meditation – Page 2 – The Garden of Maitreya

You Have Taken Refuge… Now What?

Venerable Thubten Dechen

The Garden of Maitreya – Bucharest, Romania

Moderator: Veronica Anghelescu

February 20, 2025

V.A: It is my great joy to welcome you all to this teaching that our beloved Dharma friend, Ani Thubten Dechen from Lama Tsongkhapa Institute accepted to hold for us, for which reason we are very grateful. And so this is the first event organized by the FPMT study group, the Garden of Maitreya in Bucharest, Romania, and which we did not want to limit only to our community, but rather to offer it to our numerous friends worldwide, so that as many people as possible could benefit. So we thank you, Venerable Dechen, for having taken a moment from your precious time to share with us from your wisdom. And so we promise to listen carefully and to integrate your advice into our daily lives.

Ven. Dechen: Thank you so much, Veronica. Well, it’s such a wonderful pleasure to be with you. And maybe we take a moment just to settle the body, shake off any energy of the day and just take a deep breath together.

All right, so let’s all just get a comfortable position. And wherever we’ve come from, whatever we’ve been doing before, we just let it go and we bring ourselves into the present moment. And when you’re ready, you can take a long breath in and exhale. And another long breath in and exhale, completely letting go of any thoughts, tensions, anything you had your attention on during the day and just be here and now. And we can really rejoice that we have this precious opportunity together with like-minded friends, wonderful space for us to think about the Dharma. And so we think that we’re going to listen and reflect, hopefully to get something of benefit to our mind that we can put into practice for our own benefit, but also so that we can benefit others. Like a stone landing in a lake, rippling outwards. Whatever we learn, whatever we practice, may it bring peace, wisdom and compassion to this world, which needs it.

I take Refuge until I’m enlightened in the Buddha, the Dharma and the Supreme Assembly. By my merits of listening to the Dharma, may I become a Buddha to benefit transmigratory being.

So that’s our little Refuge formula. So this talk is about you’ve taken Refuge… and now what? It’s a little bit like you bought the mala, now what do we do? And I was saying this to a friend in the shop at lunchtime, and she said, “Oh yes, it is so important to think about this…” and she’s been a Dharma practitioner for a long time, so this isn’t necessarily just for those of you who took Refuge last week… actually we might have taken Refuge a long time ago, and still feel like… “Oh, where am I, where am I going? What am I doing? Am I doing it right?” So the purpose of this is to give us a little bit of direction.

And with that in mind, I sat down the other day beside a picture of Lama Tsongkhapa and I asked myself: “What is the most useful thing I can share?” And so I’ll share what came to mind, and the first thing that came to mind is… it’s not that hard. From where we are right now to where we want to get to, be that enlightenment, becoming a bodhisattva, it’s not that hard. I’m going to explain what I mean by that, okay? I have to qualify that, because we’re going to put this in perspective.

So I have a book about enlightened beings. And we hear all the stories of how people got enlightened and what they did. And I was looking at this book of enlightened beings, and I wanted someone who got enlightened, who wasn’t already a bodhisattva when they were born. And so there’s a chap in here called, what’s his name? He is called Baso Chokyi Gyaltsen. I’m guessing none of us have heard of him. And he just seemed, you know, pretty regular guy. So he studied, he did his practice. He started by meditating on precious human rebirth, and then renunciation. And it said he went to the feet of Manjushri and Maitreya. So I checked with Geshe Jampa Gelek, I said: “Does that mean he got enlightened?” It’s not clear. So I had to go back to the text and tucked away, hidden, hidden in a paragraph is a story about three of his disciples: they’re the three Dorje brothers, Cho Dorje, Peldun Dorje and Dorje Pelwa. And they all got enlightened in one life, one body, meaning they started as ordinary beings. They entered a path in that lifetime and got enlightened in that life.

I have to try and find the page now, because the commentary on it is wonderful; it’s talking about Cho Dorje, and the commentator says: “Not much is known about him.” We don’t know anything about him. He got enlightened. We don’t know where he came from. Nothing is known about his whereabouts. We don’t know if he lived with ordinary beings or dakinis, but he got enlightened. So this is important information, because we hear all the stories of people who jumped off buildings and sat in fire and built towers, but we don’t hear about the ordinary ones that met the Dharma, quietly went about their business, and then got enlightened. And whilst those other stories are encouraging for one purpose, I find these stories really encouraging for another purpose.

So, you know, all the stories of Naropa and Milarepa are very motivating, but it’s good to know that people like us made progress too. So that’s not to say that, oh, you know, we’re going to get enlightened this lifetime, but at least let’s look at our options. So we probably heard of Vasubandhu, who recited the Abhidharmakosha every day, and the pigeon on his roof was born human the next life, and became a scholar, and wrote four commentaries on the Abhidharmakosha. That’s kind of impressive, I’d be satisfied with that, right? Then there were some swans that Buddha Shakyamuni gave teachings to and in their next lifetime they were born human and became arhats. They were birds.

Lama Zopa Rinpoche says: “To even hear the word bodhichitta, you need so much merit.” Pabongka Rinpoche says: “We’re sort-of circling in the neighborhood of the path of accumulation.” We haven’t got there yet. So because we haven’t got there yet, we have no idea how near or far we are. But he says, we’re in the neighbourhood. We’re sort of, you know, in the heading in the right direction. And we’re probably a lot farther than we think, making a lot more progress than we know. And so we have a lot of potential.

So from that perspective, it’s quite encouraging. So now I’m gonna do, we’re gonna do a little thought experiment. Don’t have to answer out loud, okay? But just in your mind, have a think and ask yourself, how long do you think you would need to realize bodhichitta? It doesn’t matter what the answer is. It could be five lifetimes, could be ten, could be a few years. But just ask yourself honestly, how much time do you think you need? All right, do you have a number? You can pick a big number if you want. You can be conservative. Just a number.

The point is this. Whatever number you’ve chosen, it’s probably not that much. In the grand scheme of beginningless lifetimes, it’s not that much. Even if you said ten lifetimes, twenty, it’s not that much, comparatively speaking. So the point is, we’re further ahead than we know. We have so much going for us that we might not necessarily recognize, and we can do this.

We’re already human, so we have a lot going for us. So that’s what I mean by it’s not hard. I’m not saying it’s easy. I’m just contextualizing and saying, for where we are and what we’ve got, we’re in pretty good shape. And Pabongka Rinpoche actually says: “We might even be starting from a vantage point that’s further ahead than some other people did, and they did well.” So we should take confidence and have self-confidence. So if that’s our situation, then the second point is… don’t get distracted. Don’t get caught off guard, going off in other directions. And this comes from Tara. Tara said this to a teacher. It’s in the Lamrim. She said, because his parents were trying to arrange his marriage and showing him all these women he could choose from – “If someone like you gets distracted, that would be a shame.” So it’s the same for us. We have so much. And if we get distracted, that would be a shame. It’s not a criminal offence. It’s not disaster of the century, but it would be a shame.

We’ve got this life of incredible fortune, we have intelligence, we have interest in the Dharma, which is so rare in the world. Pabongka says: “With it, we can do whatever we wish. We can make prayers to get another precious human rebirth. We can achieve enlightenment, liberation. And even if we think we need a life better than this one, this is the lifetime.” We can do it. So we have to start with a position of self-confidence. Tara said, “If we got distracted, that would be a shame.” So now, that doesn’t mean that we should become fundamentalist because, first of all, it doesn’t work. The mind has to proceed gently.

And honestly, nobody will like us if we become like that. So the Kadampa say: “Take a long-term view, relax, have a long-term vision, take it easy, and just be farsighted, don’t squeeze.” But the point is… just put one foot in front of the other, one step at a time and eventually we will get there. So then in that context what Refuge is, if you like, it is our North Star. Refuge is giving us the direction of both where we’re headed, and what we’re relying in. So we can think of Refuge as a goal, Buddhahood. We can think of it also as the path that helps us get there. And we can also think of Refuge as the help we have along the way, the Sangha. And so the purpose of Refuge is to help us achieve our goal.

But what is our goal? And this needs to be clear. Our goal is to help sentient beings. Enlightenment, strictly speaking, is just the means and the instrument to help us do that. It’s not the end in itself.

So an enlightened mind is just a state that permits us to benefit others in the most spontaneous and natural and unmistaken way. But the goal is to help sentient beings. So for that, it’s helpful for us to know what have we taken Refuge in? So if that’s our goal, if that’s our objective, what have we taken Refuge in, and why? So we’ll go through the three, Buddha, Dharma and Sangha.

The Buddha: why do we follow the Buddha? Why is the Buddha a valid teacher? In Pramanavartika, it said: “The Buddha is a valid being. The Buddha is Pramana because he became valid.” And that right there goes to the very heart of some of the essence of the Buddhist teachings. His enlightenment was a dependent arising. He wasn’t a created God. He wasn’t born perfect from the beginning. He started like us. I mean, he was a prince, but that aside, he was like us. But he became valid. So this captures the view of dependent arising, cause and result. If you create the causes, you get the result. And that we have Buddha nature. We have something within us that is suitable to transform into the bodies of a Buddha. And that is incredibly unique. So this is very important for us to know.

The Buddha became valid. It was a dependent arising. It was a result. A result of what? Really two things. So first of all, he cleaned up. So he used the wisdom, seeing reality correctly, to remove all the layers of distortions and wrong concepts that keep us in samsara. So one job was the removal job, which wisdom does, but he also cultivated the positive qualities, love, compassion, bodhicitta. And those two together gave rise to the two results the two bodies of a Buddha so the enlightened mind is the result of having done the wisdom work and then the form body is the result of having done the cultivating work and this is also important because it’s sometimes said, oh, all we need to do is remove things. That’s true to a point.

Removing obscurations will get you to nirvana, to personal liberation. It won’t get you to Buddhahood. Buddhahood is a choice. You choose to develop the form body of a Buddha, and you invest effort in creating the causes through method, love, compassion, bodhichitta. So it isn’t just the unlearning and removal, there’s active cultivation, there’s active choice in cultivating yourself to become a Buddha. And that’s what he did. So the Buddha removed all the superimpositions, all the distortions, and cultivated all of the positive qualities, wisdom, compassion, through work, through familiarization.

And so we respect the Buddha, we respect the images, we treat images of the Buddha with respect, because if we don’t have the karma to meet the Buddha in daily life, at the very least, we try and treat the representations with respect.

The Dharma: the Dharma is essentially what the Buddha – I should say Prince Gautama, what the prince mixed his mind with, to become a Buddha. And what he did, we can do too. And this is another fundamental principle of Buddhism. The goal of omniscience and perfect qualities and no obscurations is something we can attain. That’s our job. That’s the fulfillment of our human potential. We can attain that too. So what the Buddha did give us a clue about the practice, about the job to be done. Remove the distortions with wisdom and cultivate the positive. And because we have Buddha nature, we can do the same. Again, this is the fundamental, dependent arising.

You create the causes, you get the result. You stop creating the unhelpful causes, you stop getting the unhelpful result. So because we are not set in stone, this is the culmination of our potential. And the afflictions, the disturbing emotions, they’re produced phenomena. They’re not the nature of our mind. If they were, we’d have them all the time, and sometimes we don’t. I think we can all, sometimes they’re not there, right? So we know they’re not the nature of our mind. We get a glimpse of the fact that we can live without them. They’re not the nature, they can be removed. We just have to stop producing causes so that we’re getting them as a result. They’re not definite to be experienced. They’re not the nature of our mind. The nature of the mind is clear light. The afflictions are advantageous and they can be removed. And so the Dharma then is what we use, what we mix our mind with to do that.

The purpose of the Dharma is really to reduce the causes of suffering, and increase the causes of happiness. And we might say… chocolate does that. It’s true, but we’re looking for lasting happiness. So that’s why we rely on the Dharma. And chocolate, they’re not mutually exclusive, but we’re aiming for long-term goals and long-term happiness and fulfilment.

So the Dharma is the real Refuge because the Dharma in our continuum is our Refuge. So the Buddha teaches, but the Dharma in our continuum is what helps us to achieve our goal. And so that’s why it’s so important to study. And in the Refuge precepts, there is actually a precept that we should listen and reflect. It also says that understanding can be challenging, but our job is to listen, to reflect, to understand to the best of our ability, and practice. So that again gives us a really good direction. If we’ve taken Refuge, that’s something we should be looking at. To listen, to understand, so that we know what to practice. It’s easy to say we want to practice, but practice what if we haven’t learned, if we’re not familiar?

