Shenpen Ösel - HomePage of Thrangu Rinpoche

are not projections of your mind. The bodies of Question: If I do not have time during the day to

sentient beings are things you can see and are, meditate, and during the evening after I help my

therefore, projections of your mind. wife put the children to bed, although I am

feeling a little tired, is it better to go ahead and

Question: Is there a space that minds exist in? rest or to try to work through that feeling of

tiredness and try to practice at

Thrangu Rinpoche: Basically It is not so least for fifteen or twenty min-
what happens is that beings who utes?

have performed enough similar important to Thrangu Rinpoche: It depends
actions or actions performed in make a heroic on exactly how tired you are. If
common with other beings will effort on a given you are just slightly exhausted
come to experience the world in a

way that is similar enough that it day when you then try to meditate. But if you
can be an agreed upon reality. are exhausted, to are utterly exhausted then go to
For example, you and I basically sleep. [laughter]

are likely to agree upon what we force yourself to Question: That was my main
see in this room because we have practice, as it is question, where is the . . . ?
gathered the types of karma

which cause us to have similar to practice Translator: Where’s the dividing
types of physical perceptions. steadily over a line? [laughter]

Question: Sometimes when I am long time Thrangu Rinpoche: When you

meditating, how I perceive it is

as a major denseness. It does not try and it is hopeless, it is time to

necessarily feel like fatigue, and I even feel it on go to sleep. [laughter]

the top of my head. It is just a denseness. I’ll

conk out and then I’ll come back. Eventually, by Question: I had read that one should not ex-

just persisting, it leaves. Right now there is a haust oneself with things that are not going to be

residue of denseness, and I call it a fog, and I of benefit, but to me practice is of great benefit,

want to know what is that? so that was the point of my question.

Thrangu Rinpoche: This is really not uncom- Rinpoche: The most important thing to under-
mon, which is why it was so easy for me [the stand about exertion in practice is that the long
translator] to ask the question, because it is a term is more important than the short term. It is
one-word explanation. That kind of a feeling of not so important to make a heroic effort on a
denseness is one of a class of meditation experi- given day when you are exhausted, to force
ences that is under the general category of yourself to practice, as it is to practice steadily
torpor. over a long time.

SHENPEN ÖSEL 51

Creation and Completion

Cultivating Lucidity: No Meditation
And No Distraction

Continuing the Very Venerable Khenchen that approach one takes awareness rather than
Thrangu Rinpoche’s commentary on Creation mind as the path, there is the notion that it is
and Completion. not, strictly speaking, necessary to precede the
practice of dzogchen with the practice of
So far, in discussing the completion stage, I shamatha. However, in that case the practice
have talked principally about one aspect depends entirely upon an authentic recognition
of it. We could say that there are two of the mind’s nature. Although the instructions
aspects to the completion stage, two things we for generating that recognition in the dzogchen
are trying to accomplish
in it. One is to discover or tradition are especially
generate some tranquil- profound, they will not
lity or stability in the necessarily work for
mind. The other is to someone who has not yet
generate clarity or lucid- produced a stable state of
ity in the mind. The shamatha. Therefore,
practice of generating while it is theoretically
stability in the mind is not necessary to precede
shamatha or tranquillity the practice of dzogchen
meditation and the prac- with the practice of
tice of generating clarity shamatha, practically
or lucidity in the mind is speaking, for most people
vipashyana or insight it is helpful to begin with
meditation. The signifi- shamatha practice, which
cance of shamatha is that will enable one to gener-
for as long as your mind is ate a clear recognition.
not at rest there will be
no clarity. There will be Now I am going to talk
no lucidity. Therefore, it about the other aspect of
seems necessary to prac- the completion stage,
tice shamatha before one which is the vipashyana
engages in the practice of aspect, the cultivation of
vipashyana. As I have lucidity. In this text, the
explained however, in practice of cultivating
certain traditions, espe- lucidity is said to have
cially in certain aspects of two main points: no
dzogchen or great perfec- meditation and no dis-
tion practice, because in traction. By “no medita-
tion,” we mean that there
is no fabrication in the

52 SHENPEN ÖSEL

practice. One is not thinking, “I am meditating nition was experienced under the dramatic

on this.” One is not attempting to determine circumstances of receiving the pointing out from

what one discovers in meditation. One does not their guru. Therefore, we take a slightly differ-

tell oneself that the mind is empty and that, ent approach in the Kagyu tradition. We use two

therefore, one will discover emptiness. One does situations of mind—stillness (the mind at rest)

not tell oneself that the mind is lucid and that, and occurrence (the presence of thought within

therefore, one will discover lucidity. In this the mind)—to enable students through their own

practice you simply see your mind as it is, and in exploration to come to a decisive recognition of

that way you come to know it as it the mind’s nature. In this way,

is. This lack of fabrication in the This lack of students are taught first to look
practice is what is meant by no fabrication in at the mind when it is still, and to
meditation. On the other hand, it see how it is, then to look at the

is possible that this might be practice is what mind when there is the occur-
misunderstood. When we say no is meant by no rence of thought, and to see how
meditation, you might understand it is then. In that way the stu-

this to mean allowing the state of meditation dents through their own explora-
ordinary distraction to continue. tion come to really know what the

Therefore, along with no medita- mind is like when it is at rest and

tion one has to say no distraction. “No distrac- what the mind is like when it is moving, when

tion” means that, although there is no fabrication there is the occurrence of thought. This leads to

of some kind of meditative state or realization, a more stable recognition of the mind’s nature. It

there is a maintenance of mindfulness and is one which will not disappear, or even if it

alertness. The function of mindfulness and does, one which can be easily brought back by

alertness in this context is to protect one from the student because they gained it through their

being distracted from the recognition of the own exploration. In the Kagyu tradition, the

mind’s nature. In that state one simply stays basic format of presentation of the mind’s nature

with the direct experience of whatever arises in is called “stillness, occurrence, and awareness.”

the mind. Given this approach or method, some students

There are two ways that this meditation can will recognize the mind’s nature and some will

be presented. One way is through a sudden not, but it is still the most stable and best way to

pointing-out of the nature of the mind to the proceed. The basic idea of this approach is

students. In this, one attempts to directly point expressed in this text when it says, “To stay with

out to students the nature of their minds. This whatever arises is the path of all siddhas,” which

could be in the context of, for example, pointing means that resting in an unfabricated way, an

out the nature of thought. When this is done, awareness of what arises in your mind is the key

then some students have a recognition of the point. That is the path by means of which all

mind’s nature and some do not. Those who have have attained siddhi.

a recognition are recognizing the mind’s nature There is one root or one point behind all of

as it is, to some extent. But the recognition, as these different approaches to meditation. His-

authentic as it is, is in some ways adulterated by torically, in Tibet the vajrayana spread at differ-

conceptualization and, therefore, remains an ent times. Therefore there arose different lin-

experience rather than a realization. The prob- eages, each having their own specific emphasis

lem with this is that, because the recognition is and instruction. For example, there is the

incomplete and imperfect, while, as far as it Middle Way school, which also teaches this

goes, it is authentic, it will at some point vanish. approach to meditation that arose both during

Vanishing like that, the student does not know the earlier and subsequent propagations of the

how to bring it back, because their initial recog- dharma. Then there is the school called “pacifi-

