How To Change Your Instant Karma

COMPASSION AND BODHICITTA
"All the peace and happiness of the whole globe,

the peace and happiness of societies,
the peace and happiness of family,
the peace and happiness in the individual persons' life,
and the peace and happiness of even the animals and so forth,
all depends on having loving kindness toward each other."
Lama Zopa Rinpoche
THE THREE SCOPES

To explain the different motivations of engaging in Buddhist practices, one can distinguish the three
different scopes.
With the lowest scope of motivation, one realises the problems one can encounter in the next life, and
is concerned about working to achieve a good rebirth. In fact, this is not even a spiritual goal, as it
relates to worldly happiness for oneself.
With the medium scope of motivation, one realises that within cyclic existence there is no real
happiness to be found, and one strives for personal liberation or Nirvana.
With the highest scope of motivation, one realises that all sentient beings are suffering within cyclic
existence, and one strives to free all beings from suffering.
COMPASSION
A praise of compassion by Lama Zopa Rinpoche:
"Live with compassion

Work with compassion
Die with compassion
Meditate with compassion
Enjoy with compassion
When problems come,
Experience them with compassion."
The definition of compassion is: wanting others to be free from suffering. So compassion is the
definition of the highest scope of motivation. It is said that to generate genuine compassion, one needs
to realise that oneself is suffering, that an end to suffering is possible, and that other beings similarly
want to be free from suffering.
His Holiness the Dalai Lama:
"Nirvana may be the final object of attainment, but at the moment it is difficult to reach. Thus the
practical and realistic aim is compassion, a warm heart, serving other people, helping others, respecting
others, being less selfish. By practising these, you can gain benefit and happiness that remain longer. If
you investigate the purpose of life and, with the motivation that results from this inquiry, develop a
good heart - compassion and love. Using your whole life this way, each day will become useful and
meaningful."
"Every human being has the same potential for compassion; the only question is whether we really take
any care of that potential, and develop and implement it in our daily life. My hope is that more and
more people will realise the value of compassion, and so follow the path of altruism. As for myself, ever
since I became a Buddhist monk, that has been my real destiny - for usually I think of myself as just
one simple Buddhist monk, no more and no less."
More teachings of H.H. the Dalai Lama at Compassion, the Supreme Emotion.
"Sometimes we think that to develop an open heart, to be truly loving and compassionate, means that
we need to be passive, to allow others to abuse us, to smile and let anyone do what they want with us.
Yet this is not what is meant by compassion. Quite the contrary. Compassion is not at all weak. It is the
strength that arises out of seeing the true nature of suffering in the world. Compassion allows us to
bear witness to that suffering, whether it is in ourselves or others, without fear; it allows us to name
injustice without hesitation, and to act strongly, with all the skill at our disposal. To develop this mind
state of compassion...is to learn to live, as the Buddha put it, with sympathy for all living beings,
without exception."
Sharon Salzberg
BODHICITTA
'Bodhi' is Sanskrit for Enlightenment and 'Citta' is Sanskrit for Mind. It refers to the wish to attain
enlightenment for the benefit of all sentient beings. A 'Bodhisattva' is a being (sattva) with the
bodhicitta motivation.
A short story:
An enthusiastic student asks his teacher: "Master, what can I do to help all the suffering beings in this
world?" The teacher answers: "Indeed, what can you do?"
So, even if I am genuinely concerned about the welfare of others, when I am hopelessly lost in my own
problems, trying to deal with the world, how can I help others? I would be like jumping into a river
where someone is drowning, when I cannot swim myself...
Therefore, I should first learn to swim myself, learn to deal with my problems, learn how to become
liberated from my problems, or at best, become all-knowing or enlightened. The realisation comes:
"change the world, start with myself".
This idea is called Bodhicitta in Sanskrit: the wish to become an omniscient Buddha so I can be of
perfect help for others.
But in order to collect enough positive momentum (Karma) to become a Buddha, I also need to help
others as much as possible on my path. But I should realise that at this moment my help is limited,
simply because I don't know all the results of my actions.
A short real story as example: one time at Tushita Meditation Center in Dharamsala, India, people who
were in a meditation course decided to collect money for the beggars after hearing the benefits of
generosity. When looking the next day to hand out the money, only one beggar could be found. The
generous people decided to give this beggar all the money. A couple of days later, the beggar was
found dead in the street: he had drunk himself to death with all the money.....
Also while helping others, we should not forget the goal of becoming a Buddha to of much more help;
therefore ideally, one should be mindful of dedicating any positive energy to this goal.
Some reflections by the Indian saint Shantideva:
"Whatever joy there is in this world

All comes from desiring others to be happy,
And whatever suffering there is in this world,
All comes from desiring myself to be happy.
But what need is there to say much more?

The childish work for their own benefit,
The Buddhas work for the benefit of others.
Just look at the difference between them!"
Or, as Shantideva reflected the far-reaching thought of Bodhicitta:

"May I become food and drink in the aeons of famine for those poverty-stricken suffers.
May I be a doctor, medicine and nurse for all sick beings in the world until everyone is cured.
May I become never-ending wish-fulfilling treasures materialising in front of each of them as all the
enjoyments they need.
May I be a guide for those who do not have a guide, a leader for those who journey, a boat for those
who want to cross over, and all sorts of ships, bridges, beautiful parks for those who desire them, and
light for those who need light.
And may I become beds for those who need a rest, and a servant to all who need servants.
May I also become the basic conditions for all sentient beings, such as earth or even the sky, which is
indestructible.
May I always be the living conditions for all sentient beings until all sentient beings are enlightened."
The realisation of Bodhicitta is quite profound, as it is obviously not easy to (automatically) put the
welfare of others above one's own welfare. Someone who lives with this realisation is called a
Bodhisattva: in all respects a genuine saint.
It may be interesting to note that His Holiness the Dalai Lama considered Mother Theresa a
Bodhisattva, and Jesus as well; so Bodhisattvas are not necessarily Buddhists!
"Bodhicitta or the altruistic aspiration to attain Enlightenment for the benefit of all sentient beings is a
state of mind which cannot be cultivated or generated within one's mental continuum simply by praying
for it to come into being in one's mind. Nor will it come into existence by simply developing the
understanding of what that mind is. One must generate that mind within one's mind's continuum.
In order to engage in meditation with sustained effort over a period of time what is crucial is first of all
to be convinced of the positive qualities of that mind, and the benefits and merits of generating such a
state of mind. It is only when one has seen the qualities, merits and benefits of generating such a state
of mind that one will be able to generate within oneself a genuine enthusiasm and perseverance in
engaging in a meditation which would enable the individual to generate the mind."
His Holiness the Dalai Lama
Making Space with Bodhicitta
By Lama Thubten Yeshe
"Bodhicitta is the essential, universal truth.

This most pure thought is the wish and the will to bring all sentient beings to the realisation of their
highest potential, enlightenment.
The Bodhisattva sees the crystal nature that exists in each of us, and by recognising the beauty of our
human potential, always has respect.
For the disrespectful mind, human beings are like grass, something to be used. "Ah, he means nothing
to me. Human beings are nothing to me."
We all try to take advantage of someone else, to profit only for ourselves. The entire world is built on
attachment. Big countries overwhelm small countries, big children take candy from small children,
husbands take advantage of their wives. I make friends with someone because he can benefit me. It is
the same with the rest of the world. Boyfriends, girlfriends. Everybody wants something.
The desire to make friends only for the other person's benefit is extremely rare; however, it is very
worthwhile. Buddha explained that even one moment's thought of this mind dedicated to enlightenment
for the sake of others can destroy a hundred thousand lifetimes' negative karma.
We have attachment that makes us tight and uncomfortable. But even a tiny spark of bodhicitta's heat
makes the heart warm and relaxed.
Bodhicitta is the powerful solution, the atomic energy that destroys the kingdom of attachment.
Bodhicitta is not emotional love. By understanding the relative nature of sentient beings and seeing
their highest destination, and by developing the willingness to bring all beings to that state of
enlightenment, the mind is filled with love born from wisdom, not emotion.
Bodhicitta is not partial. Wherever you go with bodhicitta if you meet people, rich people or poor
people, black or white, you are comfortable and you can communicate.
We have a fixed idea; life is this way or that. "This is good. This is bad." We do not understand the
different aspects of the human condition. But, having this incredible universal thought, our narrow mind
vanishes automatically. It is so simple; you have space and life becomes easier.
For example, someone looks at us, at our home, at our garden and we freak out. We are so insecure
and tight in our hearts. Arrogant. "Don't look at me." But with bodhicitta there is space. When someone
looks we can say, "Hmm. She's looking. But that's O.K." Do you understand? Rather than feeling upset
you know it is all right.
Bodhicitta is the intoxicant that numbs us against pain and fills us with bliss.
Bodhicitta is the alchemy that transforms every action into benefit for others.
Bodhicitta is the cloud that carries the rain of positive energy to nourish growing things.
Bodhicitta is not doctrine. It is a state of mind. This inner experience is completely individual. So how
can we see who is a Bodhisattva and who is not? can we see the self-cherishing mind?
If we feel insecure ourselves we will project that negative feeling onto others. We need the pure
innermost thought of bodhicitta; wherever we go that will take care of us."
METHODS TO GENERATE BODHICITTA