Shantideva, rather depressingly, says “We drive away the causes of happiness as if happiness was our enemy.” I mean, that’s a fairly dismal prescription, right? And “We chase after the causes of unhappiness as if it were our friend.” So that’s why we study to learn to make educated informed choices that help us. And then so when we study and this is something that Geshe Jampa Gelek said, we need to actually understand the distinguishing features of this tradition that we’ve taken Refuge in. So what makes Buddhism distinct from anything else are things that we’ve taken Refuge in.

So what makes Buddhism distinct from anything else are things that we need to know if we’re going to proceed correctly.

So we’ll go through some of them, first on the side of wisdom, and then on the side of method. All right, so I am starting with the wisdom.

Some people say that, in terms of method and ethics and so on, Buddhism is kind-of pretty similar to everything else. That’s not entirely true, I have to say.

Sidebar, I used to work in Afghanistan. And so I used to follow the Taliban on Twitter. And one of the Taliban was posting in English that “Oh, you Westerners should not be criticizing our methods of enforcement of the rule of law, because that’s impinging on our religious freedom.” And you know, the Talibans’ methods for enforcing the rule of law are quite severe, but they see that as their religious freedom, that’s to be upheld and respected. And I’m pretty sure that neither in Buddhism, nor Jainism, nor Christianity, will we find such methods. I mean, if I remember rightly, I think there were beheadings and amputations in there. So the point being, it isn’t all the same, right? So even if we say that ethics is the same, it actually isn’t.

So let’s get back to wisdom, because wisdom is the really key distinguishing feature. And Lama Tsongkhapa wrote a beautiful Praise to Dependent Arising, in which he praises the Buddha; he says, “Whatever exists in dependence on conditions, is empty of existing by way of its own essence.” And he says to the Buddha, “Nobody else has taught this. You alone taught this. And for that, I’m offering praise and homage.”

So the combined view of emptiness and dependent arising is a distinguishing feature of Buddhism. Why do we care? Because another premise of Buddhism is that at the root of our suffering is a grasping to ourselves as having an essence, as being essential. There is some findable, graspable, take holdable “I” that we desperately need to protect at all costs, and in so doing, we identify and push away any other, and all our afflictions and negative karma depend upon that. And that’s so instinctive to us, we can hardly imagine what it would be like to be without that.

Dharmakirti says: “Freedom from that view is freedom from the very cause of what is causing us suffering.” And how to reach that is… with wisdom, realizing that that way we think we exist, that graspable essential I, that, that it doesn’t exist in that way at all. And so Lama Tsongkhapa says: “This view that we don’t exist that way… we still exist, just not in the way we thought.” The fact that we don’t exist in that way, he says only the Buddha taught that. Meaning that the distinguishing feature of Buddhism from the wisdom perspective is that it presents the wisdom that cuts the root of samsara. And many other traditions actually strengthen a view of the self. And there’s nothing wrong with that if those traditions are very helpful, it’s just different.

So in other traditions, there might be a view of the self as a pure soul or a pure being that’s held within the aggregates. And for some people that might be very beneficial for their mind. But it’s different, and it has different implications. Because if we’re holding to ourself, then everything we do is still from the perspective of self and other, self and other, self and other. And if we do enough internal work, we can start to see the impact of that in our own lives. Now, as well as, so that’s in the arena of ultimate truth.

But wisdom in Buddhism is not just about emptiness, it’s also about conventional truth. It’s also about let’s have a correct view of how things conventionally exist. And in that regard, impermanence is really important. So the way we view reality, the way we see reality, then has an impact on our ethics, on our conduct, on our love, on our compassion. Buddhism is said to be fundamentally non-harming.

In Buddhism, we say there are three main kinds of suffering. The first one we all know, the suffering of suffering, okay? Unpleasant experiences, hunger, earthquakes, you name it, all the unpleasant stuff that nobody wants. And I think everybody recognizes that, they’re pretty familiar. Now everybody has a measure of compassion, so when we see this kind of suffering, we are moved, we want to do something. So what does our compassionate action do? We might give food, we might give shelter, we might give warmth, and we should give these things to the extent that we are able to. There are many, this is common across religious traditions, there are many traditions that do outstanding work in this area; if you see the Sikh organisations, they’re always in disaster zones giving food, they give medical care, in outstanding work.

So this is the first kind of suffering. So already that’s incredible. So moved by compassion for beings experiencing suffering of suffering, this is the kind of help we might give. But because we also talk about impermanence within the Buddhist view of wisdom, there’s a second type of suffering that invites us to expand our compassion a little bit more.

And here we talk about the suffering of change. So this is when the good things run out. The chocolate, the job, the money, the partner, you get it. It’s happened to all of us, right? And you don’t have any more chocolate left, crucially. Okay, so when the good things run out, the person leaves us, right? And you don’t have any more chocolate left, crucially, okay? So when the good things run out, the person leaves us, we lose our job, whatever it is, basically when the karma finishes, the happy, pleasant feelings stop. And quite often, then another karma ripens. Why does this matter? Because from the perspective of impermanence, there is no moment of abiding. Things are changing momentarily. And in the moment, the moment that something is experienced as ripened results, the karma that gave rise to it is finished. Like it’s like burning a candle. Once you’ve burnt the wick, the flame isn’t coming back. And our karma is like this. Once you use up the causes as ripened result, that’s it. The cause is finished.

So how can we apply this when we have a view of impermanence and karma? We can even have compassion for the people in good situations, the rich, the beautiful, the healthy, the people that spend billions of dollars using their hard earned fruition of generosity flying into space. Because they’re using up, they have all of this wonderful result of hard work that they did accumulating positive karma, they experience the result, and if that result isn’t used well, the causes are gone, and what are they left with? It’s like going to Vegas and spending all your money in the casino in one night and then the next morning you’re broke. What are you left with? So if we were a friend to our rich friend in the Vegas casino who’s blowing all their money in one night, we might tell them, before you blow everything, how about making some investments? Maybe don’t blow everything in one go. We would have compassion for the fact that tomorrow morning they can’t afford breakfast.

So in the same way, from this point of view, for someone who has incredibly good fortune and is using it up, our compassion might help them create positive karma, advise them to be generous. Our compassion, thinking of the future results, will say, you know, help them maybe practice philanthropy. We will try and help them use their good situation to do more good. This isn’t really what we normally do. Normally, if someone is well off, rich, powerful, and so on, the last thing we experience towards them is compassion. But from the point of view of impermanence and karma, they’re also at risk of suffering, and they’re also worthy of compassion. So the view there expands our compassion.

And then there’s another one, there’s suffering number three, which is pervasive compounded suffering. This essentially just means that – because we are samsaric beings, we are programmed at any given time to experience one of the other two kinds of suffering. It’s a little more tricky to understand. But it’s this view of… we just keep going around and round and round, and we’re not getting out and we go from high to low, we gain, we lose in continuation. And from that perspective, what would compassion do? From that perspective, we study wisdom. We might say: “I wanna study wisdom to free sentient beings from samsara.” That’s one option. But even having some understanding of that, there’s actually more we can do.

So, so, and Shantideva teaches it; in his chapter on patience he says: “Sentient beings don’t choose what arises in their minds. They don’t choose to get angry. They don’t choose their imprints. They’re born, the mere person is designated on the aggregates and they are born with these aggregates.” They did not pick it off the supermarket shelf. They’re born with imprints on their mental continuum, a body that was done of their choosing. It is a fruitional result of karma, but they didn’t choose this.

And from this point of view, two things. First of all, however bad they might be, however unpleasant, however much we want to reject and discard them, they’re not intrinsically bad. You give them different causes, different conditions, and they can change. And in fact, I don’t know if I’ve shared this with you before, but after the Rwandan genocide, one of the men who admitted to having killed a lot of people said, people aren’t born bad. They can be made that way, and they can be taught to be good.

If we are holding to a view of intrinsically existent self, we will never give them the chance. We’ll just discard them and chuck them in the bin. But if we have a view of dependent arising, at least dependent arising, then we understand that in dependence upon different inputs, different causes and conditions, that person also gets a second chance. And in that way, we can have compassion for the really undesirable people. The ones that we think should just be expelled from our society, because what they are is a dependent arising. And if you get different causes and conditions, you will get a different result. And that’s the kind of compassion our Lamas have. It’s hard for us.

You know, I remember one centre I worked at, I was told that for 24 hours, someone was on paper, a director of the centre. And the police arrived at the door saying, “Listen, this individual has a criminal record and there’s absolutely no way, there’s no way he can be a director, absolutely not, a crime of this severity, just no.” So I don’t think he ever actually made it to the centre. And it’s a pretty bad crime. And he’d been chosen by Lama Zopa Rinpoche. And so someone said to me, “Well, that just goes to show that Lama Zopa Rinpoche isn’t a God, he makes mistakes, look, here’s an example of that mistake.” And it probably wasn’t a mistake. Lama Zopa Rinpoche, with his great foresight of future lives had probably calculated that for this individual, being a director of a Dharma centre, even if on paper and just for one day, was worth it in the long run. It brought some benefit to that individual. Even if the centre staff had to fend off the police, even if it was very difficult. He had a long-term view.

Because he has a long-term view, obviously with his view of emptiness and dependent arising, Lama Zopa Rinpoche believes that when you give somebody a chance to create new causes and conditions, you are going to get a different resulting person. But if you never change anything, well, then the person is going to stay the same. So from this perspective, we can start to have compassion, or try to develop compassion for the people that we really would rather not. So, so that’s where our view of compassion, dependent upon the wisdom teachings, can become so much more vast. And plus it’s for all sentient beings.

Okay, so depending on the view, we have a different analysis and diagnosis of suffering, and depending on the breadth of the diagnosis of suffering, we have a much more vast presentation of compassion. And again, so that’s where study can help us.

There are things that we should have some knowledge of, as Geshe Jampa Gelek said. What is a Buddhist? What makes Buddhism different from other traditions? The Four Noble Truths, the Two Truths, how we circle in Samsara, how we get liberated from Samsara, and how we reach omniscience. These are some of the things that we should try to get knowledge of. And in particular, try to get knowledge of them, according to the presentation of the Lamrim, starting from the beginning and working upwards, and going back to our friend Baso Chokyi Gyaltsen, that I mentioned earlier: that’s how he started. He just started reflecting on a life of freedoms and richnesses and continued from there. So that’s really the advice. Start from the beginning in the Lamrim and work your way up, building one stage on top of the other.

OK, so this is the Dharma part of Refuge. And with the Dharma, there are a couple of Refuge precepts. So we try and treat the Dharma texts with respect, not putting them on the floor, not putting them in the bag with our shoes, and just keep practicing respect towards our texts, and ideally also reading them, not just putting the book on a shelf and forget about it.

The Sangha. So I have, I have entirely taken this from Serkong Rinpoche, and I put a link here to a little video, three, three minutes long, he explains it beautifully.

So Serkong Rinpoche’s description of the Sangha: he says: “In order to practice the Dharma well, we need reliable examples to guide us. People who have practiced the teachings and actually attained some of its goals. And we call those people the Sangha, and they are the role models we rely on. Sangha are normally in this analysis are people who’ve directly realized emptiness.” He describes them as people who’ve gotten rid of some of their problems and in the process, they’re working to get rid of more of them. So their job is to be helpers and to be role models so that they’re qualified to get rid of more of them. So their job is to be helpers and to be role models so that they’re qualified to help us. So they will have qualities like wanting to help others, practicing what they preach.

We need role models. We need people we can follow, who are ahead of us on the path. They’re with us in the self-help group and can and can help us. And in that regard, there’s a there’s a Refuge precept for this Sangha, which is: keep good company, have helpful friends, have people around you who will support your spiritual practice, and your spiritual development. We’re so influenced by our friends. And this isn’t a Buddhist idea, you know, it’s a very, very popular thing. You are the five people you surround yourself with. So it’s really helpful to have good support, good friends, good community, also for encouragement.

So very briefly, so there are benefits of Refuge listed in the Lamrim.

So first of all, we become Buddhists. You become Buddhist when you take Refuge.

We reduce and exhaust lots of negative karma.

We accumulate a lot of merit. We need that, we need fuel in the tank.

We receive support and protection from harm. And in the Lamrim, it said that we are protected from the harm of spirits and other hindrances.

So I was thinking last night, I remember in this regard with this point, I’d had an experience; it happens to some people: while being asleep, a pressing spirit disturbs them. It’s not very pleasant. So you’re sleeping and you have this feeling of being pushed, like you’re being squashed into the ground. And if it ever happens, try and send love and “Om Mani Padme Hum” and so forth. But this particular time, I was sort of semi conscious. And I remember I just said “Lama Khyen,” which means “Lama, help me.” And I remember in my dream, suddenly I was dreaming of Lama Zopa Rinpoche and Geshe Gelek, and whatever it was… it went away. So that was my experience of that, being protected from spirit harm.

