of cloth which is white and we wish to dye it another colour,
 33

then it can be dyed any colour at all. In the same way, if

our impurities and defilements are purified then it is easy
to accumulate merit and wisdom. If there is a very filthy
place or country and one wished to invite the Karmapa there,
he would never be able to come there. In the same way, if we
have dirty, solid and impure minds, we can never receive the
blessings of the deities.
The best way to purify defilements and obscuration& is through
the practice of this meditation of Dorje Sempa and the re-
citation of his one hundred syllable mantra.
Once impure and negative karmas have been purified, then there
is happiness in the mind, energy in the body and a great
ease and comfort. There are many good signs which arise once
impurities have been cleared away. For instance, you can dream
of vomiting many dirty substances, or of flying in the air,
or of wearing white clothes. There are many dreams which
arise like this which are good. The best sign of the puri-
fication of all negative karmas is that one develops greater
compassion and greater understanding of emptiness, and great-
er faith.
At the end of this practice, we should think that Dorje Sempa
himself tells us that now all our obscuration& and defilements
have been purified. Then think to yourself -"now they have
been purified". Then at the end, you meditate that the form
of Dorje Sempa dissolves into your own body and that you rest
with your body, speech and mind inseparable from his body,
speech and mind. Remain in this· state for as long as you
can. Then to finish you dedicate the merit and say the
prayers.
The third part of the extra-ordinary preliminaries consists
of the teaching on mandala offering. The reason for offering
mandalas is in order to accumulate a vast amount of merit.
The accumulation of merit is necessary because originally
all the 1000 Buddhas who appear in this good age, first of all,
awaken the thought of enlightenment for the sake of others
and then begin the practice of Dharma. Some of the Buddhas,
at the very beginning of their progress on the Path, awaken
the thought of enlightenment in order to help others and are
born in such situations as kings and princes, great leaders
and ministers. At the time when they awaken this Bodhicitta
then they make offerings of land, property, wealth, jewels
and whatever they have. They offer this to the Lama and the
Three Jewels. Some are born as paupers and very poor people
and at the time when they awaken the bodhicitta, then with
great faith and devotion, they offer whatever they can of
themselves to the Lama and the Three Jewels.
In the past, the great yogi Naropa when he first requested
his lama, Tilopa, to teach him, he offered everything he
had - his possessions and wealth and even his wife. Because
of this he was able to practice and achieve the level of a
greatly realized being. In the same way, Marpa the Translator
sold all his possession for gold. He carried the gold on
his back to India and offered it to his lama, Naropa. After
some years, he returned to India and acquired more gold and
again offered all this gold to Naropa in order to receive
the Teachings. And yet again, a third time, when he came
back to Tibet he taught the Dharma extensively and whatever
money he received, he converted it into gold,and took it to
India and stayed at the feet of Naropa for some time, hav-
ing offered the gold and received many deep teachings and
initiations. He stayed for 16 years and seven months in the
presence of his lama, Naropa, receiving many teachings and
instructions and meditating on them. In that lifetime, he
too became a great siddha.
In the case of Jetsun Milarepa, he had no possessions to offer,
but he offered his own body, speech and mind to his lama and
received many teachings and instructions which he practised
continually in his lifetime. He also became a siddha in one
lifetime.
For instance, Rimpoche says of himself, in his lifetime, he
offered all his own possessions, not those of his parents,
but all his own possessions to his lama and the Three Jewels.
He has done this three times in his life. In addition, he
has continually practiced making offerings to the Three Jewels
of whatever possessions he has,and also giving offerings to
members of the Sangha,and he has tried to practice generosity
 35

to all beings in order to accumulate merit.

Realistically speaking, it is necessary for you also to

accumulate merit and to do the same thing. But at the mo-
ment it's not possible for us to do this. This is why it's
important to practice mandala offerings in which you imagine
everything which is precious, beautiful or pleasant in the
whole universe, and you offer this to the lama and Three
Jewels in the form of these mandala offerings. As all
phenomena are really empty in nature, then one can accumulate
merit by visualizing that there are present in front of one the
Three Jewels and the Three Roots, and,before them, offer
everything contained in the universe.

When you begin this practice you should visualize almost the
same refuge as was visualized in the taking of refuge and
prostrations. However, it's not necessary to visualize the
tree and the lake. Simply, in front of oneself in the sky,
there should be a most beautiful, spacious and celestial
palace. Inside, in the center, should be the lama and in
front, the yidams, on the left, the Buddhas, in the back, the
Dharma and on the right is the Sangha. Beneath are the
Dharma protectors and dakinis. Visualize these in these
positions inside a celestial palace.

In the offering of everything which is in the universe, there

are many different ideas about the universe itself. Many
people think the world is round, many think that it is flat.
The Buddha has taught that the universe in which we exist
is an illusion created by the mind an~ as there are so many
different illusions, then there are so many different forms
which the universe takes. So, because of the different il-
lusions which arise from the mind, there are some universes
which are round, some are long or flat. There are sentient
beings who have the illusion of the universe in the process
of creation; sentient beings who have the illusion of a uni-
verse which is static, like our present one. And, there are
sentient beings who have the illusion of a universe which is
in its decline. It is said that the most beautiful manifest-
ation of the universe is the one represented by this mandala
of the mountain surrounded by the continents.

This universe is described as having in the middle a very high

mountain with four levels. The sun and moon encircle the
mountain at its uppermost point. On each of the four diff-
erent levels of the mountain, are the places in which the
gods reside. The uppermost point of the mountain is the realm
of the 33 gods. On top of the mountain are clouds and above
that the four levels of formless gods. From the neck of the
mountain down, there are seven layers of external gold mountain
 36

and the entire mountain is surrounded on all sides by a

great ocean.
In the eastern direction is the continent known as Lu-
pakpo; in the south is Dzambuling, which is our world;
in the west is Balangcho and in the north, Draminyen.
These continents or islands have different shapes, but
their size is about the same. On the eastern continent
there are two sub-continents, Lu and Lupak. These two
sub-continents are half the size of the main continent. In
the south are the two sub-continents of Ngayap and
Ngayapshen, and in the west, Yoden and Lamchokdro,
and in the west, Draminyen and Draminyenjida.
Surrounding these continents and sub-continents is a great
ocean and encircling the ocean is an iron wall. So this
universe has one mountain, four continents and eight sub-
continents.
In the southern continent, Dzambuling, this world, there
are many different kinds of beings. There is wealth and
poverty. In the eastern continent Lupakpo, the wealth is
not as great as in this world, but the people all have the
same amount of wealth and lifespan. In our world, the ave-
rage height is four spans called "tri". In the eastern
continent, the average height is 8 spans and the life-
span is about 200-500 years. In the western continent,
the average height is 16 spans and everyone lives for 500
years. In the northern continent, the average height is
32 spans and everyone lives for 1,000 years.
We are born here through the power of our karma and there
are different kinds of merit which are experienced. At
the very beginning of this era, people lived for many
thousands of years, and in the future it is taught that
due to the lack of merit, the lifespan will decrease to
10 years.
So on the earth~ there are many different kinds of beings-
those who have ~lot of merit, those who have little;
those who are rich, those who are poor; those who have
a long life span and those who have a short life span.
In view of this, it is in this world that Dharma can be
practiced and we can progress to higher realms towards
enlightenment or, we can practice negative actions and fall
back to the three lower states of existence. For this
reason, the Buddha appears in this world and does not ap-
pear in any other realms in the universe.
 37

In thinking of the universe as being extremely beautiful,

we offer it to the Three Jewels and the Three Roots.
"Mandala" is a Sanskrit word; in Tibetan it's "Jbyilkor".
"J.Vhil" means the center and "kor" means around. The actual
using of the mandala offering plate and the rice is a support
for the visualization which we make. You should think that
the mandala itself is the basis on which exists all the
continents in the universe.
First of all, to purify the ground, you clean the plate with
your wrist and make three recitations of the hundred syllable
mantra of Dorje Sempa. After making three clockwise circles
you make the anti-clockwise. You should think that all cling-
ing to external appearances and all clinging to 'self' disap-
pears into emptiness. If you don't get rid of this clinging to
external appearances and 'self', then it's not possible to
think of creating the universe in the space which is made
by giving up clinging to externals and internals.
When we say the first verse, you think that you create the
basis for the mandala which is gold. Then you say the se-
cond verse in which you think that you create the wall of
iron around the universe and you make it anti-clockwise.
Then you drop the rice· on to make the mountain which is in
the center of the universe. Then starting from the top of
the mandala (the top is east in the Tibetan way), you place
the eastern continent, then the southern, western and north-
ern. The you place the eight sub-continents beginning at
the top, left and right of the main continent; then on the
second continent, bottom and top; then on the third one,
left and right and finally the fourth one, top and bottom.
For the next eight offerings, you place the rice twice in
the four directions. First of all in the east, the precious
mountain; in the south, the wish-fulfilling tree; in the west,
the wish-rulrilling cow; 1n the north, the grain which grows
without toil; secondly, in the east, the precious wheel; in
the south, theprecioue jewel; in the west, the precious queen,
and in the north the precious minister.
For the four intermediate points: in the south-east is the
precious elephant; in the south-west, the precious horse;
in the north-west, the precious general; in the north-east,
the treasure vase.
In the four directions again, starting with the Tibetan east
(which is our north), are the graceful goddesses; in the
south, the garland goddesses; in the west, the singing
goddasses, in the north, the dancing goddesses. In the
south-east, first, are the flower goddesses, in the south-west
the incense goddesses, in the north-west the light goddesses,
and in the north-east, the water goddesses. Secondly, in the
north-east is the sun, and in the south-west the moon; in
the south-east is the jewelled umbrella, and in the
north-west, the benner of victory.
In the center, all the wealth and possessions of gods and
men. Also, you should think that you are offering the
pleasures of the five senses -. that which is lovely to the
sight, delightful to hear, delicious to taste, aromatic to
smell, and pleasing to touch.
You offer in this way, not just thinking that it is for your
own sake, but that you are offering this to the Lama, the
Three Jewels and Three Roots for the sake of all beings.
This is the elaborate form of the mandala offering which
consists of 37 different offerings. When you make the
mandala offering, you hold your mala in your left hand and
count each time you make the offering and with your right
hand you make the offerings on the mandala plate.
At the time when you make this visualization of the elaborate
form of the mandala, you have to think that all the parti-
cular offerings are really present and try to visualize them
and offer them to the Three Jewels and the Three Roots.
When you're doing mandala offerings, the verses consist of
seven offerings placed on the plate and four verses of the
mandala prayer:
This base is sprinkled with water and strewn with flowers;
adorned with the supreme mountain, the four continents, and
the sun and moon. Trhough these imagined offerings to the
Buddha fields, may all beings enjoy the completely pure lands.

