dharma – The Garden of Maitreya

From Renunciation to Awakening: The Lam Rim as a Guide to Freedom

Prof. Lotsawa Sherab Sherpa

Reflections on Lam Rim Chen Mo

Transcript and Edit:

Veronica Anghelescu Drolkar

Garden of Maitreya – Bucharest

ISSN 3044 – 8972 ISSN L 3044 – 8972

I go for Refuge until Enlightenment

To the Buddha, the Dharma and the Sangha.

Through the merit of practicing generosity and the other accumulations,

May I attain Buddhahood for the sake of all beings.

Opening Reflections

Good morning and good afternoon to everyone. I am speaking to you from Italy, and the purpose of our meeting is to support one another by reflecting together on the Dharma.

As I mentioned, in our last session I may have created some confusion, which is only natural, since all of us living in samsara are prone to confusion. I hope it was not too unsettling for you. Today, I will try to clarify the points that may have been left unclear last time.

As you know, the essential reason we gather is to ensure that our lives become meaningful, today, tomorrow, and in the months to come. We study and practice the Dharma in order to cultivate happiness and reduce stress, not to increase it. I especially encourage you to maintain a relaxed mind, free from tension. In this way, our thoughts change, and we transform ourselves for the better.

So, traditionally, the great lamas and Geshes spend a long time simply setting the right motivation. For example, Lama Zopa Rinpoche, whom I deeply admire, could spend nearly an hour speaking only about motivation. His dedication made a profound impression on me. Such teachings are not merely conveyed through words but also through gestures, presence, and behavior. Often, simply seeing or hearing a lama briefly is enough to recognize the depth of their practice.

Now, when I think of this, I especially remember Lama Yeshe and Lama Zopa. Lama Yeshe, although not formally a Geshe, benefited countless people through his wisdom and compassion. The flourishing of Dharma centres and institutes today is inseparable from the prayers and aspirations of these great masters. Without their dedication, we would not be enjoying the Dharma as we do now.

Let us recall, the power of prayer and good wishes is immense. While it may seem that individuals achieve everything through their own effort, in truth conditions must come together. The prayers of realized masters create the conditions that allow our efforts to bear fruit. This is why I value prayer so highly: it is a way of serving and benefiting others at the deepest level.

When I reflect on the origins of the Institute of Lama Tsongkhapa, I am struck by the way in which conditions come together through heartfelt connection. One story illustrates this beautifully. Many of you know Massimo Corona, who is still living today. His father once attended a teaching by Lama Yeshe in Milan. After listening, he was so deeply moved that he asked Lama Yeshe what he could do to help. Lama Yeshe replied that there was a need for a place to establish a Dharma center. Out of gratitude and faith, Massimo’s father offered land for this purpose.

As it is said, at first, Massimo’s mother was hesitant. She worried that such generosity would be misunderstood as the lama merely seeking financial gain. Yet, after meeting Lama Yeshe and Lama Zopa herself, she also felt their sincerity and transformed her perspective. In the end, she supported her husband’s decision wholeheartedly.

Indeed, this offering, made in the mid-1970s, became the foundation for the Institute of Lama Tsongkhapa. It arose not from planning or strategy, but from the power of heartfelt communication. When words and presence touch the heart, people are willing to dedicate themselves entirely.

Again and again, this story reminds us of the importance of motivation. If someone has a genuine motivation, everything becomes possible. Isn’t it? Our focus in these sessions is the Lam Rim Chen Mo, the Great Treatise on the Stages of the Path to Enlightenment. It is one of the most profound and comprehensive teachings, encompassing both Sutra and Tantra. Last time, when I attempted to explain the framework of the Buddhist teachings, I may have presented some points in a confusing order. Today, I wish to clarify them carefully.

I have prepared a list of the Twelve Deeds of the Buddha, which outline the essential events of his life. Although I know them by heart in Tibetan, it is more difficult for me to express them accurately in English. Therefore, I have written them down in advance so that I may present them clearly.

Surely, before appearing in this world, the Bodhisattva resided in Tushita heaven, the realm of joyful contentment. Seeing that the time had ripened for him to manifest as a teacher, he made the decision to descend into the human realm. Out of great compassion, he chose to be born where his presence would benefit beings most effectively.

You might recall, the Bodhisattva took birth in the royal family of King Śuddhodana and Queen Māyādevī. In a dream, Queen Māyā saw a radiant white elephant descending from the heavens and entering her right side, signifying the noble being who would be born. This moment marked the union of celestial intention and earthly manifestation.

The Twelve Deeds of the Buddha

In Lumbini Grove, beneath blossoming trees, Queen Māyā gave birth while standing and holding the branch of a tree. The child immediately took seven steps, and with each step a lotus appeared beneath his feet. He declared: “I am supreme in this world, and this is my final birth.” This wondrous event foretold the greatness of his future life.

As I mentioned, as a young prince, Siddhartha mastered all the royal arts and sciences. Whether in learning, skill in arms, or intellectual debate, he excelled with ease. Yet, though surrounded by comfort and honor, he remained inwardly unsatisfied, sensing that worldly accomplishments could not resolve the deeper questions of existence.

His family sought to protect him from suffering by surrounding him with beauty and pleasure. Three palaces were built for him, one for each season, filled with music, gardens, and attendants. Yet even in this environment of abundance, Siddhartha’s mind turned toward contemplation. He recognized that pleasure was fleeting, unable to shield him from aging, sickness, and death.

So, one day, while leaving the palace grounds, Prince Siddhartha encountered four sights: an old man, a sick man, a corpse, and finally, a wandering ascetic. These encounters pierced the illusion of worldly permanence. He realized that no power or wealth could prevent suffering, and that only the path of spiritual practice could lead to liberation. Moved by this insight, he resolved to abandon the palace life. Quietly, in the stillness of night, he left behind his wife, his infant son, and all the trappings of royalty. Mounting his horse, he departed the palace to begin his search for truth, a gesture of ultimate renunciation.

Now, for six years Siddhartha practiced severe asceticism, training with renowned teachers and subjecting his body to hardship. He meditated for long periods, fasted until he became emaciated, and endured extremes of deprivation. His discipline and determination were unmatched, but eventually he understood that self-mortification was not the path to awakening. A body weakened by suffering could not serve as a clear vessel for insight.

Let us recall, recognizing the futility of extremes, he chose the Middle Way, avoiding both indulgence and excessive austerity. Accepting a simple meal of milk-rice offered by Sujata, he regained his strength. Then, seated beneath the Bodhi tree at Bodhgaya, he vowed not to rise until he attained complete awakening. Mara, the embodiment of delusion, appeared with armies of fear and desire to disturb him. Yet Siddhartha remained unmoved, touching the earth as witness to his resolve.

Trough deep meditation, he realized the true nature of reality: dependent origination and emptiness. He transcended all obscurations and attained perfect Buddhahood. In that moment, Siddhartha became the Awakened One, the Buddha, endowed with boundless compassion and wisdom. The victory over ignorance was complete; the light of his realization began to illuminate the world.

At first, the Buddha hesitated to teach, reflecting that the truth he had realized was profound and difficult to grasp. Yet, moved by compassion for beings, he resolved to share it. Traveling to Sarnath, he gave his first sermon to the five ascetics who had once been his companions. There he expounded the Four Noble Truths and set in motion the Wheel of Dharma. This teaching opened the path for countless beings to begin their own journey toward liberation.