SHENPEN ÖSEL 53

cation,” which is the school of Padampa Sangye, tion, as I have explained, when a thought arises,

who came to Tibet from India three times and you look directly at that thought and in that way

each time taught something slightly different you directly experience the emptiness which is

from the last time. So even within the school of the nature of that thought. However, in the

pacification, there are three different ap- nying thig tradition, when a thought arises,

proaches taught. Then, connected with that rather than looking directly at the nature of the

there is the approach called “severance,” which thought, you look directly at the nature of that

was taught by the great female disciple of which recognizes the thought arising. This is

Padampa Sangye, Machig Labdron, who was obviously a very subtle distinction, but the idea

Tibetan. Based on the instructions she had is that by looking directly at the nature of that

received from him, and even more so by her own which recognizes the thoughts arising, you

spontaneous correct understanding of the directly encounter dharmata, the nature of all

prajnaparamita sutras, she started her own things. The slight difference between these two

school, which has its distinct approaches is that in the former

approach to meditation. Then By looking instance there is a slight sense of
there is the mahamudra tradition, directly at the your awareness being directed
which was taught most typically outward at thought, and in the

by the Lords Marpa, Milarepa, nature of that second there is a slight sense of it
and Gampopa. Then there is the which recognizes being directed inward back at
dzogchen tradition, which was itself. At this point the way you

taught principally by Guru the thoughts are relating to this distinction is
Rinpoche and by Vimalamitra. arising, you theoretical understanding. It is
Within dzogchen there are two not difficult to understand intel-

basic approaches, one of which directly lectually the difference between
would be called the “common” or encounter these two ways of looking, but the
“ordinary dzogchen,” which is main thing, since this is medita-

very similar to mahamudra, and dharmata, the tion instruction, is to actually

the “uncommon” or “extraordi- nature of all practice this. By doing so, you will
nary dzogchen,” which is slightly things gain experience of it. So whether
different. you are looking at what arises or

The major distinction being looking at that which recognizes

drawn here is between all of what arises, in order to under-

these traditions, including common dzogchen, stand what these two things mean, you need to

and what is called uncommon dzogchen. actually have attempted them. Not just once but,

Dzogchen has three classes within it or three because of the profundity of this distinction, you

types of instruction. These are called the “mind,” need to do this again and again and again until

“space,” and “instruction” class. What is called you actually have a practical experience of it.

“uncommon dzogchen” refers to the instruction The meaning of all of this will become much

class, which is considered by that tradition to be more evident and seem much more relevant to

the highest level of instruction. Within that, you when you have actually experienced the

there is the essence of the instruction class, distinction between these two in your own

which is called the “heart drop” or “nying thig” practice, much more relevant and evident than

teachings. The distinction made in this text when it is simply stated as a remark about the

between the nying thig approach and the ap- difference in techniques of different traditions.

proach of these other meditative traditions is a The way to work with the kinds of instruc-

very subtle one, and refers to what you do when tions found in this text is to actually practice

a thought arises. In most traditions of medita- them; by practicing them you gain some experi-

54 SHENPEN ÖSEL

ence of what they really refer to, what it is really that the indication of progress is that it takes

like. Then you can go back and study the text less effort not to be distracted. Therefore, what

again and see how your experience matches up is called “nonmeditation,” or “no meditation,”

with what you find in the text. In this way, by which is the final stage of meditation, is the

combining practical experience with the learning exhaustion of the need for any effort. So the term

you have gained from studying this and similar “no meditation,” in that context, means no need

texts, you will find that what you learn from this for intentional meditation. This is true because

text will actually become useful to you as a in the nature of mind or the nature of things

practitioner. It is in this way that the transmis- there is nothing to be meditated upon. However,

sion of instructions has been kept as a lineage of there is something to be gotten used to. When it

practical experience rather than simply being a is said that there is nothing to be meditated

lineage of transmitted informa- upon, it means that meditation

tion. The indication of upon the nature is not the fabri-
Next the text gives another cation of any kind of specific

subtle distinction between the progress is that it meditation experience. As we saw

three ways in which thoughts takes less effort before, it is not meditating or
become liberated, but because this not to be pretending that that which exists
is so subtle, at this point there is does not exist, or that that which

not much need to go through it.* It distracted does not exist, exists. It is simply
seeing things as they are. Medita-
is better that you actually just

experience it and then you will tion on the nature of things is

know what it is talking about. Whether or not it simply seeing your mind as it is. In a sense you

is explained to you, once you experience this can say that there is no meditation on it; there is

liberation of thought, you will know it, you will no intentional meditation or contemplation.

understand it. However, there is a process of getting used to

Next the text talks about how to determine seeing it as it is and, therefore, there is a process

the degree of progress in meditation. In sum, it of cultivation or of training. In order that this

says that there is an external and an internal process continue, in order that there be progress

aspect to the samadhi that develops as you in meditation, it is of the utmost importance that

progress in practice. The external aspect, or you you not allow yourself to become distracted from

could think of it as the external sign of progress, the recognition of your mind’s nature, not only

is that you do not become distracted. The inter- during formal meditation sessions, but as much

nal sign is that not being in danger of distrac- as possible in post-meditation as well. So when

tion, you can relax. What this means is simply you are eating, when you are lying down, when

that as a beginner, in order not to become dis- you are walking, when you are sitting around,

tracted, you have to exert a tremendous effort. when you are talking, whatever you do, you

As you go on, it will take less and less effort to should try to maintain mindfulness of the funda-

not be distracted. Basically, what is being said is mental nature.

Next the text gives two sets of parallel in-

*Editor’s note: Rinpoche is referring here to the following structions. The first comes from the dzogchen
passage from the root text: “…according to Vimalamitra, tradition and the second comes from the Kagyu
liberation without a sequence of thoughts is like a child mahamudra tradition. The instruction from the
looking around in wonderment in a temple: There is no mental dzogchen tradition gives the essential point that
construct of good or bad made from the initial perception. makes this instruction section of the ati yoga or
Liberation in its own ground of whatever thought arises is like dzogchen teachings distinct, which is distin-
the snake’s knot disappearing in space: As soon as it appears guishing between mind and awareness. In the
it disappears without need of a remedy. Liberation in the context of that tradition, the term “mind” is used
realization that thoughts are neither helpful nor harmful is
like a burglar raiding an empty house: Whether it occurs or
not, there is neither loss nor gain.”

