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Since it is like this, at the time of death all the excellences of this life will only be an object of recollection - like the recollection of a happy experience in a dream after we wake up. Contemplate: “Why delight in the beguiling pleasures of this life if the enemy - death - will certainly come?” With this thought in mind, resolve that you definitely need to practice the Dharma, and reiterate this innermost resolution many times. From Garland of Birth Stories: Alas, afflicted worldly beings, your stay is not stable, there is no joy. Even this water lily’s splendour will soon be but a memory. THE CONTEMPLATION THAT IT IS UNCERTAIN WHEN WE WILL DIE It is certain that death will come sometime between now and a hundred years from now, and within that period it is not certain on which day it will be. Therefore on any day like today, you cannot be certain that you will or will die. Even so, your mind should be biased toward the idea of death, and you should generate the awareness that thinks, “I will die today.” For if the mind is biased toward the idea of not dying, giving rise to the thought “I will not die today,” then you will constantly prepare for continuing in this life and neglect preparing for future lives. Owing to this, if you are seized by the Lord of Death in the meantime, you will have to die in anguish. But if you prepare to die every day, you will accomplish a lot that is meaningful for the future - so that even if you do not die, it is good to have done those things, and if you die, it was all the more necessary. From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

There is no benefit in thinking we have contemplated something just a few times but still no certainty has arisen. As Geshe Kamawa said, “You say ‘Nothing has come about through my contemplation.’ But when did you contemplate? During the day you indulge in distractions; at night you sleep. Don’t lie!” It is not just that the Lord of Death destroys us at the end of our life and we have to go to the next world. Up until then, also, there is not even a moment when we are not proceeding toward it as our life diminishes. Therefore, ever since we entered the womb, we have been going straight toward a future life without remaining still even for a mere instant. This being so, our intervening life only wastes away as we are led toward death by its harbingers, disease and aging. So do not rejoice in the view that while alive you abide without moving toward a future life. Had you just fallen from a high cliff and were tumbling through the sky, it would not be time to rejoice simply because you had yet to crash to the ground. Commentary on Four Hundred Stanzas says: Hero of humanity, beginning from that first night of entering a womb in this world - one starts to proceed day by day, without pausing a step, toward the Lord of Death. THE CONTEMPLATION THAT WE DIE WITHOUT HAVING HAD MUCH TIME TO PRACTICE DHARMA WHILE ALIVE Even if we do live for so long, it is inappropriate to think you have time. As stated in Descent into the Womb Sutra, in the beginning, during the first ten years of childhood, it does not occur to us to practice the Dharma, and at the end, during the last twenty years of old age, we do not have the energy to practice the Dharma. During the time in between, sleep snatches away one half, while illness and the like also consume a lot of time. So there are only a few occasions remaining to practice the Dharma. From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

In addition, you should contemplate this using many analogies, such as a weaver gradually weaving a cloth, animals for slaughter approaching the slaughterhouse step by step, cattle being led without freedom to their destination by a herder, and so forth. This is also taught with numerous analogies in the Sutra of Extensive Play: The three existences are impermanent, like autumn clouds; the birth and death of beings are like watching a dance performance; the course of a being’s life is like a flash of lightning; it so goes fast, like a steep mountain waterfall. For someone with certainty arising from inner contemplation, there are no external objects that do not demonstrate impermanence. Since this is so, as has been taught, certainty arises if we consider it repeatedly from many angles. From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

{4.30} Should even all the gods and demi-gods Together rise as my enemy, Even they lack the capacity to push or pull Me into the fires of Relentless Torment. {4.31} This powerful enemy, my afflictions, Can cast me in a single instant to where Not even the ashes remain of Mt Meru upon contact with them. {4.32} My afflictions, my foe, Enduring for time without beginning nor end. Amongst even all enemies, none is alike In being able to persist for so very long. Please read any of the excellent and eloquent published translations that you may have alongside my more literal translation, which was created to better complement the oral teaching of Geshe Rabten at Atisha Centre, Australia, from February 2023.

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THE CONTEMPLATION THAT IT IS CERTAIN THAT WE WILL DIE This has three points: (1) the contemplation that the Lord of Death will certainly come and there is no way to prevent this, (2) the contemplation that our lifespan cannot be increased and diminishes incessantly, and (3) the contemplation that we die without having had much time to practice Dharma while alive. THE CONTEMPLATION THAT THE LORD OF DEATH WILL CERTAINLY COME AND THERE IS NO WAY TO PREVENT THIS The Collection of Indicative Verses says that whatever body you have taken up, and wherever you reside, you will be overcome by death at any time. As stated in the Advice to the King Sutra, it will come to pass in that way and cannot be averted by fleeing swiftly away or by force, wealth, material substances, mantras, or medicine. Geshe Kamawa instructed: “You should fear death now, but at the moment of death you must not be apprehensive. We, however, do it the other way round: we are not afraid now, but at the moment of death we dig our fingernails into our chests.” THE CONTEMPLATION THAT OUR LIFESPAN CANNOT BE INCREASED BUT DIMINISHES INCESSANTLY As the Descent into the Womb Sutra says, attaining a lifespan of a hundred years seems to be the limit of what is possible. However, even if you reach that, the years until then are consumed with the passing of month after month, day after day, day and night. As they too are consumed with the passing of morning and so on, it seems that much of your lifespan has already finished, and the remainder also diminishes incessantly without anything being added. Entering the Bodhisattva Way says: Day and night, without respite, this life decreases constantly. If nothing comes to add to it, then how could one like me not die? From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