The '4 Point Mind Training' is based on cultivating four realisations:
1. Equanimity: One can cultivate the realisation that all sentient beings are equal in wanting happiness
and not wanting suffering. Beings cannot really be divided into friends, enemies or strangers because
friends may turn into enemies, enemies may become friends, and strangers may become friends or
enemies.
2. Faults of self-cherishing: a consequence of karma is that self-cherishing is the only cause of my
problems.
3. Good qualities of cherishing others: a consequence of karma is that cherishing others is the
cause of all happiness.
4. Exchanging self & others: being intelligently selfish, by continually trying to put oneself in the
place of others, and then acting.
The '7 Point Mind Training' is based on cultivation in 7 steps:

1. Equanimity
2. All sentient beings have been or, at least, could have been my mother as I have lived innumerable
lives.
3. Remember the kindness of your mother in this life, all she did for you, the problems she went
through to take care of you.
4. Would it be great if I could repay her and all previous mothers' kindness.
5. Generate great love: may all mother sentient beings have happiness and the causes for happiness.
6. Generate great compassion: may all mother sentient beings be free from suffering and the causes for
suffering
7. I should give up all self-cherishing and egoism, and work to bring them happiness and release them
from their suffering: therefore, may I become an omniscient Buddha, as he is the perfect doctor to cure
the suffering of all mother sentient beings.
In the Tibetan tradition, following verses are often recited to direct the mind towards generating
Bodhicitta:
With a wish to free all beings

I shall always go for refuge
To the Buddha, Dharma and Sangha,
Until I reach full enlightenment.
Enthused by wisdom and compassion,
today in the Buddhas' presence
I generate the Mind for Full Awakening
For the benefit of all sentient beings.
As long as space remains,
As long as sentient beings remain,
Until then, may I too remain
And dispel the miseries of the world.
HOW TO BE COMPASSIONATE TO ENEMIES?

Someone asked the following question to His Holiness the Dalai Lama:
How does a person or group of people compassionately and yet straightforwardly confront another
person or group of people who have committed crimes of genocide against them?
His Holiness: "When talking about compassion and compassionately dealing with such situations one
must bear in mind what is meant by compassionately dealing with such cases. Being compassionate
towards such people or such a person does not mean that you allow the other person to do whatever
the other person or group of people wishes to do, inflicting suffering upon you and so on. Rather,
compassionately dealing with such a situation has a different meaning.
When a person or group of people deals with such a situation and tries to prevent such crimes there is
generally speaking two ways in which you could do that, or one could say, two motivations. One is out
of confrontation, out of hatred that confronts such a situation. There is another case in which, although
in action it may be of the same force and strength, but the motivation would not be out of hatred and
anger but rather out of compassion towards the perpetrators of these crimes.
Realising that if you allow the other person, the perpetrator of the crime, to indulge his or her own
negative habits then in the long run the other person or group is going to suffer the consequences of
that negative action. Therefore, out of the consideration of the potential suffering for the perpetrator of
such crimes, then you confront the situation and apply equally forceful and strong measures.
I think this is quite relevant and important in modern society, especially in a competitive society. When
someone genuinely practices compassion, forgiveness and humility then sometimes some people will
take advantage of such a situation. Sometimes it is necessary to take a countermeasure, then with that
kind of reasoning and compassion, the countermeasure is taken with reasoning and compassion rather
than out of negative emotion. That is actually more effective and appropriate. This is important. For
example my own case with Tibet in a national struggle against injustice we take action without using
negative emotion. It sometimes seems more effective."
TAKING AND GIVING - TONG LEN

This practice is possibly the ultimate practice in altruism. It is definitely not easy, but if done well, it
undermines one's selfishness quickly.
Shantideva expressed the value of this practice as follows:
"If I do not actually exchange my happiness
For the sufferings of others,
I shall not attain the state of Buddhahood
And even in cyclic existence I shall have no joy."
Look here for a detailed description of the meditation of taking and giving.
ASPIRING BODHICITTA
There are two levels in the development of bodhicitta; aspiring and engaging bodhicitta. A person with
the aspiring intention wants to attain enlightenment to help others, he or she is not yet prepared to
engage in all of the practices and activities necessary to do so. On the other hand, someone who has
generated the engaging altruistic intention and is prepared to joyfully undertake the Bodhisattva's
practices six perfections, can take the bodhisattva vows. The difference between aspiring and engaging
bodhicitta is similar to the difference between wanting to go somewhere, and actually travelling there.
The vows are taken on the basis of having taken refuge in the Buddha, Dharma and Sangha) and some
or all of the five lay precepts. Details on the precepts of engaging in aspiring bodhicitta can be found on
the Aspiring Bodhicitta page.
THE BODHISATTVA VOWS

One can take the Bodhisattva vows, if one wants to commit oneself to the path of wanting to help all
sentient beings, and therefore striving for Buddhahood. A Bodhisattva (bodhi = enlightenment, sattva =
being) is a person with the bodhicitta motivation. This is not necessarily a practice for small minded or
fearful people, as Lama Anagorika Govinda writes in A Living Buddhism for the West:
"Fearlessness is the most prominent characteristic of all bodhisattvas and all who tread the bodhisattva
path. For them, life has lost its terrors and suffering its sting. Instead of scorning earthly existence, or
condemning its 'imperfection', they fill it with a new meaning."
Going through the ritual of taking the vows does not really 'give' the vows. It is said that you only really
receive them if you genuinely experience development of bodhicitta, which is a deep realisation. The
ceremony is intended to give imprints on the mind so we can develop this precious altruistic attitude.
The main vow is to always work for the benefit of all sentient beings. The Bodhisattva vows go beyond
just this life, and are basically being taken until all sentient beings are enlightened!
The Bodhisattva vows consist of the so-called 18 root (or main) vows and the 46 minor vows, which are
given in the page on Bodhisattva Vows.
PRACTISING THE 6 PERFECTIONS

On the path of a Bodhisattva, one should practice what are called the six perfections of: giving, ethics,
patience, joyous effort, concentration and wisdom. The first five are methods, the last, wisdom, is
necessary for any of them to function.
It is said that mainly the first three are practices for the lay people, joyous effort and concentration
mainly refer to meditation practice.
Giving
Giving one's possessions, virtues, even one's body if needed.
Giving of fearlessness, or protection to others.
Practising mentally giving to others.
Giving of Dharma, teachings.
'Others are my main concern. When I notice something of mine, I steal it and give it to others.'
Shantideva
Ethics
Keeping one's vows.
Working for sentient beings.
Restraining from negative actions.
Collecting merit (with the motivation of helping others).
Patience
Having patience in understanding Dharma and gaining faith.
Being undisturbed by anguish from suffering.
Practise patience before getting angry.
Having patience in accepting problems.
Being undisturbed by inflicted harm.
Joyous effort / perseverance

Collecting merit and helping others
Delighting in virtue and every beneficial action.
Avoiding putting off; craving worldly pleasures and discouragement
Concentration
Developing quiescence; single pointedness, stability & firmness (meditation) This brings great progress
in any meditation practice and supernatural powers.
Cultivating inner needs: to have few wants and generating contentment, abandoning demands of the
world, and have pure ethics.
Creating outer needs: conducive place: quiet, easy food & water, blessed place, not too comfortable
and a helper.
Wisdom
Generating ultimate wisdom (emptiness) to achieve liberation and Buddhahood.
Generating relative wisdom in practising the first five perfections and understanding karma.
Wisdom and compassion are the foundatiuons of Mahayana practice. (See Wisdom page.)
ADVICE FROM HIS HOLINESS THE 14th DALAI LAMA
Recently a group spent days visiting with H.H. Dalai Lama focusing upon what they believe the five
most important questions to be considered moving into the new millennium.
The five questions were:

1. How do we address the widening gap between rich and poor?
2. How do we protect the earth?
3. How do we educate our children?
4. How do we help Tibet and other oppressed countries and peoples of the world?
5. How do we bring spirituality (deep caring for one another) through all disciplines of life?
The answer:
The Dalai Lama said all five questions fall under the last one. If we have true compassion in our hearts,
our children will be educated wisely, we will care for the earth, those who "have not" will be cared for.
He shared the following simple practice that will increase loving and compassion in the world. He asked
everyone in the group to share it with as many people as they can.
The Practice:
1. Spend 5 minutes at the beginning of each day remembering we all want the same things (to be
happy and be loved) and we are all connected to one another.
2. Spend 5 minutes -- breathing in - cherishing yourself; and, breathing out - cherishing others. If you
think about people you have difficulty cherishing, extend your cherishing to them anyway.
3. During the day extend that attitude to everyone you meet. Practice cherishing the simplest person
(clerks, attendants, etc., as well as the "important" people in your life; cherish the people you love and
the people you dislike).
4. Continue this practice no matter what happens or what anyone does to you.
These thoughts are very simple, inspiring and helpful. The practice of cherishing can be taken very deep
if done wordlessly; allowing yourself to feel the love and appreciation that already exists in your heart.
Some additional thoughts of the Dalai Lama, from "The Meaning of Life" (slightly edited):
"One technique for developing altruism is called equalising and switching self and other. Here, one
should investigate which side is important, oneself or others. Choose. There is no other choice - only
these two. Who is more important, you or others? Others are greater in number than you, who is just
one; others are infinite. It is clear that neither wants suffering and both want happiness, and that both
have every right to achieve happiness and to overcome suffering because both are sentient beings.
Let me describe how this is practised in meditation. This is my own practice, and I frequently speak
about it to others. Imagine that in front of you on one side is your old, selfish I and that on the other
side is a group of poor, needy people. And you yourself are in the middle as a neutral person, a third
party. Then, judge which is more important - whether you should join this one selfish, self-centred,
stupid person or these poor, needy, helpless people. If you have a human heart, naturally you will be
drawn to the side of the needy beings.
This type of reflective contemplation will help in developing an altruistic attitude; you gradually will
realise how bad selfish behaviour is. You yourself, up to now, have been behaving this way, but now
you realise how bad you were. Nobody wants to be a bad person; if someone says, "You are a bad
person," we feel very angry. Why? The main reason is simply that we do not want to be bad. If we
really do not want to be a bad person, then the means to avoid it is in our own hands. If we train in the
behaviour of a good person, we will become good. Nobody else has the right to put a person in the
categories of good or bad; no one has that kind of power."
RECOMMENDATION
by Thich Nhat Hanh
Promise me,
promise me this day,
promise me now,
while the sun is overhead
exactly at the zenith,
promise me:
Even as they strike you down
with a mountain of hatred and violence;
even as they step on you and crush you like a worm,
even as they dismember and disembowel you,
remember, brother,
remember:
man is not your enemy.
The only thing worthy of you is compassion --
invincible, limitless, unconditional.
Hatred will never let you face the beast in man.
One day, when you face this beast alone,
with your courage intact, your eyes kind, untroubled
(even as no one sees them),
out of your smile will bloom a flower.
And those who love you
will behold you
across ten thousands worlds of birth and dying.
Alone again,
I will go on with bent head,
knowing that love has become eternal.
On the long, rough road,
the sun and the moon
will continue to shine.
DO-GOODING AND BURNOUT

By Chagdud Tulku
Question (Helen): For months at a time, I can be tremendously active and capable of helping others.
Inevitably, a difficult situation arises, and I despair of ever making any difference in the world
whatsoever. I realize that good heart is the way to go, but how can I deal with these periods of
burnout?
Answer (Rinpoche): Ideally, we serve others with pure heart, not expecting gratitude, payment or
recognition. We accept complaints with equanimity and patiently continue, knowing that people don't
always see the purpose of what we're doing. Though our actions may seem insignificant or
unproductive, if our motivation is pure and we dedicate the merit expansively, we generate great virtue.
Though we may not accomplish what we set out to do, auspicious conditions and our ability to benefit
others in the future will only increase. No effort is wasted; when someone witnesses our loving
kindness, he sees a new way of responding to anger or aggression. This becomes a reference point in
his mind that, like a seed, will eventually flower when conditions ripen. Then when we dedicate the
virtue, our loving kindness will extend to all beings.
We mustn't become discouraged if someone we are trying to help continues to experience the results of
her negative karma and, in the process, creates the causes of future suffering. Instead, because she
doesn't have enough merit for her suffering to end, we must redouble our efforts to accumulate merit
and dedicate it to her and others. We're not out to accomplish selfish aims. We are trying to establish
the causes of lasting happiness for all beings. By purifying our self-interest and mental poisons, we
develop a heroic mind. The process of going beyond suffering and helping others do the same is the
way of the Bodhisattva.
Question (Alexandra): I hate to harp on this, but how do we ensure our own benefit while we're helping
others?
Answer: If we do whatever we can to reach out, help, and serve others, our own merit will naturally
increase and infalliably produce benefit for ourselves as well - infalliably.
From: 'Change of Heart: The Bodhisattva Peace Training' by Chagdud Tulku
LINKS
For more meditations, see the List of Sample Meditations.
The classic Bodhicaryavatara or 'Guide to the Bodhisattva's way of life' by Shantideva is available online here! and a
commentary on this text from His Holiness the Dalai Lama
Another famous teaching in the Tibetan tradition on practising the Bodhisattva path are the '37 practices of a
Bodhisattva'; a commentary by His Holiness the Dalai Lama, and a commentary the American nun Thubten Chodron
on the web.
Just for fun:

Always remember you're unique. Just like everyone else.
Before you criticize someone, you should walk a mile in their shoes. That way, when you criticize them, you're a mile
away and you have their shoes.
EQUANIMITY AND COMPASSION

PRELIMINARIES AND DEDICATION
In order to make the most out of the following analytical meditations, it is important to realise that one
should not only observe the analytical mind, but also the emotions and feelings that come up. It is
adviseable to read the pages on Meditation Theory (chapter on Vipashyana) and Meditation Practice if
you are not used to (analytical) meditation..
It is strongly advised to start with a good motivation beforehand, to take a few minutes to calm down
(doing e.g. a brief breathing meditation is very good) and to dedicate the positive energy afterwards.
For this, the following traditional prayers can be used, but feel free to use any other positive and
unselfish thoughts:
Taking Refuge
I go for refuge to the Buddha,

I go for refuge to the Dharma,
I go for refuge to the Sangha. (3x)
Setting the Mind to Enlightenment
By virtue of giving and so forth,

may I become a Buddha for the benefit of all sentient beings. (3x)
4 Immeasurables
May all sentient beings have equanimity, free from attachment, aggression and prejudice.
May they be happy, and have the causes for happiness.
May they be free from suffering and causes for suffering.
May they never be separated from the happiness that is free from suffering. (3x)
7-Limbed Prayer
Respectfully I prostrate with body, speech and mind;

I present clouds of every type of offerings, actual and imagined;
I declare all the negative actions I have done since beginningless time,
and rejoice in the merit of all Aryas and ordinary beings.
Please teacher, remain until cyclic existence ends
and turn the wheel of Dharma for all sentient beings.
I dedicate the virtues of myself and others to the great Enlightenment.
Dedication
By this virtue may I soon

reach a Guru-Buddha-state,
and lead each and every being
to that state of Buddhahood.
May the precious Bodhicitta

not yet born, arise and grow
may that born have no decline
but increase forever more.
EQUANIMITY: FRIEND, ENEMY, STRANGER
Visualise in front of you three persons: at the left a good friend, in the middle a stranger, to the right an
enemy or someone you cannot stand.
- Concentrate on the friend in front and examine your feelings towards him or her.
- Now concentrate on the stranger and examine your feelings towards him or her.
- Now concentrate on the enemy and examine your feelings towards him or her.
- Return to the stranger and realise that this person can easily become your friend or enemy in the
future.
- Next, look at the friend and realise that this person may become your enemy in the future when
cheating or hurting you.
- Now, look at the enemy and realise that this person may become your friend in the future when
helping you.
- Again look at your friend and try to strongly feel love and appreciation.
- Now look at the stranger and try to hold this feeling towards this person.
- Again look at your friend and try to strongly feel love and appreciation.
- Now try to hold this feeling while looking at the enemy; is it really impossible to feel some love and
compassion for this person?
- Try to realise that all three, friend, stranger and enemy are completely equal in trying to become
happy and trying to avoid suffering.
COMPASSION
- Do I want to suffer? Examine your feelings when thinking about suffering.