SHENPEN ÖSEL 55

to refer to what we would normally call thought or being terrified. It is that kind of intense

or deluded mind. “Awareness” is used to refer to nonconceptual experience. When you have

the innate nonconceptual cognitive lucidity of recognized this, when awareness arises in your

the mind. The point made in this tradition is experience and you recognize awareness as

that it is of great importance in meditation to awareness, then you will have certainty about

properly distinguish between what all of this means. This is very

these two in your meditation When the faculty different from a theoretical pre-
experience. Since mindfulness, as you are sentation. As mentioned in the
a mental process, is a function of text, what he is explaining is very

mind, therefore, intentional experiencing in different from a theoretical pre-
mindfulness itself cannot recog- meditation has sentation or a scholarly presenta-
nize the nature of mind. Mindful- tion of the difference between

ness, as useful as it is, has some no object other mind and awareness. This is
dregs or impurities in it because than itself, practical advice. It is like the
it has some conceptual content. experiences its heart’s blood of the lineage that
The actual recognition of the makes this distinction. It is the

nature of mind is distinct from own nature as single key point of all of this—this
mindfulness. It is a cognition luminosity, distinction between mind and
without object, a cognition that is awareness—and so it is considered

recognizing or experiencing and has the quite precious and rare. Therefore,
itself. characteristic of at this point, one is admonished
not to talk about this to those who
To be precise about this

distinction between mind and light, brilliant have broken samaya or who are
awareness, mindfulness can be of clarity, like a just big talkers about meditation.
two types. There is a kind of It is fine to talk about this to

conceptual or intentional heavy- lamp flame, like a people who actually practice
handed mindfulness that is a bright light, then meditation, but a distinction needs
function of mind, and then there that is awareness to be made between those who
is a kind of subtle mindfulness practice and those who just want

that is characteristic of aware- to acquire jargon that they can

ness as well. The distinction is then use to impress others. Fi-

that the mindfulness that you are using in your nally, Jamgön Lodro Thaye mentions that

meditation is incapable of recognizing the mind’s Ekajati* is watching. So that is the instruction

nature and tends to objectify. In other words, the from the tradition of ati yoga or dzogchen.

faculty you are employing in meditation objecti- Next are presented instructions from the
fies what it experiences. When it seems to be mahamudra tradition, the Kagyu tradition.
experiencing something other than itself and

has, therefore, that sediment of When in your practice you are attempting to

conceptualization, that is mind. When the fac- have a continuous recognition of dharmata, of

ulty you are experiencing in meditation has no the nature of your mind, the key point here is to

object other than itself, experiences its own be unfabricated. But in doing this, do not think

nature as luminosity, and has the characteristic that you need to try to force it. This point from

of light, brilliant clarity, like a lamp flame, like a the mahamudra tradition is, do not try to force

bright light, then that is awareness. The key the recognition of it. What will happen is that

point is that it has no object. Mind always has an you will have a momentary recognition of

object. Awareness does not have an object. The *Editor’s note: A female dharmapala, Ekajati is the princi-
experience of awareness is like being frightened pal protector of the dzogchen teachings.

56 SHENPEN ÖSEL

dharmata and then you will try to stick to it with superficially sound or seem very similar. One is

force and vigor. That will not help. It is actually the recognition or experience of emptiness, i.e.,

sufficient according to the teachers of the Kagyu a state of vipashyana. The second is a state of

tradition to have had that momentary glimpse of shamatha, and the third is a state of blank neu-

it. You do not need to try to prolong it because it trality. It seems it is possible to confuse these in

will not work anyway. If you try to prolong it, all practice, and now they are explained. The expe-

you will do is create a fabricated similitude of rience or recognition of emptiness is a direct

that experience. You cannot force it. In any experience of your awareness or by your aware-

instant or actual meditation on the nature of ness that is something that you cannot conceive

mind you are purifying the negative karma you of. You cannot actually say it is one thing or

have accumulated over innumerable eons. An another. You cannot contain it conceptually at

instant of meditation on the nature causes all of all. You cannot describe it to yourself; therefore,

your karmic winds and so on to enter the central it is inexpressible. This direct experience that is

channel. In short, there is no limit to the benefit utterly inexpressible and inconceivable is the

of this kind of recognition. experience of emptiness.

While you cannot force it, nevertheless this The experience of shamatha is an experience

kind of recognition of your own in which all of the agitation of

nature is the one thing that This direct thought is completely pacified,
matters. In the Kagyu terminol- and there is a limitless experience

ogy, it is “the one thing which, if experience that of peace and a limitless experience
known, frees all.” Another term is utterly of stillness and tranquillity. It is
that goes with that is “knowing like a body of water without

all, but missing out on the one.” If inexpressible and waves. That is the experience of
you recognize your mind’s nature, shamatha.
then that in itself is the recogni- inconceivable is
The experience of neutrality is

tion of the essence of everything the experience of different from those two in that
else that is to be known. But if your faculties of mindfulness,
you do not recognize your mind’s emptiness alertness, and awareness are

nature, no matter how much else weak. There is a feeling of obscu-

you otherwise know about dharma, you are rity. It lacks recognition or direct experience and

missing the point. so is different from the experience of emptiness.

Next the text gives instructions for a method It is different from shamatha in that there is

of enhancing one’s meditation practice that is some undercurrent of thought. In the state of

called “mixing of awareness and space.” Essen- neutrality, there is an undercurrent of thought

tially this consists of either looking into the that is very subtle, that distracts you, that you

middle of the sky or into the middle of a large recognize only after you have become distracted.

body of water such as an ocean and mixing your So if there is a feeling of basic stillness but you

awareness with where you are looking. By doing are still being distracted by some undercurrent,

this, and doing it mindfully with some vigor in that is neither emptiness nor shamatha, that is

your mindfulness, you will have an experience of neutrality.*

limitless awareness that is without substantial- Of these three states, the realization of

ity, awareness without center or limit.

Following that, the text addresses the ques- *Editor’s note: The translation of the root text begins, “Three
tion of determining what is happening in your things are said to pose the danger of misunderstanding:
meditation. Specifically there is the possibility emptiness, calm abiding, and neutrality,” which seems to
of mistaking any of the three meditation states imply that all three are conditions of misunderstanding.
for one another. There are three things that However, if one continues to read the text, it will become clear
that the danger is of confusing neutrality for either emptiness
or shamatha.

SHENPEN ÖSEL 57

emptiness is what we are attempting to achieve, The reason why anger is used as an example is

but shamatha is also acceptable, especially if that, because it is the most vivid, it is the easiest

that is what you are attempting to practice. If klesha to recognize. When a thought of anger

you are trying to practice shamatha, then a state vividly arises in your mind, which means the

of shamatha itself is not regarded thought of anger will have some

as a defect, although a distinction intensity to it and, therefore, be
easy to apprehend, look directly at
needs to be made between a state There is a

of shamatha and a state of real- particular variety it. Looking at it directly does not
ization. However, the third of of neutrality mean distancing yourself from it
these states, the blank neutrality and looking at it theoretically or

in which the undercurrent is where you have conceptually. When you look at
functioning, needs to be rectified. a feeling of kleshas from a distance, looking at
The way to rectify that is to them conceptually, you are consid-

recognize it and to strengthen or dense obscurity ering the characteristics and

tighten up your awareness, to or thickness to contents of the thought, so in that
put more effort into mindfulness your mind, like sense there seems to be something
and more effort into alertness there. You have an idea of whom

and into awareness. There is a being in some you are angry at, how you feel
particular variety of neutrality kind of fog. That about them, and so on. That is not
where you have a feeling of dense looking directly at it. If you look at

obscurity or thickness to your can be dispelled it nakedly or directly with nothing
mind, like being in some kind of by vigorously in between that which is looking
fog. That can be dispelled by and that which is looked at, then

vigorously breathing out all the breathing out all you will see the nature of it rather
stale air in your body and then the stale air in than there appearing to be some-
breathing in. Other things such thing there. When you look at it

as the verbal repetition of man- your body and directly and rest within that

tras—not the mental repetition then breathing in looking without fabrication, with-
of mantras, but the actual use of out attempting to tell yourself

speech to repeat them—and anything about the anger, then the

sometimes physical movement can dispel this heavy-handed quality of the anger dissolves on

feeling of dense obscurity or thickness of mind. the spot and the thought is seen to have no

Having recognized the presence of neutrality benefit or harm. It no longer has any kind of

in your meditation, it is necessary to dispel it, negative energy to it, so it neither helps nor

and there are steps to this. The first is learning harms.

to distinguish between neutrality and the other The text concludes with some instruction for

two states, especially between neutrality and daily practice, different sorts of things one can

shamatha, but also between neutrality and do throughout the day. They are not that difficult

insight. The second step is learning to recognize to understand so I am going to stop here. If you

it when it occurs. The third is learning how to have any questions, please ask.

get rid of it.