Therefore, you make the mandala holding the plate in your

left hand with your mala underneath and each time you say
this four verse prayer, you place the rice on the seven
places on the plate, that is the center, our north, south, east
and west and our north west and south east. Then you wipe
if off with your wrist and this counts for once.
If you can't meditate on the universe in this particular form,
and you think of the world as being different from this, then
its quite alright to visualize it as you imagine it.
r

There are many different countries in the world and unbelievable

amounts of wealth and possessiom,so you should think that
all the wealth is offered up to the Three Jewels and the
Three Roots.
 39

This evening Rimpoche will discuss the teaching of Lama Naljor

or Guru Yoga. When one does this meditation, it is possible
to meditate that one's body is just one's usual human
form. However, instead of this, if one imagines one's form as
the form of the deity, then this sets up a condition for the
blessing to arise quickly in the stream of one's being. For
this reason it is better to imagine that your body is the form
of the deity. This can be compared to preparing one's house
for a visit of a very high person, such as a king. One pre-
pares the house by cleaning it, sweeping it out, making it ab-
solutely spotless and making very lavish preparations. In
this way we transform our body into the form of the deity so
that the condition is set up for the blessing to be born very
swiftly.
When one is doing this meditation, one may imagine one's form
in the form of any deity one chooses, but in the Kagyupa tra-
dition, one generally imagines one's form as Dorje Palmo.
There are two reasons why one imagines Dorje Palmo for this
practice. First, Dorje Palmo is the secret yidam of many
great Kagyupa lamas, such as Marpa, Milarepa and Gampopa.
Second, in the achievement of complete awakened enlightenment,
there are both means and wisdom. Dorje Palmo is the aspect
of wisdom, that is the wisdom of complete emptiness.
One can imagine one's form as Dorje Palmo and do this very
clearly, imagining the various ornaments etc. This is very
good. If this isn't possible, then one thinks that I am in
fact Dorje Pal~o, and simply conceiving oneself as Dorje
Palmo is satisfactory for the meditation. Then when one is
doing the actual meditation of Lama Naljor, one may imagine
the object of meditation to be in the sky in front of oneself.
Or, the more usual way is to imagine that the object of medita-
tion is on the crown of one's head. One imagines that either
in front or on one's crown a snow lion throne rests and on
top of that is a lotus, sun and moon seat. On this sits one's
root lama in essence, but in outward manifestation as the
Buddha Dorje Chang (Vajradhara). Upon the crown of your lama's
head sits his own root lama and above him his root lama, until
one reaches the source of transmission, Dorje Chang at the top.
Then in a close cluster around this main line of the lamas of
transmission, one imagines their close disciples and in additio:
all the lamas of all the various schools of Buddhism, such as
Nyingmapa, Sakyapa and Gelugpa. One imagines these all gather-
ed around a central line. When one imagines one's lama and the
other lamas upon the crown of one's head, one must develop
great confidence and devotion in them.
The basis for this confidence and devotion is an understanding
of the qualities of one's lama. Rimpoche has spoken before of
 40

the qualities of Buddha, of complete, awakened enlightenment

itself. One thinks that compared to the Buddha, one's own lama
has all these qualities, that there is absolutely no differ-
ence. And in terms of who has been kinder to us, the lama is
even more kind than the Buddha. One has not had the opportun-
ity to meet the Buddha or to' receive teachings from a Buddha.
Yet one has been able to meet one's lama and to receive teach-
ings from the lama. The lama, in fact, possesses all the quali-
ties of the Buddha. And when one thinks in this way, there is a
great feeling of faith and devotion. Buddha taught that when
one thinks of one's lama as the Buddha, then one will in fact
receive the blessing of a Buddha. If one thinks of the lama
as a Bodhisattva, one receives the blessing of a Bodhisattva.
If one thinks of the lama as an ordinary individual, then one
receives the corresponding blessing. If one has absolutely no
faith in the lama, then one does not receive any blessing. When
one is practicing Lama Naljor, though one may not be able to
visualize clearly all the various lamas, what is really import-
ant is that one has this great feeling of faith and devotion.

One also imagines that in front of the lamas upon the crown of
one's head, are gathered all the yidams, to the right all the
Buddhas, and behind all the Dharma teachings and to the left,
the Sangha. Gathered around in the sky in a great cluster,
are all the protectors, dakas and dakinis. One thinks that all
these objects of Refuge are in fact different manifestations,
or different aspects of one's lama. These aspects appear in
order to benefit beings through different methods. In fact,
they are all one's lama and not different from one's lama.

If one does not have a great deal of time to do this meditation,

then one can immediately think that in fact, the objects of
one's meditation are the beings of Refuge. If one has more time,
then one can imagine that from the deities and lamas that one
has imagined on the crown of one's head, light radiates forth
and attracts the eyes, draws the eyes of the true Buddhas and
deities. And having attracted their eyes, they in fact come
forward and dissolve into the deities and lamas that one has
imagined. One does this if one has more time to do the medita-
tion. Meditating this way, one thinks that there are hundreds
and thousands of emanations of one's own form and together,
they are doing prostrations and making offerings to the assembled
deities, lamas and other objects of Refuge. In addition, one
imagines copious offerings which are pleasant to the senses.

To begin with one thinks that one is openly confessing all the
unskillful actions that have been committed by oneself and all
sentient beings. One thinks that through this confession, one
becomes completely pure and all sentient beings are completely
purified of their actions. One resolves that in the future one
 41

will not commit actions of this nature. One then rejoices

in all the virtuous actions that have been accomplished by
all beings. One offers prayers urging the Buddhas and the
various emanations of the Buddhas not to pass into final
Nirvana, but to continue working for the benefit of all
sentient beings. One urges them to turn the Wheel of Dharma
in order to help beings. And finally, one offers or dedicates
all this mer~t that has been achieved through these six
different types of service. One dedicates all this merit to
the ultimate enlightenment of all beings. These are what
are called the Seven Religious Services.
Then one prays that pure, impartial love and compassion may be
born in one's stream of being. One does not develop love
and compassion towards only certain persons, but one develops
love and compassion which spreads to all beings. One prays
for the blessing to quickly acheive the realization that is
possessed by all enlightened individuals; that is to quickly
achieve the realization of co-emergent awareness.
When one is practising these foundations, if one has some under-
standing of Tibetan, then one can make the appropriate
sounds as one is reading the prayer. In addition, if one knows
the meaning of the words, then one comes to understand very
clearly the meaning of the prayers that one is offering.
In the actual prayers that one offers directly from the scrip-
tures, one is offering the prayer of Mahamudra. But right
now, since the meaning is very, very difficult to understand,
and one cannot readily understand it, this will not be explain-
ed at this time. This prayer is, in fact, a very deep and
powerful one. All those in the past who have achi~ved a state
of realization have relied on the practice of Guru Yoga (lama
naljor). The reason for this is that, by relying on this
practice, one comes to understand Mahamudra.
For instance, Naropa had great faith and devotion to his teacher,
Tilopa, and constantly relied on his guru and this meditation.
He went through many hardships at the hands of Tilopa, and
through going through these hardships, in time, he came to
the complete realization of Hahamudra. As Tilopa said, he could
have immediately given instruction on Mahamudra, but this
would not have been effective for Naropa at that time.
First, it was necessary to remove great obscurations and to
acheive merit before Naropa could come to the complete under-
standing of Mahamudra. So he was g!ven first: teachings, pre=
paratory teachings, scriptural authorities, initiations and so on.
Ir ord~r to demonstrate the great hardships that Naropa went
through and which indicate very clearly his great faith and dev-
otion to his teacher, Rimpoche tells the story of Til~pa
 42

instructing Naropa to go and get him some food, saying that

he was very hungry. In the distance Naropa could see people
working in the fields. He went over there carrying a skullcup
and asked if he could have some of their food. They gave him
a bowl of soup and he returned very pleased that he had re-
ceived this, and gave it to his teacher. When Tilopa had
finished this he again instructed him, saying that the soup
was very good and could he go and get another bowl. This time,
when Naropa returned to the field, he found that the people
there had gone back to work, so he had to use fairly devious
means in order to get another bowl of soup. When he got this
second bowl and started charging across the field with it, the
people saw him making off with it, and caught up to him and
beat him up, until he lay exhausted on the ground, totally
disheartened. He looked around and could not see Tilopa any-
where. For one day he lay on the ground in this condition.
When he came to, he could barely move, and Tilopa was peering
over him saying, "Well, what seems to be the problem?"
Following this, Tilopa blew air on his body and he was
immediately better.

Tilopa and Naropa arrived at a very big house, and Tilopa said
to Naropa, " Well, if you have great faith in me, you will climb
to the top of this house and jump off, and there will be no
doubt in your mind." And of course, Naropa with absolutely
no doubt whatsoever, proceeded to do this. He climbed to the
top and jumped off and reached the bottom in a very battered
condition. He lay like this for one day. When at last Tilopa
arrived on the scene, he again applied a few medicines and his
blessing and immediately his disciple was better.

Tilopa and Naropa had managed to make a number of pens with

with very sharp points. This had been achieved by working
bamboo down with a knife and applying them to fire. Tilopa
said to Naropa, "Well now, if you can really carry out austeri-
ties that your lama is instructing you to do, then you will take
these fine-pointed objects and stick them into the ends of your
fingers. So immediately Naropa did this, thinking, "Well,
my lama said that I should do this. There must be some purpose
or benefit in it." So he applied these to his fingers and
this was extremely painful. He stayed in this state until
again his teacher came and applied different methods, until
he was better.