- Do others want to suffer?
- Do I wish anyone else to suffer?
- What is so special about me, that I protect myself and not others?
- Can I forgive my enemies for being imperfect humans, just like me?
- Compassion is the wish that others have no suffering.
- Do I really want my enemies not to suffer?
- Do I have the courage to help others in need?
- Do I have the courage to relieve the suffering of my enemies?
- Can I make others' wishes more important than my own?
" May I be a bridge and a ship for those who want to cross the water.
May I be an island for those who seek one, and a lamp for those desiring light,
May I be a bed for all who wish to rest, and a hand for those who need a help."
7-POINT MIND TRAINING TO GENERATE BODHICITTA
Note that these 7 steps take a long time, and it may be advisable to just meditate on one step per
session in the beginning.
1. Equanimity (one can also use above meditation on friend, enemy and stranger)
- Friends may turn into enemies
- Enemies may become friends
- Strangers may become friends or enemies
- Where is the difference between these people but in my own mind?
2. All sentient beings have been my loving mother or a best friend, as I have lived innumerable
lives
- Since beginningless time I have been reborn, in each of these lives I needed a mother
- I have lived countless lives, and always had some good friends
- Could not everyone have been my mother or my best friend?
3. Remember the kindness of your mother
- My mother carried me in her body for 9 months
- She fed me, washed me, kept me warm, cared for me when I was ill
- She may not be perfect, but do I never make mistakes?
- She made sure I received an education and taught me to take care of myself
4. Wanting to repay the kindness
- Would it not be great if I could repay her and all previous mothers' kindness?
5. Generate great love
- "May all mother sentient beings have happiness and the causes for happiness."
6. Generate great compassion
- "May all mother sentient beings be free from suffering and the causes for suffering."
7. Generating Bodhicitta
- "Instead of selfishly working for myself alone, I should work to bring all living beings happiness and
release them from their suffering: therefore, may I become an omniscient Buddha, as he is the perfect
doctor to cure the suffering of all my mother sentient beings."
4-POINT MIND TRAINING TO GENERATE BODHICITTA
The '4 Point Mind Training' is based on cultivating four realisations:
1. Equanimity
See above
2. Faults of self-cherishing
Meditate on karma, and the consequence that self-cherishing is the only cause of my problems.
3. Good qualities of cherishing others
Meditate on karma, and the consequence that cherishing others is the cause of all happiness.
4. Exchanging self & others
Being 'intelligently selfish'; try to imagine changing your own interests with someone else's and feel
'selfish' or cherishing for that person.
GIVING AND TAKING
PAGE CONTENTS
Introduction
A sample meditation session
"Without attuning body, speech and mind unto the Doctrine,
What gain is it to celebrate religious rites?
If anger be unconquered by its antidote,
What gain is it to celebrate religious rites?
Unless one meditate on loving others more than self,
What gain is it merely from the lips to say: 'O, Pity (sentient beings)"
Milarepa (From Evan Wentz 'Tibet's Great Yogi Milarepa')
INTRODUCTION
This meditation technique can be extremely powerful when practised correctly. To me, it represents the
full idea of a Bodhisattva; a being who wishes to help all sentient beings, without concern for his/her
own interests. It is adviseable to read the pages on Meditation Theory (chapter on Vipashyana) and
Meditation Practice if you are not used to (analytical) meditation..
In case you find this meditation very difficult to do, it may well be a very positive sign! It is definitely
extremely difficult to let go of our selfish attitude and deciding to give all one's own happiness and
positive karma to others and take upon oneself the suffering of all sentient beings. If you do this
meditation seriously, it cannot be easy - unless you are an extremely advanced practitioner. If you
realise that doing this practice is too difficult when trying to focus on all sentient beings, it may be
helpful to start at an easier level; instead of being surrounded by all other sentient beings, you can
imagine sitting opposite yourself of a future lifetime and practice giving and taking. If that works well,
try to imagine your mother, father or a good friend with whom you practise. Next, one can try to think
of ones entire family, friends or neighbourhood, and so gradually expand it to include everyone, even
animals and life forms we cannot even see.
This meditation works in many ways, to name but a few:

- reducing selfish attachment
- increasing a sense of renunciation
- creating positive karma by giving and helping
- developing loving-kindness and bodhicitta
- it refers to all of the 6 Perfections: giving, ethics, patience, joyous effort, concentration and wisdom.
A SAMPLE MEDITATION SESSION
Set yourself a time, like 15 or 30 minutes for the session, put a clock in front of yourself.
Take a couple of deep breaths to relax, check if your body is relaxed and reasonably comfortable.
Set the motivation: for example recite the refuge prayer:

Setting the mind towards enlightenment:
The four immeasurables:
The seven-limbed prayer:
Short breathing meditation (maybe 5 minutes or so):
Concentrate on the tip of your nose, and feel the breath going in and out.
To help your concentration, you can count every out-breath as one, and count from 1 to 10. When you
arrived at 10, simply start at 1 again. All the attention is with the feeling of the nose and the counting,
nothing more, nothing less.
Regularly check yourself if you are still concentrated, do not get angry when distracted, simply return to
counting from 1.
Just before the end of the session, release the concentration on the counting and the tip of your nose,
and simply be aware of how you feel.
Giving and taking; try to imagine the following:
- Visualise all sentient beings around you: enemies in front, friends behind you all sentient beings are in
the form of human beings.
- First visualise that all their sufferings take the form of black clouds of smoke that surrounds them, and
inhale this smoke.
- Direct the smoke to your heart where you visualise a black spot, representing your own egoistic self-
cherishing mind.
- The destructive force of all the black smoke of suffering goes to this self-cherishing mind, completely
destroying it
Take some time to do this.
- Now imagine exhaling bright white nectar and light towards all beings. This white nectar is your own
potential for happiness which you give away.
Take some time for this part. When you are used to both practices, you may try the following:
- If possible combine both above practices of inhaling black smoke and exhaling light and nectar with
every in- and out-breath. If this takes too much effort, simply return to either giving or taking.
Near the end of the session, let go of the thoughts of giving and taking, and take some time to sense
how you feel now.
Next, try to make some sort of brief positive conclusion, like: "this meditation is too difficult, so I need
to practice more", "this was really great, I should do this more often" or "I must work harder to control
my selfish mind", something like that - but it must be your own conclusion.
Then try to concentrate very strongly on this conclusion, but without discussing it in your thoughts: just
try to hold on to the feeling that the conclusion gives you and try to focus intensely on it for just one or
two minutes.
Dedicate the positive energy of the session to whichever goal you like, use for example:
and below prayers:


And any specific wishes that you may have.
Many links on this practice can be found on this page of Tamo. and this page contains
commentaries of five teachers.
MEDITATION PRACTICE
PAGE CONTENTS
How to Meditate
Common Problems during Meditation
Post Meditation
"If there is something you truly want to know, then you truly want to listen to your own
wisdom.
You know, meditation is learning how to listen with your own wisdom, so that you can see.
I think why meditation is amazingly important,
is that somehow our unconscious world is much bigger.
It is huge, universal, and we don't understand that one.
Meditation allows this world to be light and knowable, understandable.
That is why it is important.
Normally we are totally robbed by the egotistic, conventional mind,
not allowing the fundamental mind to be functioning.
That is why one should have confidence, truly... through experience,
one has confidence in one's spiritual journey."
By Lama Thubten Yeshe
HOW TO MEDITATE?
"The most important thing is practice in daily life; then you can know gradually the true value of
religion. Doctrine is not meant for mere knowledge, but for the improvement of our minds. In order to
do that, it must be part of our life. If you put religious doctrine in a building and when you leave the
building depart from the practices, you cannot gain its value."
His Holiness the Dalai Lama, from 'The Dalai Lama, A Policy of Kindness'
I would strongly advise everyone to start with a serious course in meditation in a centre, preferably at
least with a few days in silence. This will give you a genuine feeling of the effect that meditation can
have on the mind. Many people try to teach themselves meditation by reading books etc., but I think I
have never met an enthusiastic self-taught meditator. So a proper course, if possible with a qualified
teacher is invaluable. Furthermore, one should realise that continuity in meditation is considered
essential: better five minutes a day, every day, than two hours once a week. For example, five minutes
in the morning are likely to become longer over time, and becomes part of your everyday life. Many
people discover it quickly becomes a more essential and helpful thing than a good breakfast of 'the first
cup of coffee' in the morning. In the evening, it is a very good way to stop the worries of the day and
go to sleep in a comfortable state of mind. Ultimately, meditation can become a continuous state of
mind.
Before starting meditation, we need to take care of a few things:

- a quiet place (using music is nicely relaxing, but not really meditation), switching off the telephone
may help.
- make sure you are not too tired, early morning is generally said to be the best time.
- sit comfortable; most people like a cushion under their behind, the room not too warm or cold
- wear loose, comfortable clothing, .
- try to create continuity in time and place to become habituated to the circumstances of meditation.
The Body:
- keeping the back straight, in whichever posture you meditate is most essential.
- try to be comfortable and physically relaxed, but avoid moving too much.
- keep the head straight, slightly bent forward, keep the teeth slightly apart, the tip of the tongue
against the upper pallet.
- the eyes are best kept half-open (without really looking), but many beginners find that too distracting
and close them.
- the shoulders should be relaxed and the hands can be put in one's lap
- the legs can be in the full lotus (which not may Westerners manage), but also simply crossed. In fact,
other positions like sitting on one's knees or on a bench are good as well. If these are too difficult, you
can also use a chair. When using a chair, try to use only the front half of the seat, not leaning against
the back rest to avoid a bent back, and keep the feet flat on the floor. Keeping the knees warm may
help to avoid numbness of the legs.
- try belly-breathing; not breathing with the chest, but from the navel.
- always remember that the posture should enhance meditation, not be an obstacle!
The Mind:
- be relaxed but at the same time awake and attentive: find
your balance!
- be a careful observer of your own mind and thoughts;
sometimes called the 'little spy inside':
"As we begin to develop awareness of the mind, the mind itself