Sometimes the state of neutrality afflicts our Question: Two questions. One, you spoke about

meditation but at other times our meditation is a nun in this tradition . . . Machig Labdron?

impeded not by neutrality but by the presence of

actual kleshas. So next the text explains how to Translator: She wasn’t a nun.

deal with the kleshas that arise in meditation.

The klesha used as an example here is anger. Question: She was a sky dancer? What was the

58 SHENPEN ÖSEL

distinction there between the teachings and her can call a thought, an experience of anger, a

own direct experience? feeling of anger, when you look right at it, there

is nothing there. Therefore, it is called the unity

Thrangu Rinpoche: The difference between of clarity and emptiness. Clarity is appearance

Machig’s teachings and the teachings which came or experience that has [in reality] no substantial

from India that she received, are that the teach- existence. Thoughts are all the same. They are

ings of pacification, which came just like water bubbles. You see

from India, take the approach of The practice of them, but then there is nothing
pacifying the thought and delu- there.

sion and kind of letting it settle severance Question: In the sutra tradition
down. Whereas Machig’s ap- involves not of the middle way, are there
proach, called “severance,” is very

aggressive. Not aggressive in a pacifying analytical meditations which
bad way, but aggressive as when thoughts, but specifically reveal the luminous
we say “aggressive treatment of nature of mind? And if that is so,

something.” It is just slicing actually bringing what are those analytical medita-
through thoughts. Not waiting for up the most tions?
them to settle down but slicing difficult thoughts,
through them or destroying them. Thrangu Rinpoche: Not di-

You can tell by the word “sever- bringing them up rectly, because in analytical
ance.” The words “pacification” and cutting meditation you are always con-
and “severance” describe the cerned with the maintenance and

difference. The practice of sever- through them cultivation of some kind of convic-
ance involves not pacifying tion. Therefore it is very indirect.

thoughts, but actually bringing up It takes a very long time. If you

the most difficult thoughts, bringing them up persisted with the maintenance and refinement

and cutting through them. In the practice of of your conviction about the nature of mind long

severance you work especially with fear. The enough, then eventually there could be a discov-

way you do it is that you go to places where you ery of the mind’s innate lucidity, but it is not

feel unsafe. Typically, one goes to charnel directly pointed out in the sutra system.

grounds to practice. You get really, really scared,

and then you cut through it. Question: Why is it that yidam practices are

done by accomplished realized beings and why

Question: The second question is about when are empowerments given, such as the

you were talking about the arising of thoughts Kalachakra, which are so extensive and detailed

and having the direct experience of them. Per- that it would be very hard for me or other people

sonally, if anger comes up, then the next feeling like me to actually do?

or thought that comes up is guilt. Do you just

keep on looking at them as they keep on arising? Translator: Those are two very different ques-

tions I am asking right? You want to know why

Thrangu Rinpoche: It does not matter. While people who have already attained enlightenment

the thought of anger is present, you can look continue to do yidam practice and you want to

directly at the thought of anger, or if it is suc- know why empowerments for yidam practice are

ceeded by a thought of guilt, you can look at the given to people who are unlikely to ever do that

thought of guilt. In either case, when you look at yidam practice? Okay.

a thought, what you discover is that, although

there is something you can experience that you Thrangu Rinpoche: In answer to your first

SHENPEN ÖSEL 59

question, there are many different types of you can immediately fly in the sky, or that

teachers, and they are all not necessarily at the through receiving an empowerment you become

same level, so it would be difficult to give one intoxicated with some kind of mysterious spiri-

answer for why they would all continue to do tual drunkenness. It is simply that having re-

these practices. In the case of some of them, they ceived the empowerment, something changes.

do them because they still have some distance to There will be at least a little bit of an increase in

go on the path, and so they continue to practice your faith and devotion, a little bit of an increase

for their own benefit, to expand in your diligence. These changes

their experience and realization. Normally when in you are the principal blessing
In the case of others who have or benefit of the empowerment

already attained supreme siddhi, an empowerment process. For example, many

who in fact may be fully awakened is given, the people have told me that they
buddhas, then if they continue to function of it is were previously unable to under-
do formal practice, they do it as stand or settle on the validity of

an example to others, to show the . . . to transmit Buddhism, but then for one rea-
importance of formal practice. the blessing of son or another they received the
Kalachakra empowerment from
In answer to your second

question, the giving of dharma through His Holiness the Dalai Lama and
empowerments really has two the vehicle of thereafter and ever since have
aspects to it. There is what is been intensely involved in prac-

called “actual” or “ultimate” that specific tice. That is an instance of the
empowerment, and then there is ceremony blessing of empowerment. It is
what is called the “external” or not that they are practicing

“symbolic” empowerment. In the Kalachakra necessarily, but

case of an actual empowerment, nowadays what because of that blessing they are practicing

we would call an “extraordinary” empowerment, dharma.

what is happening is that the student actually

recognizes on the spot the wisdom that that Question: In the sudden pointing-out of the

empowerment is designed to communicate. In nature of mind versus the stillness, occurrence,

that case, that is the fullest or most extraordi- and awareness approach, you refer to the second

nary instance of empowerment. It is not particu- as being specifically the Kagyu approach. I was

larly that it is a different type or ceremony of just wondering if there is some flexibility in

empowerment; it is a specific instance of empow- terms of how specific teachers deal with specific

erment. students?

Normally when an empowerment is given,

the function of it is not only to empower people Thrangu Rinpoche: Yes. There are different

to do specific practices but to transmit the texts composed by different teachers, and teach-

blessing of dharma through the vehicle of that ers today follow these different texts and, there-

specific ceremony. In that spirit you might take fore, guide their students slightly differently.

the empowerment of Kalachakra or of

Chakrasamvara or of Hevajra, or of any other Question: In the root text, “three things are

major or minor empowerment. The basic process said to pose the danger of misunderstanding.”

of what is essentially the same, which is that What does “danger” refer to here?

some kind of blessing of dharma is actually

entering into you. When it is says that the bless- Translator: Maybe it is a little unclear in the

ing of dharma enters into you, this does not English. What it says in the Tibetan is “there is

mean that through receiving an empowerment the possibility of mistaking one of these for

60 SHENPEN ÖSEL

another.” The word that is translated as “danger” before?
here means it is a possible thing that might
happen. Thrangu Rinpoche: The ten winds are the
energies of your physical body that enable your
Question: What are the ten winds? physical body to do all the things it does. The
karmic wind is actually what you breathe in and
Thrangu Rinpoche: There are the five main out. The point of all of this is that the karmic
and five minor energies or winds of the body. The wind, which you breathe in and out, has a little
five major ones are the winds which govern the bit of wisdom wind, a very small amount of
principal physical processes: the “digestive wisdom wind mixed with it all the time. There-
wind;” the “eliminating wind,” which is con- fore, especially at certain times, there is a pres-
nected with going to the bathroom; the “upward ence of wisdom wind in your breathing. Through
moving wind;” the “pervasive wind,” which the practice of meditation in general and
enables you to move your limbs and so on; and through certain specific processes or techniques
the “life wind” or “prana wind,” which is the one you can cause the karmic wind aspect of this to
that keeps you alive, keeps you in your body. be transformed into wisdom wind. That is the
idea.
Question: When the winds enter the central
channel, is it one or all of them which enter? Question: As the breath comes in or . . . ?