As it is said, throughout his teaching life, the Buddha displayed miraculous powers, not as a display of pride, but as a skillful means to inspire faith and open minds to the Dharma. He subdued those who were arrogant, healed the sick, and manifested countless forms in accordance with the needs of disciples. These miracles demonstrated not only his mastery over appearances, but also his deep compassion for beings whose hearts required tangible signs in order to turn toward truth.

Indeed, at the age of eighty, in the town of Kushinagar, the Buddha knew that his time in the world was drawing to an end. Lying between two trees, he gave final teachings of encouragement, urging his disciples to rely on the Dharma and on their own diligent effort. As the trees bloomed unseasonably, showering flowers upon him, he entered meditation and passed peacefully into parinirvana. His body was cremated, and relics were distributed across the land, becoming objects of veneration for generations to come.

Again and again, the Buddha’s passing was not an end, but the completion of a life lived entirely for the benefit of others. Through the Twelve Deeds, he provided a perfect model, from renunciation to awakening, from compassionate teaching to the final dissolution of form. His life remains an unbroken source of inspiration for all who seek liberation.

Having recalled the life of the Buddha through the Twelve Deeds, we now turn to the path he revealed. The Lam Rim, or Stages of the Path to Enlightenment, presents this journey in a clear and gradual sequence, guiding us from the very beginning of spiritual practice to its highest realization. It is a map of the Dharma, designed for ordinary beings like ourselves.

The Three Scopes of the Lam Rim

Let us keep in mind, in this system, all of the Buddha’s vast teachings are organized into three levels of motivation. The first level concerns those who wish to secure a favourable rebirth and avoid the lower realms. The second level is for those who seek complete liberation from the cycle of existence, samsara. The third level is for those who, moved by great compassion, aspire to attain enlightenment for the sake of all beings.

Surely, these three levels correspond to the three scopes: the initial, the intermediate, and the great. Together, they form a comprehensive training that encompasses the entirety of the Buddhist path.

You might recall, just as a large building requires a stable foundation, so too does the spiritual path. If we rush into advanced practices without grounding ourselves in the initial and intermediate stages, our understanding remains fragile. By beginning with the contemplation of precious human life, impermanence, and the reality of karma, we establish the firm base upon which higher realizations can be built. This is why the Lam Rim is so precious: it teaches us not only what to practice, but how and when to practice it. Each step is carefully placed, ensuring that the mind develops in a stable and harmonious way.

Reliance on the Teacher

As I mentioned, the Buddha taught both Sutra and Tantra, each with its own methods and emphasis. Sutra provides the essential foundation, the understanding of impermanence, suffering, and emptiness. Tantra builds upon this, offering swifter means through profound meditative techniques. Without Sutra, Tantra becomes unstable; without Tantra, Sutra remains slow. Practiced together, they form a complete path.

As you know, thus, the Lam Rim includes both. It begins with reflections accessible to anyone and culminates in the profound view and meditation that lead directly to enlightenment. So, for this reason, the setting of our motivation becomes crucial. Without proper motivation, even virtuous actions may lack true depth. The great lamas, such as Lama Zopa Rinpoche, would devote a great deal of time simply to establishing the right motivation before beginning any teaching or practice. This was not mere formality, but a profound reminder that our actions acquire their true meaning from the intention that underlies them.

Now, in the Lam Rim, the very first subject presented is reliance on the spiritual teacher. It is by relying upon a qualified guide that we can traverse the path with confidence. Without guidance, it is easy to lose direction, for our own wisdom is limited and clouded by habitual confusion. The teacher, embodying the lineage of realized masters, serves as a bridge between our present state and the awakening we seek.

To rely properly means more than merely receiving teachings; it means cultivating deep trust and respect. We recognize the teacher as a source of wisdom, compassion, and blessing, and we allow this recognition to transform our own mind. It is said that the blessings of the Buddhas flow through the teacher, like sunlight channelled through a magnifying glass, igniting the flame of realization within the student.

This reliance is not blind devotion. It is founded on examination. We must carefully consider whether a teacher possesses the qualities described in the scriptures: discipline, knowledge, compassion, and the ability to guide others. Once we have examined well and chosen a teacher, we place our confidence in them, committing ourselves to follow their instructions sincerely.

When we approach the teacher with humility and respect, our own receptivity increases. Even a few words spoken casually can strike deeply in the heart and open the door to transformation. This is why the Lam Rim begins with guru devotion: it is the fertile soil from which every realization grows.

As it is said, the relationship with the teacher is not like an ordinary friendship or a casual connection. It is a bond rooted in spiritual purpose. To rely upon a teacher means to cultivate gratitude and trust, even when their instructions challenge our habitual ways of thinking. A genuine teacher does not seek personal gain; their sole intention is to guide us toward liberation. When we hold this understanding in our heart, every encounter with them becomes a moment of blessing.

Indeed, the scriptures speak of two aspects of reliance: reliance through thought and reliance through action. Reliance through thought means viewing the teacher as inseparable from the Buddha, seeing their qualities with appreciation rather than dwelling on their human imperfections. Reliance through action means serving them respectfully, following their instructions, and embodying their teachings in daily life. When these two aspects are present, the connection with the teacher becomes a powerful source of transformation.

Again and again, it is important to remember that devotion is not about idealizing the personality of the teacher. Rather, it is about recognizing the function of the teacher as the living representation of the Dharma. Even a simple gesture, a glance, or a single phrase can awaken us when our mind is open. For this reason, devotion is often said to be the swiftest path to realization.

The benefits of reliance on a spiritual teacher are vast. Through devotion, we draw close to the blessings of the Buddhas and quickly accumulate merit. Obstacles that would otherwise block our practice begin to dissolve. Our mind becomes pliant, joyful, and receptive. Without such reliance, even diligent study and meditation may remain dry, lacking the warmth of inspiration.

Let us keep in mind, conversely, to abandon respect for the teacher or to give way to doubt and criticism closes the door to progress. Just as a seed cannot grow without fertile soil, spiritual realizations cannot flourish in a mind that lacks devotion. Therefore, cultivating reliance on the spiritual teacher is not optional; it is indispensable. It is the gateway to all other stages of the path.

Surely, once we have established reliance on the teacher, we are prepared to reflect on the rarity and preciousness of human life. This contemplation shifts our perspective from ordinary concerns to spiritual priorities. It awakens in us a sense of urgency, reminding us that life is brief and filled with opportunities that must not be wasted.

Our human life is endowed with freedoms and opportunities: freedom from the most obstructive states of existence, and the opportunity to practice the Dharma with access to teachers, teachings, and supportive conditions. Such a combination is exceedingly rare, like a jewel found in the vast ocean. To recognize its value is to feel immense gratitude and responsibility.

Impermanence, Karma, and Suffering

When we understand the rarity of this opportunity, we cannot help but feel inspired to use it wisely. If we waste this life on distractions or harmful actions, we will deeply regret it later. But if we dedicate ourselves to study, reflection, and meditation, then even ordinary days become meaningful.

As I mentioned, this recognition naturally leads to the contemplation of impermanence. Everything we see and experience is subject to change. Youth fades into old age, health into sickness, life into death. Nothing in samsara remains stable. Reflecting on this is not meant to make us fearful, but to awaken clarity. It reminds us not to postpone practice, for death can come at any time.