appears to divide into two. A new aspect of the mind arises.
This is referred to variously as the witness, the seer, the
knower, or the
observer. It witnesses without judgment and without comment.
Along with the arrival of the witness, a space appears within
the mind. This enables us to see thoughts and emotions as
mere thoughts and emotions, rather than as 'me' and 'mine.'
When the thoughts and emotions are no longer seen as 'me' or
'mine', we begin to have choices. Certain thoughts and
emotions are helpful, so we encourage them. Others are not so
helpful, so we just let them go. All the thoughts and emotions
are recognized and accepted. Nothing is suppressed. But now
we have a choice about how to react. We can give energy to
the ones, which are useful and skillful and withdraw energy from those which are not."
Ani Tenzin Palmo, 'Reflections on a Mountain Lake: Teachings on Practical Buddhism'
The Session:
1. Try and set yourself a minimum time that you want to meditate and try to stick to that as a
minimum.
2. Motivation - to know what you are doing, most Buddhists will start with a refuge prayer, generating
bodhicitta (for example using the prayer of the four immeasurables) and the seven-limb prayer (this
contains the aspects of respectfulness towards the teachers, making (mental) offerings, admitting one's
past mistakes, rejoicing in positive actions, asking the teachers to remain, requesting them to teach and
dedicating the practice to full enlightenment).
3a. Calming and clearing the mind - often using a simple (but hard-to-do) breathing meditation - see
below.
3b. Optional for an analytical meditation: take specific object or technique and stay with that - avoid
excuses to change subject.
4. Conclusion and dedication - to make impression on the mind
In short: meditation is a method to transform ourselves into the person we would like to be; don't
forget what you want to be like, therefore we need to set the motivation which gives perseverance in
the practice. Keep relaxed, don't push yourself and don't expect great experiences. A dedication at the
end directs positive energy towards results.
The Tibetans advise the '6 Preparatory Practices' prior to the first traditional meditation session of
the day:
1. Sweep and clean the room and arrange the altar.
2. Make offerings on the altar, e.g. light, food, incense, water bowls, etc..
3. Sit in a comfortable position and examine your mind. If there is much distraction, do some breathing
meditation to calm your mind. Then establish a good motivation. After that, take refuge and generate
the altruistic intention by reciting the appropriate prayers.
4. Visualise the merit field with the Gurus, Buddhas, bodhisattvas, etc. If this is too difficult, visualise
Shakyamuni Buddha alone and consider him the embodiment of all Buddhas, Dharma and Sangha.
5. Offer the seven limb prayer (sent previously) and the mandala, by reciting those prayers.
6. Make requests to the lineage gurus for inspiration by reciting the requesting prayers. It is also good
to review the entire graduated path to enlightenment by reciting for example, "Foundation of All Good
Qualities". This helps you to understand the purpose of the particular meditation that you will do in the
overall scheme of training the mind in the gradual path. It also plants the seed for you to obtain each
realisation of the path.
Who better to teach meditation than His Holiness the Dalai Lama?
A large number of meditations can be found in the List of Sample Meditations.
^Top of Page
COMMON PROBLEMS DURING MEDITATION
"Just as a writer only learns the spontaneous freedom of expression after years of often gruelling study,
and just as the simple grace of a dancer is achieved only with enormous, patient effort, so when you
begin to understand where meditation will lead you, you will approach it as the greatest endeavor of
your life, one that demands of you the deepest perseverance, enthusiasm, intelligence, and discipline."
Sogyal Rinpoche
Pain
Physical pain is a common experience, especially when you are not yet used to the position. Instead of
immediately moving at the first note of discomfort, remain seated, do not move and study yourself and
the pain. How does pain really feel? Give yourself time to discover and explore the feeling. You can
visualise your body as completely empty, or feel remote from the body, as if you are observing yourself
from outside. When the pain is very strong and comes every session again, check your posture;
experiment if you like to sit on a higher cushion or without, try different positions etc. Also yoga
exercises can help a lot. Take a physical brief break by standing up, but try to keep in the meditative
state of mind.
A note on numbness and 'falling asleep' of the legs

When Westerners first try to sit crossed legged for extended periods, usually we feel a prickling and
later numbness in the legs. When unfolding your legs after some time, you may feel considerable
discomfort - maybe your legs don't even want to support you for a few seconds. Don't worry about this:
contrary to popular belief, this is not caused by a limited blood supply to the legs, which could be very
harmful. Instead, this is a sign that nerves have been squashed a while; that is the reason for the
prickling sensation; the nerve signals are coming through again. So numbness and 'sleeping' legs are no
problem. I have heard occasionally of people damaging their knees while pushing themselves too hard
(like can happen in intense Zen retreats) for much too long. If you really feel serious returning pains in
the knees during sitting, you may want to go for a different sitting position (if need be a chair) as it is
possible to damage your knees if you ignore body signals too much.
Sensual desire, attachment

A common disturbance is being drawn to someone or something; it is often not easy to forget about
your lover or a piece of chocolate once the thought has come up. But you can try some of the following:
realising that these things are so brief and come with problems attached. Fulfilling one desires is never
enough, the next one will come. Looking at the reality of the object: a body is really not much more
than a bag of skin filled with bones, meat, blood etc.
Distraction, restlessness, worry

The best way is not to give it attention, notice it and don't get involved. If it persists, usually it helps to
do a short period of breathing meditation as described above. Check with yourself if you are maybe
pushing too hard, if so, relax a bit. You can remember that past and future don't exist, there is only the
here and now. Restlessness from the past and worry for the future are illusions. Sometimes it helps to
get the energy down from the head and to remember belly-breathing. You can also focus on an
imagined black spot between the eyebrows. Persistent matters can be given a very short attention and
the promise to deal with it later. It may even help to have a pen and paper at hand to make a very
short note. However, make sure you don't start to write an essay - then it just becomes an escape from
meditation. If everything else fails, try an analytical meditation on the problem or situation that
distracts.
"When you are practicing Zazen meditation do not try to stop your thinking. Let it stop by itself. If
something comes into your mind, let it come in and go out, it will not stay long. When you try to stop
your thinking, it means you are bothered by it. Do not be bothered by anything. It appears that the
something comes from outside your mind, but actually it is only the waves of your mind and if you are
not bothered by waves, gradually they will become calmer and calmer...Many sensations come, many
thoughts or images arise but they are just waves from your own mind, Nothing comes from outside
your own mind...If you leave your mind as it is,
it will become calm. This mind is called big mind."
Suzuki Roshi in Zen Mind, Beginner's Mind
Lethargy, drowsiness, sleepiness

Remember that death is certain, and this chance for meditation should not be missed. There is only the
here and now, past and future are imaginations. Check your motivation for meditating. You can
concentrate on a visualised white light between the eyebrows. Take a couple of deep breaths. If you
are really tired, take a rest and continue later.
Despite of all these problems, do not let yourself get discouraged to easily; meditation is about
habituation, so it may take a while to get used to. Don't condemn yourself when a session did not go
well, try to find the cause and avoid it next time.
"Cultivating the mind is very much like cultivating a crop. A farmer must know the proper way to
prepare the soil, sow the seed, tend to the growth of the crop, and finally harvest it. If all these tasks
are done properly, the farmer will reap the best harvest that natures allows. If they're done improperly,
an inferior harvest will be produced, regardless of the farmer's hopes and anxieties.
Similarly, in terms of meditation it is crucial to be thoroughly versed in the proper method of our chosen
technique. While engaged in the practice, we must frequently check up to see whether we are
implementing the instructions we have heard and conceptually understood. Like a good crop, good
meditation cannot be forced, and requires cultivation over time."
B. Alan Wallace from Tibetan Buddhism from the Ground Up
Remember that we cannot avoid problems, but we can change our reaction to them. Be
kind to yourself!
^Top of Page
POST MEDITATION
"After meditation, do not allow the feeling of resting evenly to dissipate, no matter what form of activity
you engage in.
Continually foster the feeling of knowing that all appearances, yourself, others, inanimate or animate,
appear though they seem to be nothing
- be like a child of illusion."
From: 'The Great Path of Awakening' by Jamgon Kongtrul
^Top of Page
LINKS
On the List of Meditations page, you can find over 50 sample meditations.
For the complete text of "Mindfulness In Plain English", a well-loved meditation how-to book on
Vipassana by Venerable Gunaratana online , click on this page of realization.org.
His Holiness the Dalai Lama's advice on meditation
Have a look at the Frequently Asked Question page of the Kargyu.org page, it is quite informative.
Practical Advice for Meditators from the Access to Insight website
The Five Mental Hindrances and Their Conquest from the Access to Insight website
A good article on the value of retreats
Just for fun:

Don't just do something, sit!
Generally speaking, you aren't learning much when your lips are moving.
It's time for the human race to enter the solar system.
Dan Quayle, U.S. Vice President
LOVE AND FORGIVENESS MEDITATIONS
PAGE CONTENTS
Preliminaries and Dedication
Forgiveness in Steps
Forgiving Others
Accepting Forgiveness
Love and Forgiveness towards Oneself and Others
Loving-kindness - by Ayya Khema
PRELIMINARIES AND DEDICATION
In order to make the most out of the following analytical meditations, it is important to realise that one
should not only observe the analytical mind, but also the emotions and feelings that come up. It is
It is strongly advised to start with a good motivation beforehand, to take a few minutes to calm down
(doing e.g. a brief breathing meditation is very good) and to dedicate the positive energy afterwards.
For this, the following traditional prayers can be used, but feel free to use any other positive and
unselfish thoughts:
Taking Refuge


4 Immeasurables
7-Limbed Prayer

Dedication


^Top of Page
FORGIVING IN STEPS
- Allow memories, images and emotions to come up in your mind, that you have never forgiven
yourself for.
- Can I accept that I am just an ordinary human being with some bad and some good qualities?
- Did I not suffer enough from these actions?
- I have learned and grown, and I am ready to open my heart to myself.
"I forgive myself for whatever I did, intentional or unintentional.

