Welcome the new year 2025🕊🕉☸

"By the Buddha’s merit and power

And the wishes of the gods,

May whatever goal you seek

This very day be accomplished.

Two-legged beings, be well.

Four-legged beings, be well.

When you set out, be well;

And when you return, be well.

Be well in the daytime; be well in the night;

Be well at midday, too.

May all of you be always well; 

May all of you know no evil."

The Mahasutra, On Entering the city of Vaisali.

As we welcome the new year, may all your dreams and aspirations come true.

Geshe Gedun Tharchin

Merry Christmas and Happy 2025!

Merry Christmas and Happy 2025

*****

The Nirvana Day of the Founder of the Ganden Tradition, Je Lobsang Dakpa Tsongkhapa will be celebrated this year on Christmas Day, 25 December 2024, which is the 25th day of the 10th month of the Tibetan calendar.

On this special occasion I would like to share 

with you also the following recently written article,

 The Three-Dimensional Mind, The Intelligent Mind

SARVA MANGALAM

Gedun THARCHIN

Geshe Lharampa

Three-dimensional Mind, Intelligent Mind

Three-dimensional Mind, Intelligent Mind

Geshe Gedun Tharchin

The meditative mind

This article is a continuation of the previous publication "How to cultivate happiness through meditation" and aims to provide a more comprehensive overview of the methods available.

The concept of the meditative mind can be understood as a three-dimensional state of consciousness, characterised by the presence of awareness and the ability to concentrate. The term "consciousness" refers to the innate clarity and lucidity of the mind, which can be seen as a fundamental characteristic of the meditative mind. "Awareness", on the other hand, refers to a state of complete awareness and understanding of the true nature of the mind, often accompanied by the practice of concentration. These three qualities are fundamental to the definition of the meditative mind, and are used to identify and distinguish proper meditation from improper meditation.

This is the basic posture of meditation for the mind, and on this basis one can further enrich the meditative mind with progressive meditation practices according to one's own tradition and culture.


The breathing meditations

Meditation can be initiated through a breathing exercise that focuses on the breath and assists the mind in restoring its innate state of complete awareness. The tradition of the eighty Mahasiddhas asserts that the nine cycles of purifying breathing and the twenty-one cycles of breathing are fundamental elements upon which all forms of meditation are based.

The Nine Cycles of Breathing Meditation is initiated by closing the left nostril with gentle pressure from the index finger of the right hand, facilitating inhalation through the right nostril with a long, deep breath.The next step is to use the same finger to close the right nostril, facilitating a gentle, long exhalation through the left nostril. This alternating sequence of inhalation and exhalation is repeated two more times.

The next stage involves using the same finger to close the left nostril, allowing a long, gentle inhalation through the right nostril, followed by an exhalation through the left nostril, for a total of three repetitions. 

The final stage is to inhale and exhale through both nostrils three times, completing the nine cycles; this process purifies the wind in the body and stabilises the mind, leading to a state of equilibrium. This is the most common and universal practice of the nine rounds of purifying breathing.

The same practice can be approached from a tantric philosophical perspective by visualising the subtle body of channels and chakras, thus facilitating the relaxation of the subtle body and guiding the subtle mind back to its home.

The 21-cycle breathing meditation technique is initiated in a state of relaxed meditative posture. The practitioner should begin the process with a state of imaginative presence of mind, inhaling through the left nostril and exhaling gently through the right nostril for a total of seven cycles. This is followed by a repetition of the process of inhaling and exhaling through the right and left nostrils respectively for a further seven cycles. The initial seven cycles of inhalation and exhalation are then repeated.

It should be emphasised that these 21 cycles of inhalation and exhalation are to be performed on an imaginative and mental level rather than on a physical level. Their purpose is to prepare the mind to concentrate on a single point.

Another method of practicing breathing exercises is to gently inhale followed by holding the breath for a few seconds before exhaling. Repeating this technique can help develop the ability to expand awareness.

Breathing exercises can be used to purify negative energies or cultivate positive ones. While inhaling, one can imagine receiving beneficial qualities and attributes, such as positive energies, from a source such as a gentle breeze. This imagery can be used to purge negative energies and qualities from the mind and body, symbolised by the exhalation of dense black smoke, which is then replaced by the inhalation of white smoke, representing positive energy. This process can be repeated, alternating between the nostrils or both nostrils. 

The fundamental aim of this practice is the purification of the body and mind, achieved through the use of imagination and visualisation to promote purity of mind and body.

Another meditation practice of significant importance is Tong Len, also known as the practice of giving and receiving. This is part of the Lo Jong tradition, also known as Mind Training. The basic principle of this practice is the cultivation of love, compassion and selflessness. The practice involves inhaling and visualising the inhalation of the pain and suffering of other beings in the form of black smoke, and exhaling and visualising the offering of one's positive and spiritual qualities to all other beings in the form of white smoke; those who are thus benefited and purified can attain a state of peace and happiness.

From a technical point of view, this exercise can also be done alternately with each nostril or with both at the same time. The emphasis is on purity of intention, which has the capacity to activate and expand the mind, and selflessness of love and compassion through the power of thought. By using the breath in the context of imaginative visualisation, the qualities of motivation and intention are transformed.

The single-pointed concentration

In the practice of meditation, it is of the utmost importance to consider the quality of the subjective mind, which is fully three-dimensional; the next critical element is the choice of the object of concentration, the interaction of which with the subjective mind produces a spectrum of mental qualities divided into negative, positive and neutral.

The choice of object is therefore of great importance; it can be compared to the choice of food for a physically fit individual. The subjective mind, in its three-dimensional capacity, is innately conducive to meditation; however, the choice of a negative object of concentration is analogous to a diet that is detrimental to a healthy individual. Consequently, the cultivation of the subjective meditative mind depends on the integrity of the chosen object of concentration, as each object exerts a different influence on the flow of the mind.

Single-point-concentration training can be achieved by using a common object of concentration, typically the breath, and observing the natural rhythm of inhalation and exhalation that occurs in everyday life. This approach can be used during the meditation session and in the post-meditation period.