Therefore do not think: “This is a practice for those who do not have other profound Dharma to meditate on” or “Although it is something to meditate on, it should be meditated on a bit in the beginning, but it is not suitable to be practiced continuously”. Meditate on it like until you gain certainty from the depths of your heart that it is necessary in the beginning, in the middle, and at the end. WHAT KIND OF MINDFULNESS OF DEATH SHOULD BE GENERATED The fear born from anxiety about separating from relatives and the like is the of fear of death of those who are not trained in the path. So this is not what is to be generated here. What kind of fear is to be generated? Every physical form taken up through the power of karma and mental afflictions does not pass beyond death. That is why - even though you may fear it - you cannot prevent death for the time being. Indeed, you should be afraid of death if you have not stopped the causes for lower rebirths or accomplished the causes for higher states and definite goodness. If you consider your fear about this, there is something you can accomplish so as not to be afraid at the time of dying. But if you have not accomplished that goal, then you will be tormented by remorse at the time of death out of fear of not being liberated from the cycle of existence in general and of falling to a lower rebirth in particular. HOW TO CULTIVATE MINDFULNESS OF DEATH You should meditate on this by way of the three root contemplations, the nine reasons, and the three decisions. Here, the three root contemplations are: (1) the contemplation that it is certain that we will die, (2) the contemplation that it is uncertain when we will die, and (3) the contemplation that at the time of death nothing except the Dharma will be of benefit. From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

In brief, the time for accomplishing the goals of beings is only this time when we have gained a special human body. We mostly remain in lower rebirths, and even if we make it to fortunate rebirths just once, they are predominantly places lacking freedom, so that we do not find an opportunity to accomplish the Dharma. If we gain a basis suited to accomplishing the Dharma and still do not accomplish it properly, it is because of this thought of “I am not going to die yet”. Therefore this mind that holds to the position of not dying is the door to all manner of degeneration whereas mindfulness of death is the door to all excellence. From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

{4.27} I would be like someone confused by a mantra spell, No different than if I had lost my mind. I do not even know what has confused me so. It is as if something is lurking within. {4.28} Enemies such as anger and craving Are without arms, legs, nor anything else, and Are neither courageous nor clever - Yet they have somehow enslaved me? {4.29} Whilst dwelling within my own mind, They harm me at their pleasure. To not be angry at them, but patiently accept them Is inappropriate and such patience is contemptable. Please read any of the excellent and eloquent published translations that you may have alongside my more literal translation, which was created to better complement the oral teaching of Geshe Rabten at Atisha Centre, Australia, from February 2023.

{4.24} If, having recognised this, Out of stupidity I still procrastinate, When the time of my death comes, Great sorrow and anguish will arise. {4.25} When for an age the excruciating flames of hell Singe and scorch my body, Blazing fires of unbearable remorse will Inevitably torment my anguished mind. {4.26} This basis of benefit, so very difficult to find, As if by chance, I have somehow gained. If despite having knowledge, I am again pushed into those same hells Please read any of the excellent and eloquent published translations that you may have alongside my more literal translation, which was created to better complement the oral teaching of Geshe Rabten at Atisha Centre, Australia, from February 2023.

Wonderful teaching and TH-cam channel. Geshe la possesses such extraordinary insight and wisdom. while Lobsang Dorje la offers such clear commentary. We are very fortunate to have these teachings available to us 🙏🙏🙏

THE BENEFITS OF CULTIVATING MINDFULNESS OF DEATH If a genuine mind recollecting death arises, as with most people when they are convinced they will die in the next few days, then even in those with only a little understanding of Dharma, upon seeing that they will be unaccompanied by friends and relatives, their craving for them will naturally be reversed, and the wish to extract the essence of their life by way of giving and so on will easily arise; and upon seeing that all efforts made for the sake of such worldly concerns as material gain, honour and so on are without value, they will desist from faulty behaviour. In such a way, they will accumulate the good karmas of going for refuge, ethics, and so forth, by means of which they will ascend to a holy state and lead sentient beings there too. What is there more meaningful than this? That is why it is also praised with many analogies. The Great Final Nirvana Sutra says: Among all ploughings of the fields, the ploughing in autumn is the best. Among all footprints, the elephant’s footprints are the best. Among all perceptions, those of impermanence and death are best: they eliminate all the desire, ignorance, and pride of the three realms. Similarly it is praised as, among other things, a hammer that destroys all mental afflictions and all faulty behaviours at once and as a gateway to the instantaneous accomplishment of all that is virtuous and excellent. From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