Sometimes we take Refuge, and we don’t ask for help. And that I’m guilty of that, you know, we take Refuge, we fall to one extreme or the other, either we think, “Oh, the Buddhas are going to do everything, I pray to the Buddhas that I pass my exam.” I mean, I hate to break it to you, that’s not how it works. So either we fall to that extreme, thinking “The Buddhas are going to make me pass my exam,” or we go to the other extreme: “I’m going to go into Samsara and figure it out all by myself.”

Our attitude must be: “I have a problem, first I take Refuge. I have to have a difficult conversation, first I take Refuge. I have to, you know, whatever it is, take a journey, go somewhere, do something, I take Refuge.” Actually ask for help.

I remember once being contacted by a doctor I used to work with in Congo. He had PTSD. And of course, I asked my teacher, so what do I do thinking, what mantra, what practice, what this, what that? And he replied and said, “You can ask me to pray for him.” And I said: “Oh, right, yeah, okay.” You know, like this radical idea, you know, oh my goodness, take Refuge. I didn’t think of that. You know, so we have to also make taking Refuge a practice because it’s all very well that there are benefits of taking Refuge, but you actually have to take Refuge to get the benefits.

So, more benefits:

We swiftly attain our wishes.

We swiftly attain Buddhahood. Okay, so this goes back to my earlier point. It’s not that far away and we’re closer than we think. We swiftly attain Buddhahood.

We become a basis for vows. Bodhisattva vows and other vows.

We don’t fall to the lower realms. It doesn’t necessarily mean it never ever happens again. It just, you have a pretty good chance that in the next lifetime, you’re in good shape. So technically, to be absolutely certain of never going to the lower realms, you have to be on the path of preparation, but we get the general point.

So and this is in chapter 12 of Lamrim Chenmo.

So, these are general precepts, guideposts for what we should be doing having taken Refuge. So the first is, as Geshe Jampa Gelek tried to tell me: “Try relying on holy beings, you know? Ask for help.”

So rely on holy beings, ask for help. Listen to them as well.

Then listen to and study and understand and try and practice the Dharma. That’s what they’re teaching.

Be a friend to yourselves. Giving yourselves the best start. Don’t put yourselves in situations that are going to make your afflictions go wild. It just doesn’t help.

The next general precept is if you feel ready to take whatever vows you feel able to maintain. Venerable Robina is a great fan of vows because they help us accumulate lots of merit and purify karma.

And the next one is, be compassionate towards sentient beings and don’t harm them. You know, one of the Refuge precepts is if we’ve taken Refuge, we should give up harming sentient beings directly or indirectly.

And the next is that we make an offering when we’re eating or drinking, when we’re starting our meals, we just mentally offer that. So the texts say: offer it to the Buddhas, but Lama Zopa Rinpoche explains this in a very nice way. He says, first, imagine offering your food and drink to all sentient beings. And then as their representative, on their behalf, you offer it to the Buddhas, imagining that the sentient beings get the benefit of the merit and the generosity. And so, and the last point is thinking about benefits of Refuge, take Refuge again and again. And it’s really a useful experiment to do whether it’s a difficult conversation or a difficult situation.

Instead of just running off into life and try and do it all by yourself, if you actually take Refuge before doing that, watch what happens to your mind. Watch how you feel, see if it makes a difference. What difference does it make in your life when before doing X, Y or Z you actually take Refuge and put some trust into the Buddhas and the Arya Sangha? Give it a try. I’m not going to tell you, just try. It’s remarkable the impact it can have.

We don’t have to do everything ourselves. So try sometimes putting it in practice. Before you go into a situation: “I take Refuge. I take Refuge.” Ask for help and see what that does to the mind and how you approach the situation.

One tiny little story in that regard. So long story short, I was trying to help some women, in Afghanistan, when the Taliban took over. And it was a horrible situation, because I don’t know if you remember, when the Taliban took over, there were all those airplanes with people on them, everybody trying to get out. And there were these women who felt very frightened, because they had been selling in the army bases of the US and other army. So you can imagine what the Taliban are going to think of that, you got number one, it’s a bunch of women, selling things. And number two, they were selling in the army bases of the enemy, trying to get money for their family. But you know that in the view of the Taliban, that’s the enemy. So they were terrified for their lives. And we were trying to get them out.

There was someone who, at first sight, was offering a plane. And, and then they stopped answering or communication. And the lady who was the go between, she said, they had their bags packed, they were ready to go. And these people who had said they were offering a plane just weren’t answering. What do I do? I’ve given them hope. And I have to say that was hands down the worst night of my life. Because how you feel in that situation with so many people counting on you and you can do nothing. It’s horrible. And one way or another, we all face situations where we feel so utterly helpless, yet responsible. And so the next day, I said, okay, how about again, try taking Refuge. Actually take Refuge. Pray, take Refuge.

It didn’t change the outcome. We didn’t get a plane. And they are still there, and still alive. But I just didn’t feel like I had all the responsibility and weight on my shoulders. So that’s why I say, even if the outcome doesn’t change, because so much karma is involved in these situations, still the difference it can make by relying on the support of Refuge, it can make a huge difference to the mind, because it isn’t just on you. So I share that for what it’s worth.

A little reminder from Lama Zopa Rinpoche: “Compassion, do everything with the best motivation you possibly can, try to do everything with a bodhicitta motivation. Because bodhisattvas are not distinguished by what they do, but by the motivation with which they do it. So try to have a vast motivation for everything we do, eat, sleep, whatever it is, for others, for others, and train ourself in this thought for others.”

His Holiness the Dalai Lama meditates on emptiness, but he really stressed that the last thing the Buddha taught was bodhicitta. And His Holiness said: “If you try to practice bodhicitta, if you try to put that into practice, then whether you’ve met me or not, it’s as if you’ve made meeting me meaningful.” So we’ve practiced the meaning of meeting His Holiness in this life, whether we’ve met him or not. So that’s a way for us to really think about taking the essence of our life, making it meaningful. And again, slowly, slowly, one step at a time. That’s a way that we can move forward and make best use of this incredible opportunity that we have.

Venerable Thubten Dechen

Photo of Ven. Dechen: Gabri Zoltan

Transcript: Veronica ANGHELESC

The Power of Effort: Bridging Buddhist Wisdom and Everyday Life

To start off this theme, I should first underline what effort actually means from both Buddhist and non-Buddhist points of view. Effort, from a Buddhist perspective, is a mental event where one takes pleasure in performing a wholesome activity, whereas an ordinary person might define it as energy exerted for a short-term or long-term benefit in this life. However, this exerted energy can be complex in nature, being either virtuous or non-virtuous, which I leave as an open topic to explore further.

From a Buddhist point of view, effort falls within the category of virtue because Buddhist literature defines it as an intention that takes pleasure in virtue.

In this conventional world, different people live in different ways—some with effort and some without—according to the karmic background of each individual. Those with good karma may apply effort in their mundane lives, but not as much as those without good karma from their past lives. In this context, I use the word “effort” to mean hardship, as hardship necessarily involves effort—not just a little but a lot.

Nobody in this materialistic world, including those of the highest social rank, has become great without putting in a certain level of effort. Everybody wants to be rich, to be heard, to be loved, including ourselves. People desire and need things in specific ways according to their tastes. They wish to be beautiful and nice so that others pay attention. Particularly, those in public spaces—academic settings, religious institutions, temples, cinemas, or political arenas—seek attention, whether they are rich or poor, beautiful or ugly. They often hope for miracles to make them famous, believing that fame brings happiness, without considering that they must create the causes for all this through effort.

Nowadays, we want things too quickly—through our cell phones, through Amazon, through DHL delivery—thinking that people should do everything for us without question. We expect quick responses and immediate results, exerting as little effort as possible. This reflects the current state of our society. Everyone desires money, power, relationships, dharma, realizations, service, love, food, and drink—instantly—without putting in the required amount of effort or time necessary for the mechanical process.

We now know that almost anything we need can be obtained through Google’s “magical box.” This belief spans all levels of society, from children to working-class individuals to those of high social rank. Since the advent of cell phones and their multitude of apps, we have unfortunately grown lazier. Even the minimal human effort we once exerted has diminished.

This shift has rendered the lives of the new generation surreal, detached from reality. People buy and pay for everything using their phones. We’ve reached a point where we believe everything can be done for us—except eating and going to the toilet.

At the end of the day, it is evident that while much is possible in the 21st century, two things remain impossible: death and karma, no matter who you are or where you are. Death is unavoidable, and we cannot deceive ourselves about the karma we’ve created when we look inward.

Regardless of belief or disbelief in karma, it operates as a universal law that no one can govern, whether you live in a rich or poor country, in the East or the West, at the North Pole or South Pole. The topics of karma, death, and effort are intricate. A minimum effort, like a small motor, is always necessary for anything we desire in this world. People erroneously believe that all phenomena—relationships, food, drinks, clothing, homes, etc.—are easily achievable. However, this is not true. Without undergoing the processes of karma and effort, things would not materialize. Perhaps your own life experience has taught you this point.

For example, one day you may feel hungry due to circumstances (e.g., a long walk with good company or a quarrel with a partner) and search for a good restaurant on a particular day and place. You may find one restaurant closed, then another, leaving you frustrated and without a meal, even with a wallet full of cash. This demonstrates that money alone does not guarantee success. Even if you find a restaurant, waiting for the cook to prepare a quality meal requires effort and patience. The only alternative might be fast food, where minimal effort is exerted to serve food quickly, but the quality is often inferior to that of food prepared with time and care.

Buddhism identifies three kinds of effort:

The effort of armor.
The effort of collecting virtues.
The effort of working for the welfare of living beings.

The effort of armor, or armor-like effort, refers to the mental resilience needed to persevere. In a physical battle, armor protects one from harm, allowing the fight to continue. Similarly, in our inner lives, mental resilience—such as patience and non-physical strength—is essential to persist without succumbing to minor setbacks. A person with strong mental endurance can be considered to possess armor-like effort. Ultimately, mental effort is more valuable than physical effort, as the body follows the mind.

We often tire quickly after hours, days, or weeks of effort. According to Buddhist theory, this happens because we lack sufficient training and courage, as well as inspiration and aspiration toward a goal. With a strong wish and willingness, anything can be achieved with minimal effort. Time and energy cease to matter until the goal is realized. The great Tibetan master Panchen Lozang Choe Kyi Gyaltshen (16th century) exemplifies this mindset:

“Even if I must remain for an ocean of eons even in the fiery hells of Avici for the sake of even just one sentient being, I seek your blessing to complete the perfection of joyous effort, That out of compassion untiringly strives for supreme enlightenment.”

This verse illustrates the immense mental strength required for the perfection of effort.

The effort of collecting virtues

This second effort might resonate with non-religious individuals, who might view it as collecting materials. Regardless of whether one collects virtue or material goods, interest generated by the perceived benefit of the goal is the fundamental driving force. A religious person aspires to a paradise or higher realization, such as nirvāṇa, where sorrow ceases. Achieving this requires accumulating merit or virtue as the cause.

But what is virtue? Buddhist scriptures define it as “that which brings an appealing maturation or fruit.” In theory, everyone should be diligent in practicing dharma or pursuing their livelihood, as we all desire appealing outcomes. However, laziness—the antithesis of effort—often prevails. This laziness can lead to neglected responsibilities, forgotten obligations, and ultimately chaos in one’s life. Lama Yeshe, a co-founder of the FPMT, often reminded us: “A lazy person would not even find water for his mouth.”

Even lazy people eventually face reality, such as when unpaid gas bills lead to service disconnections, prompting extra costs and valuable lessons. This highlights the necessity of effort.

The effort of working for the welfare of living beings

This effort is monumental. Fulfilling the wishes of infinite sentient beings seems insurmountable, but manageable if approached step by step. Start by helping one or two beings close to you—perhaps a family member or neighbor. Gradually, as you feel ready, extend your efforts to a broader circle. This incremental approach simplifies what initially seems impossible.

To summarize this discussion on effort:

For those without dharma knowledge: Reflect on your human potential. Avoid idleness and indulgence and aim to contribute meaningfully to your family and community.

His Holiness advises: “If you think, ‘I have my house, food, and salary, so I don’t need to think of others,’ that is wrong. Millions of people are in need of help.”

For those with dharma knowledge: Lama Zopa Rinpoche often emphasized that life is as fragile as the interruption of a single breath. Recognizing the certainty of death and the uncertainty of its timing, prioritize effort in all aspects of life, especially dharma practice.

By Lotsawa Sherab

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

The Basic Buddhist Principles

Refuge

“I take refuge in the Buddha, Dharma, and the supreme Sangha until I reach enlightenment. Through the merit I gain from practicing generosity and other virtues, may I attain enlightenment for the benefit of all sentient beings!”