Tilopa and Naropa were walking along and in the distance, they
saw a great wedding party, and there was a very beautiful bride.
She was dressed in a beautiful gown with flower garlands
around her neck. And·Tilopa said to Naropa, "Go over there and
get that bride and bring her here so we can fix things up. This
will be very, very good." So immediately his disciple took
off in order to get the bride. While he was attempting to
carry her away from the wedding party, the groom and the
other attendants became quite enraged. They beat him up
so that once more be way lying, exhausted and dishearten-
ed and couldn't get up. Also, his teacher was no where
to be seen. After one day, Tilopa returned and again gave
him various blessings and be was able to get up. Tilopa next
instructed his disciple to bring hi~ a woman -- a particular
woman, in fact, that he very much needed; when Naropa brought
this woman, then he would be able to give him further instruction.
Naropa thought that he must accomplish this and when he
he actually did bring the woman into the presence of Tilopa,
Tilopa was greatly enraged and said, " What on earth are
you doing? What are you doing bringing this woman here?"
And in order to punish him for doing this, be beat him up,
leaving him once again on the ground.
On another occasion, Tilopa instructed Naropa,when they
came to a ravine,to stretch his body across the ravine so
that Tilopa could walk across it, as though upon a bridge, to
the other side. And while he was stretched out like this,
his teacher instructed him to stay in that position until
he returned and wished to get over to the other side. While
Naropa was lying there, since it was a wet, marshy area,
his body was s~bject to the attack of leaches, but
he remained in that position. And when at last Tilopa re-
turned and was walking across the top of his body, his
feet slipped from the edge so that he was down into the
water and his teacher was extremely angry with him for not
staying in the same position. His teacher gr4bed him by
the scruff of the neck and proceeded to beat him on the head;
and from the blow on his head, the thought came to his mind
that now in fact, he would fall into unconsciousness. But
at this point, he in fact realized the nature of his own
mind. This was in fact, the pointing-out instructions.
So in this way,Naropa went through many different hardships
at the hands of his teacher. Following each of these, he
was given various instructions. It wasn't until he had gone
through these various austerities that he could receive the
pointing-out instructions. And in this same way, Marpa the
Translator journeyed from Tibet to India on several occasions
and stayed with his teacher, Naropa; working with him, study-
ing with him for twelve years and seven months. During this
time he had absolutely no doubt or wrong view concerning
his lama, and eventually achieved realization.
In the same way, Milarepa relied completely on his teacher,
Marpa and went through various trials and tribulations,
until in fact, he relied on the instructions of his teacher
and achieved realization. Most of you are very familiar with
the story of Milarepa. Having received instructions in
meditation from Marpa, Milarepa went off to meditate in
a solitary area in a cave. After meditating for a long
time, he eventually realized that the conditions he was
in were very poor. He had no water and no fire, and bare-
ly any food at all. He thought to himself, ''Well, I think
I'll go build a fire." So he wrapped his few rags around
him and set off outside in order to collect some fire wood,
and when he got outside, he found that there was a very
stong wind. This wind blew so strongly that~through the
effect of having very little food for so long he was
knocked unconscious. When he came to, he loo~ed up and
saw that some of his tattered rags were hanging from a
tree, and he felt very sad and longed at this time to see
his teacher, Marpa. And while he was sitting in this state,
feeling very unhappy, he looked up into the sky and saw
that Marpa was approaching on a great white cloud. Marpa
spoke to him at this time and said that he had felt and
heard his yearning and asked him what was the problem.
At this time, Milarepa sang many songs expressing his joy
and feelings of devotion at seeing his lama. Marpa gave
him more instructions and he returned to meditate in his
cave.
If one relies on the compassion of one's lama, then one can
dispel the various obstacles that do arise in Dharma
practice. Milarepa experienced such obstacles, but by
relying on the compassion of his lama, these were quickly
dispelled.
On another occasion, Milarepa returned to his cave and
found that five very fierce men had arrived. He found that
some of them were looking through his books. One was medi-
tating. Another was looking through everything that Mila-
repa had. Others were just generally working. At first,
Milarepa was a little afraid of these men, and so he tried
to remove these beings by feeling love and compassion for
them. However, this only increased their pride and was not
successful. In fact, two more appeared on the scene.
At this point, Milarepa tried to teach them Dharma, but this
was of absolutely no benefit. So then, Milarepa recalled the
instructions of Marpa, his teacher. All outward manifesta-
tions are but the bewilderment of one's own mind. And
thinking of this, he no longer thought in dualistic terms
of these outer beings and himself. And resting in this
knowledge, he had no doubt and no fear. When Milarepa had
achieved this realization, then these fierce men immediate-
ly dispersed in a great feeling of being upset and distraught.
They quickly left his cave. Through this event, Milarepa's
realization greatly increased. So in this same way, the
 45

lamas of the oral tradition of the Kagyu lineage relied

on the instructions of their lamas. They followed the
instruction they were given,and accomplished and carried
out what they intended to carry out. And,in fact, they
relied on the meditation of Guru Yoga.
The teaching of this meditation is extremely important.
The one who instructed lama naljor was the Buddha himself.
When one is doing the practice of lama naljor, one says
"Karmapa chenno" a number of times, as many times as one
wishes. One may think particularly of the lama, Karmapa,
but if one has not in fact met him, one may think of one's
own lama as one is saying "Karmapa chenno" over and over
again. This means one is making obeisence to the one who
is full of activity or has activity. The reason for that
is that one's own lama is the activity of all buddhas.
If one is doing the foundation practices and planning to
recite one hundred thousand prayers to the guru, one offers
the guru-yoga prayer which has seven lines and asks for six
different blessings. The first is addressing one's prayer
to one's lama. One thinks of the lama as being the union
of all the lamas of the lineage and all other lineages,
all the yidams, all the Buddhas, all the Dharma, the Sangha
and Protectors. These are all gathered in the root lama.
One prays to one's root lama, asking first for the blessing
of being able to give up clinging to a self. That is, one
no longer clings to the idea that one is an existant entity
with any lasting nature. The next blessing that one asks
for, is that one may be without any needs. That is, now we
are in the situation of needing many different material
things. We need clothes and food and friends and so on.
So one prays that in one's stream of being, one no longer
bas need. Thirdly, one prays for the blessing that all
thoughts which are not concerned with Dharma be prevented,
or blocked off. And in this particular part of the prayer
one is asking for the specific blessing of realizing that
mind is without origination. One prays for the blessing
that all manifestations of bewilderment be pacified in their
own place. That is, one realizes that all illusions are
in fact like dreams, having no intrinsic nature. Lastly,
one prays for the blessing that one might realize all
phenomenal appearance to be in fact Dharmakaya, that is,
one realizes ultimately that outward manifestations in
fact are empty of intrinsic value. One realizes emptiness,
and this being so, one realizes Dharmakaya.
When one is saying this prayer, one can say it in an audible
voice. One can say it very loud if one wishes. However if
one finds that one's neighbours don't appreciate this, then
 46

one can say it not quite so loud. So, when one is doing
foundational practices, one says this prayer one hundred
thousand times. When saying this prayer, one's mind should
not be wandering to anything else. If the mind wanders
away from the prayer, then it is very difficult to accrue
any benefit from saying it. Following this prayer, one
offers particular prayers to one's lama, asking for the
bestowing of particular initiations and then one imagines
that all the lamas around the central line dissolve
into light and are absorbed into the main line of trans-
mission. These lamas dissolve into light and melt into
the form of Dorje Chang upon the crown of one's head.
At this time one may imagine the form of one's own lama
in front of oneself or upon the crown of one's bead.
0~ imagines thatupon the lama's forehead is the letter
~OM, but one does not have to actually meditate that there
is this letter. However, from the forehead one imagines
white light coming forward, falling down and reaching one's
own forehead. This light enters one's own form and one
imagines that all unskillful actions that have been committed
through the body are completely purified. One receives
the vase initiation. That is, one receives empowerment to
meditate upon the stages of arising and ultimately achieves
the state of Nirmanakaya.
Then on~~magines that from the throat of one's lama, a
letter ~~ AH is emanating red light, \'lhich strikes
one's self at the same place in the throat. All obscura-
tions that have been accrued through actions committed
through speech are completely purified. One receives the
secret initiation and receives empowerment to meditate on
channels and prajna. And one ultimately achieves the state
of Sambhogakaya.
Then from the lam! heart, if one is meditating on the
letters, a blue HUNG emanates,whose light strikes
one's own heart, c sing all obscurations and unskillful
actions accrued through the mind are completely cleared away.
One receives the wisdom-awareness initiation and empowerment
to do deep meditative concentration in the stages of arising
and in the stage of perfection. Ultimately, one achieves
the state or the fruit of Dharmakaya. Through this part-
icular initiation one can meditate on both compassion and
wisdom, meditate on both the father and mother deities.
Then one imagines that simultaenously white light comes from
the lama's forehead, red light comes from the lama's throat,
and blue light comes from the lama's heart and strikes
one's own body at the forehead, throat and heart. And one
thinks that all obscurations of body, speech and mind are
 47

simultaneously purified. One receives the fourth initiation

into the meditation of Mahamudra and ultimately achieves the
essence body itself. Then one imagines that the lama dis-
solves into light. The lama enters one's own form and one's
own body, speech and mind become indivisibily united
with the body, speech and mind of the lama. The lama melts
into light and is dissolved into oneself, and thinking
that one is indivisible from the lama, we place our mind in
this state, without any contrivance, resting naturally.

Following this meditation, when one rises, one thinks that all
appearance is in fact the lama; all sound is the speech
of the lama and all mental activity is the very mind or
heart of the lama. Following the practice of Lama Naljor,
one shares or dedicates the merit for the benefit of all
sentient beings. This completes the practice of Lama
Naljor.
Rimpoche thinks that when you practice the preliminaries
and do Chenrezig meditation, it's very good for you to do
them in Tibetan. When Buddhism was first introduced into
Tibet, the language of Tibet had not yet been adapted to
the Dharma and all the Dharma practices were done in Sanskrit.
Sanskrit was ene of the languages in which the Buddha taught
the Dharma and so it inherently contains a great blessing.
Later many Sanskrit scholars and realized beings visited
Tibet and many Tibetans visited India. Great scholars and
translators appeared who were able to translate the teachings
completely into Tibetan. When this had been accomplished,
then the practices were carried out in Tibetan. There ap-
peared in Tibet 108 scholars and translators who were able to
translate perfectly.
Now the Dharma in its Tibetan language form is spreading
and developing in the West. For the time being, it's very
difficult to have a complete understanding of the Dharma to-
gether with the ability to practice it perfectly from one
language into another. Rimpoche thinks that, although the
prayers are said in Tibetan, there will soon be many scholars
who will be able to translate the works into English. Then
it will be possible to recite the texts in English.
Another reason for reciting the texts in Tibetan is that in
Tibet itself, an unbelievable number of beings achieved
very high levels of realization using as their means of prac-
tice the Tibetan language. So, the Tibetan language carries
with it the blessing of these practioners.
A third reason is that there are many Dharma centers in Europe
and North America and in tbe western world. So it in all
these centers the practices are undertaken in the Tibetan
language, then when someone goes from one center to an-
other, he/she will be able to continue the practice.
The fourth reason tor practising in Tibetan is that at
the moment there are many bigh lamas such as the Dalai Lama,
Karmapa , Sak)a Trizin and Du4jom Rimpoche and many other
great lamas and scholars wbo will be coming to the West.
It they hear everyone practising in Tibetan, they will think
that people are really practising the Dharma very well and
it will make then very happy.
So these are tour cood reasons why practising in Tibetan
is good and important.

H1a Hol1nea•, the 16th

Oyalva Karaapa
 50

There are different levels of teaching contained in Buddhism.