Not only that, through putting great effort into the excellences of this life, the mental afflictions and faulty behaviour induced by them increase, and you turn your back on the nectar of Dharma. Since that leads to lower rebirths, what could be more inappropriate than that? Four Hundred Stanzas states: When someone sleeps as though at ease, as though the ruler of three worlds, the Lord of Death, itself without a master, what else could be more awful than that? And Entering the Bodhisattva Way says: Everything must be left behind; Not understanding that this is so, I did bad actions of all kinds for the sake of friends and foes. From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

THE FAULTS OF NOT CULTIVATING MINDFULNESS OF DEATH Although we all have the thought that at the end of our life will come our death, every day we think, “I will not die today” and “Today too I will not die.” In this way, right up to when we are about to die, our mind holds on to the idea that we are not going to die. If you do not take to heart an antidote to this, if your mind is obscured by such an idea and you think that you will remain in this life, then you will keep thinking about ways of achieving happiness and eliminating suffering in this life only, thinking: “I need such and such…” A mind analysing meaningful goals such as future lives, liberation, and omniscience will not arise. Thus no opportunity will be created for engaging in Dharma. Even if you engage in hearing, thinking, and meditating for a hundred years, whatever virtue you do will have little power because it is done for the sake of this life alone. Since you will engage in conjunction with faulty behaviour, bad actions, and downfalls, it will be rare for them not to be mixed with causes of lower rebirths. Even suppose you were to practice with your focus on the next life, you will not be able to stop the laziness of procrastination that thinks: “I will do it later.” A great joyous effort at practicing properly will not come about, as you while away your time with drowsiness, pointless chatter, and distractions of food, drink and the like. From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

{4.19} If I do not engage in extensive virtue, But accumulate a mass of negativities, Thereafter, for ten million aeons I will not hear even the words “higher realm”. {4.20} For that very reason the Buddha taught that Just like a turtle placing its neck into A yoke tossed about upon a vast ocean, Merely becoming human is extremely difficult. Please read any of the excellent and eloquent published translations that you may have alongside my more literal translation, which was created to better complement the oral teaching of Geshe Rabten at Atisha Centre, Australia, from February 2023.

{4.21} If through the negativity of just a single instant, Aeons must be spent in the deepest hell of Avici; Then, due to negativity accumulated in beginningless samsara, It goes without saying one will not migrate to higher realms. {4.22} Merely experiencing that alone Will not bring complete escape. For whilst it is being experienced, Additional negativities will be strongly produced. {4.23} Having attained such freedom, If I do not habituate myself to virtue, There is no greater self-deception than this, There is no greater confused ignorance than this. Please read any of the excellent and eloquent published translations that you may have alongside my more literal translation, which was created to better complement the oral teaching of Geshe Rabten at Atisha Centre, Australia, from February 2023.

The need to develop the mind progressively is exemplified using the analogy of a skilled jeweller cleaning precious stones in stages, as stated in the Questions of King Dharanisvara Sutra. The protector Nagarjuna also taught about leading in stages through the paths of high states and definite goodness [in Precious Garland]: First the teachings of high states, then those of definite goodness come forth. Therefore, once you achieve high states, definite goodness will come by stages. Arya Asanga also said: So that the side of virtue may be progressively accomplished in full, a bodhisattva initially gives easy teachings sentient beings who have immature wisdom and makes them follow simple advice and instructions. Once he knows that they have developed intermediate wisdom, he gives them intermediate advice and instructions. When he knows that they have developed extensive wisdom, he teaches them the profound Dharma and makes them follow more subtle advice and instructions. His beneficial activities flow down on those sentient beings progressively. Aryadeva, in his Lamp That Combines the Practices, establishes that having trained in contemplations of the Paramitayana, one then needs to progressively engage in the Mantrayana. Summarising the meaning of this he says: When sentient beings who are beginners engage in the ultimate purpose, the method, so the perfect Buddha said, resembles the steps of a flight of stairs. THE ACTUAL WAY OF TAKING ITS ESSENCE This has three points: 1) training the mind in the stages of the path shared in common with persons of lesser capacity, 2) training the mind in the stages of the path shared in common with persons of medium capacity, and 3) training the mind in the stages of the path unique to persons of great capacity. From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

THE PURPOSE If the Dharma teachings of persons of lesser and medium capacity are the preliminary practices of persons of great capacity. So why use the phrase “the stages of the path in common with persons of lesser and medium capacity”? There are two major purposes for making this division into three levels of beings and guiding them accordingly. First, it undermines the conceit of someone who, without even having given rise to the mental attitudes common to persons of lesser or medium capacity, claims to be a person of great capacity. Second, there is the following great benefit in their threefold categorisation as the highest, intermediate, and lowest mental attitudes. Since the two more advanced beings also need to strive for higher states and for liberation, there is no problem with teaching great or intermediate disciples how to train in those two levels of contemplation because this will give rise to excellent qualities. However, if a lesser being begins training with the more advanced levels, the more advanced levels will not arise, and since they neglected the lower levels, nothing at all will arise. Moreover, some fortunate persons with higher capacity who have been taught the common path and already trained in it, whether in this life or in a previous one, will quickly develop excellent qualities. Having developed the lower ones sequentially, they can easily be guided through the higher levels progressively. Thus their path will not be prolonged. From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