Thrangu Rinpoche: There are two mentions of Thrangu Rinpoche: Normally as the breath is
all of this in our text. When it says “the ten held, which is why there is the practice of hold-
winds become workable,” it means that as a sign ing the breath. Here it talks about this also
of practice they start to function in an ideal way. occurring as a natural result of meditative
Generally speaking, the karmic energy or wind realization. Some people have the experience, if
flows through the two side channels, the ones on they develop an extraordinary state of shamatha,
the right and left of the central channel. The of not having to breathe for a while.
wind or energy that flows in the central channel
are wisdom winds, not karmic winds. Through Question: In the text there is a discussion of
the cessation of the flowing of winds through the breathing OM, AH, HUNG, and I wanted to know
right and left channels, which is the bringing of which is recited on the out, the pause, and the
the winds into the central channel, there is a in-breath.
transformation of karmic wind into wisdom
wind. This is what is referred to when it talks Thrangu Rinpoche: In this text, when you
about the karmic wind being brought into the breathe out it is HUNG. In between breathing
central channel. This occurs as a natural result out and breathing in the next time, it is AH. So it
of meditation, and there are also specific meth- is actually held out rather than held in. Then
ods for doing this. when you breathe in, it is OM. Sometimes it is
different.
Question: I have read some things about the
kundalini process, kundalini shakti,* and I do I would like to thank you for your intense
not know how to talk about the same things in enthusiasm for this text, and for giving me the
Buddhist terms. But you mentioned the karmic opportunity to explain it to you as best as I
winds, the wisdom winds . . . ? How does this could. I would like to apologize for the brevity of
relate to the five major winds that you named my explanation, which was obviously required by
the brevity of the time we had available. We will
*Editor’s note: The questioner is referring to a form of Hindu now dedicate the merit.
yoga.

SHENPEN ÖSEL 61

The Cultivation of Bodhicitta
And Taking and Sending

The main part of this escapes this constant round
teaching is based on a of terror and that, if what
teaching of His Holiness sages and religious leaders
Tendzin Gyatso, the Four- of all ages have told us is
teenth Dalai Lama, given true, there may even be
at the Masonic Temple on worse to come, worlds in
Wilshire Boulevard in Los which our credit cards hold
Angeles in 1984. no sway, where there is not
a friendly voice to call and
When we look no family to go home to—
around us and when we reflect honestly
see the great on all of this and stop
pain and anxiety of life ignoring and suppressing
lived without true under- these thoughts, and when
standing; when we reflect we apply these thoughts to
deeply on the fears that all ourselves and to our own
beings carry hidden in the particular situations, it
deep recesses of their gives rise to great renun-
hearts—which they are ciation of the vanity of
often unwilling to admit confused existence and to
even to themselves for fear the attendant willingness
that doing so would sap to quit chasing exclusively
the confidence or the false after unreliable baubles of
bravado that enables them happiness and enjoyment
to push forward blindly in life in the only way in the external world and to turn one’s vision
they know how—and especially when we reflect inward in order to find and extirpate the root of
on the dangerous and painful vicissitudes of a misery and suffering and to find the true and
world that in one moment is peaceful, and in the reliable source of peace and happiness.
next full of violence, pain, and grief, full of lives When we think of all of this carefully with
shredded and torn apart by forces beyond one’s respect to ourselves, it gives rise to great revul-
control; when we reflect on the blood in the sion and renunciation, but when we reflect on all
streets and the smashed skulls, or when we of this with respect to others—realizing how
reflect on the ever-changing display of love and blind and helpless sentient beings are in the face
romance as it degenerates slowly into broken of such intolerable suffering—and quit ignoring
dreams, anger, strife, and hatred; when we and suppressing such thoughts, then it leads
reflect on the lonesome, the poor, the aging, cold either to further ignorance and callousness, or it
and devastated, dying mass of sentient exist- leads to great compassion. Further ignorance
ence, and we remember that no ignorant being and callousness lead only to diminished intelli-

62 SHENPEN ÖSEL

gence, clumsy and vicious living, and in the end all the stages of the paths and levels on the way

to great misery. Therefore, there is no advan- to enlightenment and the development of

tage or merit in it for anyone. mahamudra and dzogchen are nothing more than

On the other hand, in great the fruition of this intention and

compassion for suffering sentient The generation training.
Sometimes, especially when
beings there is great advantage

and immense merit. Compassion of this altruistic there are rough spots in our path,
based on affection for sentient intention to we may find that our unspoken
beings and the pain of seeing intention is really simply to es-

them suffer leads one to generate become cape the misery of cyclic exist-
the aspiration to liberate them enlightened and ence, or in any particular situa-
from suffering, which in turn perseverance in tion, the misery of that situation.
leads to the intention to do what- At those times, while continuing

ever is necessary to do that, even the training that to practice the disciplines that
if it means turning the whole enables one to lead to individual liberation, it is
purpose of one’s life around to extremely important to continue

becoming a support to the single do so are the to generate this enlightened
project of attaining the wisdom entire path of intention and not to give up on
and skillful means necessary to sentient beings, not to give up or

assist sentient beings to their buddhahood abandon the intention to assist all
beings to liberation. For as the
own liberation. This generation of

the altruistic intention to attain great Tsong Khapa wrote, “If the

enlightenment leads to kind and compassionate thought definitely to leave cyclic existence is not

activity in the service of those who suffer and, conjoined with the generation of a complete

therefore, to the temporary amelioration of aspiration to highest enlightenment, it does not

their condition and ultimately to their libera- become a cause of the marvelous bliss of unsur-

tion. This leads to less ignoring and less turning passed enlightenment. Thus, the intelligent

away and narrowing of the focus of one’s mind, should generate the supreme altruistic intention

and in turn to more expansive and less obscured to become enlightened.”

awareness and hence to greater sensitivity and

intelligence. Thus the generation of the altruis- What is an altruistic mind of enlightenment
tic intention to attain enlightenment and or bodhicitta? It actually consists of two

buddhahood—the generation of bodhicitta—is aspects. The aspiration to bring about others’

what the Dalai Lama refers to as enlightened welfare is the essential cause of the development

self-interest, in which there is great benefit for of bodhicitta. The recognition that one can only

everyone. bring about others’ permanent welfare by first

In fact, the generation of this altruistic removing all of one’s own ignorance through

intention to become enlightened and persever- obtaining buddhahood—and the aspiration to do

ance in the training that enables one to do so so—is the second aspect. Thus, a main mental

are the entire path of buddhahood. The aversion consciousness that has as a cause an aspiration to

that we develop towards cyclic existence, the affect others’ welfare which is accompanied by a

qualities of revulsion and renunciation that we wish for one’s own enlightenment is an altruistic

cultivate, the refuge in the three jewels and the mind of enlightenment.