There are higher levels, ordinary levels and lower levels.
It is likely that most of us are beginning in the practice
of Dharma, so it is necessary that we should learn to pro-
gress stage by stage, like beginning on the first rungs of a
ladder. If one doesn't start on the first steps of a ladder,
then it is very difficult to reach the top.
The highest level, the top of the ladder we are progressing
on, consists of the realization of Mahamudra and the per-
fection of the creation and completion stages of meditation.
The middle level consists of the practice of the relative
and ultimate Bodhicitta and the ordinary level of the creation
and completion stages of meditation. The lower level consists
of the understanding of the non-substantiality of the cycle
of existence (samsara) and the perfection of shinay medita-
tion (concentration-stilling type of meditation).
The teachings which will help us on all three levels are the
Kagyu teachings which consist of the ordinary and extra-ord-
inary preliminary practices.
It is necessary to know that whatever kind of Dharma we
practice, there are three phases: the foundation, path and
fruit. The foundation in the state of an ordinary being is
the al~pervading consciousness and the foundation in an
enlightened being is the all-pervading wisdom. All-pervading
consciousness in the state of an ordinary being consists of
the mind which is obsessed by ignorance mixed up with the
different kinds of disturbing though~s and emotions, rather
like dirt mixed up with water. When faith, wisdom, compassion
and understanding of emptiness arise out of this conscious-
ness, then this is basic wisdom. The mind which is mixed
with passions and disturbing emotions and which is bewildered
is the mind consciousness of an ordinary being. To this
mind, disturbing emotions come like waves which arise on the
surface of the ocean. The name of this mind is "thoughts
arise quickly and then they are gone".
For example, an object appears to this mind, and upon seeing
the object, the thought arises in the consciousness that there
is an object. This is the object of sight or ''sight conscious-
ness". Then there is the idea of a sound and it is thought
of as being either good or bad - this is the object of the
sense organ of the ears. Then smell comes to the consciousness
and we perceive that there is a good smell or a bad smell,
and these smells are the object of the sense organ of the
nose. The tongue tastes different tastes; so that the tastes
which we experience are the objects of the sense organ of the
tongue. The clothes which we wear, we perceive as being soft,
 51

rough, warm etc.; these clothes which we wear are the objects
of the sense organ of the body, or of touch. The various
thoughts that come to our mind, good and bad, are the objects
of the consciousness of mind. To all the senses - eyes, ears,
nose, body - feelings come which we experience as liking
or disliking or indifferent. We become attached to the ex-
periences we like and want to reject those we dislike. The
mind which does not realize that its essence is voidness is
the mind which reacts in this way. This is the ignorance
mind and it is from this mind that the passions and disturb-
ing emotions arise.

So we have the consciousness of the eyes, ears, nose, tongue,

body and mind, and then we also have the "ground conscious-
ness", the consciousness which is the basis of the ordinary
mind, or the mind which is covered by ignorance. In all,
there are eight different consciousnesses.

We and all sentient beings have•these eight consciousnesses

and if we are not able to transform them into wisdom, then
we remain sentient beings wandering in samsara. Because it
is very difficult to transform these eight consciousnesses
into the eight wisdoms very quickly, it is very difficult
to understand the meaning of Mahamudra in just one instant.
For example, the roads in the United States are very good,
but it was not possible to build them all in the same day.
Similarly, it is not possible to understand the meaning of
Uahamudra in just one day.

It is very important to know that if we don't practice Dharma

but continue to wander in samsara as sentient beings, then
this is very unfortunate and a great waste. But, if we
practice Dharma, travel the Path and attain the level of
Bodhisattvas and Buddhas, then this is very wonderful. If
we are not able to practice Dharma and we continue to wander
in samsara, as we have from beginningless time until now,
we will be reborn in the six realms of beings and then we
will see that the suffering of this continuous wandering is
endless. If we don't practice Dharma we will continue to
wander in the six realms and experience the suffering of
these realms.
This wandering in the six realms is the outer wheel of
samsara, the outer existence through which all beings wander.
Then within each being wandering in samsara, there is the
cycle of the twelve interdependent links. Here is a brief
explanation of interdependent origination.

When one dies, one experiences great ignorance and this is

what is called "ignorance". From this not knowing, one begins
 52

to have some rememberance, a sub-consciousness which comes back

and this is "samsk.ara".
From ''·samsk.ara" comes the consciousness of thinking that this
is good or bad, like this or like that. From this consciousness
comes the four skandhas or aggregates of feeling, perception,
intention and consciousness. At about the time we are born from
our mother, we have the six sense consciousnesses which were
explained before (the consciousness of the sense organs of eyes,
ears, nose etc.). Through these six consciousnesses, for example
the consciousness of the eyes, we perceive an object, through the
ears we hear a sound, through the nose we smell - we have what is
called "contact" with objects. From this "contact" with objects,
we get feelings of liking or disliking these objects and this is
"sensation". And then from these "sensations" we want to hold
on to objects or get rid of them - this is "clinging" or inclina-
tion towards objects. From this clinging comes "grasping", want-
ing to hold the objects. One grasps objects with the body, speech
and mind and in this way, one has "becoming" or in other words,
'existence' arises. After one is born, one grows up, matures,
gets old and sick. The mind becomes unhappy and full of suffering.
When one dies, one again falls into the ignorance of not knowing
that one has died and again goes through these twelve interdepend-
ent links - so it is continuous.
In summary, the twelve links are:
1- ignorance
2- samskara
3- consciousness
4- perception of objects
5- the six senses
6- contact with objects
7- sensation
8- grasping
9- holding
10- becoming
11- birth to old age
12- death
If we are not able to practice Dharma and go on the Path to libera-
tion or Buddhahood, then this circle of twelve interdependent links
is continuous and one is constantly reborn and there is no end to
this. If we don't know about the six realms of samsara and about
interdependent origination, then we are constantly reborn.
But if we do know about them, then we don't need to be reborn again.
Instead, we can practice meditation. For example, we can meditate
that now in the hell realms there are many beings who are suffer-
ing tremendously. These beings have been my friends and relatives.
 53

By thinking like this, compassion arises in our mind and

the fear of being reborn into this suffering also arises.
Then we can ask, "What method do we have to avoid this
suffering?" The means which we can use to avoid this
suffering is to follow the teachings of the Buddha, the
Path of Dharma.
If we don't know about the suffering of the six realms of
samsara, even if we know about Dharma, we won't be able to
practice because we won't have the necessary diligence.
So, we get up at eight in the morning and we have some-
thing to eat instead of practicing Dharma. Then we work
all day instead of practicing Dharma and in the evening
we come home and again we eat and we talk to our friends or
watch TV. In this way, we spend our whole day doing other
things and not practicing Dharma. After watching TV we go
to sleep and we have spent the whole day not practicing
Dharma. Then after sleeping for eight hours or so, we get
up again, and every day we carry on like this.
If we understand the suffering of samsara and we have fear
in our mind because of this suffering, maybe there is no
way we can stop eating or working, but maybe we can stop
watching TV and talking to our friends so much and use
this time to practice Dharma. Also, we don't need to sleep
so much and in the morning we can get up at six o'clock
and meditate for an hour or two. In this way we can prac-
tice virtue for an hour or two before doing anything else.
Usually we work five days a week and we have Saturday and
Sunday off. So maybe it's important for us to work five
days a week, maybe now we spend two days going around to
see the sights and enjoying ourselves. If we understand
the suffering of samsara then maybe five days a week we
can go to work, then for one day we can practice virtue
and make alot of merit and then one day we can go around
and enjoy ourselves :
For example, it's like a wild man living in the forest,
picking up a stone and throwing it at someone. Then he
thinks, "Oh, this is very bad", but then he turns around
and doesn't want to look at it. He jus~ forgets about it
and runs off. Most people don't want to hear about suffer-
ing and impermanence, but suffering and impermanence will come
to us anyway. So if we listen, this will help. If we practice
the path of Dharma, we can go beyond suffering. If we don't
understand or hear about samsara, then we won't practice.
Where does samsara come from? It all arises from our mind,
and the essence of our mind is voidness. Our mind has no
shape, no colour, no form; it is void or empty like the
sky. The mind is not only empty but it also has the quality
of luminosity or clear space. If the mind were simply nothing,
if it were simply empty, then there would be no suffering and
there would be no virtue which could be made. Not only does the
mind have the qualities of voidness and luminosity, but it
also has the quality of unobstructedness. This means that
whatever thoughts ar1se in the mind, they arise unobstructed.

The mind itself has three qualities:

- its essence is voidness
- its self nature is luminosity
- its aspect is unobstructedness
The mind is the mind which all sentient beings ha~e. It is
the seed for Buddhahood. For example, if we plant the seed
of a flower, then a flower will grow. In the same way, this
mind is said to be the essence or the seed of consciousness-
wisdom or Buddhahood. Because we all have this seed for
consciousness-wisdom, if we practice Dharma, then we are able
to attain the state of Buddhahood. If we didn't have this
seed, then no matter how much we practiced, we wouldn't be
able to attain the state of Buddhahood. But even though we
have this consciousness-wisdom, it is now pervaded by
ignorance.
What is ignorance? Ignorance is not being able to see the
true nature of one's own mind. It is like a tarnished piece
of gold - the gold cannot be seen. Similarly, consciousness-
wisdom is now covered by ignorance. If gold is pounded and
purified, then it will shine and only pure gold will remain.
If ignorance is removed from consciousness-wisdom, then the
consciousness-wisdom will be seen clearly.
For example, if Rimpoche's hand is the consciousness-wisdom,
his robe, which he is holding over his hand, is ignorance;
in a condition of ignorance, when the true nature is not
recognised as being voidnesa, the concept of ego, or
self,arises,and we cling to this self or ego. Then when many
forms emanating from the mind appear, grasping to to the idea
of ego, we grasp these emanations as being objects. In this
way we grasp an object, or something outside the mind itself.
In this way one creates the obscuration of the habits. And
so on top of the first obscuration of ignorance, there is
the second obscuration of habit.
Not understanding that the nature of mind is void (the first
obscuration), and not understanding the luminosity arising
in the mind and creating various emanation or forms, we grasp
 55