{4.12} Therefore, just like I promised, I will devotedly accomplish it! If I do not strive from today onwards, I will wander from low to ever lower states. {4.13} Working for the well-being of all sentient beings, Countless buddhas have already gone by; But due to my own faults, I will not become an object of their nurturing care. {4.14} If I remain like this, as I am now, It will be the same time and time again: Reborn in the lower realms, diseased, ensnared, Cut, cleaved, and so forth, all having to be experienced. {4.15} As the coming of a tathagata, Faith, being born a human, and Thus being able to habituate to virtue Are so rare, when will they be attained again? Please read any of the excellent and eloquent published translations that you may have alongside my more literal translation, which was created to better complement the oral teaching of Geshe Rabten at Atisha Centre, Australia, from February 2023.

{4.16} Today I may be without illness, Have enough to eat and not in danger, But this life is deceptively fleeting. This body is but briefly borrowed. {4.17} With behaviour such as this, A human life will not even be obtained again. If a human life is not regained, There will be negativity alone, virtue none. {4.18} When I have the good fortune needed to be virtuous, But do not act virtuously, When thoroughly deluded by suffering in the lower realms, What then will I do? Please read any of the excellent and eloquent published translations that you may have alongside my more literal translation, which was created to better complement the oral teaching of Geshe Rabten at Atisha Centre, Australia, from February 2023.

Training in this way, try to bring about the arising of uncontrived bodhicitta in your mindstream as much as possible. Then, to make that mind stable, go for refuge in the way that is unique to the Mahayana and then perform the ritual of aspiring bodhicitta. Having taken hold of aspiring bodhicitta by means of the ritual, practice its trainings. Repeatedly develop the wish to train in the bodhisattva conduct - the six perfections, the four ways of gathering disciples, and so forth. Once the desire to train in it has come forth from the depths of the heart, correctly taking the vow of engaging bodhicitta. From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

Even at the risk your life, do not become tainted by a root downfall. Also, try your best not to become sullied by small and medium contaminations or misdeeds either. However, if you still become tainted by one of these, purify it well by means of the counter measures for infractions as instructed. Then train in the six perfections in general and especially in meditative stabilisation, the essence of shamata, so as to make the mind serviceable for focussing on whatever virtuous object you wish. The statement in Lamp for the Path to Enlightenment that you train in shamata, so as to develop clairvoyance is only an example. Atisha himself stated on other occasions that it also serves to develop special insight. Therefore you should develop shamata for that purpose, too. Then, to cut the fetters of apprehending the two selves, ascertain the meaning of emptiness by means of the view, nurture it by way of flawless meditation, and accomplish special insight, the essence of wisdom. Accordingly, except for the accomplishment of shamata and special insight, everything, up to and including training in the vow of engaging bodhicitta, constitutes the training in ethics. Commentary on the Difficult Points of Lamp for the Path Shamata says that shamata is the training in concentration and special insight is the training in wisdom. From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

Furthermore, everything up to and including shamata constitutes the method aspect, the accumulation of merit, the path based on conventional truths, and the stages of the vast path, whereas the generation of the three special types of wisdom constitutes the wisdom aspect, the accumulation of wisdom, that which is based on ultimate truths, and the stages of the profound path. Therefore you need to develop great certainty regarding their order and enumeration, as well as the fact that enlightenment cannot be attained by means of method and wisdom separately. Having thus trained one’s mindstream by means of the common paths, you must definitely enter the Mantrayana, for, once you have entered it, you will quickly complete the two accumulations. If you cannot manage more than the path of the perfections or owing to having weak potential you do not want to, you should work on developing these very stages of the path further. When engaging in the Mantrayana, since proper reliance on a spiritual teacher is given great emphasis in all the vehicles generally, and particularly in secret mantra, you should make it even more pre-eminent than before. Then, having ripened your mindstream by means of an empowerment that comes from a pure class of tantra, guard the commitments and vows you obtained at that time even at the cost of your life. Especially if a root downfall occurs, even if you take them again, this will damage your mindstream, and it will become difficult to develop excellent qualities. Therefore make every effort not to become tainted by one. Also, do your best to avoid becoming tainted by a secondary infraction, though if you do, do not be indifferent about it but purify it through confession and restraint. Be guided as appropriate in the yoga with signs in accordance with the lower classes of tantra or in the yoga of the generation stage in accordance with the higher class of tantra. Then based on that, train as appropriate in the yoga without signs in accordance with the lower classes of tantra or in the yoga of the completion stage according to the highest class of tantra. Such is the structure of the presentation of the path set forth in Lamp for the Path to Enlightenment, and the lamrim guides students in the same way. From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

{4.11} Thus if mighty bodhicitta [is developed again], But mixed with the force of a [prior] downfall, One will still keep circling in cyclic existence, Hindered long from the bodhisattva arya grounds. {4.12ab} Therefore, just like I promised, I will devotedly accomplish it! Please read any of the excellent and eloquent published translations that you may have alongside my more literal translation, which was created to better complement the oral teaching of Geshe Rabten at Atisha Centre, Australia, from February 2023.

