The Mirror of Dharma. Geshe Kelsang Gyatso

we need to train in subtle dependent relationship – that phenomena exist in dependence on their mere name and not from their own side. This means that we need to contemplate and meditate on this subtle dependent relationship continually.

      The root text says:

      Moreover, if you negate the extreme of existence

      By simply realizing that phenomena are just mere appearance,

      And if you negate the extreme of non-existence

      By simply realizing that all the phenomena you normally see or perceive do not exist,

      And if you realize how, for example, the emptiness of cause and effect

      Is perceived as cause and effect,

      Because there is no cause and effect other than emptiness,

      With these realizations you will not be harmed by extreme view.

      Extreme view is very harmful for ourself and others. For this reason Je Tsongkhapa advises us to apply effort to develop the above realizations so that we will be free from this harmful view.

      We should distinguish between extreme and extreme view. An extreme is something that is exaggerated and that actually does not exist, and an extreme view is a mistaken belief that exists in our mind. Phenomena existing from their own side is the extreme of existence, and phenomena completely non-existing is the extreme of non-existence. Neither of these extremes exists.

      The root text says:

      When, in this way, you have correctly realized the essential points

      Of the three principal aspects of the path,

      Dear One, withdraw into solitary retreat, generate and maintain strong effort

      And quickly accomplish the final goal.

      This is the final advice from Je Tsongkhapa’s heart. We should keep this advice in our heart and put it into practice.

      Guru Sumati Buddha Heruka

      Request to the Lord of All Lineages

      REQUEST PRAYER FOR PRACTISING LAMRIM – THE STAGES OF THE PATH TO ENLIGHTENMENT – LOJONG – TRAINING THE MIND – GENERATION STAGE AND COMPLETION STAGE

      Concentrating on the meaning of this prayer, while being completely free from distractions, we engage in the following simple practice. We should memorize Request to the Lord of All Lineages, which is a very blessed prayer. We should mentally recite this prayer many times every day, even when relaxing or lying down, while concentrating on the meaning of each individual verse. Our understanding of the meaning of each verse should touch our heart, and through this our mind will transform into wisdom, cherishing love, compassion and so forth. There is no greater meaning than engaging in this practice. Please keep this advice in your heart.

      First we imagine and think, ‘In the space before me appears my root Guru in the aspect of Conqueror Losang Dragpa, Je Tsongkhapa. At his heart is Buddha Shakyamuni, and at his heart is Buddha Heruka. They are one person, known as Guru Sumati Buddha Heruka, but with different aspects.’ We simply believe that Guru Sumati Buddha Heruka is actually present in front of us, and we then engage in the following request prayer:

      O Venerable Conqueror Losang Dragpa,

      Who are the Glorious Lord of all lineages, Heruka,

      In whose single body all Buddhas, their worlds and their retinues abide,

      I request you please bestow your blessings.

      My kind, precious root Guru,

      Who are inseparably one with Heruka,

      In whose great bliss all phenomena are gathered into one,

      I request you please bestow your blessings.

      Since the root of all spiritual attainments

      Is relying purely upon the Spiritual Guide,

      Please now bestow the profound blessings of your body, speech and mind

      Upon my body, speech and mind.

      Out of his great kindness Je Tsongkhapa introduced

      All the Sutra and Tantra teachings of Buddha as practical instructions.

      However, my great good fortune in having met holy Dharma, the doctrine of Buddha,

      Might remain with me for just this one life.

      Yet my breath is like mist about to vanish

      And my life is like a candle flame about to die in the wind.

      Since there is no guarantee I will not die today,

      Now is the only time to take the real meaning of human life, the attainment of enlightenment.

      In my countless former lives I accumulated various kinds of non-virtuous action

      And as a result I will have to experience the unbearable suffering of lower rebirth for many aeons.

      Since this is unbearable for me, I sincerely seek refuge

      In Buddha, Dharma and Sangha from the depths of my heart.

      I will sincerely apply effort

      To receiving Buddha’s blessings,

      Receiving help from Sangha, the pure spiritual practitioners,

      And practising Dharma purely.

      Through engaging in this practice continuously

      I will accomplish the actual refuge in my mind –

      The realizations of holy Dharma

      That permanently liberate me from all suffering and problems.

      The cause of suffering is non-virtuous actions

      And the cause of happiness is virtuous actions.

      Since this is completely true

      I will definitely abandon the first and practise the second.

      Like mistakenly believing

      A poisonous drink to be nectar,

      Attachment with grasping at objects of desire

      Is the cause of great danger.

      In the cycle of impure life, samsara,

      There is no real protection from suffering.

      Wherever I am born, either as a lower or higher being,

      I will have to experience only suffering.

      The flesh and bones of all the bodies I have previously taken if gathered together would be equal to Mount Meru,

      And if the blood and bodily fluids were gathered they would be equal to the deepest ocean.

      Although I have taken countless bodies as Brahma, Indra, chakravatin kings, gods and ordinary humans,

      There has been no meaning from any of these, for still I continue to suffer.

      If having been born in the hells drinking molten copper, as insects whose bodies turned into mud,

      And as dogs, pigs and so forth who ate enough filth to cover the whole earth,

      And if, as it is said, the tears I have shed from all this suffering are vaster than an ocean,

      I still do not feel any sorrow or fear, do I have a mind made of iron?

      Understanding this, I will make continuous effort to cease samsaric rebirth

      By striving to permanently abandon its root, self-grasping ignorance.

      In dependence upon this renunciation I will open the door to the path to liberation