The meditation is relatively simple; having completed the first stage of the 21 breathing exercises, the practitioner allows the rhythm of the breath to take its natural course, observing each inhalation and exhalation as an object of concentration for the meditating mind, while refraining from any attempt to alter the rhythm of the breath itself.The breath should remain natural, undisturbed in its own rhythm, whether short, long, ragged or regular. The aim is to concentrate on the rhythm of the breath itself as it is. The ultimate goal of focusing on a single point is to achieve effortless and joyful concentration.

It is also recommended that the practitioner choose his or her own mental processes as the object of concentration; the mind, used here as the object of concentration, is a state of consciousness free from any thought or specific mental content and characterised by a sense of clarity and awareness. In the case of the selection of a specific thought, this is the selection of a thought from among the innumerable thoughts and ideas that clutter the mind, such as love, compassion and patience, as well as anger, attachment and the like.

After completing the formal meditation sessions, it is recommended that the practitioner maintain the awareness of concentration throughout the post-meditation period and integrate this awareness into all movements and activities for at least 24 hours. This integration should extend to every action: eating, sleeping, walking, working and all other daily activities.

The ability to maintain composure during the four major activities of daily life - travelling, walking, sleeping and sitting - is a crucial aspect of meditation. This practice enhances mental clarity and emotional balance, helping to cultivate a sense of inner peace and harmony. To achieve these benefits, it is essential to maintain awareness of the breath during these activities, ensuring a state of complete peace and freedom from distraction.

Analytical meditation

The next stage of meditation is called Analytical Meditation. This phase involves the cultivation of a heightened level of awareness and attention to all phenomena through the valuable use of special insight.The programme consists of two constituent sessions: a formal meditation session and a post-meditation session.

The classical analytical meditation technique involves an examination of the nature of the self or one's self in each of its components. In the next stage, the focus shifts to an examination of the remaining phenomena. The process is intended to culminate in an exhaustive analysis of the defining characteristics associated with each component as well as the entity as a whole.

The existential characteristics of the phenomena under investigation include the following four aspects: impermanence, suffering, emptiness and the absence of the self. The investigation of these characteristics involves the fundamental question of whether the components such as the body, the senses, the mind and other mental faculties are in fact permanent, conducive to happiness and exist independently, and what the fundamental concept of the independent self actually is.

In order to gain a profound understanding of these realities and the nature of the self and person, it is proposed to use analytical meditation of the Four Awarenesses, where the object of meditation is observed through four classical categories: body, senses, mind and general phenomena in the practice of the Four Awarenesses. 

It is recommended to begin the meditation practice with a simple concentration exercise on the body, engaging in a thorough analysis of its characteristics through a detailed examination of its various components and peculiarities. The same process is applied to the mind to determine its permanence, and other mental factors are evaluated to determine their relationship to the Self, the individual, or neither.

The subsequent stage of the process is to focus on the common characteristics of the five aggregates. The four practices mentioned above should be carried out sequentially, as shown below:
1. The practice is to focus on and observe the physical body to identify its innate qualities, which include impermanence, suffering, emptiness and not-self.
2. Focusing on and observing the sensations to identify their inherent qualities, such as impermanence, suffering, emptiness and not-self.
3. The mind and thoughts should then be focused on and observed to identify their true qualities, which include impermanence, suffering, emptiness and not-self.
4. The rest of the phenomena should be focused on and observed to ascertain their true qualities, which include impermanence, suffering, emptiness and not-self. 

Firstly, it is imperative to cultivate a meditative state of mind and focus on the four objects mentioned above and observe them in their phenomenal states. Once a complete understanding of the human body, including its constituent particles and its collective form, has been achieved, the meditative mind should turn its attention to the four qualities that exist in the body and its particles.

It is imperative to delve deeper into the four truths of existence: the body, due to its impermanent nature, is impermanent and subject to suffering and pain due to the influence of illusions, mental delusions and the intention of desire; the body, due to its dependence on other phenomena, is considered empty and therefore non-existent in terms of being self-sufficient and autonomous.

The same approach must be applied to sensation as a whole and to each individual moment of sensation, whether positive, negative or neutral. The same approach should be applied to the mind as a whole and to each individual moment of thought, whether positive, negative or neutral.

Finally, the four qualities must be observed in relation to all other phenomena, including other mental factors and the self as a person. Focusing on and deepening the four states of awareness can facilitate clarity and reduce the tension and stress associated with maintaining a misconception of these phenomena and of the self.

The meditation on interdependent nature and emptiness

In order to be able to comprehend the concept of emptiness as a state of nothingness, it is essential to first define the term 'emptiness'. The literal meaning of emptiness is that which is lacking in another thing, for example a flower that is not a vase. This can be expressed as follows: if a flower lacks a vase, then the vase is not a flower. In the absolute state, the flower is without the vase and the vase is without the flower. 

The term 'emptiness' is not equivalent to an empty glass without water; rather, the glass and the water are distinct entities, neither of which can be reduced to the other. While a glass can be filled with water, it can still be considered empty in a certain sense because water is not a fundamental property of glass, which highlights an inaccuracy in our ordinary perception of reality. 

Our perception of reality is distorted because we mistakenly identify non-existent phenomena as existent, impermanent things as permanent, suffering as pleasure, and non-existent things as inherently existing. We also mistakenly perceive one or the aggregate of our five skandhas as our self or person.

However, it is not one or the aggregate of the five aggregates that constitutes the self or person; the self or person is neither one nor the aggregate of the five aggregates; it is somewhere in between; it is not possible to identify something tangible and concrete as it is usually perceived.

The fundamental concept of emptiness is the interdependent nature of reality, and it is essential to understand the different levels of the theory of interdependence, which will ultimately facilitate the understanding of the concept of emptiness. In order to undertake the study of emptiness, it is first necessary to understand the interdependent nature of reality.

According to the teachings of oriental philosophy, interdependent phenomena are divided into three distinct categories:The first category concerns the dependent arising of compound phenomena, which includes those entities that are produced and constituted by causal and conditional factors. Phenomena that depend on causes and conditions are naturally subject to impermanence; that is, they are temporary and will not last forever.