As you know, many people live as if they were immortal, endlessly making plans for tomorrow, next year, or the distant future. Yet none of us knows how long we will remain in this body. By remembering impermanence, our priorities become sharper. We recognize what truly matters, and we let go of endless attachment to trivial concerns.

So, in the Lam Rim, meditating on impermanence is not considered pessimistic; it is considered realistic. By facing the truth directly, we develop courage. When we acknowledge that our time is short, we stop wasting it. We devote ourselves wholeheartedly to the path, valuing every breath, every moment, as a chance to move closer to liberation.

Now, when impermanence is seen clearly, the next reflection arises naturally: the certainty of karma. Every action leaves an imprint, like seeds planted in fertile soil. Actions of body, speech, and mind shape our future experiences. If we act with kindness, honesty, and generosity, happiness follows. If we act with anger, greed, or deceit, suffering follows. No one else creates our destiny; we create it ourselves through our choices.

The Buddha explained karma with great precision. Small actions, repeated over time, accumulate into powerful results. Even the smallest gesture of kindness can bear vast fruit if supported by the right conditions. Likewise, a moment of anger or cruelty can lead to suffering if left unchecked. Understanding this, we become more attentive to how we live.

We can say, karma is not a system of punishment or reward, but a natural law. Just as fire burns when touched, negative actions bring suffering. Just as water quenches thirst, positive actions bring happiness. By aligning our behaviour with this truth, we can gradually transform our experience of the world.

When we reflect on karma, we see how important it is to avoid negative actions. The ten non-virtuous deeds, killing, stealing, sexual misconduct, lying, divisive speech, harsh words, idle gossip, covetousness, ill will, and wrong views, are the main causes of suffering. By restraining ourselves from these, we prevent future pain and create the space for virtue to grow.

As it is said, cultivating the ten virtues, respect for life, generosity, pure conduct, truthful speech, harmonious words, gentle communication, meaningful conversation, contentment, goodwill, and right understanding, plants the seeds of happiness. The more we practice them, the more peace we experience in our present life, and the more we secure happiness in future lives.

Indeed, by combining reflection on impermanence with an understanding of karma, we see the urgency of living meaningfully. Every day, every hour, offers us a chance to accumulate merit and purify negative tendencies. If we neglect this, we risk wasting the very conditions that make spiritual growth possible.

Lam Rim texts remind us that death is certain, but the time of death is uncertain. At the moment of death, nothing can accompany us, not wealth, not status, not possessions. Only the imprints of our actions follow us into the next life. This truth compels us to practice with sincerity and steadiness.

Isn’t it? when we take these reflections to heart, we begin to live differently. Gratitude for our human life deepens. Awareness of impermanence sharpens our focus. Understanding karma makes us more responsible. In this way, contemplation does not remain an intellectual exercise; it reshapes our daily conduct.

Let us keep in mind, another crucial reflection is the nature of suffering itself. The Buddha taught the Four Noble Truths, beginning with the truth of suffering. To recognize suffering does not mean to wallow in despair, but to understand the reality we inhabit. Only by seeing the problem clearly can we seek its solution.

Surely, the sufferings of samsara can be classified in three ways: the suffering of suffering, the suffering of change, and the all-pervasive suffering of conditioned existence. The first includes obvious pain, sickness, aging, loss, and disappointment. The second includes pleasures that turn into pain, the sweetness of youth giving way to age, or the delight of food turning into discomfort when overindulged. The third, most subtle, is the very condition of being bound in samsara, subject to birth and death again and again.

You might recall, these reflections are not meant to make us sad. They are meant to make us free. When we understand that samsara cannot give lasting satisfaction, we stop clinging to it as our refuge. Instead, we begin to search for liberation, the true peace that lies beyond this cycle.

Refuge, Renunciation, and Liberation

You see, when we truly recognize the pervasive nature of suffering, the mind naturally turns toward seeking freedom. This is what we call renunciation, not a rejection of life, but a deep wish to be liberated from the endless cycle of dissatisfaction.

As I mentioned, renunciation does not mean we abandon our responsibilities or withdraw from society. It means that inwardly, we no longer cling to samsara as a source of ultimate happiness. We understand its limitations and resolve to find the peace that comes from liberation.

As you know, this is where the practice of refuge becomes central. We take refuge in the Buddha as the teacher who has shown the path, in the Dharma as the path itself, and in the Sangha as the community of practitioners who support and inspire us. Refuge is like entering a safe harbor from the stormy seas of samsara.

When we take refuge, we acknowledge our need for guidance. Alone, we are easily misled by confusion. With refuge, we align ourselves with wisdom, compassion, and clarity. From that point on, every step we take has a direction, a purpose, and a goal.

Now, the experience of refuge deepens when it is accompanied by ethical discipline. Without discipline, our refuge remains fragile. By guarding our body, speech, and mind against harmful actions, we create the conditions for our practice to flourish. Discipline is like the walls of the harbour, protecting the ship of our mind from crashing against the rocks of delusion.

Let us recall, there are three levels of discipline: the discipline of refraining from harmful actions, the discipline of accumulating virtuous deeds, and the discipline of benefiting sentient beings. Each of these supports the others, creating a life that is both wholesome and meaningful.

We can say, when renunciation and refuge take root, the path of liberation truly begins. At this stage, the practitioner’s focus is not merely on securing a better rebirth, but on escaping samsara altogether. Liberation, or nirvana, is the complete cessation of suffering and its causes.

To reach liberation, the Buddha taught the three higher trainings: ethics, concentration, and wisdom. Ethics provides the foundation, concentration stabilizes the mind, and wisdom cuts through ignorance, the root of all suffering. Together, these three trainings form the essence of the path. As it is said, among these, wisdom is supreme. Without wisdom, even great discipline and concentration cannot bring final liberation. Wisdom is the direct realization of emptiness, the understanding that all phenomena lack inherent existence and arise only through dependent origination.

Indeed, this view is subtle and difficult to grasp, but it is the key to freedom. By meditating on emptiness, we dissolve the illusions that keep us bound to samsara. Ignorance creates the chains, wisdom breaks them.

Again and again, the texts urge us not to be satisfied with temporary peace or partial freedom. Until ignorance itself is eliminated, suffering will return in new forms. Therefore, we must persist in developing wisdom, supported by concentration and discipline, until liberation is complete.

When we reflect on this, we see how precious the opportunity of practice truly is. To have a human life, to meet the Dharma, to encounter teachers who can explain the path, these are rare and fragile conditions. To waste them would be the greatest loss.

Let us keep in mind, for those with even greater compassion, liberation alone is not enough. They see that countless beings remain trapped in samsara. Out of this awareness arises the great aspiration of the bodhisattva: to attain enlightenment, not merely for oneself, but for the benefit of all. Surely, this is the transition from the intermediate scope to the great scope of the Lam Rim. Here, the path expands beyond personal liberation to universal awakening.

The bodhisattva’s motivation is rooted in bodhicitta, the mind of enlightenment. Bodhicitta is both compassion for all beings and the determination to achieve Buddhahood in order to help them most effectively. It is said that even a single moment of genuine bodhicitta surpasses countless lifetimes of ordinary virtue.