{4.09} Should someone, even for just an instant, Hinder or obstruct a bodhisattva’s merit, As the welfare of sentient beings has been impaired, Their unfortunate rebirths will be without limit. {4.10} The happiness of only a single sentient being If destroyed, leads to one’s own degeneration, How much more so the destruction of the happiness Of sentient beings as infinite as the entirety of space? Please read any of the excellent and eloquent published translations that you may have alongside my more literal translation, which was created to better complement the oral teaching of Geshe Rabten at Atisha Centre, Australia, from February 2023.

Entering the Bodhisattva Way says: If those beings have never before felt such an attitude for their own sake, not even dreamt of it in their dreams, how could it arise for the sake of others? Therefore, in the training of persons of lesser capacity, you contemplate how the harm of suffering of the lower rebirths befalls you, and in the training of persons of medium capacity, you contemplate how even in higher rebirths there is suffering and no peace or happiness. Then, drawing on your own experience, you contemplate how this applies to sentient beings who have become dear to you. Meditating in this way becomes the cause for love and compassion to arise, from which bodhicitta is born. Therefore training in the contemplations shared with persons of lesser and medium capacity is the means of generating uncontrived bodhicitta. From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

Likewise, making effort in many means of purification and accumulation - such as contemplating going for refuge, actions and their effects, and so forth, in the context of the two lower levels of training - also constitutes a method for training the mind stream in preliminary practices for bodhicitta. Since they are part of the seven-limb practice along with going for refuge, these contemplations common to persons of lesser and medium capacity should also be understood as methods for generating that mind. Here the guru indicates how the Dharma teachings of persons of lesser and medium capacity become stages that lead to the arising of bodhicitta, and how the disciple also gains certainty in this regard. Through recalling those points with each practice, thoroughly cherish this training. If you fail to do this, the paths of persons of great capacity and the individual paths become disconnected. Since you do not gain certainty with regard to bodhicitta until you reach the actual path of persons of great capacity, this would be an obstacle to the arising of that mind or a deterioration of that great purpose in the meantime. Therefore you should persevere in this. From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

So to first develop the wish to attain those two benefits, higher states and definite goodness, one must develop the attitudes common to persons of lesser and medium capacity. Once one has developed the wish to gain those two benefits, then to cultivate that beneficial mind one needs to develop its root, love and compassion. When you are thinking about how you yourself are wandering in cyclic existence, deprived of happiness and oppressed by suffering, if the hairs on your body do not rise up and stand on end, then there is no way the ability to bear how other sentient beings are deprived of happiness and oppressed by suffering can come about. From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

{4.07} Regarding those who abandon bodhicitta But strive for liberation instead, The workings of karma is inconceivable, And only understood by the omniscient. {4.08} That is for bodhisattvas The heaviest amongst the downfalls. If it were to occur, The welfare of all sentient beings would be diminished. Please read any of the excellent and eloquent published translations that you may have alongside my more literal translation, which was created to better complement the oral teaching of Geshe Rabten at Atisha Centre, Australia, from February 2023.

{4.04} If, having made such a promise, I do not perform the deeds, I will have betrayed all those sentient beings. What kind of migration would I then take? {4.05} If even a common or insignificant thing That one has mentally intended to give Is then not given to that person, Leads to rebirth as a hungry spirit, the Buddha taught, {4.06} How can I then expect to go the higher realms If I betray all sentient beings Having, from my heart, invited them as guests To unsurpassable happiness? Please read any of the excellent and eloquent published translations that you may have alongside my more literal translation, which was created to better complement the oral teaching of Geshe Rabten at Atisha Centre, Australia, from February 2023.

… and do the seven-limb practice together with going for refuge. That is what is taught in the Compendium of Trainings and in Entering the Bodhisattva Way. If we summarise the benefits set forth in this way, there are two: temporary and ultimate benefits. The former are twofold: one will not fall to the lower rebirths and one will be born in the fortunate rebirths. Once this mind has arisen, the causes of miserable existences accumulated previously are purified, and the continuity of accumulating then in the future is severed. The causes of fortunate rebirths accumulated previously, being conjoined with it, increase extensively, and the ones newly created, being motivated by it, become unlimited. Eventually the final goals of liberation and omniscience are accomplished with ease through relying on this mind. But if one does not first have an uncontrived wish to gain the temporary and ultimate benefits, then although one may say, “Since those benefits arise from generating bodhicitta, I must make effort to generate that mind,” those will be mere words. This is very clear if we examine our own mindstreams. From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