The second interdependent reality is that the existence of one phenomenon depends on the existence of another simultaneous phenomenon, as illustrated by the existence of phenomena such as low and high, large and small, and so on. These phenomena can be defined as interdependent phenomena in relation to another comparative phenomenon, and from this perspective reality becomes clear as it does not exist in isolation. Rather, reality is defined as a consequence of another phenomenon and is not seen as an independent entity.

The third interdependent nature of reality is that the existence of phenomena is determined by the application of names or labels, which means that phenomena exist only as names or labels. The key to understanding the concept of emptiness is to grasp the interdependent nature of realities at the three levels in question.

According to the teachings of oriental philosophy, interdependent phenomena are divided into three distinct categories:The first category concerns the dependent arising of compound phenomena, which includes those entities that are produced and constituted by causal and conditional factors. Phenomena that depend on causes and conditions are naturally subject to impermanence; that is, they are temporary and will not last forever.

The second interdependent reality is that the existence of one phenomenon depends on the existence of another simultaneous phenomenon, as illustrated by the existence of phenomena such as low and high, large and small, and so on. These phenomena can be defined as interdependent phenomena in relation to another comparative phenomenon, and from this perspective reality becomes clear as it does not exist in isolation. Rather, reality is defined as a consequence of another phenomenon and is not seen as an independent entity.

The third interdependent nature of reality is that the existence of phenomena is determined by the application of names or labels, which means that phenomena exist only as names or labels. The key to understanding the concept of emptiness is to grasp the interdependent nature of realities at the three levels in question.

The awareness of emptiness

The process of meditating on these levels, through the application of reasoning and analysis, facilitates the acquisition of knowledge and clarity regarding the concept of emptiness.The initial stage of knowledge is comprehensive in nature and marks the beginning of its understanding at the conceptual level.

It is imperative to understand that in order to realise the accomplishment of wisdom, one must first achieve meditative concentration by abandoning dullness, digression and mental agitation. In this context, it is also important to focus the mind on emptiness and concentrate on the nature of all phenomena or the emptiness of true existence. To maintain this focus, it must be maintained during meditation, space-like yoga, and in the post-meditation period, illusion-like concentration.

In the context of space-like yoga meditation, practitioners are encouraged to focus their attention on Ultimate Truth, thereby attaining a state of union between profound bliss, discriminating wisdom and the perfection that accompanies this union.

After the attainment of meditative equilibrium during the space-like yoga meditation session, there follows the post-meditative period of illusion-like yoga. During this phase, phenomena without intrinsic existence manifest as reflections of emptiness. All phenomena, whether external or internal, are likened to illusions, dreams or reflections of the moon in a lake, appearing transient and not inherently existent, thereby creating illusion-like concentration.

This profound wisdom enables the realisation that within the realm of suffering and the realm beyond suffering there is an absence of any inherent existence. The principle of cause and effect unfailingly occurs in an interdependent manner, yet these two situations are not contradictory but rather complementary, ultimately resulting in a life without contradiction or conflict.The development of a clear vision of emptiness is achieved through continuous meditation on this realisation.

The next stage is that of familiarity, which can be achieved through continuous meditation on emptiness; the realisation of familiarity eventually evolves into a natural, effortless meditative state of consciousness, leading to an infinite state of authentic peace and happiness in one's life. 

This gradual process of developing clarity, vision and familiarity with the object of meditation is consistent across various meditation techniques, including contemplation of impermanence, compassion, patience, mandalas and chakras. 


Motivation and intention

It is essential that meditation is initiated with proper motivation and without selfish intentions. It is recommended that the intention, attitude and spirit with which one prepares for, engages in and concludes each meditation session should be positive. 

The common goal of meditation must be to attain the indestructible silence of the mind, as previously outlined in my article 'The silent mind, the enlightened mind'. 

The present article offers a simple yet effective approach for individuals with a high level of cognitive ability who are interested in exploring meditation as a means of enhancing their well-being. This approach is universally accessible and compatible with all cultures and traditions.

It is my hope that this article will be a source of inner peace for all people.

Rome: 20.12.2024

The Role of Religion in Transforming One's Life into Liberation

The Role of Religion in Transforming One's Life into Liberation
by
Geshe Gedun Tharchin

The process of transforming one's life into an act of liberation can be achieved by changing one's mindset. The concepts of rebirth and karma are two widely accepted beliefs in many spiritual religious traditions, parallel to the existence of hell and heaven. Most religious traditions teach a strict lifestyle of austerity, even if it is aimed at generosity and especially motivated by the prospect of future rewards, a good rebirth or paradise, but this renunciation of the present life in anticipation of future rewards can be very limiting. In general, people are so frightened by the prospect of being reborn in a hellish or lower state that they fail to fully develop their humanity and live serenely in the present. These people devote their entire lives to the pursuit of future security, but they remain stuck in a sterile limbo that saddens them and imprisons them in the prison cell of constant fear and constant worry. These people are forced to invest a lot of time and energy in thinking about the future, and yet they do not know how to resolve their present worries, and especially their worries about future lives.

 The illusion instilled in the individual that he must sacrifice this life in order to attain a state of paradise or pure land in the next life does not yield anything, and it is conceivable that the same attitude will be transferred to the next life, even if the individual is reborn in a higher realm. It is unfortunate that a significant percentage of followers of religions, by delegating the pattern of their religious devotion to others, renounce serious spiritual deepening, their ability to think, and are merely slaves to the concept of sin and all the terrible consequences that entails, the constant fear of being condemned to hell or other forms of punishment for transgressing the rules dictated by a rigid formality of innumerable prohibitions that cannot be ignored according to the directives given in various religious teachings. Most followers of a religion live like children, never learning to take responsibility for their actions in a constructive, humane and intelligent way, and remain paralyzed by fear for their future lives, in constant fear of sins and misdeeds or bad karma.