them as being objects and thus grasping to self and object we

create the obscuration of habit. Because of the unobstructed
nature of the mind, we don't recognize this and attachment
develops. From attachment, the root passions or disturbing
emotions of ignorance, desire and hatred arise.
These three disturbing emotions or passions are the root
passions or disturbing emotions. From desire comes greed;
from hatred comes jealousy and from ignorance comes pride.
Thus there are six main disturbing emotions or passions.
Also, there are many different kinds of desire, e.g. desire
between man and woman, desire for food, clothing, shelter
etc. Altogether, there are 21,000 different kinds of desire,
21,000 different kinds of hatred, 21,000 different kinds of
ignorance, and 21,000 different combinations of ignorance,
desire and hatred. Therefore, there are 84,000 different
kinds of disturbing emotions or passions. The obscuration of
these passions or disturbing emotions comes on top of the
first two obscurations of ignorance and habit.
From these different kinds of disturbing emotions come the
three unvirtuous acts of the body (killing, stealing and
sexual misconduct), the four unvirtuous acts of speech (lying,
slander, abusive or harsh language and gossip), and the
three unvirtuous acts of mind (envy, ill-will and wrong views).
Together these are called the ten unvirtuous actions.
In addition, there are many other unvirtuous acts. For example,
we could commit the unvirtuous act of killing an animal through
desire to get skins or meat, or through hatred, thinking
they are our enemy. Or we could kill through ignorance.
All the unvirtuous acts of body, speech and mind which we
can commit comprise the fourth obscuration - the obscuration
of karma or actions.
If we can remove or dispel these four great obscurations, then
we attain the state of Buddhahood - if we don't remove them,
then we remain in samsara. By meditating on Mahamudra,
understanding its meaning and practicing, we remove these
obscurations. But, if we are not of the excellent quality of
meditator, then we cannot understand the meaning of this and
we cannot meditate on Mahamudra.
Who are these excellent kind of meditators? Well, they are
those who have accumulated a great deal of merit in their
previous lives and have very little negative karma. They
have great faith and compassion, great wisdom and all the
qualities. Depending on the blessing of the teacher and the
faith of the disciple, once can really meditate on the meaning
of Mahamudra and purify the obscurations.
Rimpoche says that the ordinary or lesser kind of individuals
can practice shinay meditation to quiet the mind, do the pre-
liminary practices and meditate on Chenrezig and thus gradually
remove the obscurations. The first obscuration to be removed
is the obscuration of karma, then the obscuration of the pas-
sions or disturbing emotions, then the obscuration of habit,
and last the obscuration of ignorance. When all these obscura-
tions are removed we attain the state of Buddhahood.
Rimpoche says that he doesn't have a great deal of grasping
or clinging to this center and thinking that we are his dis-
ciples. But he thinks that we will listen to what he says.
By listening to his teaching, Rimpoche hopes, in the best
way, that we can attain liberation in this very lifetime.
If this is not possible, then at the time of death; if this
is not possible, he hopes we can be reborn in the pure land
of Dewachen or someWhere where we can progress on the Path
of Dharma and gradually attain enlightenment. For this
reason, Rimpoche will explain the meaning of the Three Jewels
and going for Refuge and also the preliminary practices.
Then he will explain the different kinds of meditation prac-
tices. Later on, if you come to him for Mahamudra teaching,
he will be able to give you this teaching. Rimpoche could
tell you that this practice is very simple, it's just like
meditating that everything is empty like the sky. If Rim-
poche were to say this, it would be pleasing to your ears
and you would enjoy hearing it, but other than this, there
would be no benefit. If it were not of benefit to you, then
it would confuse you. If Rimpoche just said nice things,
then everywhere he went tens of thousands of people would
come to listen to him and be pleased in this way; he could
become very rich. But, if he teaches you about Dharma
and how to practice on the Path, then this will benefit your
mind.
What does it mean to attain Buddhahood? It means that one
understands the nature of the mind and gains power over the
mind. Having attained Buddhahood, it is not necessary to be
reborn in samsara through the power of karma, but one is
born in samsara for the benefit of beings. One is able to send
many emanations to benefit beings . The Buddha is the one
who is free from all suffering and has gathered all qualities,
strengths and good things. There are many teachings in the
Buddhist Dharma such as the teachings about the six realms
of suffering, faith, compassion, development and perfection
stages of meditation, samadhi meditation, absorptive medi-
tation to quiet the mind, the practice of the Bodhisattva
Path etc. Rimpoche thinks that it is very important for you
to meditate on the suffering of samsara and to think about
the·four thoughts which turn the mind to Dharma.
 57

At the beginning of the practice of Dharma,in order to purify

defilements and in order to accumulate merit and wisdom, we
practice the preliminaries with the body, speech and mind.
In the practice of meditation, the preliminary practice which
is done is shinay meditation, or stilling meditation. In the
Kagyu tradition, it is customary first to practice the pre-
liminaries and then afterwards, practice shinay. It is not
possible to reach enlightenment if one only practices shinay.
It is necessary to receive instruction in insight meditation-
lhatong, in order to progress towards enlightenment. If you
only practice shinay, this produces rebirth in the three high-
er states of existence, the gods' realms, the desire realms,
form and formless realms. However, if you practice shinay
by first taking refuge and then dedicating the merit for the
sake of all beings, then you are able to progress on the Path.
In order to practice shinay meditation, we should think that
in front of us in the sky are the Three Jewels and the Three
Roots. Meditate that for yourself and others, you are taking
refuge in front of the Three Jewels and Three Roots. You are
taking refuge in order to be protected from all fear and suf-
fering from now until the time when we all reach enlightenment.
You also pray that you may develop compassion for all sentient
beings and realize the meaning of emptiness. Then you think
that having taken refuge with faith and devotion, the blessing
of the Three Jewels and the Three Roots is absorbed into one's
self.
All sentient beings who are as limitless as the sky have, at
one time or another, been our parents. Therefore, we owe
them ~lot of gratitude. We should think that it is necessary
to free all beings from their suffering and to establish them
in the state of happiness and enlightenment. At the present
moment, we don't have much power and ability to help sentient
beings, and so we should think that we are going to practice
shinay meditation in order to help other beings. Thus you
awaken the thought of enlightenment in order to help others,
and you recite the Bodhicitta verses several times.
If you first of all practice this thought of enlightenment for
the sake of others, then however small your virtuous practice
may be, it will grow very large. With the thought of enlight-
enment being very vast, then through the practice of shinay
meditation, the virtue becomes vast and this enables us to pro-
gress on the Path to enlightenment.
The easiest practice of shinay is the concentration on breathing.
The breathing process is made up of air which is taken in and
out of the body. In the space of 24 hours, there are 21,600
breaths which go in and out of the body. The main point of
entry and exit of the airs is the nose and there are five dif-
ferent airs which makeup the air which goes in and out.
The air is made up of five elements and there is first of all
the space air which is blue in colour and this air goes out
to a distance of 16 hand-breadths. The second air is the air
of air itself which is green and it goes out to a distance
shorter than theAspace air. Then comes the fire air which is
red and goes out~shorter distance than the air air. Then
comes the water air which is white and goes out to a shorter
distance than the previous one. The earth air is yellow and
only goes out a short distance in front of the face. These
five airs makeup the airs inhaled and exhaled by the breath-
ing process. However, when we are doing shinay meditation
it is not necessary to think of the colour of the air or the
distance it is going out. It is also not necessary to have
any thoughts like "the breathing is now going or coming in".
It is necessary simply to concentrate the mind on the nose
and to one-pointedly, without distraction, meditate on the
breathing process as it occurs, in and out, keeping the mind
fixed on the nose and without letting any thoughts arise.
The meaning of the word"shinay" is,first, "shi" which means
to pacify and through this practice the disturbing emotions
and discursive thoughts become purified. The meaning of the
syllable "nay" is to rest in one place and the mind becomes
completely rested, concentrating on the breathing process at
the end of the nose. When you are practicing shinay medita-
tion, the very best position you can take up with your body
is the one which was explained in the Seven Points of Naropa.
First, the legs should be in full lotus position. Second,
the hands should be placed one on top of the other, the right
on top of the left. The arms should be as straight as pos-
sible with the elbows tucked in. The neck should be slight-
ly bent forward; the chin should be almost resting on the
throat, slightly tucked in. The eyes should be looking at a
distance of about 8 hand-breadths away. The tongue should
be placed slightly on the roof of the mouth. It's alright
to sit with your body as straight as possible. It is taught
that if the body is kept straight, then all the channels in
the body, the veins and nerves are also straight and this
facilitates the easy movement of the airs. If the airs are
moving freely in the body, then the mind can rest in one place
quite well.
As we are just beginning this practice of shinay, many dis-
tractions can arise from keeping the eyes open and seeing
~ot of form. So, it's alright at the beginning,if you wish,
to close your eyes and avoid being distracted by form. If
one can keep the mind in emptiness and clarity, then it is
 59

preferable to do this meditation for a short period, say 25

breatb. Once one has perfected this practice, then one can
gradually increase the period of time.
There are two ways this meditation can go. One is that the mind
can be in clarity, realization and awareness. This is very
good. The other is that the mind can go into a kind of darkness
and stupor. This is not good. You can also practice this kind
of meditation by placing a Buddha image before you and concen-
trating on the image, or visualize an image of the Buddha
and concentrate on your visualization. You can also concentrate
on the drawing of a white dot, or the visualization of a white
d~ It ~ also alright to concentrate on a letter such as
~1~~1 '(OM, AH, HUNG).
All these re methods of shinay meditation which use a support
and you should use the kind of support which is easiest for
you to concentrate on. There is also shinay meditation without
support.
Rimpoche has already spoken about the nature of the mind - its
essence is emptiness, its nature is clarity and its form is
unobstructed. It is very good to practice shinay meditation,
observing the mind in its own natural state, that is, in its
emptiness, clarity and unobstructedness. You should try to
meditate without any artifical strain, quite naturally, rest-
ing the mind in its emptiness, without distraction and
allowing thoughts to arise.
It is not good to project the mind outwards. Neither is it good
to look inwards and hold the mind inside. But the mind should
be just left in its own natural state, quite openly, without
any stress. Let the mind rest in its state which is without
form and without colour. If however, we have the mind in a
state of stupor without having any thoughts arising, in a state
which is almost like sleeping, then this is bad shinay practice.
In the Kagyu tradition there are three levels of shinay practice -
the lower, middle and higher levels of one-pointedness.
In the beginning it will be seen that the mind has many dif-
ferent thoughts and emotions which constantly arise. These
are due to our previous karma, accumulations and habits. The
thoughts are not actually more than we had before, it is just
that we are aware of them and it seems that there are many more.
When this meditation practice is perfected, then it is possible
to meditate for three days or up to a week without having to
eat or go to the bathroom. If one can do this, then one can
experience great bliss and joy in the body and also the mind
has the experience of emptiness, clarity and great joy. In
addition, there are many kinds of mundane, clairvoyant powers
which will come. But if at that time, you receive teaching
on insight meditation and on the creation and completion stages
of meditation, then your meditation practice will really pro-
gress well. Actually, to perfect the practice of shinay, it is
necessary to be alone - in a cave or remote place whithout
seeing other people. Once you've found a quiet and remote
place, then it is necessary not to do anything with your body,
You should have no work to do but should be able to sit, rest-
ing completely in meditation. It is also necessary to keep
the speech in silence, not. using the voice at all, but resting
in the meditative state. If the body and speech are
completely at rest, then it is also possible to put the mind
completely at rest.
At the moment, it is not possible to be completely isolated
and at a total rest, but if you practice one or two hours a
day, this will be very good. It is very difficult to medi-
tate in the city if you have not contemplated the four medi-
tations which turn the mind and if you have not completely
made a solid commitment in your mind to meditation practice
because you will not have the diligence and discipline to do
so. The reason is that in the city there are many distractions,
things going on outside. Your body has so much work to do.
You also have so much talking to do and there thoughts are
continually arising, thoughts of aversion and desire. If
all these things can be pacified, then this meditation will
come very well. Rimpoche thinks that if you can practice some
discipline and try to make this meditation practice in the
morning when you get up and there is not much noise, this would
be good.
 62

The teachings of Mahamudra, or the Supreme Symbol, are the

essence or heart of all the teachings of Dharma. For example,
they are like the heart in a person or like the butter which
is contained in milk. They are like the essence or the
quintessence of all these teachings.