Rather, we should consider certain paths common to those two to be preliminary practices leading to the path of persons of great capacity and take them to be part of the training in the path of persons great capacity. 2B4B-2A2B GIVING REASONS FOR SUCH SEQUENTIAL GUIDANCE This has two points: 1.2.2.1) the actual reason and 1.2.2.2) the purpose. THE ACTUAL REASON The gateway for entering the Mahayana is to generate bodhicitta - the mind directed toward supreme enlightenment. Once it has arisen in the mindstream, according to Entering the Bodhisattva Way: The instant they give rise to bodhicitta, the wretched bound in the prison of cyclic existence are declared children of the sugatas. A person who has gained the title “bodhisattva” is admitted to the ranks of Mahāyāna beings. If their bodhicitta deteriorates, they depart from the Mahayana. This being so, those who wish to enter the Mahayana must exert themselves in many ways to generate that mind. However, to generate it, they first need to meditate on the benefits of generating that mind, so that delight in those benefits will increase… From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

The classification of “three types of persons” is determined in many texts, such as the Compendium of Ascertainment’s and the Treasury of Abhidharma Autocommentary. Although persons of lesser capacity include both those who primarily devote themselves to this life and those who primarily devote themselves to future lives, this is about the latter. One should consider them as engaging in the unmistaken means to higher states. THE REASON FOR SEQUENTIAL GUIDANCE FROM THE PERSPECTIVE OF THE THREE TYPES OF PERSONS This has two points: 1.2.1) the purpose of guidance in accordance with the paths of the three types of persons, and 1.2.2) the reason for such sequential guidance. THE PURPOSE OF GUIDANCE IN ACCORDANCW WITH THE PATHS OF THE THREE TYPES OF PERSONS Although this is explained in terms of three types of beings, since the path of persons of great capacity contains within it the paths of the two other types of beings, Master Ashvagosha says that these two are parts of the Mahayana path. So here it is not a matter of guidance for the path of persons of lesser capacity who make only the happiness of samsara their goal, nor for the path of persons of medium capacity who make only liberation from samsara for their own sake their goal. From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

Concise Advice on How to Live a Meaningful Life By Lama Tsongkhapa You who has many qualities, wrote to me with a longing to be of benefit. {1} Regardless of your circumstances and what you have created in this life, It is certain that you will have to go to your next rebirth; Therefore, it makes sense to strive to benefit your future lives. To have a human life and to have met the dharma {2} Is indeed an unique opportunity that again and again has not been gained. Now is the occasion from which to live a greatly meaningful life. Reflect on how through this method now is the time to fulfil this life’s potential! Today’s activities and those planned for tomorrow just keep multiplying. {3} But what will you do when death reaches you? Therefore, it makes sense to immediately, and without procrastinating, Put into practice the meaning of all you have learnt. People lacking the armour of mindfulness and vigilant introspection {4} Will continuously be harmed by all kinds of doubts and distractions, and Thus will rarely be assisted in accumulating virtuous karma; However, those who are skilled do not need to depend upon others. Colophon: This is an extract from a written answer by Lama Tsongkhapa to the master Lödrö Pel on what activities to engage in. Colophon: Translated by Ven. Lobsang Dorje for Geshe Thubten Rabten’s Winter Retreat at Atisha Centre, 2024.

Concise Advice on How to Live a Meaningful Life By Lama Tsongkhapa You who has many qualities, wrote to me with a longing to be of benefit. {1} Regardless of your circumstances and what you have created in this life, It is certain that you will have to go to your next rebirth; Therefore, it makes sense to strive to benefit your future lives. To have a human life and to have met the dharma {2} Is indeed an unique opportunity that again and again has not been gained. Now is the occasion from which to live a greatly meaningful life. Reflect on how through this method now is the time to fulfil this life’s potential! Today’s activities and those planned for tomorrow just keep multiplying. {3} But what will you do when death reaches you? Therefore, it makes sense to immediately, and without procrastinating, Put into practice the meaning of all you have learnt. People lacking the armour of mindfulness and vigilant introspection {4} Will continuously be harmed by all kinds of doubts and distractions, and Thus will rarely be assisted in accumulating virtuous karma; However, those who are skilled do not need to depend upon others. Colophon: This is an extract from a written answer by Lama Tsongkhapa to the master Lödrö Pel on what activities to engage in. Colophon: Translated by Ven. Lobsang Dorje for Geshe Thubten Rabten’s Winter Retreat at Atisha Centre, 2024.

Concise Advice on How to Live a Meaningful Life By Lama Tsongkhapa You who has many qualities, wrote to me with a longing to be of benefit. {1} Regardless of your circumstances and what you have created in this life, It is certain that you will have to go to your next rebirth; Therefore, it makes sense to strive to benefit your future lives. To have a human life and to have met the dharma {2} Is indeed an unique opportunity that again and again has not been gained. Now is the occasion from which to live a greatly meaningful life. Reflect on how through this method now is the time to fulfil this life’s potential! Today’s activities and those planned for tomorrow just keep multiplying. {3} But what will you do when death reaches you? Therefore, it makes sense to immediately, and without procrastinating, Put into practice the meaning of all you have learnt. People lacking the armour of mindfulness and vigilant introspection {4} Will continuously be harmed by all kinds of doubts and distractions, and Thus will rarely be assisted in accumulating virtuous karma; However, those who are skilled do not need to depend upon others. Colophon: This is an extract from a written answer by Lama Tsongkhapa to the master Lödrö Pel on what activities to engage in. Colophon: Translated by Ven. Lobsang Dorje for Geshe Thubten Rabten’s Winter Retreat at Atisha Centre, 2024.