Such people are convinced that it is only their devotion, deprived of the critical thinking capacity, which they believe must be kept instead in the safe of religion, the key to which is conveniently entrusted to the appointed custodians, and that this will save them from hell or other lower realms, but this does not make one grow and kills the true humanity and any possibility of an authentic and beautiful life. Every religion is truly important in life and it is essential to offer its most authentic teachings in the education of children so that they may know that there is more to life than matter, and it is an excellent tool for the spiritual development of every human being, but on the condition that it becomes a teacher that liberates and not a jailer that imprisons the conscience.

Every religion should overcome the worldly obstacles so prevalent in society and have the courage to open itself to deepening and dialogue with the rich traditions of other cultures spread throughout the world. It must be able to rid itself of the acquired certainties that lead it to remain rigidly confined within the boundaries of its own single faith tradition, which is nevertheless the fundamental and primary root. Religion does not always need the direction of a leader, and above all it should maternally correct the immature devotion of its followers, never nourish it. Religion should fully express that intrinsic quality that serves to show the way of human evolution in goodness, justice, compassion, brotherhood, and a wise view of one's own and the common good, of the environment, recognizing the infinite beauty and gift of life on this wonderful planet, thus truly helping each individual to build a true life protected from psychological and physical threats.

The main purpose of religion is to educate and guide people toward a peaceful present and a beneficial future. It is believed that creating a peaceful existence and harmony in the present will lead to favorable circumstances in later life(s) according to one's beliefs and religious tradition. A fundamental principle of all religions is the importance of love and self-love, extended to one's family and friends, and ultimately to humanity and the universe as a whole. Love and benevolence are not learned behaviors, but innate qualities present in all individuals. Such qualities include the ability to love oneself, which is not a self-centered emotion. In fact, it is essential to cultivate a deep sense of self-love and self-compassion in order to love every other being.

Finally, it is necessary to embrace these feelings with sincerity and authenticity, recognizing them as a form of non-selfish self-care and acknowledging the inseparable interconnectedness with every being, with nature, which is our home, knowing that any wrong deed will not become a sin to be punished in the hereafter, but is concrete evil, We can easily see this by observing the dramatically unhappy faces that surround us, not only of those who suffer, but above all of the perpetrators of evil, it is a pain that is very present, here and now. The realization that the goodness and example of a loving regard for life extends from us to our nearest and dearest, to all of humanity and the universe, is indeed a source of deep joy.

This form of love and kindness can be considered a religion in itself, as it provides protection for oneself and others through the practice of love and compassion. It is reasonable to think that a true sense of love prevents the possibility of experiencing fear in any form. Such love has the capacity to transform one's life, leading to a state of liberation from all forms of worry. An attitude of love allows the individual to become one with the universe and all of humanity. Any form of perceived danger or fear is eliminated, including the fear of death and the afterlife, in the context of loving-kindness.

It can be argued that religion is not primarily concerned with the fear of sin or bad karma, nor of future lives and the dead; its fundamental task is to direct and cultivate loving-kindness in the mind, which enables one to live in the present moment at peace with oneself and others, and in harmony with humanity and the universe. Religion can thus be seen as a way of opening oneself to the world and the universe as a whole through the practice of loving-kindness. It is really important to know the meaning and role of religion in human society in order to treasure one's inner religion.

Rome: 27.11.2024

 

 

Significance of The Four Seals of Buddha

Significance of The Four Seals of Buddha

 

by 

Geshe Gedun Tharchin

The Buddha's method of helping others is to introduce the transformation of their lives into a state of liberation through sharing his own experience of enlightenment. This experience led him to affirm the Four Noble Truths. 

 

The fundamental dynamic element of transforming suffering into liberation is the ultimate reality of all phenomena, namely the emptiness of all phenomena, particularly the emptiness of the self. 

Meditating on the emptiness of all phenomena, beginning with the emptiness of the self, is a method of cultivating wisdom that eliminates the concept of dualism, which views the two truths as distinct. Dualism sees the two truths, emptiness and the interdependent nature of any phenomenon or self as two distinct entities. From the perspective of Middle Way philosophy, the concept of dualism presents an obstacle to the acquisition of knowledge regarding the true nature of phenomena. 

Accordingly, the Middle Way, Emptiness and the dependent nature of phenomena are to be understood as a single concept, in order to gain insight into the four noble truths of Dharma.

In order to cultivate the wisdom that realizes the emptiness, non-duality and the Middle Way, it is essential to cultivate the realization of the four dharma seals in a gradual manner. The four seals constitute a fundamental component of the four noble truths.

In consequence, the Dharma seals serve as criteria or attributes that are employed in order to ascertain, from the perspective of Buddhism, whether an individual adheres to the teachings of the Buddha.  
 

There are three distinct versions of the Dharma Seals. 

1. In East Asian Buddhism, the Three Seals comprise impermanence, no-self and nirvana. 

2. In Theravada Buddhism, the Three Seals are impermanence, no-self and dukkha. 

3. In Tibetan Buddhism, the Four Seals are impermanence, dukkha, no-self and nirvana.  

      ༈ འདུ་བྱེད་ཐམས་ཅད་མི་རྟག་ཅིང༌།

        ཟག་བཅས་ཐམས་ཅད་སྡུག་བསྔལ་བ།

        ཆོས་རྣམས་སྟོང་ཞིང་བདག་མེད་པ།

        མྱ་ངན་ལས་འདས་པ་ཞི་བའོ། །

These four lines are commonly translated as follows:
1. All conditioned phenomena are impermanent.
2. All contaminated phenomena are suffering.
3. All phenomena are empty and devoid of an inherent self.
4. Nirvana is peace.

The four seals can be described in a more straightforward manner as follows:
1. All phenomena are constituted by a complex network of causes and conditions, and thus are subject to change and impermanence.
2. All phenomena associated with mental delusion have the potential to cause suffering.
3. All phenomena are characterised as being of an empty and non-self nature.
4. One who has transcended sorrow is at peace.

In the context of Tibetan tradition, The Four Seals are translated into ལྟ་བ་བཀར་བཏགས་ཀྱི་ཕྱག་རྒྱ་བཞི། which is translated literally as "The Four Seals characterising the philosophical view of the teachings of Buddha".