If we ask, what is this Maharnudra? It is simply the realiza-

tion of the fundamental nature -- the basic nature -- of one's
own mind; and on this level there is nothing complicated,
there is nothing difficult at all. But from beginningless
time our minds have been obscured by various veils -- for
example, there is the veil of fundamental ignorance; the veil
of the basic tendency (the dualistic tendency -- the dualistic
clinqing of the mind); the veil of the conflicting emotions
which trouble the mind; and the veil of karma. These four
veils, or obscurations, have clouded the mind and prevented
us from realizing its ultimate nature.

To take an example, the nature of mind can be compared to the

sky. Even though the sun may be shining brilliantly, there
may be clouds and fog which obscure the clarity of the sky.
In the same way, the nature of mind has this clearness,
obscured by these different veils which prevent us from seeing
the nature of the mind.

Therefore, in order to realize this ultimate nature of mind,

we need to purify these veils, these obscurations which cloud
this basic nature; and in order to do this we practice prac-
tices which are for the purpose of gathering the two accumu-
lations, that is of merit, or positive karma, and awareness;
and also the purification of veils and impurities in our
makeup. And it is for this reason that we practice, for
example, the Fundamental or the Foundational Practices, the
Ngondro, such as the prostrations and refuge prayers, the
purification exercise of the Vajrasattva meditation, the
offering of mandala, etc. All of these practices are in
order to gather these two accumulations of merit and awareness,
and to purify these veils.

The practice of guru-yoga, or larnay naljor in Tibetan, is

to allow the blessing of the lineage to enter one's stream of
being, to allow one to share in the blessing of the lineage.
So, in this way, if one practices the Foundational Practices
in order to gather the two accumulations of merit and aware-
ness, to purify the veils which obscure the mind and to receive
or partake of the blessing of the lineage, then one can easily
come to realize the meaning of the Mahamudra, the fundamental
nature of one's own mind.

There is a quotation from the Buddha Sakyarnuni to the effect

 63

that if one is not able to gathe~ the accumulations of merit

(positive karma) and of awareness; is not able to dissipate
the veils or obscurations which cloud the nature of mind; is
not able to receive the blessings of the lineage and of the
lama, it will be very difficult to realize the fundamental
nature of one's own mind, to realize Mahamudra. Other than
these three aspects, these three preparations, there is no
other way to realize this goal.
In particular, in the Vajrayana, the two techniques which are
known as che rim, or the process of visualization or develop-
ment, and dzo-rim, or the process of completion or perfection,
are taught-ai particularly effective means for realizing the
nature of mind, or realizing the Supreme Symbol, or Mahamudra,
or the Great Perfection or Mahaati teachings.
From beginningless time our mind has been clouded by funda-
mental ignorance, ignorance which prevents the mind from
realizing or perceiving its own nature; and because of this
the mind is seized by and in the clutches of a very strong
egotistical clinging, a very strong tendency to think in terms
of a self or an "I".
Based on this clinging to ego, this thinking of self or of "I",
no matter what form of existence one takes in the cycle of
existence or Samsara, in whichever of the Six Realms one takes
rebirth, one has as well a secondary fixation to the body, a
thinking of "my body, my existence"; and so there is this
initial fixation on "my mind, this mind" as an ego, and based
on this there is the fixation to the physical body in which
one experiences rebirth, and based upon this double fixation
of "my mind" and "my body", this clinging to mind and body,
from this develops all the suffering and all the troubles and
difficulties which sentient beings experience in Samsara, in
the cycle of existence.
Because these tendencies in the mind and this fundamental error
have been in operation since beginningless time, there is a
very strong and deep-rooted tendency to think in this way, of
"my mind" and "my body". It is not easy for one to dissipate
or overcome these tendencies which are so strong and deeply
rooted in the mind. However, a particularly effective tech-
nique for this is visualization meditation, such as Chenrayzi
meditation, in which one identifies with the form of a yidam,
of a divinity, in order to overcome this habitual fixation
one has of the individual self, the individual body, and
instead transfers this fixation, or this tendency, to the form
of a yidam in thinking, "I am Chenrayzi, my form is Chenrayzi's
form." In this way one acquires a new outlook or a new ten-
dency of the mind to regard the forM of Chenrayzi rather than
the habitual patterns of self.

One should meditate on this form of Chenrayzi as being an

empty appearance, like a rainbow in the sky or like the image
of the moon reflected on water; that is to say, although the
form is clear and very apparent and present, there is nothing
tangible, there is no solidity or reality to this appearance.
We speak of the empty appearance of Chenrayzi, or of the form
of Chenrayzi being the conjunction of emptiness and form.

This is one aspect of Chenrayzi, this form on which we medi-

tate, this form that we develop in our individual meditations.
There is, however, another aspect to Chenrayzi, which is an
emanation or manifestation of all of the compassion of all
the Buddhas in this principle or this form that we know as
Chenrayzi. This particular aspect is what is known as the
~eshe sempa or the awareness aspect, the ultimate aspect which
1s above and beyond our individual meditative conception of
Chenrayzi.

This form on which we meditate, this personal conception of

Chenrayzi, is what is known as the damtsik sempa in Tibetan;
this means the symbolic aspect or the aspect of bonding or
connecting. This means that through meditating on this form
of the symbolic aspect of Chenrayzi, one can come to realize,
one can come to experience, the ultimate aspect of Chenrayzi,
which is the awareness aspect, awareness which is the mani-
festation of the compassion of all the Buddhas. And in this
way, in one's practice one gradually comes to experience the
union of these two aspects -- the symbolic aspect, or the
aspect of bonding or connection, and the awareness aspect.
And in this way one comes to receive the spiritual influence,
the blessing, of Chenrayzi.

In general we consider all form that we see as something solid

and tangible. We consider all sound that we hear as something
real. We consider all the thoughts which arise in our minds
as something real, as something existent in themselves.
Because of this fixation on the reality of things we experi-
ence -- the forms we see, the sounds we hear, the thoughts we
think -- based on our clinging to the solidity in the existence
of all these things, we come to experience all the difficulties
and sufferings in the cycle of existence.

And so, one can think of this clinging to the reality of the
phenomena that we experience as a disease; it is this disease
which causes us to suffer in this cycle of existence. There
is a medicine or remedy for this sickness, and this remedy is
three-fold. This applies to the level of form, the level of
speech or sound, and the level of mind. In this technique
one considers all form which one sees as the conjunction or
the coincidence of emptiness and form; that is to say, all
form is the form of Chenrayzi; and to consider all sounds that
one hears as the speech of Chenrayzi, which is dra tong in
Tibetan, the conjunction or coincidence of emptiness and sound;
and on the level of mind, one considers all thoughts and all
feelings which arise in the mind as rik todg, which is the
conjunction or coincidence of emptiness an intelligence or
awareness. In this way one comes to view these levels in this
purified way.
This three-fold technique of viewing all form as Chenrayzi's
form, all speech as Chenrayzi's speech and all thought as the
awareness or mind of Chenrayzi, this triple technique is a
very effective and rapid means for realizing Mahamudra. But
in addition one then continues to perform the meditation in
what is known as the dzo rim, or the stage of completion in
meditation, in which one diSsolves the meditation gradually,
meditating that the outer world is absorbed into one's form as
Chenrayzi; one's form as Chenrayzi is absorbed into the syl-
lable in the heart; the syllable in the heart dissolves stage
by stage into a state of emptiness in which one rests absorbed
without any conception in the mind, without any visualization.
This particular technique is a very rapid technique for
realizing Mahamudra, the nature of mind.
If we consider the word "Mahamudra" in Tibetan, the Tibetan
translation of the word Maharnudra is chaja chenpo, four sylla-
bles, and one can examine each of these syllables in turn.
For example, the syllable cha is a symbol for the state of
emptiness, or the state of-vicuity: Sunyata. The syllable
~, the second syllable, is interpreted symbolically as "not
to go beyond." This indicates that all the phenomena in
Samsara and Nirvana do not go beyond or do not pass away from
this basic state of emptiness which includes all phenomena or
pervades all phenomena in Samsara and Nirvana. And so this
state of awareness ~ay be translated as a state of awareness
which does not pass beyond or does not deviate from this basic
state of emptiness.
All the different practices that we practice in Dharma, all
the Foundational practices -- Ngondro, the meditation on the
che rim (phase of development) or visualization meditations
on y~dams, the dzo rim (phase of completion), the phase of
perfection in meditat~on, the meditations on sharnata or
calming the mind, or lhak tong (vipassana), d~rect vision of
the nature of mind, the meditations on love and compassion and
on emptiness -- all of these are skillful means to lead us to
this ultimate realization of Mahamudra.
 66

We can say, perhaps, that all people are the same, but in fact
if we look around us there are many differences between people.
There are people who have very keen faculties, very sharp per-
ceptions, who have the capability of understanding. There
are people who have middling capabilities and people who have
very poor, very inferior capabilities to comprehend and real-
ize. It is very difficult for an individual of middling or
inferior capabilities to come to a quick realization of
Mahamudra.

For someone who has very keen, excellent capabilities, it is

possible to realize Mahamudra without any other practice, not
to have to practice Ngondro or any of the other practices
which are considered preparation for this realization. If
such a person of keen capabilities has a very stable mind and
very strong faith and confidence in his or her lama, then the
lama can point out the nature of mind to this person and the
person can realize it immediately. But these cases are very,
very rare.