In Buddhism, taking refuge in the Three Jewels (Buddha, Dharma, and Sangha) is the first step that anyone embarking on the path of Buddhism must take. This act of taking refuge is crucial as it serves as the entry point to the Buddhist path.

Each religion has its own approach to taking refuge, but Buddhism stands out in its understanding of the object and method of refuge. In Buddhism, the object of refuge is seen as inseparable from oneself, and it emphasizes the importance of personal effort rather than blind faith or devotion. It is believed that relying solely on external objects of refuge will not lead to salvation.

A genuine understanding and internalization of the concept of refuge are essential for one to be considered a Buddhist. Fear and belief are said to be the driving forces behind seeking refuge, as one must first recognize their own limitations and seek help from external sources. Fear in this context refers to the fear of suffering in lower realms and the fear of suffering in Samsara. If one has already overcome all fears, there is no need to seek help.

Even if one intends to take refuge in the Three Jewels, without conviction and faith that the objects of refuge can provide protection, taking refuge is not possible. According to the Seventy Verses on Taking Refuge, “the Buddha, Dharma, and Sangha are the refuge for seeking liberation”.

The object of refuge in Buddhism is the Three Jewels – the Buddha, the Dharma, and the Sangha. These three entities are seen as essential for attaining liberation, as they provide guidance, teachings, and companionship on the spiritual path. Just as a sick person needs medicine, a doctor, and a caregiver, a Buddhist practitioner relies on the Three Jewels for support and guidance.

The reason he is considered a Buddha is because he is free from all fears, skilled in liberating others from fear, and has great compassion for all without bias. While the Buddha may be adept at liberating others from fear, without unbiased compassion for all living beings, there is a risk of only being able to protect some and not all.

In essence, we take Refuge in the Three Jewels with a strong belief in their qualities. Once we have taken Refuge, we should refrain from harming other beings, show reverence towards Buddha’s images and scriptures, and avoid disrespecting the Sangha.

Taking Refuge is the basis for all other precepts, purification of negative deeds, accumulation of merits, avoiding lower realms, protection from harm by non-human spirits, fulfillment of wishes, and swift attainment of Buddhahood.

The Buddha

In Buddhism, taking refuge in the Three Jewels – Buddha, Dharma, and Sangha – is the gateway to the Buddhist path. Buddha is the one who shows the way of life, Dharma is the way of understanding that leads to Buddhahood, and Sangha is the community that lives in harmony and awareness. As Buddhists, we seek refuge in these Three Jewels until we attain the state of enlightenment. Taking refuge in the Three Jewels is not about relying on them to save us from the lower realms, but rather about following the teachings of the Buddha, practicing the Dharma, and seeking guidance from the Sangha.

The Buddha serves as our Teacher, and we must follow his teachings. The Dharma provides us with the path to enlightenment, which we must practice diligently. The Sangha, our spiritual friends, support and guide us along the path to enlightenment. By practicing techniques and wisdom, such as the eighty-four thousand heaps of Dharma taught by the Buddha, we can save ourselves.

I can guide you on the path to liberation, but ultimately, it is up to you to achieve it.

The Historical Buddha

The historical Buddha Sakya Muni, also known as Siddhartha Gautama, was born 2568 years ago to a royal family in Kapilavasthu. His birth is celebrated as a day of enlightenment and spiritual awakening for millions of people around the world. It is through the power of his omniscience and knowledge that the Buddha reached the state of enlightenment.

Buddha’s teachings of compassion, mindfulness, and inner peace have inspired countless individuals to lead more meaningful and fulfilling lives. His message of love and understanding transcends time and continues to resonate with people of all backgrounds and beliefs.

The Buddha taught that all living beings are fundamentally the same – ordinary beings continuously wandering in the cycle of existence. He discovered the truth about life after sacrificing many lifetimes, ultimately becoming the awakened one, the Buddha. His teachings are rooted in wisdom and compassion, aiming to help us understand the true nature of the mind and achieve liberation. By developing wisdom and compassion, we can follow the path to enlightenment.

In Buddhism, it is believed that the Buddha imparted a vast array of teachings, with the concept of TRUTH being the most significant. The entirety of the Buddha’s teachings can be categorized under the umbrella of TRUTH. Following his enlightenment under the Bodhi tree in Bodhgaya, the Buddha, at the behest of Brahma and Indra, delivered the sermon, The Four Noble Truths, to five disciples at Sarnath.

Within Buddhist literature, the teachings on the Four Noble Truths, the Eightfold Noble Path, and Karma – the universal law of cause and effect – are considered essential principles that every individual embarking on the Buddhist path must grasp. The Buddha offered eighty-four thousand sets of teachings as methods to cultivate mindfulness and discipline the mind. His teachings serve as a foundational tool for transforming negative emotions and mental afflictions into wisdom through various skillful means and methods.

The Gautama Buddha did not establish a religion called Buddhism; instead, he proclaimed that he had discovered a path that leads to the cessation of human suffering, known as the Noble Eightfold Path. The path the Buddha found was not taught by anyone; rather, it was discovered as a result of his own deeper understanding of things.

What the Buddha discovered 2568 years ago, known as enlightenment, was not transmitted to him by any divine being or someone with a higher realization. It was achieved through understanding the inherent nature of things. Siddhartha attained the perfect state of enlightenment as a result of gaining a direct experience of the true nature of things. For this reason, his teaching transcends the idea of religion, views, dogma, and philosophy, which are concepts that arose from discursive thoughts.

Buddha’s teaching is not a religion; it is a way of life and a method to develop a direct experience of the true nature of things, referred to as REALITY. The Buddha denied the idea of rituals and prayers because liberation is only possible through understanding phenomena as they are, by breaking the prison wall of IGNORANCE. The entire universe evolved as a result of dependent co-arising; nothing came into existence on its own. All things are impermanent, and there is no separate SELF-existing independently.

All living beings possess the Buddha nature, which is the capacity to awaken ignorance and become a Buddha if practiced as instructed. “The Buddha nature is present in all living beings” (Uttaratantra). To understand the true nature of things, we must look at them deeply. This deeper understanding of things gives rise to the development of AWARENESS, and through this, we can reach the other shore called liberation. It is important to be mindful of what we are doing, as this will help us do everything with awareness. Simply put, liberation is an understanding. As we understand, we become liberated.

The Four Noble Truths

Buddhism’s Four Noble Truths are considered noble because they lead to liberation from suffering. This fundamental teaching of the Buddha encompasses the entire Buddhist path. The Buddha delivered his first sermon to his five foremost disciples at Deer Park, Sarnath, 49 days after attaining enlightenment. The teachings of the Buddha, known as Dharma, were shared with all beings in the human and celestial realms.

The Truth of Suffering

Suffering is an inherent part of life, manifesting in various forms. Even in times of apparent well-being, feelings of insecurity and anxiety persist. This suffering is rooted in Samsara itself.

The Cause of Suffering

Ignorance and the craving mind are identified as the root causes of suffering. Everything arises due to specific causes and conditions, and the misconception of an independent and concrete self leads to ongoing suffering within the cycle of Samsara.

The Cessation of Suffering

Despite the constant suffering resulting from our misconceptions, the negative emotions and obscurations that cloud our understanding can be purified. Just as the sun is obscured by passing clouds, our true nature can be revealed through the removal of temporary afflictions, leading to the cessation of suffering.

The Path to the Cessation of Suffering

The Eightfold Noble Path is the path that leads to the end of suffering. By cultivating mindfulness, ethical living, and wisdom, one can follow this path towards liberation from suffering and the attainment of enlightenment. We often blame external circumstances and others for our suffering, failing to recognize that the root of our suffering lies within our own afflicted minds. True inner peace arises from within, not from external sources.

The Eightfold Noble Path

The Eightfold Noble Path is the path that the Buddha traversed to reach the perfect state of enlightenment. It is the middle path, free from extremes, that every individual seeking enlightenment must practice. It is on this path that the Buddha attained enlightenment, allowing one to live in the present moment with awareness.

Thich Nhat Hanh, in his book “Old Path White Clouds,” describes the Noble Eightfold Path as the path of living in awareness, with mindfulness as its foundation. By practicing mindfulness, one can develop concentration, leading to understanding. This understanding, in turn, can liberate individuals from suffering and bring true peace and joy.

Right Understanding:

Through the right understanding, one develops a clear vision and wisdom, penetrating the true nature of things. This involves understanding the Four Noble Truths, the law of Cause and Effect, and seeing reality without delusions or distortions.

Right Thoughts:

Developing the right thoughts means resolving not to hold attachments, greed, anger, or ill will. It involves refraining from causing harm to others and cultivating pure intentions.

Right Speech:

Right speech involves speaking the truth and avoiding slander, harsh words, and idle gossip. It is about speaking with honesty and kindness, without causing harm.

Right Action:

Right action entails respecting all life, refraining from harming others and engaging in wholesome actions. It involves refraining from taking life, stealing, engaging in sexual misconduct, and harming living beings.

Right Livelihood:

Right livelihood means abstaining from trades that harm oneself or others, such as slavery, prostitution, animal breeding for slaughter, and trading in intoxicants or weapons.

Right Effort:

One should make efforts to avoid unwholesome thoughts, overcome existing unwholesome thoughts, and develop wholesome thoughts. This involves striving to let go of grasping thoughts and limited views.

Right Mindfulness:

Maintaining mindfulness of the body, feelings, mind, and phenomena allows for the development of concentration and awareness, enabling one to live in the present moment.

Right Concentration:

Through the right concentration, one can cultivate a calm and tranquil mind, seeking to realize the true essence of the mind and transform negative emotions. By following the Eightfold Noble Path, individuals can cultivate wisdom, compassion, and inner peace on their journey towards enlightenment.

Karma (The Law of Cause and Effect)

Karma, the law of cause and effect, is a fundamental concept in the philosophical schools of Buddhism. It is part of a set of beliefs that form the basis of Buddhist philosophy. Karma plays a crucial role in the evolution of the universe and individual beings, determining the outcome of our actions and shaping our existence for better or worse.

The concept of karma is closely related to the idea of action and freedom of will in sentient beings. It forms the basis of Buddhist ethics, asserting that the entire universe is governed by a similar law. This law connects us to both our inner selves and the external world, influencing our existence in profound ways.

Every action we take has consequences, both in the physical world and within ourselves. Our present circumstances are believed to be the result of past karma, and our future is shaped by our present actions. The law of cause and effect is undeniable, impacting our existence in significant ways.

The theory of karma is based on the doctrine of causality, where all actions, whether positive or negative, lead to corresponding results. Different types of karma, such as good and evil, right and wrong, are determined by the intent and motivation behind our actions. Each individual is responsible for the consequences of their karma, as actions cannot be transferred to others and the results cannot be avoided.

While karma has no beginning, it can be brought to an end. The Buddha taught that the chain of karma can be broken through the practice of the eightfold path. This path offers a means to overcome the cycle of cause and effect and attain liberation from the consequences of past actions.

Cause and effect should be in complete harmony with one another. If we accept such a dictum, then we have reached a point where our behavior is bound to become morally sound. That is one of the reasons why Buddha‘s sermons during his first turning of the wheel of dharma are closely associated with moral conduct. There is no beginning to our intelligence and souls. So, our birth is not a beginning, and our soul is primordially veiled by ignorance. And therefore the antidote to overcoming this ignorance should also be beginning-less.

Conclusion

It is through self-realization and understanding that we can transcend the illusions and find true meaning and fulfillment. We find ourselves lost in a world where truth is elusive and the fabric of reality seems distorted. Words and the external world can deceive us, appearing as mere illusions created by our own minds.

In our quest for purpose and significance, we navigate through a vast ocean of falsehoods. Paradoxically, the more we search, the more our vitality dwindles. We relentlessly pursue wealth and material possessions, believing they hold the key to our happiness. Yet, in the end, we are left with a profound sense of emptiness and despair.

Love and a sense of belonging are essential to our well-being. However, we find ourselves trapped in a never-ending cycle of suffering and longing, unable to escape its grasp. In this samsaric existence, we are prisoners of our own creation. Our desires and egos bind us, compelling us to constantly strive and take. But amidst this entanglement, there exists a way out—a path towards liberation, truth, and self-discovery.

Let us break free from the chains of illusion and delusion that confine us. In doing so, we can uncover a profound sense of peace and freedom that transcends the confusion of the samsaric realm. Ultimately, it is our own awakening that holds the power to liberate us from the ceaseless cycle of birth, death, and the anguish of the Samsaric world.