An alternative translation in Tibetan is ཆོས་ཀྱི་སྡོམ་བཞི། which is a designation used in the Tibetan Buddhist tradition to refer to a synthesis of the Buddha's teachings. The term is understood to encompass all teachings of the Buddha that are included within the Four Seals.

In the context of Tibetan Buddhism, the Four Seals are believed to serve the function of distinguishing Buddhist teachings from non-Buddhist teachings. A comparable concept can be found in the Pali tradition, where the three marks or seals of existence play a similar role.

In this reflection, we will examine the four Seals of Self, I or Person. The I or Self or Person is constituted by a complex network of causes and conditions. This is evident in the general concept of dependent dependent arising. It is widely acknowledged that the Person, I or Self is subject to change and subject to cessation, which implies impermanence. However, these general insights do not address the fundamental issues of suffering and pain.  

What, then, are the necessary steps to effect a transformation of life into liberation? It is necessary to cultivate the wisdom that realises the first three seals, which entails a profound knowledge and understanding of the entire process of existence, including the causes that brought about the phenomenon in question and the conditions that sustain it. 

 

Furthermore, it is necessary to inquire into the process of the existence of the self, I, ego, or person, which is neither within nor without the realm of composed things, neither singularly each of them nor a combination of them.

Once it is understood that the self, person, or I does not exist as a single, independent, tangible reality, the same can be said of the causes and conditions that compose it. Ultimately, it may be realised that the self, person, or I, as it has been understood for a considerable length of time, is nothing more than a name that has been mistakenly conceived as a false reality.   

It can be seen that the concepts of impermanence and suffering do not exist in the way that is commonly perceived; rather, they are a product of a false concept of dualism. In other words, they are not objective realities, but rather names that have been established by thought.

The practice of meditating on these initial three principles, with the aid of study, contemplation, and reflection, gradually reveals insights that dispel ignorance and eventually lead to profound wisdom. This wisdom recognizes the non-duality of the middle way, the emptiness of the self and phenomena, and transforms the sorrowful life into one of liberation. This realization is known as the fourth seal, or Nirvana, which can be understood as peace.

This is also a concise overview of the complete practices outlined in Prajnaparamita Mantra, Gate Gate ParaGate ParaSamGate Bodhi.

 

Rome: 24.11.2024 

 

 

16 Drops of Kadam meditation

 

16 Drops of Kadam Initiation

At the conclusion of the 2015 Jangchup Lamrim Teachings, His Holiness the Dalai Lama kindly bestowed the Sixteen Drops of Kadam Initiation.  Materials related to this initiation can be found below.

 Introductory Information

The following excerpt is from the Introduction to The Book of Kadam: The Core Texts, translated by Geshe Thubten Jinpa, which contains more information on the 16 Drops of Kadam Initiation. The Book of Kadam is available from Wisdom Publications here.

In chapter 2 [of The Book of Kadam], Atiśa then specifies his preferred divinities in the context of the second recollection—recalling one’s body as divinities—and makes the well-known selection of Buddha, Acala, Avalokiteśvara, and Tārā as the four gods of Kadam. At one point in the text, in the course of conversations between Atiśa and Dromtönpa on the four divinities, Dromtönpa’s heart opens up and miraculously reveals progressively the entire realm of the Buddha Śākyamuni, the realm of Avalokiteśvara, the realm of Tārā, and finally the realm of Acala. It is here that we also find explicit mention of Avalokiteśvara’s famous six-syllable mantra, oṃ maṇi padme hūṃ.

This deity yoga, in its developed form, came to be referred to as the practice of the sixteen drops, which is explained in some detail in Khenchen Nyima Gyaltsen’s Elucidation of the Heart-Drop Practice (entry IV in part 1 of The Book of Kadam).

The sixteen drops are:

 The drop of the outer inconceivable array

 The drop of this Endurance World

 The drop of the realm of Tibet

 The drop of one’s abode and the drawn mandala

 The drop of Perfection of Wisdom Mother

 The drop of her son, Buddha Śākyamuni

 The drop of Great Compassion

 The drop of Wisdom Tārā

 The drop of her wrathful form

 The drop of Acala, their immutable nature

 The drop of Atiśa

 The drop of Dromtön Gyalwai Jungné

 The drop of the vast practice

 The drop of the profound view

 The drop of the inspirational practice

 The drop of great awakening

The idea of the sixteen-drops practice is fairly straightforward. Like a powerful camera lens zooming from the widest possible angle to a progressively smaller focus and, finally, to a tiny point, the meditation becomes increasingly focused, moving from the entire cosmos to this world in particular, to the realm of Tibet, to the practitioner’s own dwelling, and finally culminating within your own body. Within your body, you then visualize inside your heart the Perfection of Wisdom Mother, within whose heart is her son, Buddha Śākyamuni. Within the Buddha’s heart is Great Compassion Avalokiteśvara, within whose heart is Tārā, and so on, continuing with wrathful Tārā, Acala, Atiśa, and Dromtönpa. Within Dromtönpa’s heart you then visualize Maitreya surrounded by the masters of the lineage of vast practice. In his heart you visualize Nāgārjuna surrounded by the masters of the lineage of profound view; and within his heart you visualize Vajradhara surrounded by the masters of the lineage of inspirational practice.

Finally, inside Vajradhara’s heart, you visualize yourself as a buddha, embodying all three buddha bodies, and within your heart is a white drop the size of a mustard seed. This seed increases in size and turns into a vast radiant jewel container at the center of which your mind is imagined as a yellow drop the size of a pea. This, in turn, increases in size and turns into an ocean of drops the color of refined gold; the ocean is transparent, smooth, resolute, vast, and pervasive, and it reflects all forms. You then rest your mind, without wavering, upon this drop of great awakening, fused, and free of any sense of subject-object duality….