three roots, and the disciplines of moral con- But can it be established that we can even

duct, meditation, and study that we accept and attain enlightenment? That which prevents the

undertake are the foundation for the generation attainment of enlightenment are the veils, the

of and training in this altruistic intention. And kleshas or afflictive emotions, which are a kind of

SHENPEN ÖSEL 63

outer veil, and the cognitive obscurations of have come to such a state,

mind, sometimes referred to as the obstructions Generate the supreme altruistic intention to

to omniscience, which consist fundamentally of become enlightened.

the ignorance that conceives of inherent exist-

ence and the dualistic clinging that flows from Every sentient being—every being with

that conception. It is in the na- mind—regardless of how small,

ture of things that if you have two including bugs and even micro-

opposites—for instance, hot and Because this scopic animal life, wants happi-

cold—if you increase one the wisdom realizing ness and wants to avoid suffering.
other will diminish. The same is emptiness can Yet limitless numbers of sentient
true of our minds. Obscured beings are bound in the sufferings

ignorant consciousness that be increased of samsara due to actions that are
conceives of inherent existence limitlessly, finally motivated by emotional afflictions,
and the wisdom consciousness which in turn are based on dualis-

realizing emptiness are opposites. overcoming tic perception and dualistic cling-
Because the wisdom conscious- ignorance ing. Therefore, beings are carried
ness realizing emptiness has a by the four powerful currents of

valid foundation, as one increases entirely, it is birth, aging, sickness, and death,
one’s knowledge of the under- established that which are brought about by the
standing of the emptiness of tight bonds of action (karma).

inherent existence, the obscured enlightenment is Good and bad actions are brought

ignorance factors of one’s own achievable about by the conception of oneself
consciousness diminish. Because as inherently existent—the false

this wisdom realizing emptiness view that takes what is transitory

can be increased limitlessly, finally overcoming as a permanent “I.” This misconception of the

ignorance entirely, it is established that enlight- nature of oneself comes about through the thick

enment is achievable. Through taking this logic darkness of ignorance which conceives that

to heart and acting upon it, one develops a mind other phenomena, one’s physical and mental

aspiring towards the enlightenment of a buddha. aggregates, inherently exist. It is through this

The main aspect of this aspiration is to train process of causation that beings are born in

in developing an attitude of mind that is seeking cyclic existence limitlessly and suffer. Thinking

or aspiring to bring about others’ welfare. Tsong about this process of causation with respect to

Khapa writes: ourselves, we generate renunciation, the wish to

get out of cyclic existence; thinking about it with

(All ordinary beings) are carried by the regard to others, we generate compassion for

continuum of the four powerful currents, others.

Are tied with the tight bonds of actions difficult When bodhicitta—the altruistic intention to

to oppose, become enlightened—is cultivated in medita-

Have entered into the iron cage of apprehending tion, it is usually done so by two streams of

self (inherent existence), teaching: the seven-fold cause and effect quintes-

Are completely beclouded with the thick sential instructions and the instructions on

darkness of ignorance, equalizing and switching of self and other. When

these two streams of instruction are combined,

Are born into cyclic existence limitlessly, and in the meditation is particularly powerful.

their births The first step in this combined practice is to

Are tortured ceaselessly by the three sufferings. develop equanimity. Imagine three different

Thinking thus of the condition of mothers who sentient beings in front of you—a friend, an

64 SHENPEN ÖSEL

enemy, and a neutral person—and then inten- been extremely close to you. If it is not abso-

tionally generate the usual thoughts of desire, lutely logically certain, it is at least more likely

hatred, and a sense of neglect that you have for that over the course of lifetimes they have been

them. Then think about why you desire the in such close friendly relationships with you.

friend, why you hate the enemy, and why you The third step is to develop mindfulness of

neglect the neutral person. In time it will be- their kindness—the friend’s kindness, the

come clear to you that you hold these attitudes enemy’s kindness, the neutral person’s kind-

because the friend helps you and the enemy ness—when they were your mothers. For this,

harms. But if you think more carefully, you will imagine your mother in this life in front of you

see that a friend in an earlier part of one’s life and reflect on how she took care of you with such

can easily become an enemy at a later time, and great care and kindness and sustained you when

vice versa. Moreover, in the course of a you were a little child: how she bore you with

beginningless continuum of lifetimes, there is no discomfort in her body, suffered the pangs of

certainty that particular beings have either been birth, nursed you, cleaned you, dressed you,

just friends or just enemies. Thus you will come taught you to walk and to talk, introduced you to

to see clearly that your friend has been or could the world and educated you, and loved you in so

become your enemy and that your enemy has many unthinkable ways, valuing you as much as

been or could become your friend, or more than she valued her own

and that the neutral person can Traditionally, it is life, willing even to give her own
also have been or might become life for you if necessary. Then

both friend and enemy. Thinking taught that you extend the understanding of this
in this way, one comes to see that should recognize kindness to every other sentient
there is no reason to get too being.

excited one way or another to- all beings as The fourth step is to develop
wards these beings, and in this having been your special mindfulness of kindness.
way one accomplishes equanimity. This is to reflect that sentient

The next step then is to recog- mother in beings have been kind to us and

nize all beings individually as the previous lifetimes are kind to us not only when they
best of friends. Traditionally, it is have been our friends, but that,

taught that you should recognize irrespective of being our friends,

all beings as having been your mother in previ- they have been either directly or indirectly

ous lifetimes and as having been extremely extremely kind. For instance, in our ordinary

closely connected to you. lives, no matter what we use to sustain our life—

There are said to be four modes of birth: birth food, clothing, shelter, and so forth, medicine,

from a womb, birth from an egg, birth from heat educational opportunities, protection, etc.—

and moisture, and instantaneous birth, as when these all come to us by way of the kindness of

one is born in a pure realm. It is necessary to other sentient beings. When one considers the

have a mother to be born from a womb or from an immense amount of intelligence and care that

egg, and since one’s birth has been cyclic and has gone into crafting all the things we use and

beginningless, and therefore infinite in number, live amongst, down to the finest details—the

it is necessary to have had an infinite number of intelligence that created the washers, the spig-

mothers. Thinking in this way, reflect on the ots, the light bulbs, the garden hoses, the refrig-

three beings that you are visualizing in front of erators, elevators, computers, the air traffic

you, realizing or thinking that both the enemy routes, and so forth—when we consider all of

and the neutral being have acted, therefore, over this intelligence and care, one sees that limitless

the course of many lifetimes, as one’s own numbers of people have been indirectly very

mother and/or best friend, and that they have kind to us.