Through self-reflection and introspection, we can unveil the eternal and unchanging essence that lies within us. Beyond the transient nature of the external world, there exists a deeper reality that transcends time and space. By connecting with this inner truth, we can cultivate a lasting sense of serenity and liberation.

Let us embark on this transformative journey of self-discovery and liberation. By shedding the illusions that bind us, we can break free from the relentless cycle of birth and death, and attain a state of enduring peace and fulfillment in our lives.

Note:

Through this article, I would like to bring out the outline of the Buddha’s teaching in a precise way by subsuming the core concepts of Buddhist ideas under a few selective topics. I have made every possible attempt to include and refer to available references carefully to make this article worth reading in a specific way. This article attempts to encourage the readers in preparing to embark on an introduction to Buddhist studies.

Nima Gyelpo

A short note about the author

My name is Nima Gyelpo and I am a Buddhist monk belonging to the Kagyu lineage. I have completed my graduation from one of the Kagyu monastic institutions in Sikkim and an MA degree in Buddhist studies, philosophy, and comparative religion from Nalanda University in India. I am passionate about sharing my knowledge and experiences with others, especially beginners who are interested in Buddhism. I hope that this article will be helpful to those seeking to learn more about this ancient and profound spiritual tradition.

A Dharma Journey

Geshe Jampa Gelek’s Visit in Romania, June 2024

In late June, our community had the profound privilege of hosting Geshe Jampa Gelek in Romania. His visit was marked by a public lecture on Karma, followed by two empowerments generously bestowed upon selected participants.

Before the public events, we dedicated several days to planning and organizing, focusing on research and future activities for the Romanian Gelug sangha. During this time, we received invaluable guidance from Geshe-la regarding the unique characteristics of each sangha group and how our efforts should be directed. His blessings upon our research and publishing endeavors for The Garden of Maitreya were both humbling and inspiring.

My personal journey into Buddhism began under Geshe Jampa Gelek’s guidance several years ago when I took Refuge with him. It was a great honor to receive the Dharma name Jampa Drolkar; Jampa (the Teacher always borrows half of their name to the new student, to conserve lineage) signifies Maitreya in Sanskrit, and it translates as love. Contemplating the profound meaning of this name, I resolved to channel my love, skills, knowledge, and technical expertise into The Garden of Maitreya project. With Geshe-la’s compassionate oversight, this initiative has flourished, aimed at benefiting all sentient beings. May they find enduring happiness and the causes for it through this endeavor!

Later on, I was delighted to reunite with my dear friend, Thubten Sherab, who accompanied Master Gelek to assist with translation duties (as my Tibetan proficiency is still developing). Sherab is a beloved figure within our Buddhist community here in Romania, having resided here for several years and having conducted numerous introductory courses on Buddhism that have inspired many individuals to embark on the Path.

His presence continues to be a source of joy for his countless friends, who cherish any opportunity to spend time with him. Beyond his role as a cherished companion, Sherab is a researcher of remarkable depth and precision, capable of seamlessly navigating rituals and empowerments. His scholarly acumen is evident in his ability to effortlessly quote extensive passages from revered Buddhist texts such as those by Shantideva or Nagarjuna, and his adeptness at swiftly resolving any challenges that arise. His translation proficiency is to be praised; he speaks no less than seven languages, and is able to understand any Tibetan dialect, including the ever-so-difficult Kham.

I am immensely proud to count myself among Sherab’s friends, grateful for his friendship and inspired by his unwavering dedication to the study and practice of Buddhism.

Alexandra, known as Thubten Saldron in her Buddhist practice, has graciously hosted us in Pitesti. Her boundless kindness and deep devotion to the Dharma leave me at a loss for adequate words. Saldron’s dedication is exemplified by her generous offering of an entire floor of her home for Dharma activities. It is within this serene and meticulously arranged gompa that we are privileged to conduct our empowerments. Every detail reflects her care and reverence for the teachings.

I am filled with gratitude for my friendship with Saldron. Our connection, fostered by the benevolence of Master Gelek during his previous visits, has enabled us to achieve much together. Through shared experiences and collaborative efforts, our bond has deepened, paving the way for meaningful accomplishments in service to the Dharma.

Saldron’s unwavering support and the tranquil space she provides for our practice are a testament to her genuine commitment to the path and to the flourishing of the Buddhist community in Pitesti. Her presence enriches our gatherings, fostering an atmosphere where spiritual growth and camaraderie thrive.

In the grace of my Master’s presence, I was blessed with the profound opportunity to receive the oral transmission of the Sojong vows—a dream I had cherished for a lifetime. This transmission holds immense significance for me, as it now forms an integral part of my personal practice and spiritual journey.

The impact of these vows is profound. On one hand, they simplify life by providing clear guidelines and principles to follow. They serve as a compass, guiding my actions and decisions towards greater mindfulness and virtue. Yet, on the other hand, they also bring challenges. With the acceptance of these vows comes increased responsibility—to uphold the standards set forth, to conduct myself with utmost care and integrity, and to fulfill the noble tasks entrusted to me by my teachers and the lineage.

I am deeply aware of the weight of these responsibilities and the need to honor them with sincerity and dedication. Each day presents an opportunity to live in accordance with these vows, to deepen my understanding of their significance, and to integrate their teachings into every aspect of my life.

May I tread this path with humility and steadfastness, guided by the wisdom and compassion of my Master and the lineage of enlightened beings who have transmitted these teachings through generations.

We arrived in Pitesti on Thursday, June 27, following a delightful journey through the scenic Bucegi Mountains. Without having to depict the serene beauty of our mountains and the grace of my Master’s presence on this beloved land, I will just share two photos.

Our destination was the Pitesti Cultural Center, where we were warmly received by Carmen Salub, the director who has graciously hosted us in previous years. Carmen’s presence has always been a source of joy and appreciation for me, characterized by her warmth, friendliness, and unwavering enthusiasm.

During our visit, Carmen took a seat in the front rows, graciously honoring us with her attentive presence throughout the lecture. Her colleagues from the technical department ensured that the event was meticulously recorded and broadcasted, ensuring that the teachings reached a broader audience beyond the venue.

One of the highlights of our visit was capturing a new group photograph with Carmen. This photograph holds a special place in our hearts, joining the cherished collection of memories we have accumulated over our visits to Pitesti. Carmen, we extend our heartfelt gratitude to you for your warm hospitality and support. We look forward to the possibility of returning next year and continuing our meaningful exchanges and collaborations in the spirit of friendship and shared dedication to the Dharma.

In the following days, we were honored to partake in two empowerments, experiences that have profoundly enriched our spiritual journey. These sacred rituals, though detailed accounts cannot be provided here, have been pivotal in our lives, representing a rare and cherished opportunity.

For those unfamiliar with empowerments, they are sacred ceremonies within Buddhist traditions where a qualified teacher transmits blessings, teachings, and permissions to practice. These rituals forge a deep connection between the disciple and a lineage of enlightened beings, granting authorization to engage in specific meditations, rituals, and teachings essential for spiritual development.

Empowerments are considered transformative, purifying obstacles and empowering practitioners on their path towards enlightenment. They are moments of profound spiritual growth and purification, marking significant milestones in one’s commitment to the Dharma.

We are deeply grateful for the dedication and guidance of our teacher, Geshe Jampa Gelek, whose tireless efforts made these empowerments possible. His wisdom and compassion have illuminated our path, and we carry forward with boundless gratitude for the blessings received.

May these empowerments continue to inspire and guide us as we strive to embody their teachings in our daily lives, nurturing inner peace and compassion for the benefit of all beings.

Without adding any other personal thoughts, I invite you to read the transcript of the public lecture on Karma, a vast and important topic that has been detailed carefully and in an easy-to-understand manner.

Link to Transcript:

A Teaching on Karma

Special thanks to Dharma colleagues: names dictated by Geshe Jampa Gelek, and held deep in our hearts by all of us.

Thubten Saldron and Paula

Mihai Rapcea

Iordan Butuc

George Plesa

Daniel Maricescu

Dr. Anne Plesuvescu for the precious help

A warm thought to Alexandru Boru, our Mountain guide

May your merits be ever enhanced!

With loving-kindness,

Veronica ANGHELESCU

A Touch of Grace

His Excellence, Khenpo Karma Wangyel in Romania

During the beautiful month of May, Romania experienced an extraordinary spiritual event with the honored visit of Khenpo Karma Wangyel. His Excellence Khenpo-la serves as the resident Khenpo for Europe within the revered Yeshe Khorlo Nyingma Tradition. Appointed by the esteemed Gangteng Rinpoche, Khenpo-la has been living in France since 2011. This visit marked his inaugural journey to Romania, bringing along a wave of enlightenment and profound teachings that touched our hearts.

Khenpo-la conducted an extensive and enriching four-day teaching series, meticulously focusing on the nine Jhanas. These teachings were comprehensive and well-structured, as they illuminated numerous Buddhist concepts, providing a wealth of knowledge to practitioners at all levels. Among the many topics discussed were the Turnings of the Wheels of Dharma, the Four Noble Truths, and the 16 aspects of the Four Noble Truths—areas that are often less familiar to Western practitioners but are fundamental to a deep understanding of Buddhist philosophy.

One of the highlights of Khenpo-la’s teachings was his exploration of the vehicles of the hearers, solitary realizers, and bodhisattvas. His profound insights into the path towards Buddhahood provided attendees with a clear understanding of these vehicles, helping to demystify the complexities of these paths. Each Jhana was meticulously examined from four different perspectives, ensuring that the teachings were well-rounded and accessible to all attendees, regardless of their prior knowledge or experience. This particular aspect was something I appreciated profoundly, as many of us attendees here, in Romania, are without any doubt… beginners.

Khenpo-la delivered his teachings in Tibetan, a language rich with the nuances of Buddhist thought, and that I feel privileged to also study and speak. I felt immensely grateful to assist my translating colleagues in this significant task. Special recognition goes to the Lotsawa, Andrzej Rybszleger, who joined the sessions via Zoom, providing an invaluable service by ensuring the teachings reached a broader audience.

Additionally, my friend Mihai Rapcea played a pivotal role in this event. Mihai not only provided Romanian translation for non-English speaking participants, but also was instrumental in inviting Khenpo-la to Romania, sponsoring his stay and managing many other intricate logistics of his visit, to which I was very happy and honoured to participate.

Khenpo-la’s presence in Romania was a true blessing… a touch of grace. His wisdom was shared with graceful simplicity and clarity, demonstrating a profound care to ensure everyone comprehended and benefited from his words. His ability to convey complex doctrines in an accessible manner was deeply appreciated by all of us.

The visit of Khenpo Karma Wangyel has significantly strengthened the bond between Romania and the Dharma. The teachings he imparted have sown seeds of wisdom and compassion that will undoubtedly grow and flourish in the hearts of those who attended. The profound impact of his visit is a testament to the timeless relevance and transformative power of the Dharma; we remain hopeful for his return in the near future.

His teachings have not only enriched our understanding of Buddhism but have also fostered a deeper connection to the path of enlightenment. The Romanian Buddhist community looks forward to welcoming Khenpo-la again… we hope, in the very near future! It feels as though we have only just begun.

In conclusion, Khenpo Karma Wangyel’s visit was a momentous occasion for Romania. It provided a unique opportunity for practitioners to deepen their understanding of Buddhist teachings and to experience the profound wisdom of a highly esteemed teacher. The success of this visit is a testament to the collaborative efforts of all those involved, and it marks the beginning of a promising new chapter in the spiritual journey of the Romanian Buddhist community.

Veronica Anghelescu

In the photo: Khenpo Karma Wangyel and Mihai Rapcea

Dreamtale

A Little Story, a Cozy Town and a Most Wonderful Teaching

A trip. Mid-May, I had the great joy of being able to attend one of the teachings of my spiritual Master, Geshe Jampa Gelek, in Treviso, Italy. It has been a most noble time, spent in this beautiful Italian city, and I am grateful for every hour spent there.

I reached on Friday morning, and since I had some time, I could explore a bit. As I wandered through the narrow, winding streets, I was captivated by the city’s tranquil charm. The picturesque canals, lined with lush vegetation, reflected the vibrant greenery, creating a peaceful oasis in the heart of the city. The air was fresh and clean, and the streets were almost deserted, as most people were likely at work, leaving the city to those like me who sought its quiet beauty.

Titian! My steps led me to the magnificent Treviso Cathedral, a place I had long yearned to visit. Inside, I encountered the Annunciation painting by Titian, a masterpiece that has mesmerized art lovers for generations. Standing before this incredible work, I felt a profound connection to the artist I have adored for so long. It was an experience I will cherish forever and for the description of which… there really aren’t enough words.