Although the first Dalai Lamas and their immediate disciples appear to have been the primary force behind the early dissemination of [The Book of Kadam] in the Geluk school, later, with Panchen Lobsang Chögyen (1570–1662), some masters of the so-called ear-whispered teachings (snyan brgyud) also took deep interest in the book’s transmission, especially the initiations into the sixteen drops. Among these masters was Yongzin Yeshé Gyaltsen (1713–93), who composed substantial works pertaining to the book and the meditative practice of the sixteen drops.

© Institute of Tibetan Classics, The Book of Kadam (Wisdom Publications, 2008)

This selection from The Book of Kadam by Thubten Jinpa is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License.  Based on a work at http://www.wisdompubs.org/book/book-kadam.

Practices and More Information

More detailed information about the 16 Drops of Kadam initiation and practice, including the origin of the practice, the lineage, deity lists/charts, and two brief practice sadhanas, are available here.

A Tibetan-language list of the recitations to be done during the 16 Drops of Kadam initiation is available here.

Source: Jangchup Lamrim website

 

The silent mind, the enlightened mind

 The silent mind, the enlightened mind

The silent mind is the initial stage of meditation, wherein the practitioner listens to the sound of the silence within. Meditation can be defined as the act of observing one's own consciousness from the perspective of that consciousness. This observation is simultaneously a form of self-monitoring and a process of being watched by the very consciousness that is observing.

A silent mind is one that is both conscious and aware. The silence of the mind is experienced as a state of bliss. Subsequently, the fundamental essence of the self is transformed into a state of peace and love.

A silent mind is not the absence of thoughts; rather, it is a state of being above or beyond thoughts, analogous to the vast expanse of the sky containing clouds on all sides. A silent mind is not unduly affected by thoughts, but is able to experience a state of harmony with them.

It is of the utmost importance to undertake a rigorous process of mental discipline in order to maintain a state of profound peace and to focus on the most appropriate goals. In order to achieve this, it is essential to gain an understanding of the true nature of life and the reality of impermanence. It is crucial to cultivate the ability to maintain an undistracted, positive, and focused state of mind. This can be achieved through the practice of meditation, the cultivation of devotional faith, and the adoption of a simple, undistracted lifestyle. Additionally, the acquisition of insight and wisdom is a crucial element in attaining this state of being.

The primary objective is to gain control over emotions and feelings, with the ultimate objective being to live a life that is completely beyond the constraints of the ego. This objective can be attained through the cultivation of concentration, which can be transformed into a more profound and subtle conscious state of unity with wisdom and compassion.

In order to cultivate an authentic and deep level of silent concentration, it is essential to engage in a constant practice of mental awareness, mindfulness and concentration. In order to practise this, one must maintain unwavering mental alertness through insight and the constant flow of mindfulness.

During the contemplative phase, the perception of the essence of the mind is achieved when the mind is in a state of relaxation and calm, without the interference of conceptual thoughts. In this state, the mind and the concept of emptiness become one, transcending the dualistic approach. This can be compared to the way in which the rays of the sun illuminate a transparent space without any hindrance, the rays of the sun and space become one, and this helps to bring about a great deal of peace and joy to many beings.

Ultimately, in order to sustain a state of silent mental awareness, as previously stated, it is essential to direct one's attention towards the mental phenomenon of the mind itself, which can be characterised as a state of silence.

The practice of meditation is an inherent quality of the human mind. The mind can be conceptualised as a flame that illuminates one's path in life. However, if not cultivated and cared for, it can potentially result in adverse outcomes.

Therefore the Enlightenment is not something to achieve at the end rather it is to discover something that is present within us from the beginning!

The concept of the "silent mind" has been a subject of philosophical debate for centuries. It can be defined as an enlightened mind, one that is free from the constraints of language and the limitations of conventional wisdom.

 

Geshe Gedun Tharchin

Rome: 22.11.2024

How to cultivate happiness through meditation

How to cultivate happiness through meditation

 

 

Firstly, meditation is a universal value for all human beings, which is an innate characteristic of human intelligence as a recourse to infinite inner peace and happiness.

 

Meditation does not require any particular faith or cultural background. Meditation is simply concentration. The presence of concentration is already within our mental characteristics, and concentration is an essential quality of the human mind and mental activities, regardless of the length of the degree.

 

One of the most common questions asked by those who are new to meditation is how to meditate. In this article, I will provide a brief overview of the different types of meditation, with a focus on the more general and universal forms.

 

There are two main types of meditation: formal meditation, which is based on a specific tradition or school of thought, and universal meditation or natural meditation, which is applicable to all humans and forms of mental concentration.

While formal meditation may be more structured and have specific guidelines, universal meditation is a more flexible approach that can be tailored to suit individual needs. 

 

There is no specific physical posture required for meditation. Any posture that is comfortable during daily life is suitable. Similarly, there is no particular diet required for meditation. Any food that nourishes the body is suitable. The location for meditation is also not restricted. Any place that is convenient is suitable. The same applies to clothing. Any clothing that is worn during daily life is suitable. Finally, there is no need for a special cushion for meditation. Any cushion that is used during daily life is suitable.

 

In order to define a mental stream that is in meditation, it is necessary to establish a connection between the main stream mind and mental factors, as well as harmony between the breath and mental awareness. These three factors could create a perfect and complete meditation state of mind that is perfectly peaceful, harmonious and joyful.

 

The result is an experience of peace, harmony and joy that can be felt throughout the entire body, mind and heart. This is a feeling or sensation or state of mind that can permeate the entirety of your day and night, leading to a life filled with love and light.

 

The result of meditation here we aspect is not a particular uncommon emotional sensation or excitement. It is a simply an ordinary human experience but an atmosphere of equilibration within yourself and with the environments. 

It is an inner biosphere of life that can expand to an infinite spiritual space and time.

 

The practice of meditation can facilitate the reduction of emotional and sensational experiences, as well as any form of physical and mental pain and suffering. The initial step in this process is to acknowledge the pain and suffering that one is experiencing. Pain and suffering are not inherent to the physical body or the spiritual mind; rather, they are the result of an unwanted experience. This unwanted experience is not a material reality but rather a conscious phenomenon. Pleasant experiences are known as happiness, while unpleasant experiences are considered unhappiness. 