May I be happy, free of confusion, understand myself and the world.
May I help others to be happy, free of confusion and understanding."
- Now imagine in front a person I love and want to forgive.

- Can I accept this person as a human being with bad and good qualities?
- When ready, say:
"From my heart, I forgive you for whatever you did, intentional or not.
May you be happy, free of confusion and understand yourself and the world.
Please forgive me for whatever I did to you, intentional or unintentional.
May we open our hearts and minds to meet in love and understanding."
- Try to feel the warmth of the healing between you.
- Now imagine in front someone I have hurt

- Can I accept the other as an ordinary human beings with bad and good qualities?
- When ready, say:
"Please forgive me for whatever I did to you, intentional or unintentional.

- Now imagine in front a person I feel very negative towards

- Can I accept this person as a human being with bad and good qualities?
- When ready, say:
"Please forgive me for whatever I did to you, intentional or unintentional.

^Top of Page
FORGIVING OTHERS (From Sogyal Rinpoche)
- Visualise all Buddhas and enlightened beings above and around you
- They shine their compassionate, blessing upon you
- Imagine in front the person you want to forgive
- In the presence of the enlightened beings, say what you have to say
- Tell them what you really feel and why you want to forgive him/her
- Imagine this person looking at you with compassion and understanding
- While telling him/her about your anger and regret, radiate out all your love and compassion to this
person
- Know the person understands you and answers with love shining from the heart
- Open your heart, accept their love
ACCEPTING FORGIVENESS (From Sogyal Rinpoche)
- Visualise all Buddhas and enlightened beings above and around you
- They shine their compassionate, blessing upon you
- Imagine in front the person you need forgiveness from
- In the presence of the enlightened beings, say what you have to say
- Tell them what you really feel and why you want his/her forgiveness
- Imagine this person looking at you with compassion and understanding
- While telling him/her about your anger and regret, radiate out all your love and compassion to this
person
- Know the person understands you and answers with love and compassion shining from the heart while
forgiving you
- Open your heart, accept their love and forgiveness.
^Top of Page
LOVE AND FORGIVENESS TOWARDS ONESELF AND OTHERS
Before being able to really love others, we need at least to accept ourselves as we are.
- I have some bad habits and faults, but am I really all that bad?
- Many things I do don't lead to perfect results, but at least I try to do my best.
- Now simply put a smile on your face, a real smile, not just visualised!
- Next focus the attention to the heart, and sense how a warm, loving feeling develops.
- We are all worthy to receive love
- Let this warm, loving feeling gradually fill up the whole body, and enjoy it!
- When ready, say:
" May I be healed of problems, dissatisfaction and pain

May I be able to forgive myself and find peace
May I be able to live from my heart
May I be happy, with only good thoughts and experiences"
- Breathe in love and forgiveness with every breath, and feel the healing power of giving yourself the
space for love.
- Keep this feeling and the smile on your face as long as possible
- Now let this love stream out to others, the people around, the family, friends, the street, town,
country, the world.
- Remember people you don't really like; they also just want to be happy.
- Are they only so bothersome because they need to feel loved, just like me?
- Try to have the courage of breaking through the standard habits by overloading them this time with
love instead of hatred.
- When ready, offering the following thoughts to others:
May you all be healed of problems and pain

May you all forgive yourself and find peace
May you all be able to live from your heart
May you all be happy and give happiness to others
- Keep radiating warm loving-kindness to everyone

- Don't be afraid your love will run out; true love is a never ending source of energy!
- Only our own feelings of hatred, frustration, impatience and egoism limit the stream of love to others
^Top of Page
LOVING-KINDNESS MEDITATION - FLOWER

A guided meditation by Ven. Ayya Khema
Please put your attention on the breath for a few moments.

Look into your heart and find your own capacity to love. Imagine it to be a beautiful flower that you are
allowing to grow. Let this beautiful flower expand, so that you're totally filled with the all-encompassing
aroma of love.
Give the gift of this flower of love to the person sitting nearest to you. Make it as large as yourself, filled
with the most wonderful aroma.
Hand a flower like that, the most beautiful one you can think of, as large as yourself, with the most
delightful aroma, the flower of love, to each person present now as a gift from you.
Present this beautiful flower, containing all your love, to the people nearest and dearest to you. Make it
large enough to fill each person from head to toe, beautiful enough to arouse joy and delight.
Hand one to all your friends, giving each one the gift of love from your heart, in the shape of a beautiful
flower.
Give a beautiful flower of love to all the people that come into your life; those you've met just briefly,
those whom you see often. Let them all have the gift of love from you. Give them the most beautiful
flower you can imagine.
Hand the beautiful flower of love from your heart to a person, whom you don't like. Let that person also
have the same gift from you, making no distinctions between people.
Make as many flowers of love grow in your heart as possible. Hand those beautiful flowers - all
containing love, all full of a wonderful aroma - to as many people as you can think of.
Come back to your own heart and observe the beautiful flower growing and expanding. Cherish and
cultivate it. Let the beautiful aroma surround and fill you. Let the feeling of having such beauty within
bring happiness and joy to you.
May all beings have love in their hearts.
A View on Buddhism
A MEDITATION ON ANGER
Preliminaries
In order to make the most out of any meditation, it is strongly advised to start with a good motivation
beforehand and to dedicate the positive energy afterwards. For this, the following traditional prayers
can be used, but you can use any thoughts you feel comfortable with; as long as they are positive. It is
Sit relaxed with a straight back, breathe deeply a few times and start breathing with the
belly.
Set your motivation for the session, for example:

Taking Refuge


Four Immeasurables
Seven-Limbed Prayer

Breathing Meditation
Concentrate on the tip of your nose, feel the breath going in and out. At every out-breath count 1, and
count from 1 to 10. When you come at 10, simply start at 1 again. Focus all attention on the tip of the
nose and the counting. (some 5 minutes)
Release the counting and the concentration on the tip of the nose.
Analytical Meditation
Remember to take sufficient time at each step below to remain calm and concentrated.
Recall a situation that made you angry at someone. (Do not take the most traumatic situation of your
life or a complicated political issue to begin with, rather a simple quarrel with someone to learn the
process.)
How does it feel to be angry; pleasant or unpleasant?
How does the other feel; pleasant or unpleasant?
Would the situation have changed if I had been more calm and patient?
Was the situation completely outside my responsibility?
What was the reason of the others' behaviour? Is it caused by attachment, anger, ignorance,
frustration?
What exactly made me angry; a stupid mistake, stubborn or selfish behaviour?
Do I never make such a mistake? Do I always treat people perfectly?
Can I expect others to be perfect all the time, when I also do not manage that?
Try to become angry at the real reason: attachment, selfishness, inconsiderateness etc.
Try to become angry at my own selfishness, anger, attachment etc.
Can I forgive the other for their human imperfection.
Take a few minutes to review the meditation session so far, and try to reach a one line simple
conclusion.
Now concentrate very strongly on the conclusion without thinking about it, just focus on your feelings.
Dedication
By the positive energy of this session:
May all living beings be equanimous, free from attachment, anger and prejudice.
May all living beings be happy and have the causes for future happiness.
May all living beings be free from suffering and the causes for suffering.
May they never be separated from the ultimate happiness, free from all suffering.