Bodhicitta and the Six Perfections

You see, bodhicitta is like a jewel that transforms every action into something vast and limitless. Even the simplest deed, when motivated by bodhicitta, becomes a cause for enlightenment. Without it, even great accomplishments remain confined to samsara.

As I mentioned, to cultivate bodhicitta, we must first develop equanimity, seeing all beings as equal in our wish for happiness and our wish to be free from suffering. From equanimity arises love, compassion, and the altruistic intention to benefit others. Gradually, this matures into the great resolve to achieve Buddhahood for their sake.

As you know, there are two main methods to develop bodhicitta: the sevenfold cause-and-effect instruction and the practice of exchanging self with others. The first begins by recognizing all beings as our mothers in past lives, remembering their kindness, and generating gratitude and compassion. The second involves placing ourselves in the position of others, exchanging our self-centred perspective for concern for them. Both methods converge in the awakening of bodhicitta.

So, when bodhicitta arises, our path takes on a vast scope. We no longer practice only for ourselves, but for all sentient beings. This gives us inexhaustible courage and patience, because the goal is no longer limited to personal peace but embraces the liberation of countless beings.

Once bodhicitta has arisen, it must be expressed through the six perfections, or pāramitās. These are generosity, ethics, patience, joyous effort, concentration, and wisdom. They are called perfections because they are practiced with the motivation of bodhicitta, which makes them boundless.

Let us recall, generosity is the wish to give freely, not only material aid, but also protection from fear and the gift of the Dharma. Ethics is the perfection of moral conduct, restraining harmful actions and cultivating virtue for the sake of others. Patience is the ability to remain undisturbed in the face of harm or hardship, meeting difficulties with a calm and compassionate heart.

We can say, joyous effort is the antidote to laziness. It is the delight in virtue, the willingness to engage in wholesome deeds without hesitation. Concentration is the ability to rest the mind in single-pointed stability, free from distraction. And wisdom, again, is the clear realization of emptiness, the understanding that all phenomena arise dependently, without inherent existence.

When these six perfections are practiced together, supported by bodhicitta, they form the path of the bodhisattva. Each perfection strengthens the others. Generosity without ethics is incomplete; concentration without wisdom does not free; patience without joyous effort cannot endure. Together, they create a path vast enough to lead to enlightenment. The six perfections are like the sails of a great ship, carrying beings across the ocean of samsara to the shore of Buddhahood. Without them, the journey cannot be completed.

Indeed, the practice of the perfections spans lifetimes. Bodhisattvas dedicate themselves not only in one life, but across countless eons, cultivating virtue and compassion without exhaustion. Their strength comes from the vastness of their motivation. Because they practice for others, their courage never wanes.

Again and again, the scriptures praise bodhicitta as the supreme mind. It is like the dawn that dispels the darkness of self-centeredness, like a fertile field where every virtue can grow, like the philosopher’s stone that transforms ordinary deeds into treasure. Without bodhicitta, the path is narrow; with bodhicitta, the path becomes limitless.

When we reflect on this, we see that bodhicitta is not distant or abstract. It begins with small gestures, a kind word, a willingness to forgive, a thought of compassion for someone who is suffering. Each moment of kindness expands our heart and moves us closer to the vast mind of a bodhisattva.

Let us keep in mind, the great scope of the Lam Rim culminates in the union of compassion and wisdom. Compassion draws us to work for others, while wisdom frees us from delusion. Together, they are the essence of the bodhisattva’s path.

Surely, this is why the Lam Rim is considered a complete path. It begins with reflections that anyone can understand and ends with the practices that lead to full enlightenment. Every stage is included, from the first steps of ethical living to the highest realization of a Buddha.

Lama Tsongkhapa emphasized that study, reflection, and meditation must go hand in hand. To study without reflection is dry; to reflect without meditation is unstable; to meditate without study may lack direction. By combining all three, we gradually transform our mind from confusion to clarity, from self-centeredness to compassion, from ignorance to wisdom.

Tantra and the Completion of the Path

You see, having traversed the stages of the Sutra path, the Lam Rim also points toward Tantra. Tantra, or Vajrayana, is not separate from Sutra but builds upon it. It takes the same foundations, refuge, bodhicitta, and the view of emptiness, and employs profound methods to accelerate the path.

As I mentioned, Tantra is often described as a swift vehicle. It uses the energies of body and mind in a direct way, transforming ordinary perception into the perception of purity. Through visualization, mantra, and meditation, the practitioner learns to see the world and oneself as divine, dissolving the grasping at ordinary appearances. As you know, this requires special preparation. Without the foundation of Sutra, Tantra becomes empty ritual. But when supported by ethical discipline, compassion, and wisdom, it becomes a powerful method. The same mind that clings to samsara is transformed into the mind of awakening, using skillful means.

So, the Lam Rim is not limited to beginners. It includes the essence of both Sutra and Tantra, guiding practitioners at every stage. From the first reflection on precious human life to the highest yogas of Vajrayana, all is contained within its sequence.

Now, Tsongkhapa himself demonstrated this integration. He was renowned for his scholarship, his meditation, and his mastery of Tantra. Yet he always emphasized that without the Lam Rim, the gradual cultivation of renunciation, bodhicitta, and the view of emptiness, even the most advanced practices could not bear fruit.

Let us recall, the ultimate goal of the path is full enlightenment: Buddhahood. Enlightenment is the complete unfolding of wisdom and compassion, the perfection of all virtues, the end of all obscurations. A Buddha perceives reality directly, without distortion, and acts effortlessly for the benefit of others We can say, this is why the life and teachings of the Buddha remain so inspiring. His Twelve Deeds are not only a record of history but a demonstration of the path itself. From renunciation to enlightenment, from teaching to final nirvana, he showed the way by example.

When we study the Lam Rim, we are retracing the same journey. We begin where we are, with our ordinary mind, and we follow the steps laid down by countless masters. Gradually, with effort and dedication, we too can walk the path to awakening.

As it is said, the Dharma is like a lamp in darkness. It dispels confusion and reveals the way forward. The Lam Rim, in particular, is like a map, precise, detailed, and complete. Without it, we may wander without direction. With it, every step becomes meaningful.

Indeed, the opportunity to study and practice these teachings is rare and precious. Countless beings long for freedom, yet lack the conditions to find it. We, having encountered the Dharma, must not take it lightly. To hear, reflect, and meditate on the teachings is both our privilege and our responsibility. Again and again, the masters remind us: do not postpone practice. Life is short, impermanence is certain, and the moment of death is unknown. If we wait for the perfect conditions, we may never begin. The perfect condition is now, this very moment, supported by the human life we already possess.

When we dedicate ourselves sincerely, even small efforts accumulate into vast results. A single moment of mindfulness, a single act of kindness, a single thought of bodhicitta plants seeds that will bear fruit in the future. Nothing is wasted when it is directed toward the path.Let us keep in mind, the path is not only for great saints and scholars. It is for ordinary beings like us, with our flaws and confusions. The Lam Rim was designed for people of every capacity, offering guidance suited to each level. Wherever we begin, we can make progress if we are steady and sincere.

Surely, this is why we turn again and again to the teachings of Lama Tsongkhapa, of the great lamas of our tradition, and of our own teachers today. Their words, their example, and their prayers sustain us. Through their kindness, the light of the Dharma continues to shine in the world.