This difference between people of keen capabilities, middling

capabilities and inferior capabilities is not based upon
whether one is a man or a woman, on whether one is a strong
person or a weak person, a rich person or a poor person. All
it has to do with is whether one has in past lifetimes accumu-
lated positive karma and the accumulations of merit and aware-
ness. If this is the case then one will be born into an
existence where one has very keen capabilities and very sharp
perceptions. If one has not accumulated this positive karma,
then one will achieve an existence of either middling or
inferior capabilities.

What do we mean when we speak of someone with excellent or

keen capabilities? This means someone who just by nature has
a wisdom or an intelligence which allows him to perceive the
meaning of a profound teaching the moment he hears it. No
matter how profound or complex the teaching may be, when such
a person is presented with it, he or she can perceive the
sense, the profound meaning of it, immediately. In addition,
such a person has qualities such as a natural love and com-
passion for all sentient beings, an inborn confidence or faith
in his or her lama and in the Three Jewels, and a great deal
of energy or diligence in practice. When all these qualities
come together, we speak of someone having very keen or excellent
capabilities.

Because these teachings of Mahamudra are the quintessence of

Dharma, of all Buddhism whether it is the Sutric path or the
Tantric path, this is a very profound teaching and to some
extent a secret or hidden teaching that should not be discussed
 67

publicly with a great deal of publicity or a great deal of

noise. This is something which is to be presented to people
who are sufficiently prepared, who have sufficient intelli-
gence to understand the teaching, who have sufficient diligence
to put it into practice, who have the damtsik or connections
with the lineage, who have all these natural inborn qualities
in them, and who are thus considered suitable receptacles or
vessels for this teaching.
When disciples who have faith in the teacher request instruc-
tions in Mahamudra, and the teacher, because of his compassion
and his wish to help the students, gives this instruction in
Mahamudra, if such a disciple is capable of understanding the
teachings and when the lama gives the instructions the person
realizes the meaning of the teachings and is able to practice
them, then this is a very beneficial situation. If, however,
there are people who listen to such a teaching who are not
sufficiently prepared to realize it or to put it into practice,
they will not understand what is being said to them. They may
hear the words but they won't understand the sense. In this
way we can say that the teachings are to some extent self-
secret. Rinpoche says that perhaps in this case there will
not be very much harm done. The person will not derive very
much benefit, but on the other hand there is very little danger
to this person. There will simply be no effect through
receiving the teaching.
There are certain dangers or delicate points for both the lama
and his disciples. For example, if the lama gives teachings
of Mahamudra not out of compassion, in order to help other
beings, but simply in order to become famous or to become
wealthy or from some other personal consideration, then this
is a very grave fault, a very negative action on the part of
the lama.
There is also a danger on the part of the disciple, because if
the disciple receives a teaching which he doesn't understand,
and based upon this lack of understanding he develops wrong
views vis-a-vis the Dharma, or feels that he has lost his
confidence in the Dharma, then this is a very negative action;
because, of all the unskillful actions one can commit, to
develop wrong views about the Dharma or to abandon the Dharma
is the most harmful. For this reason, for one who has received
a teaching which he or she does not understand to therefore
consider that he must abandon the Dharma or to develop very
negative or twisted views vis-a-vis the Dharma is a very grave
danger on the part of the disciple.
And so, Rinpoche says, in order for such a teaching as is
taking place today to take place, it is necessary that both the
teacher and the disciples approach the situation in the prope~
way. For example, Rinpoche says, for someone such as I, a lama
who is teaching about Mahamudra, it is necessary to have the
view that sentient beings are lost in Samsara, that the cycle
of Samsara is full of suffering and that in order to liberate
sentient beings from the suffering this teaching of Mahamudra
is being given. It is necessary, Rinpoche says, for someone
such as I, who is teaching Mahamudra, to develop this Bodhi-
citta, this enlightened attitude, to give the teaching solely
for the purpose of helping other beings free themselves from
their ignorance and suffering.

In addition, it is necessary for the people here today who

are listening to this teaching to develop the proper attitude;
that is, to consider the lama who is giving the instructions
as the Buddha or as Buddha -- an enlightened person --, and
the teaching that is being given as nectar or elixir which can
purify all the impurities of the mind. If one can meditate
in this way, and one can understand the teaching, then one
can consider that the transmission has taken place. But if
one is unable to understand the teaching in its completeness,
then it is at least necessary to maintain one's confidence
in the lama and in the teaching by feeling that it is according
to one's own karma, one's own veils of ignorance, that one is
not able to understand, that it is not due to a fault on the
part of the lama or in the teaching. And so, if the lama who
is giving the teaching and the disciples who are receiving it
can develop these kinds of attitudes, then only positive and
virtuous activity can take place. There will be no fault and
no negative activity, no negative karma, as a result of this
teaching.

When receiving a teaching on ~ahamudra, it is the practice to

meditate at the same time. One should experience the teaching
at the same time that one receives it. One would begin by
regarding the ~ind, by analyzing the mind. What we call mind,
that which thinks, which experiences all that we experience --
one examines this to determine whether it has any characteris-
tics. Where does mind come from? Where do the thoughts which
arise in the mind come from? Where do they stay? Where do
they go? Does the mind have color or not? Does it have shape
or form? Does it have size? One examines all these charac-
teristics. Traditionally, one would do these meditations for
a period of time -- for days, weeks or even months.

For one who has meditated in this way, it then follows that
one examines the mind when the mind comes to rest, when there
is no thought in the mind and the mind is simply resting
without any activity. This is what we call, technically, "the
mind at rest" or "the rest stage of mind." In addition, ther~
are periods when the mind is agitated or moving, when there is
motion or dynamic events are occurring in the mind. This is
what is known as •the movement of mind." One examines these
two phases of mental activity, the passive or rest stage and
the active or agitated stage, to determine whether these two
phases are different or whether they are the same. If they
are different, how are they different? In addition,_one
considers the knower or watcher which is aware of the mind
at rest or the mind moving: and one considers whether this
watcher or this principle which is conscious is the same as
mind or different from mind. In this way one continues, for
a period of time, to meditate, examining these various sub-
jects of meditation, these various aspects of one's mental
situation.

All of these techniques are employed in a close relationship

with one's lama, someone with whom one can discuss one's
progress in meditation. One approaches one's lama, having
done these various practices, and explains to him the particu-
lar sensations, experiences or realizations one has had; and
it is the lama's task to point out to the disciple which are
valid experiences and which are not valid, which indicate
progress and which are simply distractions. In this way,
through this close relationship between the teacher and the
student, the practitioner can come to a full comprehension, a
full realization of Mahamudra.

This is the ideal situation. However, practically speaking

this is rather difficult, because the lamas are always on the
road, always moving from place to place; and disciples -- the
students who are studying -- have a great deal of work and
activity and are unable to follow the teachings in this very
direct way. For this reason it is necessary to give the
teachings as we're giving them today, fairly condensed and
rapid.

It is necessary for people now to realize Mahamudra in the

short time between coming home from work in the evening and
starting to watch television.

Another method would be to meditate in order to achieve

enlightenment when one gets up in the morning, in the short
period before one goes to work.

We have heard a great deal spoken about mind in the past. But
it is necessary for us to understand something of the situation,
to understand something of the nature of mind. We speak of
mind as being empty, or being void. This means that mind has
no form: it has no color, no shape, no distinguishing charac-
teristics whatsoever. In this way we can say that mind is empty.
 70

But the mind is not simply void or simply empty. There is

another aspect which we can label the clarity or the lucidity
or mind. This is not the same as brightness, or clarity in
the sense of sunlight and moonlight or electric light which
is bright~ but is rather the aspect, the potential capability
of mind to know and to experience everything. This particular
quality -- that the mind can know or perceive anything which
arises in the mind, any experience, any thought -- is what
we refer to as the lucidity or clarity of mind.

For example, if one had a piece of fruit in front of one, the

simple act of experiencing that piece of fruit, of being
aware of that piece of fruit in front of one, is a result of
this clarity of mind. If the mind did not have this lucidity,
one would not be able to experience that piece of fruit. This
is a result of the lucid aspect of mind.

There is a third basic quality of the nature of mind, and this

is what is known as the nonobstructed quality of mind. For
example, once one has become aware of the presence of this
piece of fruit in front of one, there are further thoughts
which develop in the mind, such as "This looks good, this
looks good to eat, I want to eat this," etc., various
thoughts which arise in the mind based upon this initial
experience of the piece of fruit. All these thoughts come
up in a completely unrestricted and uninhibited way. If one
did not have this quality of mind, if this unobstructedness
were not a quality of mind, one would not be able to act
on the basis of this experience of the fruit; one would not
be able to recall or to think based upon this initial per-
ception. This is what we have referred to as the third quality.
the nonobstructedness of mind.

So, when one examines the nature of mind, we see it has these
three aspects -- the emptiness of mind, the lucid aspect of
mind and the nonobstructed aspect of mind. All of these are
not three separate things but three aspects of one basic
nature, which is the nature of mind. This is very often
referred to as the Tathagatagarba, or the seed or essence of
Buddhahood.
If one is able to recognize, to realize and experience directly
this nature of Buddha, this seed of Buddha which is the nature
of mind, then one is enlightened. This is the state of
Buddhahood. If one is not, however, able to recognize this
state of mind, this potential of mind, then it becomes the
basis for all of the confusion and suffering in Samsara. For
this reason, the difference between a Buddha and a sentient
being, between an enlightened being and a nonenlightened
being, is simply the presence or absence of the recognition
 71

of this basic nature.

And so it is necessary for us to recognize, to realize, this

basic nature of mind, because it is based upon this realiza-
tion that the experience of enlightenment takes place. One
can consider all practice of Dharma, every element and every
technique in the practice of Dharma, as being a means toward
this ultimate realization of the nature of mind. One can
begin on a very practical, physical level. It is said tradi-
tionally that if one employs the proper physical posture, then
this can greatly benefit the realization, or the experiences
which arise in the mind. So, the first element in the prac-
tice of meditation is the proper posture. The first element
of this proper posture is to maintain the body in an upright,
straight position.

Tibetans employ the posture of the.Buddha Sakyamuni, who is

depicted as being seated with the legs crossed in what is
called Vajra posture. However, people in the West, because
we have a little more material prosperity and a great deal
of skillful means, have provided ourselves with chairs. And
so we can use what is known as the posture of Maitreya, the
Coming Buddha, who is depicted as seated in a chair.

Keep the physical posture straight, keep the body straight,

but nevertheless relax. The body should be kept upright but
relaxed, and the mind, as well, relaxed.