Thank you!
TANTRIC PRACTICE
PAGE CONTENTS
Initiation
Deity Practice
Deciding Which Tantra to Practice
Mantras
Sexuality in Tantra
Is Buddhist Tantra Derived from Hindu Tantra?
Mantras for Daily Practice
"The more we train to see ourselves as such a meditational deity,

the less bound we will feel by life's ordinary disappointments and frustrations.
This divine self-visualisation empowers us to take control of our life
and create for ourselves a pure environment
in which our deepest nature can be expressed."
Lama Yeshe
INITIATION
Depending on the specific lineage and class of tantra, a Guru can
demand that the disciple will commit to a daily practice (like reciting a
certain number of mantras or doing a daily meditation practice).
Next, a ritual is carried out in which the Guru transmits the potential of
the specific tradition of the practice and gives the permission to practice.
Highly qualified disciples sometimes achieve immediate realisations due
the combined power of this transmission and their practice (maybe in
previous lives).
If you seriously intend to take an

initiation, please verify the
following beforehand:
- Do I have a reasonable
understanding of renunciation,
bodhicitta and emptiness?
- What are the prerequisites of
this initiation? Am I prepared to
do the preliminaries?
- What are the vows? Am I
willing to take aspiring
Bodhisattva, Bodhisattva or even
tantric vows?
- Why do I really want to receive
the permission for this practice?
Do I really want to practice it?
- What are the daily
commitments? Am I prepared to
do these daily practices every
day for the rest of my life?
- Are there retreat commitments? What does this retreat mean?
- Who is the teacher? Do I have full confidence in him/her? Does the teacher accept me as his/her
disciple?
During an initiation, try to be very alert and aware of what is happening. It is also very helpful to make
notes of the visualisations and aspects that happen during the ritual, like establishing your tantric name,
giving a mantra for the deity to practice etc.
If you are lucky, a commentary to the practice is given or even a retreat may be organised after the
initiation, also books may be available on how to do the practice. It is best to check with experienced
other practitioners on these details.
An initiation allows one to engage in only one specific practice, so it is important to note exactly what
the practice is.
During an initiation many different ritual implements are used, see also the page on tantric symbols.
Most initiations should be given to small groups of disciples at a time; the Kalachakra practice is the
famous exception to this rule. His Holiness the Dalai Lama has given this initiation to hundreds of
thousands of people at a time.
^Top of Page
DEITY PRACTICE
Much of the popular confusion around tantra can be traced back to two aspects: deity practice and
sexual practice.
Deity practice is a profound meditation practice which uses the projection of already being enlightened
to speed up one's good potential and reduce one's negative mind states. It is important to understand
that this should only be done from the perspective of emptiness (or a mental arising from emptiness),
otherwise one may not be much different from the people behind bars in mental institutions who claim
to be Napoleon...
If one imagines in deep meditation that one is a perfect, loving being, free from the delusions of
attachment, anger and ignorance, one can notice a slight difference in attitude after the meditation. For
untrained minds, the time that one notices some positive difference is brief. However, as with most
things, regular practice enhances the positive feeling and gradually one's mind becomes habituated to a
more positive state. (Remember that meditation stands for habituating the mind to positive states.)
In the words of Lama Yeshe (from "Introduction to Tantra").
"When you are ready, bring to mind your bodhicitta motivation to work for the sake of others and make
the strong determination to arise in a form to which even more beings can relate.
With this compassionate motive the seed-syllable suddenly transforms into the transparent rainbow
body of the deity itself. Understand this as being the actual emanation body (nirmanakaya) of full
awakening that replaces the gross physical body of ordinary rebirth and has the nature of simultaneous
bliss and wisdom.
Once again, identify strongly with this appearance by thinking, "This is the real nirmanakaya; it is who I
really am."
In this way, then, ordinary rebirth is taken into the path as the emanation body of a Buddha.
When you see yourself as a deity, you should feel that you are the real emanation of the deity. Don't
think that you are just pretending; you should be convinced. Then, like the actor who remains in
character even after the play is finished, you might surprise yourself to find that you have actually
become the deity.
Such divine pride - the strong sense of actually being the deity - is crucial. With it, tantric
transformation will come naturally and be very powerful. Those people who think that tantra is only
involved with pretending to be a deity are completely mistaken."
"A beginner who visualizes the body of a deity and does not know the distinctive characteristics of the
different aspects of consciousness would think that the deity must be seen as clearly during the mental
meditation as if seen directly with the eyes. The eyes, however, have a much coarser way of perceiving
concrete forms. Beginners do indeed meditate in the hope of attaining such clarity. Nevertheless, it will
not arise, because the meditation on a deity does not happen through the medium of the eye
consciousness, but through the medium of the mind consciousness. The objects of the mind
consciousness are much less clear. The mind consciousness most definitely does not work like the eye
consciousness. That's why some meditators who perceive a vague mental image think they are not
capable of meditating correctly on a deity. The result is that they develop an aversion for the
meditation. Those, however, who understand that each consciousness perceives in a different way
know that mental
images aren't as clear as the forms perceived with eyes, and therefore they are content with their
meditation. They know how to meditate, do indeed so meditate, and thus their meditation works well."-
Khenchen Thrangu Rinpoche, from 'Everyday Consciousness and Buddha-Awakening'
The main tantric practices can be summarised in the "Four Purities":
1. Seeing one's body as the body of the deity

2. Seeing one's environment as the pure land or mandala of the deity
3. Perceiving one's enjoyments as bliss of the deity, free from attachment
4. Performing one's actions only for the benefit of others (bodhicitta motivation, altruism)
During the "generation stage", one imagines these four purities and familiarises oneself with them. This
usually involves extensive visualisations and mental exercises to achieve single pointed concentration on
the emptiness of the deity and surroundings. A typical aspect of tantra is that limitations and obstacles
are used and transformed in the path. The mental energy of anger is transformed into powerful
compassionate action, desire is transformed into compassion for others, ignorance into omniscience
etc..
At a very subtle level, body and mind are inseparable aspects. Both mind and energies need to be fully
controlled to make the transformation to Buddhahood possible. Therefore, the extensive yogic practices
found in tantra are aimed at controlling the energies within the body, like the practice of 'inner fire',
'Kundalini' (Skt.) or 'tummo' (Tib.).
During the "completion stage", the transformation to Buddhahood gradually takes place, mainly while
working with the subtle energies in the channels and chakras. The
main aim is to direct all energies into the central channel.
^Top of Page
DECIDING WHICH TANTRA TO PRACTICE

From an interview of Alex Berzin with His Holiness the Dalai Lama (from Berzin's Archives):
Berzin: When practicing in the Gelug tradition, is it only when we reach the complete stage that we
need to decide the specific Buddha-figure system through which we will reach enlightenment – for
instance, through Kalachakra or through the joint practice of Guhyasamaja, Chakrasamvara, and
Vajrabhairava?
His Holiness: You cannot practice both [as your actual path for reaching enlightenment]. But, that
doesn’t concern us now. When we reach the point at which we single-pointedly practice the generation
stage with fully qualified bodhichitta and a correct understanding of voidness, and we decide fully to
devote ourselves to a course of generation and complete stage practice, then it is best to find out
whether we fulfill the defining characteristics for someone who will reach enlightenment through this
path or that path. This will depend on our own physical condition [particularly, which subtle energy-
system is most prominent in us] and on our previous
karmic connections. Then, on this basis, we definitely decide.
Berzin: On the generation stage?
His Holiness: We are not yet at the above stage where we can concentrate fully on the generation
stage, so there is not much harm in practicing several systems. We just simply get used to this
generation stage or that, since we are not yet devoting our entire energies and time. When all
preparations are finished and we can put all our energies into practice of the generation stage alone,
then that is the stage at which to decide. Based on this decision, the complete stage of that particular
generation stage will follow. Thus, the generation and complete stages are integrally related. It is
impossible for someone fully practicing the Guhyasamaja generation stage to transfer on the complete
stage to the Chakrasamvara complete stage.
In other words, first we need to ascertain very clearly [in terms of our subtle energy-systems and so
on] that our stable connection is with the Kalachakra complete stage or with the Guhyasamaja or
Chakrasamvara one. Then, we would accordingly practice that generation stage.
Berzin: Before we reach that point, is it helpful to practice many generation stages?
His Holiness: That is what we do, and it is better, because we make some connections with various
practices and lay instincts. That is helpful.
^Top of Page
MANTRAS
The Sanskrit word 'mantra', contains the root 'man' which means 'to think' and the syllable 'tra' which
means 'tool'. Thus, mantra is a 'tool for thinking'. A mantra is a sacred letter-form and sound that
contains the genetic essence of a specific energy. Sometimes mantras are are defined as 'protectors of
the mind'.
"It is the essence of the creative

word, the primal sounds that give
shape to the relative reality filling
the ultimate reality of the void...
The power and effect of a mantra
depend on the spiritual attitude,
the knowledge and the responsiveness of the individual. The sound of the mantra is not a physical
sound (though it may be accompanied by such a one) but a spiritual one. It cannot be heard by the
ears, but only by the heart, and it cannot be uttered by the mouth but only by the mind. The mantra
has power and meaning only for the initiated... Mantras are not 'spells', as even prominent Western
scholars repeat again and again... Mantras do not act on account of their own 'magic' nature, but only
through the mind that experiences them."
Lama Anagarika Govinda from 'Foundations of Tibetan Buddhism'
In Buddhism, most mantras are pronounced in the original Sanskrit.