You might recall, our task is simply to keep that light alive within ourselves. By studying, reflecting, and meditating, by cultivating compassion and wisdom, by serving others with kindness, we honor the lineage and continue the work of the Buddhas.

Conclusion

Having reflected together on the stages of the path, let us dedicate whatever understanding and merit we have gathered. May it become a cause for our own awakening, and above all, for the liberation of all beings. As I mentioned, even a small effort, when offered with sincerity, connects us to the vast stream of wisdom and compassion passed down through the lineage. May this light never fade, but continue to grow in our hearts and in the world.

In the below photo, from left to right:

Lotsawa Sherab Sherpa, Geshe Jampa Gelek, Veronica Anghelescu Drolkar

Location: Bucegi Mountains, Romania

Empowerments with Geshe Jampa Gelek

Romania – August 2025

White Tara and Garden of Maitreya Study Groups

We are extremely fortunate and grateful for Geshe Jampa Gelek’s visit to Romania in August this year. We had planned this visit for a long time, and we were hoping to have it in late June, but due to circumstances beyond our control, we had to postpone for August. Not an inconvenience, for we are always at his disposal, and it is our duty to make things, activities and travel as simple as possible for our beloved Teacher.

This event was humbly prepared and financed by the Garden of Maitreya FPMT Study Group in Bucharest, Romania, and the teaching activities took place at White Tara FPMT Study Group location in Moșoaia, Argeș County, which is greatly loved by our Master for its very special natural landscape, as well as for all the birdsong and fresh, unpolluted air that is so wonderfully healthy. We were extremely glad and fortunate to work together once more, the beloved Thubten Saldron (coordinator of White Tara Study Group at Pitesti) and myself, to put things in motion.

Our Venerable Master, Geshe Jampa Gelek, came to Romania accompanied by his colleague, Lotsawa Sherab, a long-time devoted friend of our country. Both of them are held in the highest regard by us all and we cannot find sufficient words to express our gratitude for them having taken precious time out of their scheduled (and much needed) vacation to come to our country for Teachings. Geshe Jampa Gelek had spent a long academic year teaching Madhyamaka at Lama Tsongkhapa Institute in Pomaia, Italy, and guiding other centres throughout Italy and Spain almost every weekend.

Meanwhile, Lotsawa Sherab Sherpa has been very busy translating a highly academic text for the same institute (སྔགས་རིམ་ཆེན་མོ – we rejoice!) and also has gone through the administrative process of being registered as a Dharma Teacher, at the request of many centres, including ours in Romania. Therefore, the two honoured guests have had a lot to accomplish, which makes their visit even more precious.

It is my absolute joy to always welcome our Precious Teacher and his companion at Henri Coandă International Airport in Bucharest, with flowers and khatas and noisy happiness. This time, I was accompanied by my colleague Tenzin Iulian, a devoted practitioner from Piatra Neamț, Romania, who offered his time and his car for this wonderful endeavour, and to whom I am grateful. He drove a whopping total 1000 km in three days! May your merit multiply and keep all beings safe in any travels!

As we had arrived at White Tara Study Group Location in Moșoaia, early next day our guests proceeded to prepare everything that was necessary for the two empowerments that were graciously bestowed upon us later on. From a Lama’s side, empowerments include a preparatory phase of tormas and other physical elements, and a subsequent phase of solitary practice, where the Lama visualizes themselves as the deity, accumulates mantra, blesses and purifies the space and… if necessary, removes obstacles. Only then follows the purification of disciples and the actual empowerment ritual, involving complex visualizations (for the translation and gentle guiding of which we are grateful to Lotsawa Sherab) and the conferral of samaya to the gathered participants.

It felt like home, with colleagues new and old, united in the same good motivation and purpose. As our Master never fails to remind us, the purpose of any spiritual endeavour we embark upon is to better serve and help other beings – and so, we can only hope we will live up to his high expectations and do our part of work in our world.

During the two days of empowerment, we were very fortunate to also accumulate a lot of historical and cultural information of how certain practices came to be, how they were transmitted, what their lineage is, and what are they useful for. We often tend to go and hoard empowerments without really knowing their context and usage and find ourselves confused about the pledges we took in front of a Lama. This time, both the context and our duties were clarified to us beyond doubt.

We are very grateful for the lovely offerings that were brought by the participants and presented to the two guests, even though they were not in the least necessary – this event, as well anything we organize, remains and will always remain free of charge, as we aim to always remain faithful to the precious words of the Lord Buddha: Don’t be a merchant of the Dhamma. (Ud VI.2).

We also had the occasion to spend a few more moments together as a Sangha and exchange ideas, life experiences and caress the lovely animals that found their refuge… in the garden downstairs. Mind you, a most amazing grey Persian cat purred her way into our hearts, and other baby-kittens invitingly clawed at our shoes. May they also enjoy happiness and the causes of happiness!

We drove each other home, in friendship and generosity. A warm thank you for all the colleagues from Bucharest that offered seats in their cars for the other participants! That’s merit right there, and we all rejoice.

A word of gratitude for our hostess here at Moșoaia, Arges, our Dharma colleague and friend, our lady Thubten Saldron. Well-known in our community, she devotes her time in-between jobs to teach Dharma, and also to coordinate the activities and practice of the White Tara Study Group, according to her own Masters’ direct instructions, received from His Holiness the Dalai Lama and His Eminence the 104th Gaden Tripa, Kyabje Jetsun Lobsang Tenzin Palsangpo, having taken Refuge and having received her beautiful name from Lama Zopa Rinpoche, may His name be blessed.

Last, bot not least, Thubten Saldron graduated from the Faculty of Theology, Letters, History and Art in Pitești, Romania, with a double Bachelor’s degree in (1) Orthodox Theology and Social Assistance (2) Psychopaedagogy, and she equally holds a Master’s degree in the Management of Social Services and Health. She equally followed an in-depth course at the prestigious Harvard University, in Islamic studies, thus having become our ambassador for inter-religious dialogue in FPMT Romania community. Her vast knowledge has been appreciated by many respected religious leaders, with whom we were acquainted from last year when we participated – together with our Master, Geshe Jampa Gelek, in the conference and discussions held at the Faculty of Theology.

Thubten Saldron welcomed us all in the beautifully arranged Gompa (meditation hall), where she keeps wonderful statues, with fresh offerings, flowers and tranquility, in a wonderful natural scenery.

I was particularly touched and lived an intense, blessed emotion upon seeing that – on the altar table – a beautiful, tall, magnificent statue of Amitabha Buddha had been placed with reverence and honor, in front of which I bowed my head and my knees deeply, as a powerful and very deep bond calls me to constantly recite Amitabha’s blessed Name. It just made it all even more meaningful for me, at a personal level, as I assume it is for Saldron as well, as she has named the Meditation Hall “Amitabha” to cherish the same One I hold in the highest reward.

Namo Amitabha!

To have found Amitabha Buddha’s statue right here when I had thought of Him for weeks prior to these Teachings was, for me, a very deep lesson on Pratītyasamutpāda. I learnt that, if we pay attention, we realize that interdependence is everywhere and the fact of observing is a lesson in itself, very easily accessible, and with results that will exceed all our expectations. As our Lord Buddha clearly states in Śālistamba Sūtra (Discourse on the Rice Seedling)

Whoever sees dependent arising sees the Dharma.

