The Mirror of Dharma. Geshe Kelsang Gyatso

       Meditation on Relying on Our Spiritual Guide

       Dedication

       Appendix I: The Root Text: The Three Principal Aspects of the Path to Enlightenment

       Appendix II: Liberating Prayer

       Appendix III: Avalokiteshvara Sadhana

       Appendix IV: Prayers for Meditation

       Appendix V: The Blissful Path

       Appendix VI: The Eleven Yogas of Vajrayogini

       Appendix VII: The Yoga of Buddha Heruka

       Appendix VIII: Offering to the Spiritual Guide

       Appendix IX: The Hundreds of Deities of the Joyful Land According to Highest Yoga Tantra

       Glossary

       Bibliography

       Study Programmes of Kadampa Buddhism

       Tharpa Offices Worldwide

      Index

       Finding Your Nearest Kadampa Meditation Centre

      Illustrations

      Buddha Shakyamuni

      Je Tsongkhapa

      Guru Sumati Buddha Heruka

      Avalokiteshvara

      Hands in Meditation Posture

      Mirror of Dharma

      Sun Dispelling Clouds

      Dorjechang Kelsang Gyatso Rinpoche (included at the request of faithful disciples)

      Avalokiteshvara

      Buddha Shakyamuni

      Buddha Vajradharma

      Vajrayogini

      Tantric commitment objects

      Heruka

      Lama Losang Tubwang Dorjechang

      Dorjechang Kelsang Gyatso Rinpoche (included at the request of faithful disciples)

      PART ONE

      Training in Contemplation

      Buddha Shakyamuni

      Introduction

      The explanation given in this chapter will bring great benefit to those wishing to practise the very profound and blessed instructions presented in the following chapters. The subject of this book is how to put Buddha’s teachings, or Dharma, into practice.

      The first point we should think about is, ‘Why do we need to practise Buddha’s teachings?’ The answer is very simple. It is because we want to be happy all the time, and we can fulfil this wish only by putting Buddha’s teachings into practice. We therefore need to practise Buddha’s teachings, Dharma, sincerely and purely.

      Although we normally want to be happy all the time, even during sleep, we do not know how to do this. If someone were to ask us how to do this, we would have no clear answer. Do you have a clear answer? Some people may say, ‘I will be happy all the time if I become wealthy, enjoy a good reputation and have the opportunity of a relationship with the person I desire.’ I am very sorry, but this is not true! We can see that people who have all these things also experience great unhappiness and many problems. Many wealthy people and those in high positions experience great suffering and many dangers. We see and hear news about such things all the time.

      Also, we should know that when, for example, we enjoy a holiday we may feel happy, but this enjoyment is not real happiness; it is just a reduction of our previous problems. If the happiness we experience by going on holiday were real happiness, it would follow that the holiday itself would be a real cause of happiness. But this is not true because, as we know, holidays can also cause many problems. We can apply this to other enjoyments, such as eating, drinking and sex. For example, if the happiness we experience from eating were real happiness, it would follow that eating in itself would be a real cause of happiness. If this were so then the more and more we ate without stopping, the more our happiness would increase. But in fact the opposite is true. Through this we can understand that in this impure world no-one has real happiness and freedom. This is because everybody seeks happiness from the wrong objects, and everybody experiences the problems of uncontrolled desire and ignorance.

      The only way we can make ourself and others happy all the time is through practising Buddha’s teachings. This is because happiness depends on a peaceful mind. Through practising Buddha’s teachings we can develop and maintain a peaceful mind all the time, so that we will be happy all the time; regardless of whether our external conditions are good or bad, if we maintain a peaceful mind all the time we will be happy all the time.

      We should know that right now we have a human life and we have met Buddhadharma. Through putting Buddha’s teachings into practice we have the opportunity to maintain a peaceful mind all the time throughout our life, and in life after life. This is a wonderful and precious opportunity, which we should never waste. Understanding this we should encourage ourself to practise Buddha’s teachings, Dharma, purely and sincerely. In this way we should guide ourself to the spiritual path, which gives us great meaning in this life and in life after life. Only Buddha’s teachings, Dharma, are the real method to make ourself and others happy all the time, not only in this life but also in countless future lives. Therefore they are the source of all happiness.

      We should also think, ‘Why do I need to be concerned for my future lives?’ We need to be concerned for our future lives because the happiness and freedom of our future lives are more important than those of this life. Our present life is just one single life. If we died today it would end today, but our future lives are countless and endless. We know that most people are concerned only with this life, not with future lives, and therefore they neglect the happiness and freedom of their countless future lives. This is because they do not understand about the existence of future lives.

      If we understood the nature and function of our mind correctly we would clearly understand the existence of our future lives. We often say, ‘My mind, my mind’, but if someone were to ask us ‘What is your mind?’ we would have no correct answer. This is because we do not understand the nature and function of the mind correctly. The mind is by nature something that is empty like space, always lacking form, shape and colour. The mind is not actual space because produced space possesses shape and colour. During the day it can be light and during the night it can be dark, but mind never possesses shape and colour.

      The mind is empty, but it is not correct to say that the mind is emptiness. What is the difference between empty and emptiness? In Buddhism, emptiness