Concise Advice on How to Live a Meaningful Life By Lama Tsongkhapa You who has many qualities, wrote to me with a longing to be of benefit. {1} Regardless of your circumstances and what you have created in this life, It is certain that you will have to go to your next rebirth; Therefore, it makes sense to strive to benefit your future lives. To have a human life and to have met the dharma {2} Is indeed an unique opportunity that again and again has not been gained. Now is the occasion from which to live a greatly meaningful life. Reflect on how through this method now is the time to fulfil this life’s potential! Today’s activities and those planned for tomorrow just keep multiplying. {3} But what will you do when death reaches you? Therefore, it makes sense to immediately, and without procrastinating, Put into practice the meaning of all you have learnt. People lacking the armour of mindfulness and vigilant introspection {4} Will continuously be harmed by all kinds of doubts and distractions, and Thus will rarely be assisted in accumulating virtuous karma; However, those who are skilled do not need to depend upon others. Colophon: This is an extract from a written answer by Lama Tsongkhapa to the master Lödrö Pel on what activities to engage in. Colophon: Translated by Ven. Lobsang Dorje for Geshe Thubten Rabten’s Winter Retreat at Atisha Centre, 2024.

Concise Advice on How to Live a Meaningful Life By Lama Tsongkhapa You who has many qualities, wrote to me with a longing to be of benefit. {1} Regardless of your circumstances and what you have created in this life, It is certain that you will have to go to your next rebirth; Therefore, it makes sense to strive to benefit your future lives. To have a human life and to have met the dharma {2} Is indeed an unique opportunity that again and again has not been gained. Now is the occasion from which to live a greatly meaningful life. Reflect on how through this method now is the time to fulfil this life’s potential! Today’s activities and those planned for tomorrow just keep multiplying. {3} But what will you do when death reaches you? Therefore, it makes sense to immediately, and without procrastinating, Put into practice the meaning of all you have learnt. People lacking the armour of mindfulness and vigilant introspection {4} Will continuously be harmed by all kinds of doubts and distractions, and Thus will rarely be assisted in accumulating virtuous karma; However, those who are skilled do not need to depend upon others. Colophon: This is an extract from a written answer by Lama Tsongkhapa to the master Lödrö Pel on what activities to engage in. Colophon: Translated by Ven. Lobsang Dorje for Geshe Thubten Rabten’s Winter Retreat at Atisha Centre, 2024.

Concise Advice on How to Live a Meaningful Life By Lama Tsongkhapa You who has many qualities, wrote to me with a longing to be of benefit. {1} Regardless of your circumstances and what you have created in this life, It is certain that you will have to go to your next rebirth; Therefore, it makes sense to strive to benefit your future lives. To have a human life and to have met the dharma {2} Is indeed an unique opportunity that again and again has not been gained. Now is the occasion from which to live a greatly meaningful life. Reflect on how through this method now is the time to fulfil this life’s potential! Today’s activities and those planned for tomorrow just keep multiplying. {3} But what will you do when death reaches you? Therefore, it makes sense to immediately, and without procrastinating, Put into practice the meaning of all you have learnt. People lacking the armour of mindfulness and vigilant introspection {4} Will continuously be harmed by all kinds of doubts and distractions, and Thus will rarely be assisted in accumulating virtuous karma; However, those who are skilled do not need to depend upon others. Colophon: This is an extract from a written answer by Lama Tsongkhapa to the master Lödrö Pel on what activities to engage in. Colophon: Translated by Ven. Lobsang Dorje for Geshe Thubten Rabten’s Winter Retreat at Atisha Centre, 2024.

Concise Advice on How to Live a Meaningful Life By Lama Tsongkhapa You who has many qualities, wrote to me with a longing to be of benefit. {1} Regardless of your circumstances and what you have created in this life, It is certain that you will have to go to your next rebirth; Therefore, it makes sense to strive to benefit your future lives. To have a human life and to have met the dharma {2} Is indeed an unique opportunity that again and again has not been gained. Now is the occasion from which to live a greatly meaningful life. Reflect on how through this method now is the time to fulfil this life’s potential! Today’s activities and those planned for tomorrow just keep multiplying. {3} But what will you do when death reaches you? Therefore, it makes sense to immediately, and without procrastinating, Put into practice the meaning of all you have learnt. People lacking the armour of mindfulness and vigilant introspection {4} Will continuously be harmed by all kinds of doubts and distractions, and Thus will rarely be assisted in accumulating virtuous karma; However, those who are skilled do not need to depend upon others. Colophon: This is an extract from a written answer by Lama Tsongkhapa to the master Lödrö Pel on what activities to engage in. Colophon: Translated by Ven. Lobsang Dorje for Geshe Thubten Rabten’s Winter Retreat at Atisha Centre, 2024.