Whoever sees the Dharma sees the Buddha.

Just as, from a seed, a sprout arises;

from the sprout, leaves;

from leaves, branches;

from branches, flowers and fruit.

So it is with all dharmas: with ignorance as condition arise formations…

with birth as condition arise aging and death, sorrow, lamentation, pain, grief, and despair.

We thank Saldron for her effort, which was considerable. She participated in all the teachings and empowerments alongside with the rest of us, and I was extremely happy for that, because there is great joy in being close to a Dharma friend.

Upon departure, Geshe Jampa Gelek has conferred practice instructions for us all, and very precise indications for the further development and activities of the two centers, and to Thubten Saldron and myself, Jampa Drolkar (by my Refuge name) oh the very fortunate ones, in particular. He pointed out how pleased he is with my colleague Saldron’s accomplishments and gave advice about the next session of teachings to be organized; I received my own set of instructions for the further development of the Garden of Maitreya study group in Bucharest.

We keep in mind Lama Zopa Rinpoche’s Precious words, that “Following the guru’s advice is the quickest way to become free from the oceans of samsaric sufferings… bearing difficulties to follow the guru’s advice … is like doing hundreds of thousands of prostrations.”

Beloved Master, we are grateful for your visit, for the precious Teachings and for all the life advice we received from you. We will work hard to prove ourselves worthy.

With joyful faith,

Dr. Veronica Anghelescu

(Jampa Drolkar)

Upcoming Events in FPMT Romania

In the next few weeks, we are blessed to be able to participate in quite a lot of events, and we have a lot of ongoing works to do.

Please go through the list of events and see if any of them speaks to your heart.

Sunday, July 20, 2025, at 14:00 Online discussion and advice centered on Lam Rim Topics offered by the FPMT Centers in Pitesti (White Tara Study Group) and Bucharest (Garden of Maitreya). This is a free event; please register through the phone number on the below poster, to receive the Zoom link.

In the next 2-3 weekends: painting the walls of the retreat center at Tranisu! This activity is organized and coordinated by White Mahakala Center in Cluj Napoca. A great opportunity to spend time near the Stupa built by the White Mahakala colleagues, while lending a hand in the works and accumulating more merit.

Call Marius at 0740124315 and get involved!

At the very beginning of August (August 3 -4) we are blessed and incredibly fortunate to receive the visit of Geshe Jampa Gelek, together with his colleague and translator, our friend Lotsawa Sherab.

On this occasion, the following Empowerments will be granted:

Sunday, August 3, 2025, at Mosoaia, Arges County: Bodhisattva Vows and Vajrasattva Empowerment

Facebook Event link: https://fb.me/e/6C016HsWj

Monday, August 4, 2025, at Mosoaia, Arges County: Bodhisattva Vows and Vajrapani * Hayagriva * Garuda Empowerment

Facebook Event link: https://fb.me/e/2nRb2iI16

Please go through the Facebook links to register (those events are cost-free!), in order to receive the address and the necessary instructions for attendance. If you do not have Facebook, kindly use the phone number: 0749545838 (Saldron, at White Tara Center) or the email of the Garden of Maitreya (gardenofmaitreya@gmail.com)

Studies, articles and projects currently being debated and polished:

Pending publication: a wonderful Teaching Transcript of Venerable Tenzin Gendun (a very good and precious friend of our country): The Fundament of All Good Qualities;
Pending publication: information on Khentrul Rinpoche’s visit in Romania, mid-august, upon the invitation of our colleagues from Jonang tradition;
Pending publication: the story of a truly inspiring pilgrimage – Rev. Josho Adrian (Jodo Shinshu Buddhism, Amidaji tradition) walks on foot to visit the FPMT Stupa at Tranisu
Perpetually ongoing: Make your reading practice matter! Found a great quote? Send it to the Garden of Maitreya and let us inspire others!

With loving kindness and joyful effort in all our common Dharma works,

Veronica ANGHELESCU

The Subtle Harm of Idle Gossip

A Reflection on Mindful Speech

Among the various forms of unwholesome speech, meaningless and idle gossip is often regarded as the least harmful. Unlike harsh words that wound, divisive speech that sows discord, or falsehoods that deceive, idle chatter appears, on the surface, to be benign. And yet, despite its seemingly harmless nature, it is one of the most pervasive habits of speech, one that we engage in almost daily, often without a second thought.

We may not frequently lie or deliberately cause harm through our words, but gossip flows effortlessly into our conversations, filling the spaces between moments. And in this very act of idle speech, we unknowingly cultivate the conditions for delusion to take root. Without mindfulness, such speech becomes a fertile ground for attachment, craving, jealousy, pride, and aversion, poisons that cloud the mind and disturb our inner peace.

Consider how often our words revolve around objects of attachment, speaking about things we desire, experiences we long for, or people we admire. When we do so, we may not only strengthen our own craving but also awaken the seeds of attachment in the hearts of others. A seemingly casual remark about someone’s wealth, success, or beauty can stir jealousy in the listener, just as a boastful recounting of our own experiences can inflate pride within ourselves.

Likewise, when we discuss the faults or perceived wrongdoings of others, even in what we believe to be an innocent way, we plant the seeds of anger and resentment. We may feel justified in our speech, thinking that we are merely sharing observations, but in reality, we are feeding a cycle of aversion, both within ourselves and within those who listen. Over time, such habitual speech conditions the mind to take pleasure in negativity, reinforcing patterns of dissatisfaction and disharmony.

This is why the Buddha, as well as the great masters of the Kadampa tradition, advised us to cultivate mindfulness in speech. When we are in the presence of others, we should be vigilant, ensuring that our words are spoken with care, wisdom, and purpose. But mindfulness does not end when we are alone. Even in solitude, the mind continues its dialogue, engaging in unspoken conversations that can be just as unwholesome as spoken words. We may replay past events, rehearse arguments, or dwell on imagined scenarios, all of which reinforce attachment, aversion, and suffering.

True mindfulness, therefore, requires an awareness not only of our outward speech but also of the silent conversations within. When we recognize the nature of idle gossip, its tendency to give rise to afflictive emotions and perpetuate unwholesome habits of mind, we naturally develop a greater inclination toward meaningful, skillful, and beneficial speech.

Instead of speaking idly, we can cultivate words that uplift, heal, and bring clarity. Instead of reinforcing delusion, we can use speech as a tool for wisdom, compassion, and understanding. By doing so, we transform our words from sources of distraction and disharmony into instruments of peace, both for ourselves and for all beings.

Through mindfulness, restraint, and a sincere commitment to wholesome speech, we gradually purify the mind, allowing it to rest in the tranquility of awareness. And in this silence… this space free of idle chatter, we come to know the profound beauty of stillness, the wisdom that arises when words are no longer wasted, and the boundless freedom that lies beyond the realm of needless speech.

Geshe Thubten Sherab

Transcript and edit by Veronica Anghelescu

FPMT Romania: Our Autumn

In Romania, there are currently three FPMT study groups, that collaborate and function in harmony, for the benefit of all beings. We are very happy to share a few of the wonderful things that have been happening this autumn, in a landscape that reminds us of the ever-changing aspect of reality. The colourful trees, the soft rain and the falling leaves are offering a good environment for meditation, introspection, for looking within ourselves.

