The Four Seals of the Dharma. Lama Khenpo Karma Ngedön

practice of all the bodhisattvas is to take to solitary places,

       Avoiding the unwholesome, so that destructive emotions gradually fade away,

       And, in the absence of distraction, virtuous practice naturally gains strength;

      Whilst, with awareness clearly focused, we gain conviction in the teachings.

      Atisha:

       So long as you have not established stability

       Distractions will harm your practice.

       Abide in the solitude of forests and mountains.

      Far from disturbing activities, you can thus fully devote yourself to Dharma practice,

      And at the moment of death, you will have no remorse.

      Manjushri’s teachings on mind training, called Freeing Oneself from the Four Attachments, state:

      If you are attached to this life, you are not a Dharma practitioner.

      If you are attached to the cycle of existences, you are not a renunciant.

      If you are attached to your own benefit, you have not manifested enlightened mind.

      If attachment persists, you are not endowed with the view.

      The Four Dharmas of Gampopa constitute a concise instruction for practicing Mahamudra:

      Grant your blessing so that my mind may become one with the Dharma.

      Grant your blessing so that Dharma may progress along the path.

      Grant your blessing so that the path may clarify confusion.

      Grant your blessing so that confusion may dawn as wisdom.

      In The Supplication to the Past Lineage of the Mahamudra, the Kagyü master Bengar Jampel⁸ also says:

      It is taught that detachment is the legs of meditation.

       Accord the great meditator who has cut off the bonds of this life—

       Without desire for food or wealth—

       The grace of indifference to gain and honor!

      We can also cite The Chapters Stated with Intention9:

       All that is living is impermanent and disappears at the moment of death;

       All that is accumulated is impermanent and ends by dissipating;

       All that is composite is impermanent and ends by separating;

       All that is built is impermanent and ends by collapsing;

       All that rises is impermanent and ends by descending;

       Friend and enemy; happiness and suffering; good and bad;

      All thoughts that cross the mind—everything is impermanent.

      In short, if we truly want to obtain stable happiness—profound inner tranquility; perfect peace—we must take great care of the causes that lead to it:

      Ethical humanism.

      Nonviolence.

      Contentment.

      Confidence in the law of karma and the Three Jewels.

      Moral ethics.

      Impermanence.

      These elements give meaning to our lives and are essential for accomplishing all spiritual practice. Without them, it is difficult to attain nirvana.

      When we abide in a nonviolent state—ahimsa¹⁰—hostility around us ceases.

      When we speak only truthful words, listeners adopt our point of view.

      The precious gems of positive qualities accumulate around those whose honesty is unshakeable.

      If we respect moral ethics, shila,¹¹ in all circumstances, we obtain spiritual strength.

      Supreme happiness is the fruit of contentment.

      When we trust in the law of karma and we respect it, our life goes from positive circumstance to positive circumstance.

      When love and compassion bloom within us, all beings are dear to us.

      When we develop pure thoughts, we purify that which is harmful.

      The Buddha said:

       Give up harmful actions;

       Practice virtue tirelessly;

       Cultivate a balanced state of mind;

      This is the Buddha’s teaching.

      1 This book is the result of teachings given by Khenpo Ngedön at the Buddhist center Karma Txöpel in Vic, Catalonia, Spain on May 26 and 27, 2012.

      2 sangs rgyas bcom Idan ‘das. dran pa nye bar gzhag pa bzhi bstan pa, [The Sutra on Establishing Mindfulness]. Biollet: Kundreul Ling, Undated.

      3 Patrul Rinpoche, Padmakara Translation Group. The Words of My Perfect Teacher [rdzogs pa chen po klong chen snying tig gi sngon ‘gro’i khrid yig kun bzang bla ma’i zhal lung zhes bya ba zhugs so]. Boston: Shambala Publications, 1999, P. 54.

      4 Patrul Rinpoche, previously cited Footnote 3, p.137.

      5 We count five states of existence (instead of six) when not distinguishing the demigods from the gods.

      6 Patrul Rinpoche, previously cited Footnote 3, p.137.

      7 Zangpo, Gyelse Thogme. “The 37 Practices of Bodhisattvas.” Lotsawa House. https://www.lotsawahouse.org/tibetan-masters/gyalse-thogme-zang-po/37-practices-all-bodhisattvas. December 3, 2019.

      8 Zangpo, Bengar Jampel. Sgrub brgyud rin po che’i phreng ba kar+ma kA tshang rtogs pa’i don brgyud las byung ba’i gsung dri ma me dpa rnams bkod nas ngag ‘don rgyun khyer gyi rim pa ‘phags lam bgrod pa’i shing rta [The Supplication to the Past Lineage of the Mahamudra]. Biollet: Kundreul Ling, Undated.

      9 Sangs rgyas bcom ldan ‘das. ched du brjod pa’i tshoms (Udānavarga) [The Chapters Stated with Intention]. Publisher Unknown, Undated.

      10 Ahimsa means nonviolence in Sanskrit.

      11 Shila means moral ethics in Sanskrit.

      Prologue

      Lord,

       Clothed in a saffron robe, luminous

      As the setting sun,

      You incarnate natural peace and noble ethics.

       Always considering others—

       Guide of people, you turn the wheel

       Of the excellent teachings concerning

      Emptiness and interdependence.

       Supreme Instructor!

       Incomparable Muni!

       Buddha!

      Filled with trust, I pay homage to you.

      An Invitation to the Reader

      It is important