SHENPEN ÖSEL 65

In order to attain happiness, liberation, and altruism, of one-pointed dedication to the wel-

buddhahood for ourselves and others, it is im- fare of others. Because the motivation of

portant to accumulate merit, which is done in hinayana practitioners is confined to self-libera-

relation to other sentient beings, especially tion, it does not take into account the totality of

when we help other sentient beings. Thus it is in existence, and therefore it is impossible for them

dependence on other sentient beings that we to develop omniscience with respect to all phe-

accumulate great merit, and without other nomena. Thus, other sentient beings are ex-

sentient beings it would be impossible to do so. tremely kind and extremely valuable in develop-

For instance, with regard to generosity, gifts ing samadhi and wisdom.

must be given to someone else. The ethics of Thus, without other sentient beings as ob-

refraining from harming others must be ob- jects of one’s observation and activity, it would be

served in relation to other sentient beings. This impossible to engage in these powerful forms of

training that we are now engaged in, one-point- virtue. But then one might object that these

edly generating and strengthening an altruistic other beings do not necessarily have any motiva-

attitude, must be done in relation to and depen- tion to be kind or to help one, and that, there-

dent upon other sentient beings. fore, there is no reason for devel-

And of course, other sentient It is in oping a sense of their kindness.
beings are needed for the practice dependence on However, if that were the case,
of patience. In this regard, of then, since the dharma—the

course, enemies especially pro- other sentient dharma of realization, which is
vide a great service for us. This is beings that we the cessation of suffering, and
explained very beautifully in scriptural dharma, which outlines

Shantideva’s Guide to the accumulate great correct paths to enlightenment—

Bodhisattva’s Way of Life. merit, and has no motivation to help one,
Moreover, the great effort and without other then it would be inappropriate to
cherish the dharma, to value it,
exertion of bodhisattvas come

about as a consequence of their sentient beings it and to make offerings to it. There-
taking cognizance of the limitless would be fore, whether the other person or
types of suffering of limitless sentient being has a motivation to

sentient beings. Thus it is on the impossible to do help one does not make any
basis of other sentient beings that difference. If it helps one, then

they develop their great effort. that being or thing is to be valued

Similarly, the concentrated meditation and as being kind, and we should be mindful of that

wisdom of bodhisattvas is dependent upon their kindness.

concern for others. The fact that their medita- Shantideva raises the further objection that,

tive concentration and their wisdom become so though it might be the case that beings or objects

powerful is due to their being conjoined with the with no motivation to help us should still be

force of one-pointed altruism toward other cherished as being very kind to us, an enemy

beings. The great practitioners, the arhats and surely does not have a motivation to help and

arhatis, of the lesser vehicle–the hinayana—are does surely have a motivation to harm. So how

said to develop extraordinary meditative stabili- could one reflect on the kindness of enemies?

zation, which is a union of calm abiding and Shantideva answers that it is because a person

superior insight, of shamatha and vipashyana. has harmful intent toward us that they get the

However, through that union they can achieve name of “enemy,” but that it is precisely because

liberation from cyclic existence only for them- of that harmful intent and the actions that arise

selves. Why is that? Because their wisdom out of it that we have something with which to

consciousness is not enhanced with the factor of cultivate patience. Thus the enemy is very

66 SHENPEN ÖSEL

helpful to us and provides a great service to us. herself to be important. This is natural in sam-

If we did not have enemies in the natural course sara, but we need to consider and reflect on the

of our lives, in order to learn to practice pa- state that this type of self-cherishing, self-

tience, we would have to go out and hire some centeredness, and self-importance has led us

enemies. Therefore, the enemy should be into. What a mess it has created. If from

thought of as being very kind to us. beginningless cyclic existence until now, we have

That is how we develop special mindfulness engaged in self-cherishing and it has brought us

of kindness. into such a mess, is it not then a terrible mistake

If sentient beings are helpful to us even when to continue this self-cherishing? Would it not be

they are enemies, then what need is there to say better to do something else? Especially when we

that they are helpful when they are kind? If even know that if we cherish others, we will achieve

enemies are kind when they cause harm, what limitless great merit, through the power of

need is there to say that friends are which we can achieve great

kind when they are helping us? If we did not exertion for the benefit of oth-
Now, it is always the better ers, which always redounds to

mode of behavior to repay the have enemies in our own benefit indirectly?
kindness one has received from the natural Shantideva wrote that
others—to return something for
Gautama Buddha and we our-

their kindness. Thus the fifth step course of our selves were equal in the past in

is to develop the intention to repay lives, in order to being ordinary sentient beings.
the kindness of all sentient beings. learn to practice If we look into the reasons why
we in our present state are
Then the next step is to equalize

self and other. This equalizing is patience, we caught in the mess that we are
the realization that others are
equal to us in wanting happiness in—mentally, emotionally, politi-
would have to go cally, socially, economically,

and in not wanting suffering. out and hire environmentally—while
Within this context of both self and some Gautama Buddha has gotten rid
others’ wanting happiness and not of all faults and become a special

wanting suffering, what is the being endowed with all good

difference? We as individuals are only one, qualities, the reason that one finds is that

whereas others are infinite in number. Thus, for Gautama Buddha at a certain point gave up self-

anyone with true intelligence, the greater num- cherishing and began cherishing others and

ber of sentient beings is more important than the thereby proceeded to such a high and evolved

smaller number. Thus, it would be completely state, whereas we continue to do the opposite.

unsuitable for one to use others for one’s own We neglect others’ welfare, while principally

purposes, while it would be completely and seeking only after our own, thereby propelling

entirely suitable and most correct to use oneself ourselves into further cyclic existence. When one

for others’ welfare. Thinking in this way, we reflects in this way on the disadvantages of self-

begin to cherish others. cherishing and the advantages of cherishing

Then the next step is to reflect on the disad- others, one proceeds to the next step of the

vantages of cherishing oneself. The state of actual thought of switching self and other.

ruination that we are currently in is due to the The name “exchanging self and other” or

fact that our conception of inherent existence of “switching self and other” is given to the process

ourselves and self-cherishing work together, the of switching one’s own attitude of cherishing

one influencing and strengthening the other. It is oneself into an attitude of cherishing others and

these two that ruin us and spoil our lives. There the attitude of neglecting others into an attitude

is no one who does not consider himself or of neglecting oneself. So we begin to train our-

SHENPEN ÖSEL 67

selves to do that. This is called exchanging self is inhaling others’ suffering and the causes of

and other. their suffering, and when one exhales, one

The next and tenth step is to take others’ imagines that one exhales one’s own happiness

suffering within oneself, emphasizing compas- and the causes of happiness. In the process of

sion. When we think again and again about the these visualizations, one thinks that the suffer-

sufferings of sentient beings, all of whom we now ings of all sentient beings are in this way re-

consider to be extremely dear to us, we naturally lieved, and that they are thereby enriched and

develop a wish to relieve them of their suffering established in states of happiness and liberation,

and the causes of their suffering. It is helpful at and one does so with great joy.

this point to imagine all of these sufferings and Now at this point, this meditation is just

causes of suffering of other sen- imagination. If one wonders

tient beings and to draw them The name whether it is actually possible to
into oneself in the form of black ‘exchanging self bring about others’ welfare in this
light, poison, weapons, or beings way, then one should know that

of whom one is particularly and other’ . . . is what one is doing now is just
afraid. One draws them into given to the imagination. But according to the
oneself and absorbs them fear- process of Dalai Lama, at the point of actu-
lessly down into the very basis of ally developing bodhicitta it is

one’s life. switching one’s possible to actually bring about
The next step is to reflect on own attitude of the welfare of others.