At Cluj, the White Mahakala Center has finalized one important stage of the retreat house, which is located in Tranisu Village, in the close proximity of the Stupa that they have also generously built. They are a very hardworking team and the volunteers that have helped deserve all the praise. May their merit be ever multiplied! We are grateful to experience such wonderful acts of kindness. Well done, friends! Special thanks to Marius Micu, the coordinator of Dharma works at Cluj, we are looking forward to visit the beautiful, scenic landscape of Tranisu and to practice together.

Please keep in mind this fundraising event organized by the friends at White Mahalaka Center!

At Pitesti, in the tranquil village of Mosoaia, Thubten Saldron is also steadily working to share Dharma knowledge on the Gradual Path to Enlightenment. Teachings are held in person, with the participants joining the beautiful Amitabha meditation hall that Saldron has put together with great personal effort. Her Dharma knowledge, dedication and joyful effort have always been a source of inspiration for me, and it is actually through her advice that I have joined FPMT. At her center, we often meet with some of the FPMT teachers whenever they bless us with their presence. We are grateful to her for all the effort, good advice, knowledge that she chooses to share, as she follows the advice given to her by her revered Masters, His Holiness the Dalai Lama himself, and his Eminence Gaden Tripa. Some of the class participants have shared that they feel a profound change in the way they perceive the world and that their own lives are in a process of profound transformation, as they have been touched by the light of the Dharma.

At Bucharest, The Garden of Maitreya study group is still waiting for the certificate of registration to be issued by authorities, in order to start more consistent works. However, in the mean time, we are working on our ongoing research projects in collaboration with Istituto Lama Tzong Khapa from Pomaia, Italy (transcript and editing works), as well as on putting a good start to our Dharma plans for 2025. At the same time, we are working to elaborate a beginner’s course in Buddhism (as it is suggested by FPMT guidelines) that will focus on teaching the Tibetan terms to the participants, as this is one main need in our country, where the Tibetan language is almost unknown.

Meanwhile, we are practicing together!

At Bucharest, we focus more on research and writing, and through this activity we feel we complete one another – the three centers in Romania.

I hope you enjoyed the news; be happy that the Dharma thrives and flourishes more and more, despite the world’s wounds.

Veronica ANGHELESCU

A Trip to Lama Tzong Khapa Institute

At the beginning of the month of September, I had the great joy and honor to be invited to attend the opening lecture for this new trimester of teachings unfolding at Lama Tzong Khapa Institute in Pomaia, Italy, within the Master’s program framework. I have been attending the Master’s program classes since early 2023 in the online environment, so receiving an invitation from my revered Teacher, Geshe Jampa Gelek, to be physically present in the teaching hall has been tremendous and wonderful, and enriching at all levels.

Life often puts lessons in front of us where we would not expect them to be put, and it was very much the case with this trip. Reaching Pomaia, from my country of residence (Romania) is not easy; flights are only available every two days (from Bucharest to Pisa) and from there onwards, a trip by train and by bus must be undertaken. Mind you, it can be a little challenging. I have been blessed with the ability to speak Italian, but even so, it took me a moment to get used to things around there.

I am most grateful for the day I spent in Pisa, due to my flight being late and the absence of good transport connections towards Pomaia; it was a logical thing to do, to stay overnight. I did well, for I had the opportunity to see one of the most beautiful, most astonishing, most incredible wonder of this world – the Leaning Tower of Pisa, which had been on my bucket-list since early childhood; I knew it was splendid, from stories and photographs; but to see it in reality – this overpasses any imagination. The Tower stands there, defying gravity, inclined by four degrees; you arrive in the Cathedral Square, you see it… and it just takes your breath away.

We can learn a Dharma lesson from everything that is around us, and seeing the Tower at the beginning of my trip to Pomaia has made me understand that there is beauty in what is not perfect (the tower’s inclination has been considered a fault for hundreds of years) and, perhaps, that things can be defined as perfect exactly because they have those so-called faults that make them unique. To be straight, firm and vertical might be splendid; it is what we usually expect a tower to be like – a beacon of stability. And to be inclined, as if doubting the consistency of the very reality around it, though logic-defying and astonishing – as one would not expect a tower to be – it is just as beautiful and just as splendid.

I gazed at it for hours; in the morning of my departure to Pomaia, I woke up very early and sat down on the Cathedral’s stairs, just contemplating the beautiful tower once more – an hour of grace and peace, which left me humbled and richer than I have been in years.

To reach Pomaia – and more specifically, Lama Tsongkhapa Institute is not easy. From Pisa Centrale Railway Station, you need to take a train to the town of Rosignano (a perfect little jewel by the Ligurian sea) and from there, either a bus (which comes rarely) or a taxi to Pomaia (a trip which lasts for about 20 minutes). I was lucky enough (and very grateful) for a friend to come pick me up from Rosignano and I reached Pomaia in the early morning of September 1, 2024.

After paying homage to my noble Master, I went to visit the surrounding areas of Lama Tzong Khapa Institute which – I can assure you – they are just another piece of pure wonder. The buildings and stupas of the institute are built and decorated with perfect taste, and with respect for the surrounding nature. There are tall juniper and pine trees all around, making the whole area into a little forest, scattered with rocks and surprise-little stupas – and to my everlasting joy, with beautiful, well-fed cats. People who come by often build makeshift stupas by piling rocks one on top of another – their balance is sometimes precarious, so the people that come by afterwards, spend time to consolidate them. It would seem child’s play; but it is in fact, a very meaningful gesture through which each person makes a connection to the Dharma, an a purely intuitive way. May the Dharma knowledge of all beings that come to Pomaia increase and become higher and higher!

If you go to the Institute’s garden, you will also find a rock that smiles at you. You will smile at her; and I promise you, your soul will be warm, and you will want to never leave this blessed place. I made my own “tower” of rocks, and I vowed to repeat this exercise everywhere on my trips in nature, whenever I’d find rocks. It’s good for adults and for children; teach them to pile a few rocks up and to recite Om Mani Padme Hum, and you will have planted a very small Dharma seed in their mind – one that will flourish someday.

What exactly is the Lama Tzong Khapa Institute? The Lama Tzong Khapa Institute (ILTK) is situated in the serene village of which I have already told you about, Pomaia, Tuscany, approximately 40 km South of Pisa. The Institute is an esteemed branch of the Foundation for the Preservation of the Mahayana Tradition (FPMT), a global network of Gelugpa Dharma centers. The Institute is named in honor of Lama Tsongkhapa, the revered founder of the Gelugpa monastic tradition within Tibetan Buddhism. Over the years, it has been graced by teachings from His Holiness the Dalai Lama on several occasions.

Founded in 1977 by FPMT revered teachers – Lamas Thubten Yeshe and Thubten Zopa Rinpoche, the ILTK offers a wide range of courses on Tibetan Buddhism, primarily in Italian and English, with translations in additional European languages. Among these, the most distinguished is the Masters Program, a comprehensive six-year curriculum (formerly seven) dedicated to the in-depth training of future FPMT teachers, a program in which I am also enrolled.

A few words about my noble Master, Geshe Jampa Gelek – even though entire volumes would not be enough for me to properly speak of his kindness and wisdom.