It was Gampopa who said that if water is not troubled or is

not agitated or stirred up then it is clear. If the mind is
not held tight or constrained then it is happy. This parti-
cular instruction regarding meditation indicates that when
one is meditating, it is necessary to keep the mind relaxed
and not to force or constrain the mind, not to hold the mind
too tightly. In this way the mind will gradually come to
rest in a state of happiness.

When one is meditating in this relaxed state, one should not

follow after thoughts of the past, after what has arisen in
the mind before or what one has done in the past. Similarly,
one should not anticipate or hope for the future, thinking,
"I have to think about this; I have to do this in the future."
One should simply let the mind rest in the present moment,
completely relaxed, without concern for the past or the
future, simply aware and precisely present in the present
moment.

It is not necessary for the mind to pay attention to or to

focus on anything outside the body, anything in the external
world. Neither is it necessary for the mind to concern itself
 72

with anything inside, with any internal experience. Simply

let the mind rest in its natural state, just as it is, just
as it happens in the present moment, without any contrivance,
without any artificiality.

When one is meditating, letting the mind rest in this state,

which is called rang ba~ in Tibetan (which means simply, "the
mind as it is or as it appens in the present moment without
any contrivance"), one should not consider the mind as an
object of inspection or meditation, or the state of emptiness,
Sunyata, as an object of meditation. For the purposes of
this meditation, the mind is not to be considered as something
to be meditated upon or something to be regarded. One simply
lets the mind rest as it is, in its natural state. In addi-
tion, it is not advisable, as part of this meditation, to
suppress or to interrupt the stream of awareness, but simply
to allow the natural intelligence or awareness of mind to
continue with vigilance or precision.

If one meditates in this way, then the mind comes to be empty

and transparent. One has this experience in which there is
no consciousness of anything taking place in the mind. There
is simply this transparent mind-essence. On the level of the
body, there is no consciousness of any particular sensation.
There is simply the experience of this transparent mind-
essence. This is the experience of what we call the empty
nature or the empty essence of mind.

When one is experiencing this meditation of the transparency

of mind, the mind should not fall therefore into obscurity or
dullness. Also, it is not necessary or advisable to watch
the emptiness of the mind or to be conscious of the emptiness
or the lucidity of mind in any contrived manner. There is
a natural intelligence or natural awareness of mind, which is
simply aware, simply the bare awareness of this experience,
and this third aspect, this natural or basic intelligence of.
mind, is what corresponds to the nonobstructedness of mind.

And so we have an experience in which one experiences the

essential emptiness of mind, this transparency of mind. One
experiences, as well, the lucid nature of mind, and in addi-
tion there is this bare awareness or bare intelligence which
perceives this situation, which perceives this mind-nature.

And this is the third element, which is the nonobstructedness

of mind. To rest in this state, with these three aspects of
mind being experienced in this way, is what is called
meditation.

To speak of all this is just words. These are just the sounds
 73

of the words; and one can consider these words as the conjunc-
tion or coincidence of sound and emptiness. What remains to
be done is to realize this basic emptiness or basic nature
of mind. And so now we will all together meditate for some
time on this basic mind-essence, letting the mind rest simply
in its basic nature, without any contrivance.

We rest with the body held gently but firmly erect, and the
mind resting in a state of bare awareness, without any con-
trivance, without any artificiality in the mind, simply
letting the mind rest in this transparent lucidity.

Because we are beginning meditators, it is difficult for us

to have a clear meditation at this point; but it is suffi-
cient when one meditates simply to let the mind rest in this
clear, transparent state, just barely aware of the state of
mind, of the ultimate essence of mind. One simply has to
remain alert. As long as there is this perception which
allows the mind to remain alert, this is sufficient.

Again because we are beginning meditators, it is impossible

for us to meditate in this way for any length of time. There
are always thoughts and emotions which arise and stir the
mind, agitate the mind. But at the very least, when one is
meditating in this way, one should not have to reject or
repress these thoughts as they arise in the mind, nor to
indulge in them when they arise, to follow them. Better to
remain vigilant, to remain precisely aware of the moment while
one meditates, so that one knows or is aware of what arises
in the mind, one experiences the thought as it arises in the
mind without following it. In this way one lets the mind
simply rest without repressing thoughts but without indulging
in them or following after them. In this way thoughts come
to be perceived like bubbles on the surface of water or a
rainbow in the sky. Just as the bubbles are reabsorbed into
the water and the rainbow dissolves into the sky, whatever
arises in the mind is naturally liberated into the mind-essence.

If one is able to let the mind rest in this way, in this state
of transparency, lucidity and spaciousness, where there is
the emptiness, transparency and lucidity of mind, and there
is the bare, naked awareness of this experience, of the
mind-essence -- if one can rest the mind in this state
without distraction -- then one can say, after a fashion, that
one is very close to the realization of Mahamudra.

We can think of the ignorance of sentient beings that exists

in our minds now as like a room or a house in which all the
doors and windows are closed shut, and even though the sun
is brilliantly shining outside, no light can penetrate the
 74

obscurity of this house or room. Then when one begins to

meditate and has just the slightest flash of this mind-
nature -- the empty essence, the lucid nature and the non-
obstructed manifestation of mind -- it is just as though one
has made a tiny hole in the wall of this building, and a
very tiny beam of sunlight is able to enter and just to begin
to illuminate the room to the slightest possible degree. In
this way we have just the slightest inkling of what the sig-
nificance of Mahamudra is.

If one can do this kind of meditation regularly -- daily, as

often as one can and as much as one can, then gradually one
will come to develop this meditation, one will come to a clear
realization of the empty essence, the lucid nature and the
nonobstructed manifestation of mind; and in this way, the mind
will become clearer and clearer, and one's meditation will
develop more and more.

If one can meditate in this way, then all of the thoughts,

all of the experiences which arise in one's mind are neither
beneficial nor harmful, but simply like waves on the surface
of water. They come from the water and they are absorbed
back into the water. Thoughts and emotions arise in the
mind and are absorbed back into the mind. They arise from
this emptiness and are absorbed or dissolved back into this
emptiness. If one can meditate in this way, there is no
difficulty presented by anything that arises in the mind.

So, fundamentally speaking, the practice of Mahamudra is a

very simple thing. There is nothing complicated or difficult
about it at all. There is no visualization one has to per-
form, there is no exercise one has to do, there is no diffi-
culty physically such as with prostrations, there is nothing
basically to be done. One simply lets the mind rest in its
natural state, just as it is, without any contrivance, with-
out any force, without any tension in the mind. In this way,
the practice of Mahamudra is very simple.

In the minds of various sentient beings arise various emotions

and passions, various feelings -- desire, hatred, jealousy,
stupidity, etc. When one practices the meditation on ~taha­
mudra, there is no need to abandon, reject or repress such
thoughts which arise in the mind. There is also no need to
indulge in these thoughts or to follow them. One simply lets
the mind rest in bare awareness of the moment, just conscious
or aware of what is arising in the mind without any repression
or indulgence, just allowing the mind to rest in its natural
state.

At the present moment our minds are like a pot of water

 75

boiling on a fire: there is continual agitation, continual

activity, bubbles continually rising to the surface. If
one takes cold water and throws it into this boiling pot,
immediately the water becomes lukewarm and the activity
ceases. In the same way, if one can practice the meditation
on Mahamudra, whatever passions, emotions and thoughts are
troubling the mind -- all of this activity, all of this
agitation and destruction -- are immediately appeased and
pacified.

The practice of Mahamudra can be condensed into three brief

instructions: not to be distracted, not to meditate and
not to contrive anything artificial in the mind. We will
examine each of these in turn. First, to be distracted is
understood as the condition that exists when the mind first
begins to follow a sensory experience such as a form, a sound,
an odor, a taste, a tangible experience, etc. The mind
begins to follow and become seduced by this experience.
This is one form of distraction. In addition, if the mind
loses its clarity, its vigilance, its acuteness in meditation,
this is another, a subtle, form of distraction. It is
necessary for the mind to be free of these two forms of
distraction.

The second point is not to meditate, that is, not to make

any effort to meditate. This means that when one is prac-
ticing Mahamudra there is nothing that needs to be produced.
There is no state of meditation which needs to be forced,
created or developed. Simply, one lets the mind rest undis-
tracted, without any wavering, in this natural state. This
is what is meant by "nonmeditation".

The third point is that there should be nothing artificial,

no contriving in the mind. This means that when one is
meditating one does not have to do anything in order to make
the mind any better, any worse, any different than it is.
Mind in itself is essentially empty. This is the level of
Dharmakaya, or the "void" aspect of Buddhahood. In addition,
the nature of mind is clear or lucid. This is the Sambhoga-
kaya, or the level or body of enjoyment or glory of Buddha-
hood. Then there is the third level, the nonobstructed mani-
festation of mind. This is the Nirmanakaya level or emanation
of Buddhahood. The mind embodies these three aspects and is
intrinsically pure, intrinsically the best thing possible.
And so there is absolutely nothing that needs to be done in
meditation in order to create or improve the situation.

Having understood a little of this, it is necessary now for us

to implement it in practice, to experience it personally. So
it is necessary for one to practice this meditation as much
 76

as one can, to develop one's faith and confidence in the

teachings and in the Three Jewels, to pray to one's lama and
the Three Jewels for blessing, help and support in one's
practice. In this way one can gradually come to realization.

If one is not able to understand this teaching or put it into

practice, this is an indication that one's kar~ic obscuration:
are too strong. So it is necessary for one to engage active!:
in purification, in gathering the accuMulations of Merit and
awareness and in purifying the veils which obscure the mind,
in order to bring oneself into a state in which one cau begin
to practice Mahamudra. If one realizes one does not have
sufficient preparation to begin to practice this teaching, it
is necessary to purify and to prepare oneself, and eventually,
gradually, to develop this realization of Mahamudra.

An English translation of this text by the ninth Karmapa,

Wangchuk Dorje, which is called Marik Munsel in Tibetan,
has been published under the title The Mahamudra Which Dissi-
pates the Darkness of All Ignorance-.--People can now receive
this teaching, whic~as-very powerful blessings connected
with it. They can read this book and discuss the ideas
contained in it with a lama and gradually come to an under-
standing of Mahamudra. This is a very beneficial book which
has been translated.

In all of the Dharma centers now, it is a regular habit to

practice the Foundational Practices as a daily ceremony,
but the recitation of these prayers and practices takes some
time. It is difficult when people have a lot of work, a lot
of commitMents, to do this on a daily basis. There does,
however, exist an abridged version of the Foundational Prac-
tices, and Rinpoche is now going to give us the scriptural
authorization to practice these. If people find in the futurE
that they have not the time to practice the longer version
of the Foundational Practices, then as a daily practice one
can use this abridged version.