Eager to delve deeper into the cathedral’s treasures, I visited the adjoining museum. Each artifact and artwork told a story, adding layers to my understanding of Treviso’s rich cultural heritage. My exploration then led me to the crypt, a quiet and solemn place that seemed to whisper tales of the past. However, as I wandered deeper into the crypt, I realized with a start that I was accidentally locked in during the lunch break.

A crypt. Initially, the cold and humidity of the crypt unsettled me, but soon I decided to embrace the solitude. I let go of my fear and allowed myself to simply be present in the moment. Those two hours became a time of quiet contemplation, a rare opportunity to reflect deeply amidst the echoes of history surrounding me.

Eventually, I was freed from my temporary confinement, and I emerged back into the sunlight with a renewed sense of calm. I decided to return to my hotel on foot, taking my time to soak in the beauty of Treviso. The facades of the houses, so diverse and meticulously maintained, spoke of a community’s dedication to preserving its heritage. Each building, each church, and each neoclassical structure told a story of architectural elegance and historical significance.

As I strolled through the streets, I felt a profound appreciation for the delicate balance Treviso strikes between past and present. The city’s ability to honor its history while embracing the future is truly remarkable. My morning in Treviso was not just a journey through a beautiful city, but a journey through time, art, and personal reflection.

Venerable Geshe Jampa Gelek and his suite (Venerable Raffaello and Translator Davide Lionetti) arrived late on Friday evening, and they were hosted by the lovely Cristina, my colleague from the Master Program at Lama Tsongkhapa institute, in her wonderful house situated a little outside Treviso, in a most charming landscape. My heart rejoiced at seeing my spiritual master once more. Geshe Jampa Gelek is one of the two resident teachers at Lama Tsongkhapa Institute in Pomaia, Italy, where he teaches the Master Program, among other lectures. Currently just finishing an extensive presentation and commentary of the Ornament for Clear Realization, Geshe-la is a rare jewel of wisdom and compassion in our world and we are very fortunate to be able to attend his teachings, online and in-presence.

Guru Puja and Teachings at Zero Branco. We reunited the next day in the morning for the Guru Puja ceremony held at Lama Tzong Khapa Buddhist Center at Zero Branco, a little village with a most interesting name!

Zero Branco has a rich history that dates back to Roman times. The village’s name is believed to be derived from the Latin word “securis” (meaning axe) and “blancus” (white), reflecting the area’s historical connection to woodcutting and the presence of the Brenta River. The Center’s director, honored Danilo Ghirardo, had carefully prepared the room for the ceremony and the teachings that we were blessed to receive from our venerable Master, Geshe Gelek.

Dreamtale. The teachings of the two days centered around Nagarjuna’s Dreamtale (it. Racconto del Sogno, tib. རྨི་ལམ་གྱི་གཏམ). The main concepts discussed in this remarkable text are emptiness (śūnyatā): Nagarjuna’s central philosophical concept, which asserts that all things lack inherent existence and are empty of self-nature; then, interdependence (pratītyasamutpāda): the idea that all phenomena arise in dependence upon causes and conditions, highlighting the interconnectedness of all things; and last, but not least, mind and perception: an exploration of how the mind constructs reality, emphasizing that our perceptions are not necessarily reflective of true reality.

The intention of this article is not that of going into the depth and detail of this text, but to highlight some of the most beautiful, most heart-warming excerpts of the teaching given by the Venerable Geshe Jampa Gelek.

When we talk about the word mind, someone’s mind, we mean the person in general; some people make a clear distinction between me and others, between themselves and others, therefore between me and others. So what happens in this way? We feel attachment to ourselves, aversion to others or in any case attachment to those we feel close to us and aversion to those we see as far away, this attitude of far, close, me and others, therefore attachment and aversion. So what is said in the text is: I will not do this way and therefore without acting, without having this way of thinking, I will see all the sentient beings just like me; the sentient beings are me, they are myself, in the sense that they are equal to me in desiring happiness, they are the same as me in not desiring suffering.

Sentient beings should not be harmed. For example, when someone harms us, our parents, peers, or children, we feel sad and experience something we don’t want. We talk about accepting these harms we receive. The meaning here is that when someone causes harm to us or our loved ones, we suffer and are unhappy. Similarly, if we were to harm others, they would suffer in the same way.

On one hand, it is about accepting the damage done to ourselves and those around us. On the other hand, it is about not responding in kind, and refraining from causing harm to others. In mental training, a similar principle is taught: to take upon oneself the evil done to oneself and not to hurt others.

With an attitude of benevolence and patience towards sentient beings who commit serious negativity, and with constant respect for them, one refrains from committing the slightest negativity. But what does this mean in practice?

Consider someone who commits a truly bad action, a crime that is typically punished severely—something we regard as a very serious offense. When someone commits such an action, the practice recommended here is to meditate on patience. This involves not only refraining from anger and retaliation but also cultivating a wish for the person’s happiness. Instead of seeking revenge, one generates thoughts like, “May this person be happy, may they feel joy.”

So, on one hand, you practice patience, and on the other hand, you foster a desire for the well-being of the person who wronged you. If you cultivate this mindset consistently, you won’t harm this person or anyone else in the slightest.

Patience involves getting accustomed to enduring small irritations and problems. By becoming used to minor annoyances or small harms done to us, we gradually develop the ability to endure more significant wrongs. For instance, if someone is causing us minor problems, we start by meditating on patience, learning to endure these minor evils. Over time, this practice strengthens our capacity to handle more significant and severe harms.

Therefore, the practice is to meditate on and cultivate patience, beginning with small irritations and gradually building the ability to endure larger and more serious negative actions. This way, we train ourselves to maintain a peaceful and benevolent attitude even in the face of significant adversity.

When we are born, our first connection to life begins in our mother’s womb, marking a phase where we entirely depend on her. Upon birth, our dependency extends to other sentient beings. Initially, our survival hinges solely on our mother, but as we grow, we rely on a broader community. For instance, to have clothes, we need people who make and sell them. Without these individuals, obtaining clothing would be nearly impossible.

In fact, almost everything we possess depends on others. It’s exceedingly rare to have something that doesn’t involve someone else’s effort. Our very existence and ability to sustain ourselves are intricately linked to others. If we had to live entirely independently, without relying on anyone else, survival would be impossible. We depend on others to live and thrive in this world.

Most of our problems arise from dividing ourselves from others. This division leads to attachment to ourselves and aversion to others, or attachment to our own perspective and aversion to the perspectives of others. It is from this basis that all problems emerge.

Conversely, if we think of ourselves and sentient beings as the same, viewing them as part of us or just like us, we foster a sense of unity. The opposite of this mindset is to consider oneself as the most important, a perspective we have held from time immemorial. By thinking of all beings as just like us, we cultivate the opposite attitude, considering others as important. With this way of thinking, we can quickly achieve positive results and happiness. Without it, we will find neither goodness nor happiness.

It is said that even a small thought of benefiting others results in a benefit to oneself. Practicing small acts of kindness towards others benefits us in return. Conversely, even a small amount of harm done to others causes significant harm to us. When we benefit others, even slightly, we receive some benefit. When we harm others, even slightly, we receive some harm.

Thus, all our happiness and suffering depend on whether we have been beneficial or harmful, or if we have harbored thoughts of benefiting or harming sentient beings. Our happiness or suffering is directly influenced by our actions and intentions towards others.

I am going to end this article with a beautiful excerpt from Nagarjuna’s Dream Tale – a short fragment in Tibetan and English – timeless wisdom on which to meditate.

བདག་དང་སེམས་ཅན་ཐམས་ཅད་བདེ་སྡུག་མཚུངས།

བདེ་སྡུག་མཚུངས་པ་ཅན་ནི་གཉེན་ཡིན་ན།

I and all sentient beings are equal [with regard to] happiness and suffering.

Being equal [with regard to] happiness and suffering, we are family.

A few words about the translator. As a learner (still) of Tibetan language myself, whenever I see a fellow translator doing the impeccable, most difficult work of translating from a Dharma Master, I am in awe of their skill and insight. Davide Lionetti is no exception; moreover, he is one of the best translators I have ever witnessed. Sincere congratulations, Davide, it is a privilege to have met you!

We extend our profound gratitude to Venerable Geshe Jampa Gelek, to director Danilo Ghirardo at Treviso Center, to all the participants and sponsors who made this possible. Until we meet again!

Kindly visit the website of Lama Tsongkhapa Center in Treviso and consider attending the teachings and events, as well as supporting them financially:

http://centrolamatzongkhapatv.it

With loving-kindness,

Veronica Anghelescu

The Meaning of Life

Geshe Jampa Gelek

Oral translation by Lotsawa Sherab

Transcript and Edit by Veronica Anghelescu

June 2023

Bucharest, Romania, Sambodhi Studio

On this earth, there are people who do not accept religion, and those who do. But at the end of the day, what all people on this earth want – is happiness.

I want to say that we, as human beings, are very special compared to other creatures, other living beings. We are exceptional because we have human intelligence. And with this intelligence that we have as human beings, we can do so much. We can learn so much. And also, we can understand so much. And this is only possible with human understanding, with the human consciousness. This means our human mind has great capacity.

Then another aspect that I want to present is that we have happiness, and we have suffering. When we talk about happiness or suffering, we have to know that these exist at two levels. One is at the level of body consciousness, physical consciousness. Then, another level of happiness and suffering is at the mental level. So, the mental sensation and body sensation are those two things. For many living beings, such as the animals and so forth, they experience a lot of suffering that is related to their body consciousness, the physical consciousness. As for human beings, we don’t experience only that. We experience something more. On top of the body consciousness, we also experience the sensations of mental consciousness.

So this means we, as human beings, go through more complicated, more complex sensations, more complex happiness, more complex sufferings also. The animals have only limited capacity, and that is enough for them. So we, as human beings, have more mental capacity, but also more happiness and more suffering.

Human beings produce many material objects, many technological objects. And then… regardless to all these developments, we always want extra, always more and more stuff, more and more happiness. So the developments of material objects do not really change our sensation.

So this means that, for human beings, it’s something to do with the mind. No matter how rich you are, no matter how rich or poor people are, it doesn’t really matter so much; the mental level of suffering, mental level of happiness does not change a lot. It’s very subtle, you know.

Human beings have so many thoughts, conceptual thoughts; our mind is constantly thinking this and that, which creates extra suffering on top of the natural sufferings. You know, this is why many times, we as human beings, due to not knowing or because of not knowing how to take care of our mind, then we have more suffering and, unfortunately, more unhappiness.

Then, you know, people often ask the question: why are we born? What is the purpose of our life? That question is in our mind, you know? So, at the end of the day, we ask the question, what is the purpose of being born?

This is a very important question. So the answer is that – if we are born as human beings, the purpose of our life is to establish the cause of happiness. This is the purpose of our human life, the one that differentiates between human life and animal life. Otherwise, if we don’t do anything, if we don’t reduce suffering, if we don’t search and establish the cause of happiness, then at the end, it’s like we become like the animals. This is why, as human beings, we have this purpose, we have this responsibility to make something better. So this means we have to know what the mind means. To establish the cause of happiness, we have to also understand how the mind works, and what is the nature of the mind. So we have to learn these subtle things so that we develop, we improve the quality of our mind.

So now I will share with you a little bit of my own experience as a Buddhist monk. I’ve gone to monastery to learn about mental functions, about how our mind works, the different aspects of minds, the minds and mental factors. So I’ve learned this subject for about 40 years. I’ve been quite fortunate, I managed to have less tension, to have less stress – not only through learning about the mental nature, but also through teaching this subject to people, to the Westerners and to my students in India and Nepal.

So, from my point of view, when we learn what the mind is, how the mind works, and so on, it really is helpful.

In the Buddhist texts, we talk about two categories of phenomena, or two classes of phenomena. First, we have phenomena that are compounded: what does it mean? Compounded phenomena represent any object or any phenomenon that is produced through different compositions of different causes and different conditions. So, anything that is produced from many conditions and causes is called a compounded phenomenon. Our consciousness, our mind belongs to this category.

Then there’s a second category of phenomena: uncompounded phenomena: a phenomenon which has arisen, which has come into existence, without depending on causes and conditions; the mind or the consciousness does not belong to this category.

So having said this now, on the flip side of the compounded phenomena, we have three categories: one division is called the form, the other division is called the consciousness, and on top of this, again, there is a third division called the non-associated phenomena – objects which are neither consciousness, nor form. So within these three, we can say that even ourselves, as a phenomenon, we belong to one of them.

What is mind? What is consciousness? Consciousness is not a physical object. It is completely free from being a form. It is just that which experiences. It is a mere experience. It is a mere perception. When we first start learning a philosophical topic, we ask ourselves, what is the mind? Then we are explained that within the mind, there is clarity and there are perceptions. So it is something clear and it’s just the mere effect of knowing. This is the mind; we cannot show the mind. It is something non-physical, yet it has the power to recognize. It has the power to know something. It has the power to feel something. So this is the mind. And this mind is the mind that we all have.