Geshe Jampa Gelek was born in 1966 in Tibet. He graduated from Sera Je Monastic University in 1999, with the title of Geshe Lharampa. He is currently teaching Master’s program at Lama Tzong Khapa Institute, and he is one of the highly appreciated teachers within FPMT. He is visiting other centers in Italy (and not only) on a monthly basis, where he performs text analyses, he offers general teachings and empowerments. He has profound knowledge of Dharma, and he is renowned for the clarity of his teachings. He often performs sessions of questions and answers where the participants can ask any question, thus clarifying any difficult topic. He is lighthearted and always happy – following the tradition of all great teachers capable of chasing away any cloud with a single look. I have always felt immensely joyful to attend any of his teachings and grateful for every minute I was allowed to be in his presence: a rare gift.

The purpose of my visit was essentially to meet all the friends at ILTK that I have met only online, and to attend the opening lecture of the Ornament for Clear Realization analysis – a part of the Master’s program currently unfolding at the Institute.

What exactly is the Ornament? Abhisamayalamkara, which translates into the Ornament for Clear Realization, is a fundamental Buddhist text of the Mahayana tradition, attributed to Maitreya and transmitted by the Indian Master Asanga, with commentaries elaborated by Haribhadra and Gyaltsab Dharma Rinchen, at their turn explained and elucidated by Geshe Jampa Gelek. If you think it is complicated, let me assure you… it is. The text provides a detailed study of Prajnaparamita, structed in eight categories and seventy topics. I have been studying it for over a year now, and my first contact with this text has caused me a sense of astonishment and even fear at not understanding anything. It was only after I had started doing transcripts of the oral lectures, after having spent countless hours on every page, that I began understanding it.

We, the students of the Ornament, understand very well that we probably need many lifetimes to completely and fully understand this text, but at least for now, we begin to acquire a general understanding, through the graceful help of our Teacher Geshe Gelek, his assistant Ven. Gyaltsen, the former assistant and translator of Ornament – Toh Sze Gee, and the interpreters currently performing translations in several languages (Filippo in Italian, Shahar in English). The study of the Ornament is a collective effort aimed at elevating our understanding and we are blessed.

I’ve had many moments of breakthrough while studying the Ornament, but those I cherish the most, useful to all readers, are those:

Effort is needed when you wish to acquire an understanding. The higher, the nobler that understanding is, the greater your effort needs to be.
As Asanga says, there is no supreme method to please the buddhas and bodhisattvas other than the proper practice of the three precious teachings: ethics, concentration and wisdom. Let us study them well and put them into practice each day of our lives.
There are many ways to generate the mind of enlightenment into our own continuum, but among those, I use the last two in my meditations: not being able to bear the decline of the Mahayana teachings, and not being able to bear sentient beings tormented by suffering.
Through generating the mind of enlightenment, we purify the causes of bad migrations created previously and we sever the continuity of accumulating further causes.

A few words about all the wonderful people I met during this wonderful trip:

I was so happy to meet Joan, the education coordinator! We had had a vast correspondence on the matter of transcripts, and I was glad to finally meet the person that has encouraged and cherished my work and inspired me to become better at it! It is thanks to his inspiring words that I did not give up.

Filippo! I rejoice in meeting Filippo face to face – I have learnt Italian grace to his crystal-clear translation, and I have spent countless hours transcribing from Italian.

Shahar! So glad to have met Shahar. His voice is forever engraved in my mind and soul, due to translating after his wonderful, clean, wholesome interpretation of our Master’s speech, from Tibetan into English.

Venerable Dechen – ah, beloved friend! To meet her in the middle of the street and share a hug and a chat, then to participate in class together with her! I have been friends with Dechen for a long time. I am overjoyed to have finally seen her – Venerable Dechen, who has also blessed my country with her presence and teachings.

Venerable Raffaello, another treasured and cherished friend, whom I had the privilege to meet on previous Dharma trips in which both of us accompanied our Master, Geshe Gelek. So glad to have seen a precious Dharma friend once more.

The Mother of Cats, Venerable Lhamo. I am absolutely certain that a person that takes care of animals is exceptionally good and pure. Only such people can devote hours of their day towards feeding and caring for those sweethearts – birds, cats, and anything else that comes around. Whenever I see such a person, I rejoice for I know I have met a true bodhisattva. Countless beings have made a connection with the Dharma, through her kindness. May she always be blessed! The sight of her feeding the doves and the cats will forever remain engraved in my heart. As it is said in the Dhammapada (verse 270): “One is not called noble who harms living beings. By not harming living beings one is called noble”.

Last, but not least – I want to mention the grace, helpfulness and generosity of my friend, Sherab Lotsawa. He is one of the researchers and translators of the Institute, often accompanying Geshe Gelek, Geshe Tenphel and other guests in the Dharma travels. As Geshe Gelek once characterized him, “Sherab has a very vast intelligence” and to that opinion I subscribe wholeheartedly. His name translates as “Wisdom” (Tib. Sherab = wisdom) and he is wise beyond words. I have lost count of the number of languages he can actually speak, and I am forever praising his research and linguistic skills. Each conversation with him has been an occasion for me to learn something new – and for this, I am grateful.

I wish I could have met Dir. Valerio, but he was away at the time of my visit. Perhaps next time.

Volumes of poetry could be written about the forests and stones around the Institute. With a sacred, secret life of their own, the tall trees and the splendid rocks, neatly arranged to form castles and circles and other odd and splendid shapes, they stop you in your tracks and cause you to gaze in wonder at how beautiful nature truly is. Go see those gardens and sit in silence, simply being, leaving all worries aside: it is what I have done, in solitude – and it has been a Dharma lesson in itself.

I have received from my Master’s blessed hands a book to carry back home to study: Madhyamakāvatāra by Chandrakirti that we will study next year in the Master’s program. I see this as a treasured prize, one that I hold most dear, and that I carried with great care from Pomaia to Bucharest, holding it tightly against my heart. My backpack was already heavy, so I made use of the clause that states that any passenger may bring reading material in the airplane; well, if my reading material weighed a good 3 kg, who could argue? And so, I am looking forward to study this utterly heavy book and to learn how all things are empty of any eternal self or soul.

It was a meaningful trip back home – a time for myself, for recollection of thoughts and meditation. To be high above the clouds in the airplane is a good experience for a Buddhist – it gives us a glimpse into what calm abiding should be like, and how up there, high above the all-obscuring clouds, there is no turbulence – just the clear sky. May our mind become just as clear, just as calm, and may we face all life’s trips bearing the Dharma in mind, the blessing of our precious guru in the heart, and warm benevolence towards all beings.

I want to conclude this article with a piece of advice about Refuge, taken directly from the Ornament (Chapter 1: Exalted Knower of All Aspects; topic 2/70 – Mahayana Instruction).

“Contemplate well upon the drawbacks of samsara in general, and the drawbacks of bad migrations in particular.

Then, in dependence on the two causes – (1) recollecting the fear of the drawbacks of samsara in general, and of bad migrations in particular and (2) knowing that the Three Jewels have the ability to protect from fear, tame your mind by going for Refuge in such a way that you entrust yourself to the Three Jewels from the bottom of your heart and then train properly in the trainings of Refuge.” (Asanga, Compendium of Ascertainments).

If you are interested in joining the Master’s program and study the Madhyamaka next year, please consult the ILTK Website.

With gratitude,

Dr. Veronica Anghelescu