It should be noted that in all main religions much importance is given to speech / the word / mantra.
For example, in the Christian bible it reads: "In the beginning was the Word, and the Word was with
God, and the Word was God". Similarly, in Hinduism, the sound of OM takes an essential part in the
creation of the universe.
The recitation of mantras is a very important part in tantric practice, as it is used to transform the
speech as part of transforming our body, speech and mind into the respective pure aspects of a
Buddha). Like with other tantric practices, they only become really effective after oral transmission from
a teacher.
It is interesting to note also that even in the earliest Pali (Theravadin) texts, mantras can be found for
the purpose of warding off danger, as well as for the creation of beneficial conditions.
"A mantra is something that you utter when your body, speech and mind, and breath are at one in
concentration. When you dwell in that deep concentration, you look at things and see them as clearly as
you see an orange that you hold in the palm of your hand. Looking deeply into the five skandhas,
Avalokiteshvara (Guanyin Bodhisattva) saw the nature of interbeing and overcame all pain. He became
completely liberated. It was in that state of deep concentration, of joy, of liberation, that he uttered
something important. That is why his utterance is a mantra.
When two young people love each other, but the young man has not said so yet, the young lady may
be waiting for three very important words. If the young man is a very responsible person, he probably
wants to be sure of his feeling, and he may wait a long time before saying it. Then one day, sitting
together in a park, when no one else is nearby and everything is quiet, after the two of them have been
silent for a long time, he utters these three words. When the young lady hears this, she trembles,
because it is such an important statement. When you say something like that not just with your mouth
or intellect, but with your whole being, it can transform the world. A statement that has such power of
transformation is called a mantra."
From: "The Heart of Understanding: Commentaries on the Prajnaparamita Heart Sutra" by Thich Nhat
Hanh
^Top of Page
SEXUALITY IN TANTRA
As mentioned above, part of the exercises in tantric practice are involving controlling and transforming
bodily energies. Sexual energy happens to be one of the strongest forms of physical energy; simply
said, it is built-in by nature to ensure the survival of the species. Also these sexual energies need to be
completely controlled and transformed. What is usually overlooked is that sexual practices in tantra
should be free from the ordinary desires and lust, and generally only very advanced practitioners
should try these practices after permission from their teachers. Simply said, it has very little to do with
ordinary sex. Arousal of the sexual energy is preferably done by just visualising a consort.
The union of male and female are symbolic for the union of method or compassion and wisdom, or
more specific, the union of bliss and emptiness.
This very brief explanation is merely intended to give a taste for the profundity of tantric
practice as antidote to what many people think is a mere superstitious belief in thousands
or strange "gods" with many arms and feet that are having sex all the time. All the images
and ritual involved are merely intended to practice very advanced techniques for training
the mind and controlling subtle energies within one's body. It is very remote from ordinary
sex with attachment and craving.
(See also Keith Dowman's website for a more elaborate explanation.)
^Top of Page
IS BUDDHIST TANTRA DERIVED FROM HINDU TANTRA?
It is often claimed that Buddhist tantra is a derivative from tantric practices of Shivaism, but in fact, the
reverse may be true. Although there are striking external resemblances, the differences in methods and
aims may be much more significant.
As Benoytosh Bhattacharyya notes in his 'Buddhist Esoterism':
"it is possible to declare, without fear of contradiction, that the Buddhists were the first to introduce the
tantras into their religion, and that the Hindus borrowed them from the Buddhists in later times, and
that it is idle to say that later Buddhism is an outcome of Saivaism. .. The literature, which goes by the
name of the Hindu Tantras, arose almost immediately after the Buddhist ideas had established
themselves."
^Top of Page
MANTRAS FOR DAILY PRACTICE
It is good to recite the following mantras in the morning to prepare for the day's activities:
Multiplying mantra
OM SAMBHARA SAMBHARA BIMANA SARA MAHA DZAWA HUM

OM MARA MARA BIMANA KARA MAHA DZAWA HUM
(The Parinata-Cakra-Sutra says that if this is recited seven times, whatever virtuous actions one does
that day will be multiplied by 100,000.)
Blessing the rosary
OM RUTSIRA MANI PRAWA TAYA HUM

(In the Palace of Vast Jewels - Sutra, it says to recite this seven times
and then blow on the rosary to increase the power of subsequent
recitations.)
Blessing the feet
OM KRAYTSARA GHANA HUM HRI SOHA

Reciting this three times, then spit on the soles of your feet.
(This helps any living creature that dies beneath your feet that day to be
reborn in the God Realm of the Thirty-three.)
Blessing the speech
To the Three Jewels I go for refuge.

May I become Buddha for the benefit of migrating beings. (repeat 3 times)
I am the deity.
On my tongue from an AH comes a moon disc.
On it is a white OM.
Around that are the white Sanskrit vowels standing clockwise.
Around that are the red Sanskrit consonants standing anti-clockwise.
Around that are the blue syllables of the heart of dependent arising mantra, standing clockwise.
Visualizing this, I recite these in succession, beginning with the innermost.
Sanskrit vowels:
OM A A I I U U RI RI LI LI E AI O AU AM AH SOHA (repeat 3 times)
Sanskrit consonants:
OM KA KHA GA GHA NGA
TSA TSHA DZA DZHA NA
TA THA DA DHA NA
TA THA DA DHA NA
PA PHA BA BHA MA
YA RA LA WA
SHA SHHA SA HA KSHA SOHA (repeat 3 times)
Heart of Dependent Arising:
OM YE DHARMA HAYTU PRABHAVA HAYTUNTE SHAN TATAGATO HYAWADAT TESHAN TSAYO
NIRODHA EWAM WADI MAHA SHRAMANAYE SOHA (repeat 3 times)
Light from the OM and the mantra garlands summons inspiring power of speech, worldly and
supermundane, in the form of the three mantras, the seven perfect royal treasures and the eight
auspicious signs.
These dissolve into the OM and the mantra garlands.
Then the heart of dependent arising mantra dissolves into the Sanskrit consonants, then into the
Sanskrit vowels (both sent previously), then into the OM, and then into the moon disc.
This transforms into an AH, which melts into white and red nectar and dissolves into the tongue,
making it the nature of vajra (adamantine, indestructible).
(The benefits of this practice are: the ability of one's speech is perfected; one's recitations are multiplied
in strength ten million times; the power of one's mantra recitation is not diminished by eating black food
(non-vegetarian food); one's idle talk becomes like recitation; and one does not accumulate so much
negative karma from idle talk.)
Before Eating Meat
OM AHBIRA KAY TSARA HUNG

Recite this seven times over the meat to stop the fault of eating meat and to help the sentient beings
whose flesh it was to be reborn in a happy realm.
LINKS
If you are seriously interested of engaging in tantric practice, the page 'Theory of Tantric Practice' at
Alex Berzin's website is essential reading.
More information on initiations can be found on the Khandro.net site.
Have a look at the page of Keith Dowman to see a large number of images of deities.
Just for fun:

Louis Pasteur's theory of germs is ridiculous fiction.
Pierre Pachet, Professor of Physiology at Toulouse, 1872

How To Change Your Instant Karma

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COMPASSION AND BODHICITTA

"All the peace and happiness of the whole globe,

Lama Zopa Rinpoche

THE THREE SCOPES

"Live with compassion

"Whatever joy there is in this world

But what need is there to say much more?

Or, as Shantideva reflected the far-reaching thought of Bodhicitta:

"Bodhicitta is the essential, universal truth.

METHODS TO GENERATE BODHICITTA

The '7 Point Mind Training' is based on cultivation in 7 steps:

With a wish to free all beings

HOW TO BE COMPASSIONATE TO ENEMIES?

TAKING AND GIVING - TONG LEN

THE BODHISATTVA VOWS

PRACTISING THE 6 PERFECTIONS

Joyous effort / perseverance

The five questions were:

DO-GOODING AND BURNOUT

Just for fun:

EQUANIMITY AND COMPASSION

I go for refuge to the Buddha,

Setting the Mind to Enlightenment

By virtue of giving and so forth,

Respectfully I prostrate with body, speech and mind;

By this virtue may I soon

May the precious Bodhicitta

EQUANIMITY: FRIEND, ENEMY, STRANGER

- Do I want to suffer? Examine your feelings when thinking about suffering.

7-POINT MIND TRAINING TO GENERATE BODHICITTA

The '4 Point Mind Training' is based on cultivating four realisations:

GIVING AND TAKING

This meditation works in many ways, to name but a few:

A SAMPLE MEDITATION SESSION

I go for refuge to the Buddha,

Giving and taking; try to imagine the following:

Take some time to do this.

and below prayers:

By this virtue may I soon

May the precious Bodhicitta

commentaries of five teachers.

Before starting meditation, we need to take care of a few things:

"As we begin to develop awareness of the mind, the mind itself

COMMON PROBLEMS DURING MEDITATION

A note on numbness and 'falling asleep' of the legs

Sensual desire, attachment

Distraction, restlessness, worry

Lethargy, drowsiness, sleepiness

Just for fun:

LOVE AND FORGIVENESS MEDITATIONS

PRELIMINARIES AND DEDICATION

I go for refuge to the Buddha,

Setting the Mind to Enlightenment

By virtue of giving and so forth,

Respectfully I prostrate with body, speech and mind;

By this virtue may I soon

May the precious Bodhicitta

"I forgive myself for whatever I did, intentional or unintentional.

- Now imagine in front a person I love and want to forgive.

- Try to feel the warmth of the healing between you.

- Now imagine in front someone I have hurt

"Please forgive me for whatever I did to you, intentional or unintentional.