{4.01} Thus, the children of the conquerors Having embraced bodhicitta very firmly Should at all times and without wavering Strive to not transgress the trainings! {4.02} Whatever was undertaken rashly Or not considered well, Even if a commitment has been made, It is still right to reconsider whether to continue. {4.03} What the buddhas and bodhisattvas Have examined with their great wisdom, and I myself have also analysed and analysed again, How can I procrastinate or even discard it? Please read any of the excellent and eloquent published translations that you may have alongside my more literal translation, which was created to better complement the oral teaching of Geshe Rabten at Atisha Centre, Australia, from February 2023.

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{3.32cd} It is the abundant buttery essence that Comes from churning the milk of holy dharma. {3.33} For guests wandering on the paths of samsara, Yearning to enjoy the happiness of sensual enjoyments, The supreme happiness of a bodhisattva keeps them close, Satisfying sentient beings, their great guests. {3.34} Today, in the presence of all protectors, I have called upon migrators to be guests in happiness Until their buddhahood itself is attained. May gods, demi-gods and all be joyous! Please read any of the excellent and eloquent published translations that you may have alongside my more literal translation, which was created to better complement the oral teaching of Geshe Rabten at Atisha Centre, Australia, from February 2023.

{3.30cd} It is also a tree that provides rest for migrators Exhausted from wandering on the paths of samsara. {3.31} It is the universal bridge that liberates All migrators from the lower realms. It is the moon that rises in the mind, Soothing the torment of migrator’s afflictions. {3.32ab} It is the great sun that finally removes The obscuring ignorance of migrators. Please read any of the excellent and eloquent published translations that you may have alongside my more literal translation, which was created to better complement the oral teaching of Geshe Rabten at Atisha Centre, Australia, from February 2023.

Grateful

{3.29} It is the supreme nectar that can even Overcome the Lord of Death of migrators. It is also the inexhaustible treasure That eliminates the poverty of migrators. {3.30ab} It is the supreme medicine that can even Pacify completely the ailments of beings. Please read any of the excellent and eloquent published translations that you may have alongside my more literal translation, which was created to better complement the oral teaching of Geshe Rabten at Atisha Centre, Australia, from February 2023.

{3.21} Just like the great elements such as earth, As well as space, and at all times For sentient beings beyond measure May I also be the basis for all kinds of necessities of life. {3.22} Likewise, may I be a cause for sustenance and the necessities of life Throughout the limits of space itself, At all times and for each being in every realm, Until they all pass beyond sorrow, attaining nirvana. {3.23} Just as the sugatas had previously Generated bodhicitta, and Just as they had trained progressively In the practices of bodhisattvas, {3.24} So too, for the purpose of benefiting migrators, I will generate bodhicitta and Will likewise train in those same Practices progressively. Please read any of the excellent and eloquent published translations that you may have alongside my more literal translation, which was created to better complement the oral teaching of Geshe Rabten at Atisha Centre, Australia, from February 2023.

{3.23} Just as the sugatas had previously Generated bodhicitta, and Just as they had trained progressively In the practices of bodhisattvas, {3.24} So too, for the purpose of benefiting migrators, I will generate bodhicitta and Will likewise train in those same Practices progressively. {3.25} In the same way, bodhisattvas Having generated very pure bodhicitta, In order to deepen and expand it, Should praise it highly. {3.26} My life has now become fruitful, With this human existence being well assumed. Today I have been born into the family of the buddhas And have become the Buddha’s spiritual child. Please read any of the excellent and eloquent published translations that you may have alongside my more literal translation, which was created to better complement the oral teaching of Geshe Rabten at Atisha Centre, Australia, from February 2023.

Lamp for the Path to Enlightenment says: One who pursues only personal peace - turning away from the happiness of samsara and who themselves desists from non-virtue - is called a “person of medium capacity.” There are two means of attaining omniscience: the great vehicles of secret Mantrayana and the Paramitayana. These two are contained in the cycle of Dharma teachings of persons of great capacity. Since persons of great capacity are under the influence of great compassion, they make enlightenment their goal in order to bring all the suffering of sentient beings to an end. Therefore they train in the six perfections, the two stages, and so forth. Lamp for the Path to Enlightenment says: One who through his own suffering yearns to bring to an end completely all the suffering of other beings is said to be a supreme being. The means by which these beings attain enlightenment are twofold: the perfections and secret mantra, and are explained below. From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.

…Special persons of lesser capacity do not do act primarily for the rewards of this life. Instead, they pursue the excellence of high rebirth in future lives and engages in the causes for that. Lamp for the Path to Enlightenment says: Whoever pursues by any means, the happiness of samsara only, striving for his own benefit, should be known as the least of beings. There are two kinds of definite goodness: (1) the liberation that is a mere release from samsara and (2) omniscience. All the teachings that pertain to the vehicles of hearers and solitary realisers are included in the cycle of Dharma teachings for persons of genuine medium capacity or the teachings that are shared in common with persons of medium capacity. Persons of medium spiritual capacity develop disenchantment with samsara as a whole and make liberation from samsara their goal for their own welfare. Therefore they engage in its method, the three trainings. From: The Middle-Length Treatise on the Stages of the Path to Enlightenment, by Tsongkhapa. Translated by Philip Quarcoo and published by Wisdom Publications.