Our human mind is much more developed, compared to the mind of those animals. This is why our human minds create many more sufferings than the sufferings of the animals. Animals don’t have this complex mind. So they live at a very simple level. So what I’m saying is the mind needs also more care. We need to take care of it more. If we don’t take care of it, then the mind always goes on and on with so many complex sufferings and unhappiness. This is why, as a human being, we have the task of improving, making this mind better.

When they talk about form, scientists know much more than, a Buddhist philosopher. They’ve developed, they’ve learned what the world is, they’ve studied everything that is to be known in the world. But then when they come to talk about the mind, then they really don’t really know so much. They don’t even know what the mind is. So this is why we, as followers of spirituality, have this burden or task to learn more about this, and to take care of the mind.

OK, now, the main point here is, you know, OK, to say, oh, there’s mind, of course, it’s easier. But then now to prove how the mind exists and in what way, this is the main question now here. So in Buddhism we say like this:

The mind exists. Why? The mind exists because our present life exists. Our present life exists because we have come from a past life. That past life came to us, or we came from the past life to here, through one state called the intermediate state. Intermediate state means a state that is between the past life and the present life. And this in Tibetan Buddhism we call the Bardo state.

The Bardo state is a state where our consciousness is moving here-and-there, up and down, traveling throughout the whole universe to find a place to be born; after a long, long time, the mind suddenly finds a specific union where a female and a male person make love. In the union, there is the unification of the eggs, the woman ovule, and the man’s sperm. So, at that time, if there is no consciousness, nobody can take a rebirth at that time, because the rebirth comes only from the entering of the part of consciousness at that moment.

In this way, we are born, we grow, we become adults; we have an ordinary mind, and then this mind then has its own quality, its own characteristic. So, the quality of a mind is that it gains certain knowledge once one has familiarized or acquainted oneself with the past objects – which means, if the mind has familiarized itself with something in the past, then the mind is able to remember things, to know things without any limit, because the mind has no physical limit; the more we familiarize ourselves with things, the more we learn. Because if we have familiarized ourselves, then the mind remembers and knows without any future effort. This is the quality of mind.

So what I’m saying is the mind really has its own special quality, its own spontaneous quality, that once the mind has known something in the past, it has a very spontaneous acquisition of quality without further effort. The more we learn, the more the mind can learn more. It’s not like physical exercise. At level of physical exercise, what happens? We all know, at the Olympic games, when people do the long jump, they always need future effort. For example, someone, man, or woman, in the Olympic game, they make the long jump. Maybe in the beginning, they make five meters jump, you know. Maybe then again, next time, next year, they will make six-meter jumps. But at certain point, somebody’s reach is maybe 10 meters, let’s say, after that, it’s impossible because that is the maximum limit. So this is the quality of physical, the physical level is limited. After we reach some kind of limit, we cannot do more. This is the point.

The mind, once it has learned, it doesn’t need effort. Also, I can take one more example. When we do, when we boil water, you know, you all know how it works. The temperature, the maximum temperature is at 100, 100, 100 degrees. When that level is reached, what happens? The water disappears. Or the water boils. More than that, there’s no other, you know, there’s no other miraculous result. That is the limit and that’s finished. So either the water disappears or the water boils and there are no other stages to go through. Whereas with the mind, we learn, we learn and learn. After a hundred years we learn, and the mind still has more and more ability. This is the special power of the mind. So, as a human being, we can always learn, and there’s no limit. This is the point.

So at the end of the day, what I’m saying is: once the mind learns and knows all, then everything becomes easy, you know. You know, people usually say, oh, this is difficult, oh, this is easy, you know. So, all this, at the end, all this is a question of, question of acquaintance, question of familiarity. If we have the familiarity with some subject – like mathematics, maybe singing, maybe dancing, if we familiarize ourselves, everything is learned, everything is possible, you know? So all this difficulty or easiness is a question of how long, how much familiarity we have. So if the mind learns, the mind is able to just go on and on. So even the great Shantideva in the Buddhist texts would say like this: there is nothing that doesn’t become easy if we familiarize ourselves with this.

We always find excuses saying: oh, this is difficult, I cannot learn, but this actually is just a question of getting used to it. If we get used to it, everything is possible. So it’s a question of just training and familiarity.

Another particularity of the mind is that – when our sense consciousness manifests, only one sense consciousness is active. When one sense consciousness is active, the other sense consciousness cannot arise simultaneously. This is not possible; while one of them is active, the other becomes dormant. Dormant means like sleeping. So the other sensory consciousnesses are a little bit in a dormant position. So that is the way our mind works you know from day to day or from moment to moment. One moment one sensory consciousness is active, it’s manifesting. The coming moment another kind of sensory consciousness is active, and the past one maybe remains dormant. So this is also another point of view about the mind, how it works. So this means, oh, we cannot say all sensory consciousness are active simultaneously. This is not possible.

Why do we have suffering? The suffering does not stop. And now the question: why do we have stress? Why do we have worries? Why do we have a mental lack of serenity? Why do these things happen? And the answer is, as a human nature, unfortunately, I should say, unfortunately, our minds keep producing more and more thoughts, like, or extra thoughts.

So when these things happen now, what is the solution? Otherwise we say this and that, but then we always need a remedy. So what is the remedy to calm down, to reduce these sufferings, or these worries, these like stress we have? What should we do?

One technique, from Buddhist point of view, is to do a meditation on the breath. The breathing meditation. It’s a simple technique. It doesn’t need so much knowledge. During that time, during the breathing meditation, you don’t think of anything. In that way, your stress and your preoccupations, they subsidize, they become very inactive. So if these mental creations become inactive, that means also our stress and our mental tensions and stress also become inactive. So if they become inactive, this means we have less suffering, less problems at that time. At least, not for the whole life, but at least for that moment, for that day, it is reduced. So this is the one solution that I would propose, you know, from my experience.

Breathe in – breathe out. Why do we do this? What is the purpose? The purpose is, when we calm our mind, when we try to reduce the busy-ness – (usually our mind is always busy: this and that, this house, and my works, and the woman, and the man, and all this relationship) – when we focus our mind on the breathing, at least during that time, the mind becomes what we call neutral, the mind takes neutral position – neither unhappiness, nor happiness. The mind rests in a neutral state. So, when the mind is neutral, then somehow our mind is ready to do a prudent meditation.

If we say, oh, I want to do fast, fast meditation doesn’t work. We must start from a neutral position, like driving a car. When we drive a car, we have to put the gear in a neutral position. Also, we put the mind in a neutral position. In that way, we control our mind.

And then, when the mind is ready, then we can go or we can do another level of meditation, a higher level of meditation,

But then also, when doing the breathing meditation, if you are not calm, if you are not peaceful, it’s difficult to do the breathing meditation. So to do the breathing meditation, the body has to be kept in a certain position. And for this, in Tibetan Buddhism, we have one particular topic called the seven-point body posture of Buddha-Vairochana. Because when we do the meditation, if the body is put in certain position or posture like that of the Buddha-Vairochana, then it is a very positive condition. It’s very favorable for meditation to be better. If the body is not in the right position, if you work, if you move, this is just impossible. This is why a certain position is necessary.

When we maintain these seven-pointed body posture, why is this so important? The answer is, it is important because when the body is correctly positioned, it helps the body channels also to be in the correct position. If the body channels are correctly positioned, it is important for the mind-flow. The mind flows very easily when the channels are correctly positioned. We have different kinds of channels. The growth channels, the subtle channels and so on. And within the body we also have gross consciousness, and subtle consciousness. So the point is, when the body is correctly positioned, it helps the channels to be to be in a good position.

The first posture is called the full vajra position, or half vajra position so this means: crossing the legs out to each other and then sitting down, this is a full vajra position. And half vajra position is the usual way that we sit down with one leg a little bit open. So, in sutra we have this posture with the full or half vajra position. And what is the purpose? What will we get? What will we obtain as a result of this? And the answer is, if we keep this position, it helps us attain the four levels of results in Tantra. Tantra is another complex subject. So to have that as a result, we already make some kind of connection, some kind of you know a cause. So when we take this full vajra position or half vajra position we create the cause to have those Tantra results in the future.

Then, the second position or posture is the two palms joined at the level of the navel in a mudra. Mudra is a Sanskrit term. When we join our two palms at the level of the navel, with the two thumbs join up, then this helps us to have a single-pointed concentration in the future. To gain concentration is great, but then, you know, even at a physical level we need to create some kind of condition, you know, some kind of small cause. So by doing this, it helps us gain equal placement realization in the future. So, the point that we join the two thumbs, you know, at the level of navel, is also to create the condition to have the realization of tummo.

Tummo means inner fire, inner heat; we don’t have tummo right now, but we create the cause and condition to have tummo realization in the future. This is the point.

Then, the next position is to keep the back spine straight. The spine has to be straight, like a bamboo; what is the purpose? And the purpose is, we in the Tibetan Buddhism, we say that we have the so-called central channel. So the central channel also becomes straight by keeping the spine very straight. So if that central channel is straight up, like a bamboo then that means that allows our wind to flow easier.

And then, the next position is to or leave our lips in a natural position. That means that our lips, upper lips and the lower lips, the mouth, shouldn’t be mortified, no? Or to leave our mouth as it is. At the same time, also it is suggested that our tip of the tongue slightly touches the palate. The tip of the tongue touching the palate. In that way, the mouth is kept in a very natural position so that it is favorable to have a long meditation without becoming thirsty time. But if we keep this position in this way, the swallowing of the saliva also becomes less.

Next, have the head slightly bent forward. By keeping this position, we create the cause to have a particular result in Tantra – the realization of verbal isolation in Tantra. This is one kind of realization in the future in the tantra. So to have this, we then try to make this position. So this is just making a favorable condition. This is all.

Then the next position is the position of keeping the eye view, towards the tip of our nose in a natural way, so that our eyes are not open wide. Because if our eyes are totally open, then of course we have so many distractions, seeing movements, objects, people moving around, maybe cars, and so on. So the meditation wouldn’t be good. At the same time, the purpose of keeping the eyes slightly open is to avoid falling asleep. Because sometimes people think they meditate, but maybe they are sleeping. So this is also another thing that we should be careful of. So the eyes shouldn’t be completely closed. Also in this way, the recommendation is that we look at the tip of the nose, and in that way, the meditation is kept under our control. In this way, we also avoid the obstacles called excitement and drowsiness: mental excitement means mental sleeping and. So these obstacles would be removed when we have this position. The two shoulders must be equally positioned. In that way, somehow, keeping the shoulders in the same position and also trying to have some kind of small space under our armpit. Our armpit, you know, if there is some space then maybe it makes the body always fresh without again any energy to fall asleep. So this is the purpose of this last body position.

When we maintain this body-position, somehow it also creates some kind of positive energy for other people. If other people see you, they at least maybe feel positive, or maybe thinking, this person is doing meditation, we don’t disturb, we let them do it. If somebody really does things in a proper, good way, sitting, doing meditation in a proper way, somehow it creates serenity. It creates peace and serenity even for other people.

While doing the breathing meditation, it is also possible to add another practice called the practice of Tonglen: this literally means giving and taking. What are we giving? While we exhale, or breathe out, we imagine that we share, that we give our happiness, our good energy, our positivity to the others who are in need. And when we inhale or breathe in, then we take. What do we take? There are people who really have big pain, lots of suffering, obstacles, and so forth. So then we try to reduce those, to help them, at least in the imagination, you know, to take their sufferings to ourselves, by means of our breath.

OK, then now when we do this practice called Tonglen, of course we are not really doing, you know, at realistic level, we are not really doing things. No, we are not really giving. And we are also not really taking. But then what is the purpose? The purpose of this is to mentally improve ourselves. Everything is a question of training. Everything is a question of learning.

When we practice Tonglen, mental giving, giving, giving, giving, or taking, taking sufferings, somehow it intensifies or it helps psychologically, it prepares us to be able to also physically do it one day in the future. So, when somebody does this kind of Tonglen meditation, especially people who do social service, people who do nurse job, people who do doctors job, people who do anything that is social, it makes their mind much better. Maybe somebody is doing social service but not happily. They only do this to do their job, earn their living, but they don’t really do it with happiness. But if one does this Tonglen meditation, it makes the mind very happy to help more, to do the nurse’s job with a very happy mind. So this is like some kind of a way to prepare ourselves, to make our mind better and improve it and so on.

There are many ways to practice. The first way is to practice meditation.