Consequently, we are perpetually desirous of happiness, which is an experience that is antithetical to our unwanted experiences, which are considered to be suffering, pain, and an unpleasant state of mental experience, feeling, sensation, emotion, and spiritual sentiment.

 

 

The acknowledgement of pain and suffering is a fundamental factor in reducing its intensity. When we direct our attention and awareness towards the sensation of pain, we become more aware of its true nature. This experience may eventually appear to us as a sensation that the feeling of pain itself dissolves within it or disappears, leaving only an observation of the interaction of neutral atoms and molecules. However, as soon as our concentration or awareness is interrupted, the clear view of pain and suffering may also disappear. 

 

 

In order to cultivate a gradual process or a steadier awareness of reducing our unwanted painful experiences, it is necessary to have knowledge of the measurement of the feeling. Let us begin by examining, within the spectrum of a human being's ability to apply awareness, the experience of a painful feeling at its highest level, and the pleasant feeling at its lowest degree level. When the level of the pleasant feeling goes up, the level of unpleasant feeling goes down. One can divide the degrees of those feelings into three levels: high, medium, and low. Each of these levels can be further subdivided into three, resulting in a total of nine levels. 

 

Consequently, it can be concluded that an awareness of both the pain and pleasant feeling and the ability to distinguish between the two is beneficial in reducing pain and discomfort and enhancing positive emotions. This meditation is founded on the positive attributes inherent in human nature, namely the qualities and capacities that are naturally present within us.

 

It is beneficial to learn and apply meditation techniques based on one's personal experiences and experiments. This allows for the development of a personalized meditation practice that aligns with one's level of happiness and suffering. 

 

This is an essential meditation practice that can be used in every moment of life for the well-being of both the body and the mind in all circumstances. Also, the presence of a positive motivation, intention, and attitude that is non-egoistic and non-attached that is of paramount importance.

 

This meditation process fosters inner balance, which in turn facilitates human development in all essential aspects. It also encourages the mind to recognize the necessity of acting in accordance with correct intentions, which motivate every action, thought and word. This, in turn, facilitates the realization of human potential in terms of sharing and loving compassion. The heart is also freed from illusory attachment, enabling the natural and authentic altruism that is free of such attachment. This, in turn, enables the achievement of the harmony of serene peace and deep inner joy that is independent of any external factors. Consequently, one gains the capacity to appreciate the infinite value of each moment, including that of one's own existence, as well as the lives of others and the universe at large.

 

May this benefit all beings for their peace and happiness.

 

Geshe Gedun Tharchin

21 June 2024

The reality of Impermanence

The reality of Impermanence

 

Taking refuge in Buddha Dharma and Sangha

 

Generally speaking, those who practice Buddhism begin their daily routine by taking refuge in the Triple Gem or Buddha Dharma and Sangha. The act of taking refuge in the Triple Gem means taking the Buddha, the historical Buddha, as a guide who shows the true protection. The Dharma represents the teachings of the Buddha, which are regarded as the personal individual inner value realization of compassion and wisdom within. The Dharma is regarded as the true refuge from fear and anxiety, as well as the restless suffering that is the essence of the cycle of existence (samsara). The Sangha is seen as a supportive companion on the journey, with practitioners sharing similar interests in the realization of Dharma and offering each other assistance.

 

Nevertheless, in general, the term "Buddha" is used to signify an "Awakened One." This term refers to an entity who has transcended ignorance and attained enlightenment. Dharma, alternatively, signifies awareness, and Sangha signifies those who are on a path towards achieving the state of awakened awareness. The Sanskrit term Dharma, translated into Tibetan as Chö, may be understood to mean also "the law of nature". The initial stage of acquiring knowledge of Dharma is to comprehend the nature of impermanence. The initial stage of practice of Dharma is leading a life in accordance with the law of karma.

 

 

Impermanence

 

The reality of impermanence can be observed through two distinct perspectives: macro- and micro-impermanence. The former refers to the transitory nature of larger entities, whereas the latter pertains to the transient nature of smaller units. This concept is exemplified by Buddha's assertion that "all objects that come into being through the combination of causes and conditions are subject to impermanence". An object, such as a clay pot, is made up of a multitude of factors, including soil, water, the person who made it, and numerous instruments and heat to dry it. Similarly, a flower, a house, and a human being are all composed of numerous elements. To begin with, we can observe a single particle of a flower, which contains the tiniest part of an atom. This atom goes to the most subtle dimension, which cannot be divided but interacts with itself.

 

According to Buddhist philosophy, the impermanent reality is divided into three categories:

1. Form.

2. Consciousness.

3. Neither form nor consciousness compose phenomena (the impermanent abstract realities and collective realities). 

 

Form is divided into six objects, which are the objects of the six faculties:

1. Object of the eye faculty, which includes shape and colour.

2. Object of the ear faculty, which includes sound.

3. Object of the nose faculty, which includes odor.

4. Object of the tongue faculty, which includes taste.

5. Object of the body faculty, which includes touch. 

6. Object of the conscious faculty, an invisible and intangible form.

 

The concept of consciousness encompasses two distinct categories: the principal mind and mental factors. 

 

The third category of the impermanence reality encompasses three subcategories: collective realities, sentient beings, and abstract phenomena. 

 

All of the aforementioned phenomena are considered impermanent. The knowledge of such reality opens up a new understanding of Dharma, and the law of Nature. 

 

The concept of the impermanence of phenomena must be studied, learned and reflected upon deeply through contemplation. Finally, through a profound concentration, one can gain the realization of a direct perception of the law of impermanence upon all phenomena composed of causes and conditions.

 

It is evident that the continuum is in a state of impermanence. This can be observed in the collapse of a structure such as a house, which represents the end of a physical life, or in the death of an individual, which represents the end of a conscious life. Both of these phenomena can be observed by ordinary observers and are therefore within their experience, which is considered to be the gross level of impermanence.

 

The continuum is also in a state of impermanence in the form of subtle and instantaneous changes. These changes can be observed within the context of a continuum, occurring over a certain time period, which could be considered as the subtle level of impermanence reality.