these sentient beings who want At this point one generates a

happiness but are bereft of happi- cherishing special resolve to take upon one-
ness, and through being moved by oneself into an self, and oneself alone, the burden
that situation to develop an of bringing about others’ welfare

attitude of giving to other sen- attitude of and of relieving their suffering.
tient beings all of one’s own
happiness and causes of happi- cherishing others One develops here a fantastic,
strong, and unusual altruistic

ness in the form of physical and the attitude attitude, which is the willingness
happiness, resources, and roots of of neglecting to take upon oneself the burden of
virtue that will bring happiness. others into an freeing all sentient beings from
One imagines that one is giving suffering and of joining all sen-

other sentient beings one’s own attitude of tient beings with happiness. One
good body, resources, potential neglecting takes this upon oneself alone, so
for wealth, good health, and long that if there were not another

life, and all of one’s roots of oneself bodhisattva in all the world sys-
virtue. This giving of happiness tems of existence, one would still

can be done in the form of imagining light going be resolved to bring about the liberation of all

out from oneself, or as Shantideva suggests, in sentient beings single-handedly.

the form of imagining whatever they want going Developing this vast and unusual altruistic

out from oneself to them. If a person wants a attitude with great force induces the intention

lamp, in the form of a lamp; if a person needs to become enlightened for the benefit of all

clothing, in the form of clothing; and so on with others, which is the actual altruistic mind gen-

food, shelter, whatever. eration, the actual generation of bodhicitta. One

When one develops familiarity with this does this because, as the Buddha Shakyamuni

visualization and has practiced it for some time, said, “The buddhas do not cleanse the ill deeds

one can coordinate the visualization with the of sentient beings with water nor relieve the

breath. When one inhales, one imagines that one suffering of sentient beings through touching

68 SHENPEN ÖSEL

them with their hands, and the buddhas do not been removed, the next moment, which is a state

transfer their realization to others. Sentient of being devoid of the obstructions to omni-

beings are liberated through being taught.” science, is the state of omniscient awareness of a

Sentient beings eventually escape cyclic exist- buddha. Therefore, it is through this type of

ence through their own effort through being thought that one generates an attitude, a deep

taught the truth. Thus one needs to prepare feeling or a deep thinking, that there is no other

oneself to teach others. But if the meaning, the way for oneself but to overcome the obstructions

doctrines, and the skillful means to omniscience and become a

that we need to understand in buddha. This mind, this attitude

order to teach others are obscured Sentient beings is called bodhicitta, the altruistic

to us, we cannot possibly teach eventually mind of enlightenment.
others. Furthermore, what is to be escape cyclic When one meditates in this
taught to others must be some-
way on these two streams of

thing that is going to help them existence instruction, over and over again,
and be of assistance to them through their and reflects on their meaning
personally and individually. over and over again from the very

Therefore, one needs to know the own effort depths of one’s heart, one will
interests, the dispositions, the through being naturally generate a mind that
capabilities, and so forth of other wishes from the bottom of one’s

beings, both in groups and indi- taught the truth. heart, day and night, to liberate
vidually, in fine detail. Thus, one needs all beings from suffering and to
establish them in the state of
That which prevents one from

knowing in fine detail what needs to prepare buddhahood, and one will defi-

to be taught to others, and that oneself to teach nitely generate the indomitable
which prevents one from knowing others intention to attain buddhahood in
others’ interests and dispositions order to do so.

in subtle detail, are the obstruc- When one cultivates one’s

tions to omniscience, the cognitive mind in this way in meditation,

obscurations of mind. Thus bodhisattvas identify one cultivates it over the course of months and

as their real enemy their own obstructions to months, years and years, even over the course of

omniscience. Without overcoming the obstruc- many lifetimes. Though it may seem to take a

tions to omniscience there is no way to bring great deal of time, it is definitely the case that as

about the vast amount of help that is needed by this meditation is gradually cultivated, the mind

the vast ocean of sentient beings afflicted with is gradually transformed. When one generates

suffering. It is not sufficient to overcome the even a slight portion of this altruistic attitude,

kleshas, the afflictive obstructions to liberation one establishes a cause that will bring about

from cyclic existence; but, in order to overcome permanent happiness in the future. Even in this

the subtler predispositions that are established lifetime, one’s strength of mind, one’s will, and

in the mind by the afflictive obstructions, it is one’s peace of mind will increase. Therefore, the

necessary to overcome those afflictive obstruc- cultivation of bodhicitta is something that is

tions themselves first. This establishes the helpful not only in the long run, but also in the

procedure of the path of first overcoming the sort run. So it is really worthwhile to make the

afflictive obstructions and then overcoming the attempt to cultivate bodhicitta, and to bend one’s

obstructions to omniscience. efforts to this attempt.

When the obstructions to omniscience have

SHENPEN ÖSEL 69

Cultivation of Bodhicitta andTaking and Sending

A summary of the seven-fold cause and effect quintessential instructions and
the instructions on equalizing and switching of self and other, based on a
teaching of His Holiness Tendzin Gyatso, the Fourteenth Dalai Lama.

[1] Develop equanimity by contemplating the oneself for cherishing others and neglecting
equality of a friend, an enemy, and a neutral others for neglecting oneself.
person.
[9] Taking: Imagine
[2] Recognize all beings taking others’ suffering
individually as your into yourself in the form
mother in previous of black light, poison,
lifetimes and/or as your weapons, or frightening
best friend. beings, and absorb them
all fearlessly down into
[3] Develop mindfulness the very basis of your
of their kindness when life (on the inbreath).
they were your mother/
best friend. [10] Sending: Imagine
giving others your own
[4] Develop special good body, resources,
mindfulness of kind- potential for wealth,
ness—by reflecting upon good health, and long
interdependence and life, and all of your roots
the six paramitas. of virtue in the form of
light or in the form of
[5] Develop the inten- anything else they
tion to repay the kind- might want going out
ness of all sentient from yourself (on the
beings. outbreath). In the
process of these visual-
[6] Equalize self and izations, think that the
other—realize that sufferings of all sentient
others are equal to us in beings are in this way relieved.
wanting happiness and in not wanting suffer-
ing, and that the happiness of all others [11] Generate with great force the resolve to
together is more important than our own. take upon yourself, and yourself alone, the
burden of bringing about the welfare and
[7] Reflect on the disadvantages of cherishing relieving the suffering of all other sentient
oneself and the advantages of cherishing beings.
others.

[8] Engender the actual thought of exchang- [12] Generate the intention to become en-
ing self and other, exchanging cherishing of lightened for the benefit of all others.

70 SHENPEN ÖSEL

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SHENPEN ÖSEL 71

Some people do not have any particularly preponderant klesha and are not BULK RATE
particularly involved with anything overtly unvirtuous. They are more afflicted U.S. POSTAGE
by the basic fundamental fixation on their own existence. Or, they might be
afflicted by doubt and hesitation. They may always wonder whether “such and PAID
such is like this, or like that.” Or you might be afflicted by meaningless regret, SEATTLE, WA
constantly regretting things, constantly questioning your own actions. Or you PERMIT NO. 1257
might be mostly afflicted by a state of neutral sleepiness, or simply by the
presence of a great deal of thoughts that are not particularly kleshas or nega-
tive in themselves. If any of these is your principal problem, then in the same
way, you aim your practice at that.

from Thrangu Rinpoche’s commentary
on Creation and Completion

Kagyu Shenpen Ösel Chöling
P.O. Box 51113
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72 SHENPEN ÖSEL