In meditation, we have two kinds or two types. One is analyzing meditation, and one is stabilizing meditation. So concentrating or stabilizing meditation means that we try to focus our mind on one single object, on one single-point object without any other focus. This is the second type and it is called Shamatha.

Within the first type, we meditate but at the same time our mind moves, our mind investigates, our mind analyzes. This is called Vipassana. And then some people say: oh, no, the analyzing meditation cannot be meditation, this is not good, this analyzing means it’s not meditation, this cannot be meditation. Some people say it. Some people think or say, they say only the second time is the good one, because it focuses only on one single object, this is meditation. Some people say, but at the end of the day, it doesn’t really make any difference because we just said that there are two types, but then we don’t have to follow all those different kinds of statements. We follow certain scholars, certain philosophers who are competent. For example, among all the Tibetan yogis, there’s one yogi called Lama Tsongkhapa. So, he said that there are two types of meditation.

What does meditation mean? What is it? What is the meditation? What is the meaning? The question, you know? And the answer is meditation means to become familiar, to familiarize, to become familiar, the mind, our mind become becoming familiar with something. This is the meaning of meditation. So meditation is not different from familiarizing yourself with something.

Shamatha is stabilizing meditation. One tries to put the mind on one object, and then not thinking of anything. This is the Shamatha. Or we also can say this, we can call this the calm abiding. Calm abiding is the literal translation of the Tibetan word shi ne. Shi ne is a Tibetan word, shamatha is a Sanskrit word. So calm abiding means that one abides calmly with stability, stabilizing. So this means, in the end, what we need most of the time is the calm abiding. If we have the calm abiding first, then we can do the analyzing meditation quite easily. And this is why we have the Vipassana. Vipassana is the fact of analyzing subtly, the subtle things, like this and that, what is this, what is that, mentally checking. So, if we are given the option, what we should realize first, or what should we do first? The answer is, first we should gain the shamatha. Because without the shamatha, we cannot have a proper vipassana. Somehow the mind is running here and there; the mind is distracted. So if the mind is distracted, it’s just impossible to start analyzing meditation or Vipassana. This is why it is recommended to realize first the calm abiding or Shamatha, and once you find that is quite strong, once made it like stable and firm enough, then we can, you know, go to the Vipassana side.

Now, to help ourselves, how do these two things work together? To help us, we can take one example, very practical.

Imagine a large aquarium with fish. If the water is moving, then it’s not so easy for the fish to move. But if the water in the aquarium itself is very stable, not moving, then it’s also very easy for the small fish to move inside in the water. So this means we need to make sure that there is no wind, that there is no movement of the water pushed by the wind or moved by somebody. So is the mind. We have to make sure that a state of calmness has been acquired, that the stabilizing meditation has been done. When the water is calm, without turbulence, then all the small fish inside can really swim without any difficulties.

In our society, in the West, in the East, everywhere, people are attracted by Shamatha meditation. Why? The reason is very simple. Because all people enjoy the lack of agitation. All people are looking for some kind of peace. Peace is found through the Shamatha meditation by blocking all the different kinds of excitement, agitations. So then, somehow, when people find that peace, at least during that time, people find some kind of happiness. People find the equilibrium in themselves by blocking all the different kinds of colliding thoughts, the mental moving. Many of the problems in our life, as we said before, come mainly from the mind. The mind is not calm, the mind is out of our control, the mind has some kind of tension, the mind has some kind of preoccupation due to work, due to relationships, due to this and that. So whenever the mind is out of control, then unfortunately, peace is not there. But when people find themselves in a program of Shamatha meditation, they all go. So to find peace for some days is also good enough for them. So this is why stabilizing meditation is important in this sense. When people have gained some level of mental peace and mental stability, then there is space to gain some kind of more wisdom, to gain insight into the possibilities to make the wisdom sharper, by analyzing the nature of phenomena. How does the mind function? How does the mind work? So, this kind of analyzing, analyzing this kind of movement, this kind of sharpening of wisdom, this comes easily if the stability of the mind is accomplished. If the mind itself is never stable, if the mind itself is agitated, then analyzing is out of question. It’s just very difficult. So to be able to make that part, the wisdom of sharper, we have to push, try to put effort to have to gain this mental calmness, the calm abiding.

Having said this, the next level of understanding about the mind is to ponder over the conceptual thought, the mental consciousness, the gross consciousness. Gross consciousness refers to the sensory consciousness: our eye consciousness, our body consciousness. So, we say in Tibetan, the consciousness of the five doors. Five doors of what? Not the doors of our house, but the door of our sensory door. Sensory door means the door of our eyes, the door of our nose, the door of our ears, and tongue and so forth. So, there are five sensory doors, and each of these has its own respective consciousnesses. And these five sensory consciousnesses are gross consciousnesses, gross or coarse consciousnesses. Why? Because these only perceive something physical. And on top of that, the forms of the physical objects are only present time. This is what is realized by the gross consciousness or the sensory consciousness.

The next level of consciousness, what we call the subtle consciousness, is referring to mental consciousness. Mental consciousness means something subtle, something that we cannot see, yet it is there in ourselves. So this mental consciousness doesn’t only capture the present, but also the future objects. It deals with the past objects, you know, conceptual thought or memory, remembering past objects, past times, yesterday and so forth. So this is the function of the mental consciousness. The mental consciousness has a much deeper level of work and function to do. Whereas the sensory consciousness only deals with the present, right now. We see now, we hear now, or we sense now with the nose, only with the present time. Whereas the mental consciousness has a much vaster movement: present, past, future. So this means the more we deal with consciousness, the more subtle realization we gain about the subtle of the subtle mind.

What does it mean? It means our thinking, our thoughts, are consciousness, and not something related to our senses. The subtle mental consciousness, the subtle conceptual thoughts, they are related to our brain. So when the brains are clogged, these conceptual thoughts, some of them do not function. So this subtle consciousness can function as long as the brain is healthy. But if some of them are damaged, then there’s some difficulty.

When we meditate on the mind, more and more, the subtle mind becomes subtler. When we die, during the three days after the last moment of death, the last three days, the extremities of consciousness manifest and that is what we call the death’s clear light. So that is the most subtle consciousness, or the most extremely subtle consciousness, that continues from one life to the next, and next life to the next life, and so on.

When people die… unfortunately, we all have to die, okay? So don’t worry about this. So so when we die, all our gross consciousness stops, okay? Gross, subtle, everything stops. Only the extremely subtle consciousness remains. So for an ordinary person, the extreme levels of consciousness only appear at that time, at the last moment of death. But for somebody who has practiced yoga, who is doing good meditation or deep meditation of tantra and so on, then these people, they reach some kind of level of realization called isolation. Mental isolation, the clear light of mental isolation. So when a yogi reaches that level without dying, he can make his extremely subtle mind manifest. This is also possible. So there is no need to die to have extremely subtle mind to manifest. So if somebody becomes a yogi and somebody has reached a level, it is also possible for this external sort of mind to manifest. But usually, for ordinary people, it’s only possible when they die.

So according to my knowledge, from what I’ve learned, the study of mind is very, very vast. It’s not something you study for two days, two, three days, two, three years. It’s really deep. So the science of mind is very profound. Different levels of mind, different levels even within the subtle, different levels of subtle consciousnesses. And when the mind becomes subtle, they realize different levels of objects. When the mind grows, they realize different levels of objects. So each level of mind, depending on which level they are, subtle or gross and so on, realize their own So, this means, you know, in the Buddhist study of the mind, there is a complex way of learning, you know. Usually we call this just simply the mind and its functions. This is the topic, this is the name of the topic, you know, mind and its functions. So this means, mind itself is one and the function is one thing. So the function and mind, and between these two, there are many divisions. Subtle mind, gross mind, and divisions of that mind. And the mind becomes these mental factors. So each of these has its own objects and functions and so on. So it’s really a subject of a long time.

So the mind is so subtle, so hidden, that we cannot really judge. If we talk about body and speech, something more gross, more visible, then we can give our opinion. Oh, that woman is terrible. Oh, that man is fantastic. So we can judge just by seeing the actions of the person’s body and speech. Because we see, we see, and we hear. So the body and speech are, something very simple, something very noticeable. But the mind, no. The mind, we cannot judge anything. We cannot infer someone’s state of mind. We cannot say he’s good or bad on the basis of mind, because we just don’t see. Because it’s too subtle, it’s too complicated.

This is the difference between the functions of the body and speech and mind. So this all means, to have a good heart or to have a bad mind or negative mind – all this depends on the person’s behavior. So, for that reason, we say it is important to know how to behave mentally, inside. In that way, people will learn it slowly, not immediately. We cannot judge immediately, but in the long term, it is possible to know something also from the mind.

So, as I said before, you know, with the mind we don’t have an immediate judgement, but with time, slowly, we realize how the person is. With a person, by living together, day by day, week by week, we realize how the person is. Because we don’t see his mind right away, we “see” the mind after a long time. After a long time, we see that person, how he is, how she is. When somebody has a good mind, when somebody has a good heart, slowly we realize. We don’t see right away, but after some time we see how the person is, then we say, oh, she’s a fantastic woman, a very good-hearted woman, because she shows the compassion. So then this is the mental quality, the mental quality of mind.

When we talk about love and compassion, we also have some confusion. Oh, this love and compassion. What does love mean? What does compassion mean? But in fact, if we think carefully, it’s very simple. Love means that we wish other people happiness. This is the meaning of love, you know. And then compassion means that we wish the other people not to have suffering. So, love and compassion… are very tricky, no? Depending on how we see it, both are always regarding other people, but one is related to suffering, one is related to happiness, no? When you want other people to have happiness, that is love. When you want other people not to suffer, this is compassion. So this is, of course, a quality of mind, the mental qualities are shown by living the life together with the people. Then we can say, oh, she is good, he is bad, or this and this and that. So this is possible only by experiencing the life together with the person. For example, when we talk about love and compassion, it is actually based on some kind of logic. It’s not just, I develop compassion, I develop love, just like this in this space. We generate love and compassion on the basis of some kind of reason, you know. We generate love because we somehow, we all, doesn’t matter, you know, if it is animal, if it is human being, we all want happiness.

So me, observing people around the world, news and so on, I see that people who have too much egoism, too much selfishness, they ignore the people around, they ignore the environment, they destroy the environment for themselves, they even destroy people. So this is, of course, unfortunately, the consequence of strong selfishness. But at the same time, we have worked on themselves. We have, let’s say, developed compassion. We have developed good heart, love. So then they share, they take care of other people. They take care of sick people. They take care of all the old people. So then they really have concern for other people. On top of this, these people so think of environment because they know that if they do something for the environment, this creates happiness for the people. So depending on how we move, if we have too much selfishness, then the result is always negative. But if we have the positive side, you know, loving and good heart, then the outcome is always quite positive. This is my observation.

Now I want to tell a short story now. I have one student coming from Tibet. He’s my good student, who was a monk, who came from Tibet. We have lived together. We have shared our life. I helped him. And then he has been a monk. And slowly, slowly, he has moved away from India, from the monastery. This means he is not a monk anymore. He is a layman now.

So, okay, then what happened now? He met someone, a Thai woman, and got married. So then they had children, of course. Then in America, you know, things are not free. People must work with sweat, you know. So he had their children. So then the mother from Thailand, she was quite busy with the children. She couldn’t go to work. And himself was the only man or only person, you know. So then one day, days two, the woman, my student, the Thailand woman, one time, one day, one time in one year, they went to Thailand for vacation to see the family of the Thai woman. So there, you know, the Thai woman, you know, they arrived there, and they saw the family, you know, the sisters married to rich men, hotel managers, hotel owner, I don’t know, real estate business and so on. So then, oh, my student, ex-monk, realized, you know, there’s such a big difference. And he even told the wife, saying, oh, my darling, all your sisters are very rich, you know, all these big men, they’re like businessmen, you made a mistake to marry me. I am poor.

Then, his Thai wife gave him a very, very touching answer. She said: “Oh, my darling, I am very, very happy with you. So I’m happy because you give me love. For me, this is what I need.” Such a, like, beautiful answer, you know. So this made my friend very happy. This is the real meaning of life. So this is something I think is true. If there is love, the rest is… okay, more or less, not perfect, but psychologically and mentally there’s so much peace, so much harmony. So I think this is really, I think, very good and important for life, you know, in terms of peace and happiness.

I tell you this, because since we live in a society, we all need human warmth, human respect, and human love. So this means, in order to receive this human love and warmth, we have to make the calls. We have to give our love to them. We have to share our life with them. We have to give our trust to them. So if we open our heart, if we share this with them, then, you know, automatically also the other people will also care for us. So wherever we live, we need to have this human warmth and human care, human love, And for this, we have to provide the cause.

The cause is to give.