 

The phenomenon of instantaneous impermanence, such as the initial moment of the world environment, is not present in the following instant. However, our perception of the world is that it is the same, due to a similar phenomenon occurring in the subsequent moment. This phenomenon can be analogised to the continuous flow of water from a river, which appears to be the same throughout its length despite changes occurring in the water's composition over time. 

 

Consequently, the world around us is in a state of constant flux, yet our perception of it is that it remains static, as our inability to observe changes prevents this from occurring. This phenomenon can be likened to a river which, despite undergoing continual changes to its composition throughout its course, appears to be the same at any given point in time.

 

This concept can be extended to our thoughts and the sound of a bell, which are also subject to a similar process of continuous change and impermanence. This process can be observed at different stages, from a gross level of changes, which are evident, to the most subtle level of changes, which are the most subtle impermanence. These observations can be made through logical reasoning, contemplation and meditation.

 

The same principle can be applied to the analysis of the impermanence of each of the five aggregates, which can extend to the examination of the vacuity of the self and the vacuity of phenomena. 

 

 

Meditation 

 

Buddha Sakyamuni explains that the concept of impermanence can be observed through nine analogous or illustrative examples that can be applied to all compound phenomena. These include the following comparisons: a star, a cataract, a candle flame, a mirage, a dewdrop, a water bubble, a dream, a lightning bolt and a cloud. 

 

These realities create a direct perception of their transitory nature, which can be applied to the transformation of more enduring phenomena such as a house, which is solid and rigid. It can also be applied to the transformation of the mental continuum and other more subtle forms of impermanence. 

 

The aforementioned examples facilitate a more profound comprehension of the transformation of things, particularly in terms of the visible manifestations of impermanence, such as the formation of water bubbles and the condensation of dew. These phenomena, which are readily apparent, serve to illustrate the transient and ephemeral nature of the world around us.

 

Those nine metaphorical symbols are also used to meditate on the selflessness and emptiness of self and phenomena. 

 

All phenomena created by various causes and conditions, or the five aggregates can be seen as analogous to stars, only appear in the darkness, conventional mind, and therefore these are conventional truths. They then cease to appear in the light. 

 

The five aggregates are perceived as a permanent entity by the mind obscured by ignorance. In contrast, the mind of wisdom, free from the darkness of ignorance, sees them as transient phenomena.

 

The mind obscured by ignorance perceives the five aggregates as permanent entities, but the mind enlightened by wisdom perceives them as transient phenomena. Consequently, the five aggregates can be seen as stars that exist only in ignorance and disappear when enlightened.

 

And these five aggregates themselves only exist in the eye of ignorance, conventional mind, because they are conventional truths, but to the eye of wisdom and ultimate mind they cease to appear because they aren't ultimate truth.

 

A meditation is a process comprising three distinct stages. The first stage is the cultivation of comprehension, which entails the accumulation of knowledge about the object. The second stage is contemplation, which involves the filtration of information and the attainment of a lucid comprehension or unmistaken knowledge of the object. The third and final stage is meditation, which entails the concentration of attention on the object in order to familiarize oneself with the knowledge gained and to achieve a state of union between the subject and the object. This results in the experience of the spiritual sentiment associated with such a state of being.

 

 

 

Vacuity of self

 

The subsequent question that arises is that of the identity of the individual or sentient being who is experiencing such spiritual sentiment. In this context, it is necessary to consider the concept of selflessness with regard to both persons and phenomena.

 

A straightforward approach to grasping this reality is to consider the nine illusory realities previously mentioned. These can be understood as metaphorical symbols of emptiness or selflessness. The self, or person, is not constituted by any of the five aggregates in isolation. However, the self, person, or I become manifest when all five are several of components brought together.  Thus, the I, Self, or Person are constituted as a name given to their gathering or meeting, rather than as a singular entity. This is analogous to the way in which all existences exist in a similar manner, with a shared mode of identification. When searching for a singular entity within each component, the entity is not found. 

 

However, when all components are in collaboration, the entity is revealed. This phenomenon can be likened to a star, which appears only in the darkness. Similarly, a bubble appears when there is turbulence. All of these phenomena are examples of reality that exists in a dependent nature and not as an independent reality.

 

The root of all illusion or samsaric experience is fundamental ignorance, which is an internal false concept of our consciousness that believes us to be a separate self-outside of our five aggregates or all the things we call mine, a vision of a separation between me and mines or my things. This false concept of I and me is seen as fundamental ignorance, which is the root of all confusion. 

 

The fundamental ignorance is also referred to by various terms, including ego, attachment to self, and self-grasping attitude. These concepts play a significant role in our daily lives, influencing the way we act and perceive the world around us. When these attitudes become excessive, they can lead to egocentric actions that are burdensome to our hearts and minds.

 

The fundamental ignorance is also referred to by various terms, including ego, attachment to the self, and a self-grasping attitude. When these concepts play a significant role in the daily lives of individuals, influencing their actions and perceptions of the world, it becomes evident that they are a source of significant burden to the heart and mind, as well as being harmful to everything in one's vicinity.

 

Here the wisdom of realizing the emptiness of self or I is regarded as the Dharma's direct refuge or protection from the sufferings of samsara caused by the illusory view of fundamental ignorance. Such wisdom should be supported by the heart of compassion, an infinite resource of an energy that brings the light of wisdom to oneself and to others forever in the infinite Dharmadatu, the infinite spiritual space-time.

 

Conclusion

In essence, Buddhism can be defined as the cultivation of awareness of the present moment in the context of the transience of reality, with mindfulness and mental alertness, which enables one to live a life of harmony in the present and as the significant of life, which is nothing but life itself here and now. This awareness of the immeasurable compassion and the realization of the emptiness of the self allows one to live in constant awareness and leads to a realization of bhavana in samadhi of complete awareness.

 

This brief introduction to the reality of impermanence is dedicated to the joy and happiness of all sentient beings.

Geshe Gedun Tharchin

6^th. June 2024